Month: May 2025

Posted in Exposition

Psalm 48: ‘This God is our God forever and ever.’

Posted on by writtenexposition

Reading: Psalm 48

INTRODUCTION

Psalm 48 is a patriotic song, probably pre-exilic, which celebrates the protection of Jerusalem by Israel’s God, YHWH, who dwells there among his people and is supreme over all enemies. The greatness of YHWH is reflected in the security and beauty of the city.

The occasion of the psalm is unknown but it would seem from vv. 4-8 that it was composed in the aftermath of a historical event that resulted in a great national deliverance, which is attributed to YHWH. Some scholars suggest that it may have been written for the Feast of Tabernacles during which, so they speculate, the faithful praised the Lord as they toured the city (v.12).

Psalm 48 falls into the category known as ‘Zion psalms;’ these focus on Mt. Zion (Jerusalem) — the place of God’s presence and protection (cf. Psa 2:6; 9:11,14; 14:7; 20:2; 48:2,11, 12; 50:2; 51:18; 69:35; 74:2; 76:2; 78:68; 84:7; 87:2, 5; 97:8; 99:2; 102:13,16, 21; 110:2; 125:1; 126:1; 128:5; 129:5; 132.13; 133:3; 134:3; 135:21; 137:1; 146;10; 147:12; 149:2).

Psalm 48 is located in what is often called the Elohistic psalter – a group of psalms (42-83) that prefer the divine name Elohim. Psalm 48 calls God YHWH (the LORD) once, great King once, Lord of hosts once and Elohim (God) eight times.

THE TITLE

The Hebrew superscript says ‘a song, a psalm, for the sons of Korah’. The Septuagint (LXX) Greek translation adds: ‘on the second [day] of the week.’ Apparently specific psalms were sung on different days of the week by the Levite choir as part of the temple liturgy. Only one psalm title in the Hebrew Masoretic text (MT) specifies a day of the week (the sabbath) on which it is to be sung. Several psalm titles in the c. 3rd century BCE Greek translation known as the Septuagint (LXX) indicate a day of the week.

Sunday: Psalm 24  Psalm for David on the first day of the week LXX
Monday: Psalm 48 A Psalm of praise for the sons of Core on the second day of the week LXX
Wednesday: Psalm 94  A Psalm of David for the fourth day of the week LXX
Friday: Psalm 93 For the day before the Sabbath LXX
Saturday: Psalm 92  A Psalm or a Song for the sabbath day MT

No records survive for Tuesday or Thursday.

It would therefore seem that Psalm 48 was sung on Mondays. The title describes it as a song and a psalm. ‘Song’ is a general word for a lyrical song and ‘psalm’ most likely indicates that it is to be sung with musical accompaniment.

For Sons of Korah see my post: Sons of Korah: Their Role in Worship and Psalms

DIVISION

Psalm 48 has four sections:

1-3 Praise for Zion’s beauty
4-8 Panic for Zion’s foes
9-11 Pondering Zion’s God
12-14 Proclaiming Zion’s fortress

PRAISE FOR ZION’S BEAUTY 1-3

Psalm 48 opens with ascription of praise to YHWH, Israel’s national God, who is great (cf. Deut 10:21; 1 Chron 16:25) and very worthy of praise. The psalm makes clear that God’s unmatched greatness is because of his protection of Jerusalem and the defeat of Israel’s enemies (vv.3-8) and also because of his personal attributes (vv.9-14). He is therefore unsurpassed in greatness because of who he is and because of the mighty acts that he has done.

The geographical location in which YHWH is to be praised is Zion (Jerusalem). One might gain the impression that Jerusalem itself is the object of praise but ultimately the psalmist is praising the God whose greatness is reflected in the glory of the city – for which the psalmist uses seven epithets in vv.1-2:

The city of our God – YHWH is associated with Jerusalem, that is where he dwells (cf. Psa 14:7; 46:4-5; 76:2; Isa 12:6)

His holy mountain – The mountain is not intrinsically holy but is called this because of God’s presence in the temple there. Historically the location (formerly known as Mt. Moriah) is associated with YHWH because there he tested Abraham (Gen 22:2) and appeared to David (2 Chron 3:1). For holy hill/mountain see Psa 2:6; 87:1; Isa 2:3; Mic 4:1; Zech 8:3.

Beautiful in elevation – Out of Zion, the perfection of beauty, God hath shined. Psalm 50:2:

All that pass by clap their hands at thee; they hiss and wag their head at the daughter of Jerusalem, saying, Is this the city that men call The perfection of beauty, The joy of the whole earth? Lamentations 2:15

Some commentators aptly point out that in these epithets we have ‘theological geography’, i.e. symbolic or spiritual meaning assigned to physical locations. Here Jerusalem’s physical loftiness mirrors its spiritual significance.

Joy of the whole earth (or land?) – The psalmist views Jerusalem as a beacon of hope for all nations. A similar thought is expressed by Isaiah: And it shall come to pass in the last days, that the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. Isaiah 2:2-3

Mount Zion – Zion is another name for Jerusalem. It is sometimes associated with YHWH as a warrior, for example: The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:16-17

On the sides of the north – Although the temple and royal palaces were located on the northern slopes of Mt. Zion the city of Jerusalem is not geographically in the far north so the expression ‘the sides of the north’ is likely symbolic.

The Hebrew word for north (zaphon) is also a proper name. The psalmist may therefore have in mind Mt. Zaphon in Syria, in Ancient Near Eastern mythology the place where the Canaanite pantheon of gods headed up by Baal – the Storm-god and bringer of rain and fertility – was thought to assemble. According to the Ugaritic text Baal Cycle Mt. Zaphon became the seat of the Storm-god Baal after his defeat of Yamm (the sea). It is interesting that two Old Testament passages refer to the creation of Zaphon (north) and link it with God’s battle with the sea (Job 26:7, 10-12; Psalm 89:9, 12). In the ‘Song of the Sea’ in Exodus 15, although there is no reference to Zaphon, it is said that God has created a mountain location for himself to dwell in (Exod 15:17).

There is a reference to the belief in an assembly of gods on Zaphon in Isaiah’s prophecy about the King of Babylon/ Lucifer in Isaiah 14:13: For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north.

If the psalmist intends Zaphon as a proper name he is applying to Zion the idea of Zaphon as the seat of deity and asserting that YHWH’s holy mountain surpasses the mythical mountain of Baal and the pagan gods. YHWH, not Baal, is the true God and Zion, not Zaphon, the true holy mountain.

The phrase translated ‘sides of the north’ also occurs in Isa 14:13; Ezek 38:6,15; 39:2.

City of the great King – the psalmist declares that Jerusalem belongs to YHWH and it is the seat of his rule. YHWH is the ultimate sovereign. Earthly powers may boast of having ‘great’ kings (for example, Assyria about Sennacherib: Isaiah 36:4,13) but they are subordinate to YHWH who truly is ‘the great king.’ The Lord is called ‘the great king’ in Psa 47:2; 48:2; 95:3; Mal 1:14. Jesus quoted this phrase in the Sermon on the Mount (Mat 5:35).

V.3. In Jerusalem’s fortresses God is recognised as a stronghold. His greatness is seen in his ongoing protection of Jerusalem from Israel’s enemies. This expression of belief in the inviolability of Jerusalem (cf. v.8) would indicate that the psalm is likely pre-exilic— as would its portrayal of the city as beautiful, with citadels (v.2, 13), towers (v.12), fortifications (v.13) and the temple (v.9) still standing.

PANIC FOR ZION’S FOES 4-8

Having described the beauty of Jerusalem and claimed that God is its stronghold the psalmist illustrates divine protection by referring to an occasion when the city came under attack but was delivered by God’s powerful intervention. He neither explains the exact historical context nor supplies names but these would have been familiar to the first readers/listeners.

With the words ‘For, lo’ he draws attention to the time when a coalition of kings had moved against Jerusalem but were unable to take it because, struck with terror, they fled in panic.

v.4. A coalition of hostile kings assembled against Zion and passed by (advanced through their enemy’s territory in battle array?).

vv.5-6. They themselves saw (N.B. there is no ‘it’ – we do not know what they saw – perhaps a theophany, or the city?), were terrified (fear took hold of them), then panicked (compared to writhing in agony like a woman giving birth, cf. Isa 13:8) and fled in disarray.

v.7. YHWH (metaphorically) broke them in pieces – see Isa 14:24-25.

v.8. The inhabitants of Jerusalem witnessed YHWH’s intervention to protect Jerusalem.

There has been much discussion and speculation about what historical event is being described. Suggestions include:

a) 2 Sam 5:17-25 – A coalition of Philistine princes (‘all the Philistines’ v.17) against David (c. 1010-970 BCE).

b) 2 Sam 10:6 – A coalition of Ammonites and Syrians against David (c. 1010-970 BCE).

c) 2 Chron 14:9-15 – The Ethiopians against King Asa of Judah (c. 911-870 BCE).

d) 2 Chron 20:1-30 – Ammonites, Moabites and Edomites against Jehoshaphat of Judah (c. 870-848 BCE).

e) Isa 7:1 – Syria and Israel against Ahaz of Judah (c. 736-716 BCE).

f) 2 Kgs 18:17 The Assyrian invasion of Judah in 701 BCE in the time of Hezekiah of Judah (c. 716-687 BCE).

The strongest possibility and one which now has widespread acceptance is (f) – the Assyrian invasion under Sennacherib in 701 BCE. The biblical accounts (2 Kgs 18-19; 2 Chron 32; Isa 36-37) tell of a miraculous intervention by the angel of the Lord that resulted in the withdrawal of Sennacherib’s army. The sudden and inexplicable retreat of the Assyrians and their vassal kings (Isa 10:8) aligns quite well with the panic and flight depicted in Psalm 48 (cf. Exod 15:15-16).

v.7 In the middle of recounting this historical event the psalmist unexpectedly addresses God directly, saying: ‘Thou breakest the ships of Tarshish with an east wind’. It is difficult to see what role ships of Tarshish (thought to have been a port in Spain that was controlled by the Phoenicians) can have played in the Assyrian invasion of Judah. Since a famous fleet was based there (1 Kgs 10:22; Isa 23:14; 60:9; Ezek 23:25) it may have been that the Phoenician merchant navy had secured a contract to supply the Assyrian army and that some of those supply vessels were subsequently wrecked in a storm at sea.

It is more likely that a Tarshish ship was a well-known type of freighter: large, sturdy and built for sailing long distances. According to 1 Kgs 22:48 King Jehoshaphat had taken delivery of ships constructed to this design but they were wrecked at a port on the Red Sea: Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber.

The ‘ships of Tarshish’ comparison in v.7 is probably emphasizing the speed with which the destructive east wind shatters ships rather than the scale of destruction (cf. Job 27:21: The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place and Jer 18:17 I will scatter them as with an east wind before the enemy…) The point is that YHWH dealt suddenly and swiftly with the forces hostile to Jerusalem.

v.8. The people in Jerusalem have heard about God’s wonderful acts in the past but now they too have experienced his deliverance in the present. They have seen for themselves evidence of God’s protection of Zion. The psalmist now refers to Jerusalem as ‘the city of the Lord of hosts’ and again calls it ‘the city of our God’ (cf. v.1). He then expresses the commonly-held notion that Jerusalem would enjoy divine protection forever. The prophet Ezekiel confronted this idea of guaranteed immunity in the years leading up to the fall of Jerusalem and the destruction of the First Temple in 586/7 BCE.

PONDERING ZION’S GOD 9-11

v.9. God’s acts of deliverance cause the people of Zion to worship and praise him in the temple as they reflect on his steadfast love (ḥeseḏ). This word means mercy, goodness, love, acts of kindness and includes the idea of faithfulness or loyalty. The classic passage in which it appears is Psalm 136 where (translated ‘mercy’ KJV) it occurs 26 times.

v.10. Just as God’s name (reputation) is worldwide so his praise (i.e. praise given to him) extends to the ends of the earth (cf. Mal 1:11). This may be a recognition that YHWH’s defeat of the coalition of kings has not only benefited Judah but other nations as well. It is appropriate that God should be praised because his power (right hand) is righteous., i.e. his actions are always just and fair. ‘Right hand’ is an example of anthropomorphism – attributing human characteristics to something that is not human.

v.11. Mt. Zion is to rejoice (be happy) and the daughters of Jerusalem to be glad (take great pleasure in) God’s judgments (legal decisions).

Mt. Zion means the inhabitants of Jerusalem – this is an example of metonymy.

‘Daughters of Jerusalem’ refers to Jerusalem’s suburbs and satellite towns and villages (cf. The terms ‘Zion’ and ‘daughters’ are used in the same way in Psa 97:8). See: Num 21:25; Josh 17:11, 16 where the KJV translates ‘daughters’ as ‘villages’ or ‘towns.’

‘Judgments’ is the word for legal decisions but in this verse it might simply mean ‘justice.’

APPLICATION : If tempted to question God’s care for you just reflect on his faithfulness in the past and let these memories turn doubt into rejoicing.

PROCLAIMING ZION’S FORTRESS 12-14

The psalmist encourages the people of Jerusalem, who have been confined to the city during the siege, to walk around the city and view what they would have lost but for God’s protecting power. They are to count the city’s towers (which the enemy must have spied out, Isa 33:18), consider its bulwarks and go through its citadels. Some of Jerusalem’s towers are mentioned in the book of Nehemiah (3:1, 11, 25-27).

The purpose of this exercise is that they might appreciate the evidence of God’s protection and tell of his greatness to the next (KJV, ‘following’) generation. The word for ‘next’ also means ‘west.’

Some suggest that in this psalm, which speaks of a great God whose reputation and praise extend to the ends of the earth, the composer has cleverly woven in a reference to the four cardinal directions: North, East, South and West. Two are referred to directly and two indirectly.

v.2 – ‘the sides of the north‘
v.7 – ‘with an east wind’

v.10 – ‘thy right hand is full of righteousness.’ The word for ‘right hand’ also means south.
v.12 – ‘tell to the generation following.’ The word translated ‘following’ also means west.

v.14. The psalm ends with a profession of faith. It is an affirmation that this God is their God forever and will guide them unto death (i.e. throughout life). God, says the psalmist, not only delivers but also directs throughout life.

The most straightforward interpretation is that God guides throughout life, until death. Some interpreters extend the meaning to include guidance through death and into eternity.

APPLICATION: Take time to ‘walk about Zion.’ Look at your life and reflect on the great work that God has done and will continue to do because he never changes – ‘this God is our God forever and ever.’ And don’t keep this to yourself. Tell your children. Tell your friends. Share it with others. Someone else might need encouragement today!

SUMMATION

Psalm 48 is a song of praise that celebrates the greatness of God and his supremacy over all enemies. It portrays Jerusalem as a symbol of God’s strength and of his defence and protection of his people.

The psalm calls upon believers to contemplate God’s steadfast love, rejoice in his righteous decisions and testify of his faithfulness to future generations. It affirms that God is our God forever and will guide us throughout life.

Posted in General

Sons of Korah: Their Role in Worship and Psalms

Posted on by writtenexposition

INTRODUCTION

The book of psalms is a collection of sacred poems suitable for private devotions or for use in worship. In Israel’s temple liturgy psalms were often sung to musical accompaniment, especially on stringed instruments. Almost half of the psalms are traditionally ascribed to David but some other contributors are also named. These authors or collectors are Moses (90), Solomon (72; 127), Asaph (50; 73-83), Heman the Ezrahite (88), Ethan the Ezrahite (89) and the Sons of Korah.

KORAH

Four people named Korah are mentioned in the Bible.

Edomite – Korah, son of Esau and Oholibamah (Gen 36:5, 14, 18; 1 Chron 1:35).

Edomite – Korah, son of Eliphaz and grandson of Esau (Gen 36:16).

Judahite (Num 13:6) – Korah, son of Hebron and a descendant of Caleb (1 Chron 2:43).

Levite – Korah, son of Izhar, known for rebellion against Moses (Exod 6:21, 24; Num 16:1; 1 Chron 6:22)

KORAH’S REBELLION

Numbers chapter 16 treats the rebellion of Korah the Levite in some detail. In the New Testament this event is briefly referred to as’ ‘the gainsaying of Korah’ (Jude 1:11). He and three Reubenites called Dathan, Abiram and On assembled with 250 Israelite community leaders to protest against Moses’s leadership.

Korah was a cousin of Moses; their fathers Amran and Izhar were brothers (Exod 6:18-21; 1 Chron 6:18-22). As a Levite and member of the Kohathite clan Korah already had significant responsibilities relating to the transport of YHWH’s portable sanctuary known as the tabernacle (Num 4:1-20; 7:9; 10:21; 16:9) but he resented the fact that only Aaron and his descendants were chosen to function as priests (Num 16:10). He falsely argued that all the people were holy (Num 16:3) and that each one could therefore approach YHWH on his own terms. He may also have been jealous that Moses appointed another cousin, Elizaphan, a son of Uzziel the youngest son of Kohath (Exod 6:22), to headship of the Kohathite clan (Num 3:30).

Korah and his associates contended that Moses and Aaron had led the Israelites out of Egypt only to exalt themselves and lord it over the people (Num16:3). In response, Moses pointed out that rejection of God’s appointed leaders and the Aaronic priesthood amounted to rebellion against YHWH and proposed a contest (Num 16:16) that would validate his claim to leadership and Aaron’s to priesthood. The dissenters were to offer incense before YHWH and see what would happen then. Korah, Dathan and Abiram did so with the result that:
the ground cleaved asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense. Numbers 16:31-35

A later passage, however, stresses that, unlike those of Dathan and Abiram, the children (sons) of Korah were not punished: Notwithstanding the children of Korah died not. Numbers 26:11

LATER HISTORY OF THE KOHATHITES AND KORHITES

When Israel entered the promised land the Kohathites were allocated Levitical cities in the tribal territories of Judah (Josh 21:4), Ephraim, Dan and Manasseh. They do appear to have settled among the tribes in Judah (1 Chron 6:54-55), Ephraim (1 Chron 6:66-69) and Manasseh (1 Chron 6:70) but not in Dan.

Descendants of Korah are later listed as soldiers and also as bakers, singers, musicians and doorkeepers in the Tabernacle and Temple.

Soldiers

1 Chron 12:6

Bakers

1 Chron 9:31-32

Singers & musicians

Heman, a singer – 1 Chron 6:1-38
Heman’s 14 sons, singers and musicians – 1 Chron 25:4-6
Kohathite and Korhite singers – 2 Chron 20:19 in Jehoshaphat’s time.

Doorkeepers

1 Chron 9:17-23; Neh 11:19 after the exile (cf. Ezra 2:42; Neh 7:45).
1 Chron 26:1,19 in David’s time.
Psa 84:10

THE SONS OF KORAH IN PSALM TITLES

The literal ‘sons of Korah’ the Levite are named in Exod 6:24: And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites. These are not the men referred to in the titles of some psalms. However, since in the Bible the expression ‘sons of Korah,’ apart from psalm titles, only refers to the progeny of Korah the Levite (Exod 6:24; Num 26:11) it is generally accepted that in the psalm titles ‘sons of Korah’ refers to later descendants of the infamous Korah the Levite and not to descendants of the Edomite and Judahite Korahs listed above.

Basing their ideas on the references to the Korhites as Levitical singers and musicians (see above references) many commentators argue that there must have been a temple guild of singers and musicians known as ‘the sons of Korah’ and contend that the Korah psalm titles refer to this group.

The relevant psalm titles include the phrase ‘for the sons of Korah’ where the prefix (lamed) means ‘to’, ‘for’ or ‘belonging to.’ These psalms may therefore have been composed a) by them, or b) for their use, or c) in their style. The titles may indicate that perhaps the Korah psalms are from the collection of the sons of Korah, or were given to the sons of Korah to be set to music. Most likely authorship is also implied, i.e. they composed them as well as collecting and singing them.

Ten psalms are directly attributed to the sons of Korah.

Psalm 42 TO THE CHIEF MUSICIAN, MASCHIL, FOR THE SONS OF KORAH.
Psalm 44 TO THE CHIEF MUSICIAN FOR THE SONS OF KORAH, MASCHIL.
Psalm 45 TO THE CHIEF MUSICIAN UPON SHOSHANNIM, FOR THE SONS OF KORAH, MASCHIL, A SONG OF LOVES.
Psalm 46 TO THE CHIEF MUSICIAN FOR THE SONS OF KORAH, A SONG UPON ALAMOTH.
Psalm 47 TO THE CHIEF MUSICIAN, A PSALM FOR THE SONS OF KORAH.
Psalm 48 A SONG AND PSALM FOR THE SONS OF KORAH.
Psalm 49 TO THE CHIEF MUSICIAN, A PSALM FOR THE SONS OF KORAH.
Psalm 84 TO THE CHIEF MUSICIAN UPON GITTITH, A PSALM FOR THE SONS OF KORAH.
Psalm 85 TO THE CHIEF MUSICIAN, A PSALM FOR THE SONS OF KORAH.
Psalm 87 A PSALM OR SONG FOR THE SONS OF KORAH.

One psalm (Psalm 88) is jointly attributed to the sons of Korah and Heman the Ezrahite: A SONG OR PSALM FOR THE SONS OF KORAH, TO THE CHIEF MUSICIAN UPON MAHALATH LEANNOTH, MASCHIL OF HEMAN THE EZRAHITE.

OBSERVATIONS

Psalm 43 has no title. Some scholars view Psalms 42 and 43 as one split psalm and thus attribute Psalm 43 to the sons of Korah also.

The Korah psalms 42 and 44-49 are in a group of psalms that has come to be known as the Elohistic Psalter (Pss 42-83). These psalms primarily use the divine name Elohim to refer to God.

The Korah psalms 84-85 and 87-88 are Yahwistic. They prefer the divine name YHWH (Yahweh, the LORD).

The Korah psalms include a rich variety of psalm types, for example:

Zion psalm – 46, 48, 87
Individual lament – 88
Communal lament – 44, 85
Wisdom psalm – 45, 49
Sanctuary psalm – 42/43, 84


Posted in General

Remembering Lot’s Wife: A Call to Faith and Obedience

Posted on by writtenexposition

Reading: Genesis 19:1-3, 15-17, 24-26; Luke 17:26-32

Text: Remember Lot’s wife. Luke 17:32

Introduction

The ability to remember has great value. Usually we remember as individuals but it can also be a corporate act. Individually, remembering past experiences allows us to learn from successes or failures and helps inform our future choices and decisions. Communal remembering, such as the recent VE Day celebrations, allows us to honour the contributions and sacrifices of past generations, learn from history and work towards a better future for all.

The Bible has much to say about remembering. A couple of solemn verses spring to mind immediately:

Remember now thy Creator… Eccl 12:1
Remember how short my time is… Psa 89:47.

At present, however, I wish to concentrate on Lk 17:32 where, in just a few words, the Lord Jesus delivers one of the most sobering warnings in scripture: Remember Lot’s wife. Nowhere in Scripture are we instructed to remember other wives, even good ones – like Sarah, Rachel, Rebekah, Ruth, Esther or Mary. Nor are we asked to remember the bad ones. Job’s wife was cynical (Job 2:9). David’s wife Michal was critical (2 Sam 6:16, 20). Ahab’s wife Jezebel was corrupt (1 Kgs 21:15). Herod’s wife Herodias was cruel (Mk 6:24). Jesus did not say to remember them. He said: Remember Lot’s wife!

The Lord was not just making a historical reference, he was issuing a spiritual warning that applies to all. He was emphasising the danger of being so attached to the world that we lose sight of God’s deliverance.

Jesus speaks these words in the context of his future return and end-time judgement. He has just been asked by the Pharisees when the kingdom of God would come (Lk 17:20). His answer is a warning that his return will be when people least expect it and that the most important thing is to be ready. In v.31 he warns his hearers that they must be prepared to go when the Lord comes, and they are not to turn back.

In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. Luke 17:31

Then Jesus gives a chilling command: Remember Lot’s wife.

Who was this woman? We are not told her name. In the only three references to her in the Bible she is just identified as Lot’s/his wife (Gen 19:16, 26; Lk 17:32). She was the spouse of Abraham’s nephew, Lot, and together they lived in Sodom, a city so wicked that God decided to destroy it.

Genesis 19 describes how angels arrived to rescue Lot and his family. They were given one clear command by the angels as they left the doomed city : ‘Do not look back!’ (Gen 19:17). But Lot’s wife did—as the fire fell from heaven she turned, looked back and in that moment of disobedience became a pillar of salt.

What is so outstanding about this episode that the Lord uses Lot’s wife as an example? Why does he command us to remember her? It is because her story is a warning that one can be so close to salvation, yet still be lost.

Let us consider three things:

Her Privileges

Her Problems

Her Punishment

REMEMBER HER PRIVILEGES

She had godly influence

She was connected to Abraham, her husband’s uncle, who was a great man of faith; probably the godliest man who has ever lived. His whole family circle had been blessed by God’s covenant with him. Lot’s wife had seen faith in action.

She was married to Lot.

Her husband Lot, although he may not have been a shining example, was certainly better than every other person in Sodom for we learn from the New Testament that he was a righteous man (2 Pet 2:7). This lady had the privilege of living in a home where the truth was known and put into practice.

She was warned by angels.

Angels literally visited her home to warn about the impending judgement, took her by the hand (19:16) and pulled her way from danger. How many other people have received such divine intervention?

She was halfway to safety.

Lot’s wife was not destroyed in Sodom. She was outside the city, on the road to deliverance. She was almost saved.

Yet, in spite of these blessings, she looked back. Her privileges did not save her.

You can sit in church every Sunday, surrounded by godly people. You can listen to the word of God every week but unless you obey it you are doomed. And your family relationships? Possibly you have grown up in ‘a Christian home,’ knowing the gospel from childhood.

You know that you are sinner in the sight of God and deserve only judgement but you are also aware of the fact that Jesus died on the cross at Calvary to bear the punishment due to you. You know that you need to receive him as Saviour and Lord, yet still you linger, looking back. Judgement awaits but still you don’t flee for refuge? You just cannot let go of the world and its attractions.

Being close to righteous people is not the same as being right with God. Being married to Lot did not save his wife. Similarly, connection with a Christian family is no guarantee of salvation. You cannot depend upon your religious background or church attendance to take you to heaven. Privilege without transformation ends in judgement.

REMEMBER HER PROBLEMS

Lack of faith – Maybe she thought God was bluffing, perhaps he wouldn’t carry out what he had said. But he wasn’t and he did.

Emotional attachment – She did not heed the command and she looked back. Her body had left Sodom but her mind and heart had not. Sodom may have been wicked, but it was home. She couldn’t bear to leave her way of life – her family, her friends, her possessions. She was too attached to what she was leaving behind. Like many today, she wanted salvation without separation.

Did you notice that Gen 19:26 says: But his wife looked back from behind him. Some modern translations leave that out, they just say: ‘his wife looked back.’ The idea, however, is that she had lagged behind. Notice how far she is from Lot. He is already in safety at Zoar in 19:23, but in v.26 she is still just outside Sodom; looking back longingly and with regret.

She did not fully obey.

The command was clear: ‘Do not look back!’ (Gen 19:17). Lot’s wife heard the warning, partly believed it and made a half-hearted effort to get saved – but not in the way that God required. That is tragic, for she was so close.

Do you hope to be saved but are not prepared to come God’s way? You would rather try your own good works, or something else, instead of Jesus Christ. He said: I am the way, the truth, and the life: no man cometh unto the Father, but by me. Jn 14:6

REMEMBER HER PUNISHMENT

Gen 19:17 Escape for thy life; look not behind thee,

Gen 19:26 But his wife looked back from behind him, and she became a pillar of salt.

One act of disobedience sealed her fate. She started the journey but didn’t finish it. Her hesitation cost her everything. Lot’s wife didn’t die because she wasn’t warned. She perished because she did not fully obey.

The judgement was instant and irreversible.

It was sudden. In Luke 17 Jesus emphasized suddenness in the verses leading up to the warning.

He said that his coming will be like a FLASH of lightening (v.24).

His coming will be like the FLOOD in Noah’s day (vv. 26-27).

His coming will be like the FIRE from heaven that rained on Sodom in Lot’s day (v.29).

After that (v.32) he said: Remember Lot’s wife!

SUMMATION

Proximity to salvation is not the same as possession of it. Being close to righteous people is not the same as being right with God. You can be surrounded by truth and blessed with spiritual privileges but unless your heart is fully surrendered you remain in great danger.

God’s judgement is looming. It will be instant and irreversible. It will be swift and sure. Now is the time to leave your old life and self-effort behind and flee wholeheartedly to Jesus Christ for salvation. Delayed obedience is dangerous, and half-hearted obedience is still disobedience. Punishment follows and then, as with Lot’s wife, there will be no second chance and no hope.

Don’t let her story be your story too. Remember Lot’s wife!

Posted in General

A MIRACLE IN TROAS SOON AFTER EASTER

Posted on by writtenexposition

And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted. Acts 20:7-12

PREAMBLE

Have you ever noticed that there are some people for whom everything in life seems to work out well? They always seem to make a great recovery from potential disaster. No matter how serious a situation they get themselves into they seem to emerge not only unscathed but even better off than before. We could say of them that they ‘come up smelling of roses!’ or ‘they always land on their feet!’ Sometimes, with a touch of humour and perhaps a tinge of jealousy, we might say of such a person: ‘His/Her middle name is Lucky!’

We don’t know if the young man who features in our passage had more than one name. However, we are told that he was called Eutychus, which means ‘Lucky’.

INTRODUCTION

In Acts 19:21 the apostle Paul declares his intention to wrap-up his third missionary expedition and travel to Jerusalem via Macedonia and Achaia. Luke, once again using the term ‘we,’ records a summary of that journey in Acts 20:1-21:16. Setting out from the city of Ephesus Paul first travelled to Phillipi and then on to Troas, a port from which he could cross the narrow body of water that separated Asia from Europe.

Luke’s travel summary in Acts 20-21 is sparse. He gives few details of locations visited and he leaves out many events in Paul’s life during the (estimated) ten months of travel from Ephesus to Jerusalem. These included severe sufferings (2 Cor 1:5, 8-10) and the writing of three epistles: 2 Corinthians, Galatians, Romans. Luke must therefore have considered one episode from the week spent Troas (20:6) to be highly significant; because he relates it in great detail. That episode is the fall and resuscitation of Eutychus, recorded in Acts 20:7-12.

TROAS

Troas was an important port city near the site of ancient Troy in western Asia Minor. It was strategically located for traffic between Europe and Asia Minor and in its artificial harbour ships could wait for favourable winds to sail through the Dardanelles (Hellespont) – a strait that connects the Black Sea to the Aegean and Mediterranean Seas. The city was founded by Greeks c. 310 BCE but in New Testament times it was a Roman colony, having been granted that status (Colonia Augusta Troadensium) by the Emperor Augustus.

Some Christians lived there. Luke does not say that the church was founded by Paul, although this may be implied in Acts 19:10: And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. In Acts 16:8-11 nothing appears to have happened during his first visit, however, we learn from 2 Cor 2:12 that Paul had more success on a second visit (for Paul in Troas see Acts 20:5-12; 2 Cor 2:12; 2 Tim 4:13).

THE TIMING

As a historian Luke is precise with regards to timing. Notice ‘three months’ (v.3), ‘five days’ and ‘seven days’ (v.6), ‘the first day of the week,’ ‘the morrow’ and ‘midnight’ (v.7), and ‘break of day’ (v.11).

We learn from v.6 that Paul and his companions had waited at Philippi until ‘the days of unleavened bread’ were over before before setting out on the five day voyage to Troas. ‘The days of unleavened bread’ refers to a Jewish festival that follows Passover (14th Nisan). It begins on 15th Nisan and lasts for seven days (Exod 12:15-20; Lev 23:6-8).

The death burial and resurrection of Jesus took place at that time of year so the episode in Troas occurred soon after Easter. There is, of course, no suggestion in the passage of an annual Easter celebration but I can’t help but wonder if Luke sees in the episode a symbolic association with Easter; based not just on the timing of the event but on core elements in the narrative such as the night hours, a gathering of disciples, an upper room, breaking bread/farewell supper, a death followed by resurrection to life, and great comfort.

THE CHARACTERS

‘We’ (v.6) – the companions of Paul.

‘Paul’ (v.7, 10-11) – the main character in the story.

‘Them’ (v.7) – the disciples at Troas.

‘Eutychus’ – the ‘young man’. In v.9 he is described as neanías (a young man aged from about 20-40) but in v.12 as país (child – but could also be translated slave; Mt 8:6,8,13; Lk 7:7; 12:45; 15:26).

‘They’ (v.12) – unspecified individuals, as are those to whom Paul spoke in v.10.

THE EVENT

On the last night (the first day of the week) of his stay in Troas Paul preached at length to the disciples there for it was unlikely that he would see them again. The meeting was held in a room on the top floor of a three-storey building and it must have been full of people for a young man called Eutychus (meaning ‘Lucky’ or ‘Fortunate’) was sitting ‘in a window;’ probably on the sill.

Paul had already spoken until midnight so lamps were burning, filling the room with warmth and smoke. Eutychus, overcome by drowsiness, fell into a deep sleep and then literally fell from the window to ground level.

When picked up he was dead but Paul went downstairs, threw himself on him and embracing him said: ‘Don’t be alarmed, his life is in him.’ Notice that Paul did not say ‘his life is still in him,’ for this was a miracle; it was a real raising of the dead. Paul then went upstairs, broke bread and continued his conversation until daybreak (probably about 5.00 am.) and then departed.

PRACTICAL LESSONS

Some practical lessons may be drawn from the tragi-comic story of Eutychus:

1) The duty of believers to meet to break bread and hear the word of God preached on the first day of the week.

This passage is interesting in that here we have the first mention of Christians coming together ‘to break bread’ on the first day of the week; the day of the week on which Jesus rose from the dead. Presumably they were poor and did not have a nice church building to meet in for we read here about ‘the third loft’ and ‘the upper chamber.’ The architecture of the meeting place is not the main issue, what is important that Christians meet together on the first day of the week.

Depending upon the context, the early church practised the breaking of bread as both a communal meal and a spiritually significant act of remembrance. Meeting to break bread as an act of worship and communion is closely linked with continuing in the fellowship and teaching of the apostles (Acts 2:42, see also Luke 22:19-20; 1 Cor 10:16).

The believers in Troas not only gathered to break bread but were also there to listen to the word of God for, according to v.7, ‘Paul preached unto them.’ Sermon times may vary, there is no fixed rule. Like Paul’s message on that occasion some are long, others may be short. It is, however, the content that is important.

Doubtless Paul had his reasons for such a long address and especially since it was his last time with them he would have wished to cover many topics. However, just like those in first century Troas, believers today need to hear the word of God expounded whenever they meet together.

That night in Troas a young man called Eutychus was ‘fortunate’ to hear Paul preach. It is good that he was there. There could have been no better place to be that Sunday evening than in a room listening to the apostle Paul? However, all was not as well as it might have seemed.

2) The danger of living the Christian life on the edge.

Where was Eutychus sitting? We read in 20:9 that he was sitting in a window. The young man was sitting on the sill of an open window three floors up. What a dangerous place to be! We might say that he was in a position where he could hear the word but also see the world. We could say that he was associated with the church but was neither in nor out. This is true of many people in churches today – they are half-in the church and half-in the world. So be careful where you sit! (cf. Psa 1:1)

3) The possibility of a Christian falling due to human weakness.

Why was Eutychus sleeping? Sleeping in church is not recommended, especially if one is sitting at an open window three floors up! Eutychus, however, may have been a slave who had to work all day before having some some off in the evening. If so, he was understandably tired and the poor ventilation of a crowded room would have made him drowsy.

It is highly unlikely that Paul was a boring speaker and yet Eutychus was overcome by drowsiness and fell into a deep sleep. By way of application we could say that he progressively lost interest in the things of God, gradually became indifferent to them and eventually ‘fell down from the third loft, and was taken up dead.’

Why did Eutychus fall out of the window rather than into the meeting? It has been suggested that he fell out because that was the way he was leaning. Isn’t it tragic when a believer begins spiritually sleeping, gradually leans more and more away from the fellowship of the assembly and then drops out altogether (something that Eutychus did literally!)? Take heed lest you fall! (cf.1 Cor 10:12).

Luke seems to emphasise the fact that Eutychus fell down because from the opening word of v.9 to the opening word of v.10 he uses a form of kata (meaning ‘down’) five times: καθημενος: (kathēmenos) – sitting, KJV sat; καταφερομενος: (katapheroimenos) – being overwhelmed, KJV being fallen; κατενεχθεὶς: (katenechtheis) – being overcome, KJV sunk down; κατὰ: (kata) – down; κατῆλθεν: (katēthen) – [Paul] went down.

4) The importance of restoring the fallen believer.

How do we react when believers fall and no longer exhibit signs of divine life? Do we just continue on as usual? Do we say: ‘It’s their own fault, they were sitting too near the edge’ or ‘We’re not surprised, they never really fitted in anyway!’ Or, do we rather, as Fanny Crosby put it in her famous hymn: ‘weep o’er the erring one, lift up the fallen?’

The Christians at Troas sprang into action at once. As soon as someone shouted ‘Eutychus has fallen!’ everything stopped. Paul finished preaching. He and the believers responded immediately, hurrying to discover how the fall had affected Eutychus; unfortunately, ‘he was taken up dead.’ Clearly the brethren were very concerned about his situation because Paul asked for calm; the weeping and wailing must have already begun. The Christians were so distressed that Eutychus had gone.

The classic passage about the restoration of a believer who has stumbled is Gal 6:1: Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted. Galatians 6:1

The offence – ‘overtaken in a fault‘
The outlook – ‘ye which are spiritual‘
The objective – ‘restore such a one‘

When believers stumble and fall we ought to reach out to them and seek to bring about restoration. Those who are spiritual must encourage them to repent of the sin and return to fellowship with the Lord and the assembly. Far too often our churches leave the fallen alone, they just let them lie. But Paul showed concern. He went to where Eutychus was, embraced him, spoke life and restored that brother in Christ who hadn’t had the strength or energy to go on.

Do you know any believers who were once keen and enthusiastic for the Lord but they’ve grown cold? Perhaps, through carelessness or discouragement they’ve stumbled and perhaps fallen. Now they’ve dropped out. Just as Paul embraced Eutychus, perhaps what they need is a (metaphorical) hug. They need a compassionate, concerned Christian to go to them, to reach out in love and bring about spiritual restoration. The third verse of that hymn I mentioned (Rescue the Perishing) says:

Down in the human heart,
Crushed by the tempter,
Feelings lie buried that grace can restore;
Touched by a loving heart,
Wakened by kindness,
Chords that are broken will vibrate once more.

SUMMATION

This story about ‘Lucky’ has a happy ending for we read in v.12 that ‘they brought the young man alive, and were not a little comforted.’ What a great result! The tragedy ended in triumph. Eutychus was restored and the church was greatly encouraged by the display of God’s miraculous power.

So please bear the practical points in mind:

1) The duty of believers to meet to break bread and hear the word of God preached on the first day of the week.
2) The danger of living the Christian life on the edge.
3) The possibility of a Christian falling due to human weakness.
4) The importance of restoring the fallen believer.