Jul 2025 – Written Exposition

A Lament for the Princes of Israel: Ezekiel 19:1-14

Posted on 25th Jul 202518th Dec 2025 by writtenexposition

Reading: Ezekiel 19:1-14

CHAPTER DIVISION

1-9 THE ALLEGORY OF A LIONESS AND HER CUBS

10-14 THE ALLEGORY OF AN UPROOTED VINE

INTRODUCTION

Ezekiel chapter 19 continues the oracle of YHWH about ‘the land of Israel’ which commenced at 18:2. Ezekiel, instructed by YHWH, now presents a powerful lamentation for the ‘princes of Israel.’ The lament is in the form of two allegories: a lioness with her cubs and an uprooted vine. Ezekiel uses these to reflect upon the downfall of the Davidic kings of Judah. As with all parables, not just Ezekiel’s, it is unhelpful to speculate upon the meaning of every small detail. There are a variety of views on what different features of the parables represent.

When composing this dirge Ezekiel may have had in mind Jacob’s blessing upon Judah in Genesis 49. It mentions ‘a lion’s whelp’ and ‘the vine:’

…Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes… Gen 49:9-11

THE ALLEGORY OF A LIONESS AND HER CUBS (1-9)

(1) YHWH instructs Ezekiel to present a lamentation for ‘the princes of Israel.’ A lamentation (qiynāh) is a funeral song, elegy or dirge. The word is first used in 2 Sam 1:17 to describe David’s famous lament for Saul and Jonathan. This one in Ezekiel 19 is the first of six in the book of Ezekiel.

19:1-14 – A lament for Israel’s princes.
26:17 – A lament for Tyre
27:2-31 – A lament for Tyre
27:32-36 – A lament for Tyre
28:12-19 – A lament for the king of Tyre
32:2-16 – A lament for Pharaoh, King of Egypt

The ‘princes of Israel’ refers to the chieftains /rulers of Israel and in particular to the last few Davidic kings of Judah (see 12:10). Ezekiel does not call them kings; possibly to emphasise their subservience to foreign powers. Compare Jeremiah’s sorrowful prophecy about the Davidic kings in Jer 22:10-30.

(2) THE MOTHER LIONESS

Several words for lion occur in this passage: leḇiyyā’ – lioness; ’aryēh – lion (the animal); kep̱iyr – a lion, young lion (i.e. fierce).

Many commentators view the lioness as pointing to Judah (cf. Gen 49:9; Num 23:24; 24:9; Isa 29:1 – Ariel means lion of God; Rev 5:5) and her cubs as representing the royal house of Judah. In this allegory Judah the lioness lay down among other lions (the superpowers) and reared her cubs (the royal house) among young lions (the surrounding nations).

Others maintain that the reference is to Hamutal, a wife of King Josiah, whom the prophet Jeremiah referred to as queen [mother] in Jer 13:18. She was the mother of two of the last four kings of Judah; Jehoahaz (2 Kgs 23:31) and Zedekiah (2 Kgs 24:18; Jer 52:1).

(3-4) THE FIRST LION CUB

The mother lion raised her cubs in a politically dangerous environment. One in particular grew into a young lion and learned how to catch prey and devour men i.e. grew fierce and aggressive like those around it. The first lion cub is usually identified as Jehoahaz, son of Josiah and Hamutal (2 Kgs 23:31-34). The people chose him to succeed his father at age twenty-three but after a reign of just three months in 609 BCE ‘the nations also heard of him; he was taken in their pit (trap), and they brought him with chains (hooks) unto the land of Egypt.’ Jehoahaz was deported to Egypt by Pharoah Necho and his vassals, there he died. ‘Pit’ and ‘hook’ are vivid images that relate to the capture of wild animals. Despite his predatory nature Jehoahaz was easily subdued by Egypt.

(5-9) THE SECOND LION CUB

Disappointed by the fate of the first cub the mother (i.e. Judah), in desperation, took ‘another cub’ and reared him as young lion (i.e. to be aggressive). Some suggest that the second cub jointly represents Jehoiakim (605-598 BCE) and his son Jehoiachin (3 months in 597 BCE), 2 Kgs 24:8). Jehoiakim, however, was not chosen by the people of Judah but was installed by Pharaoh Necho as a puppet ruler. In addition, since Jehoiakim was not deported to Babylon but died at Jerusalem (Jer 22:18-19), it seems more likely that Ezekiel bypasses him and in this parable speaks of his son Jehoiachin (2 Kgs 24:8-16).

According to vv. 6-7 Jehoiachin too took his place among the other young lions (kings) and was ruthless, rapacious and cruel. His cruelty was not just exercised abroad but at home in Judah where he ‘knew’ (i.e. dishonoured) the nation’s defenceless widows (almanot) and laid towns to waste. Regarding widows, this may mean either that he made many women widows or that he took the wives of men he had killed into his harem. Instead of ‘widows’ many translations read ‘palaces’ (armonot), thus referring to the destruction of fortified citadels. The two words are textually similar. In either case the picture is one of ruin and desolation brought about by Jehoiachin’s oppressive rule. His ‘roaring’ represents the terror he inspired among his subjects,

As with the first cub, the nations (under Nebuchadnezzar’s rule) attacked and subjugated Jehoiachin – the net was spread over him, he was trapped in their pit, put in a cage in chains and sent to Nebuchadnezzar in Babylon, where he was imprisoned (Ezekiel was one of the aristocracy deported along with him at this time – 597 BCE). The result of the deportation was ‘that his voice should no more be heard upon the mountains of Israel.’ Jehoiachin’s rule, therefore, was brought to an end and his growl wasn’t heard again. Jehoiachin was released (2 Kgs 25:27-30) soon after the death of Nebuchadnezzar some thirty-seven years later but by that time any hope of his restoration to the throne of Judah in Jerusalem was long gone. He died in Babylon.

Note: The phrase ‘mountains of Israel’ occurs 17 times in the book of Ezekiel. See my previous post AN ORACLE ADDRESSED TO THE MOUNTAINS OF ISRAEL – EZEKIEL 6:1-14. Ezekiel chapter 36:1-38 contains another oracle, this time of blessing, addressed to ‘the mountains of Israel.’

THE ALLEGORY OF AN UPROOTED VINE (10-14)

(10) The allegory now changes from a lion to a vine. The image of the nation as a vine is a common one (e.g. Psa 80; Isa 5) and Ezekiel has already used it twice: see: Ezekiel’s Vine Allegory: a Prophecy about Jerusalem – 15:1-8 and Ezekiel 17:1-24 The Allegory of Two Eagles and a Vine. Most commentators agree that ‘in your blood’ (dam) is meaningless so there are many conjectures as to what Ezekiel might actually have meant. Some suggestions are:

‘Blood’ refers to the juice of the grape therefore Ezekiel was thinking of sap, thus ‘full of vigour.’ Wine and the blood of grapes is mentioned also in Jacob’s blessing of Judah in Gen 49:11.
‘Blood’ refers to ‘rest,’ thus Darby.
‘Blood’ refers to ‘life.’
‘Blood’ refers to ‘freshness.’
‘Blood’ refers to ‘bloodline,’ thus NKJB
‘Blood’ refers to ‘vineyard,’ thus HCSB, ESV, NASB, NIV, NRSV, NCV
‘Blood’ refers to ‘fruitfulness.’
dam (blood) ought to read dama (to be like) thus ERV 1885 gives ‘in thy likeness’ as a marginal reading.

‘Your mother is a vine.’ Again, the mother is likely to represent the nation of Israel/Judah which has produced the kings. The description of a vine ‘planted by the waters’ (17:5,8) and ‘fruitful and full of branches’ evokes a time of prosperity, perhaps alluding to the reigns of David and Solomon which were considered a golden age, when Israel was strong and enjoyed God’s favour and blessings.

(11) The vine sent out strong shoots or branches that were suitable for rulers’ sceptres and its stature was exalted among the thick branches (lit. ‘thicket of clouds,’ see 31:3,10,14). This suggests that Judah produced powerful kings and was prominent among the nations.

(12) Verse 12, which is similar to 17:10, prophesies the violent end of the vine. ‘Plucked up in fury and cast to the ground’ signifies the wrath of God; his judgement upon Judah resulting in the fall of Jerusalem and the end of the Davidic monarchy. The ‘east wind’ symbolises a destructive force, in this case an invading army that brings destruction and ruin. The drying up of its fruit represents the economic strain caused by the annual payment of huge sums in tribute to Babylon. The withering and consumption by fire of its ‘strong rods’ represent the desolation of the land, the death or exile of its leaders (the kings and nobles), and the widespread suffering of the people. Most likely Zedekiah’s reign and the final siege and destruction of Jerusalem are in view.

(13) The tall luxuriant vine planted by the waters has been forcibly uprooted and now finds itself transplanted in a dry and thirsty wilderness. This verse looks forward to the Babylonian Captivity (586-538 BCE) that began when a significant portion of the Judean population was deported to Babylonia by Nebuchadnezzar after the destruction of Jerusalem in 586 BCE. However, it also describes the current situation of Ezekiel and the Jehoiachin exiles who had already been exiled to Babylon in 597 BCE.

(14) This verse further emphasises complete destruction. It is possible that the phrase ‘fire is gone out of a rod of her branches’ alludes either to internal conflict and corruption or to the devastation that was accelerated by the actions of one of the kings (referred to as ‘a rod’). One instantly thinks of Zedekiah’s breach of covenant and rebellion against Babylon (see 17:18).

There is ‘no strong rod to be a sceptre to rule’—the outcome is final and definitive. This statement effectively declares Judah’s demise as a sovereign state. The line of Davidic kings has come to a sad end.

The elegy formally closes with the words: ‘This is a lamentation, and shall be for a lamentation.’ Some of the details in the lament had already come to pass and some had yet to be fulfilled. This, therefore, is a lamentation for what has already happened and it will serve as a lamentation for what will soon happen.

SUMMATION

Ezekiel 19 laments the tragic downfall of the Davidic monarchy and the kingdom of Judah. It attributes this destruction not merely to external enemies, but to internal corruption and the unrighteousness of its own kings; who ultimately brought ruin upon themselves and the nation through cruelty and poor leadership. The lament emphasises the severe consequences of sin and the utter devastation that divine justice and judgement bring about.

Exposition

No More Sour Grapes! – Ezekiel chapter 18

Posted on 18th Jul 202518th Dec 2025 by writtenexposition

INTRODUCTION

In Ezekiel 18 YHWH addresses, through the prophet, a common proverb (v.2) which is circulating among the exiles in Babylon. Two other proverbs (vv.19, 25) that express popular opinion are also quoted but they are not the main concern.

This chapter is usually classified as a disputation speech. Sweeney (2013, p.93) explains: ‘A disputation speech typically includes three major elements: a premise or thesis to be disputed, an alternative premise or thesis to be supported, and argumentation designed to demonstrate the validity of the alternative premise or thesis…’

Here the thesis is stated in v2—in the form of a proverb which metaphorically maintains that YHWH is unfairly punishing the present generation for the sins of their ancestors. YHWH disputes that and in vv.3-4 states the counter thesis that people suffer because of their own sins (the soul that sinneth, it shall die). The counter thesis is again stated in v.20 but in more detail. The argumentation for the dispute begins at verse 5.

DIVISION

1-4 A False Proverb

5-20 The False Proverb Refuted – Three Practical Examples

a) 5-9 A righteous man will surely live
b) 10-13 A righteous man’s wicked son will surely die
c) 14-17 A wicked man’s righteous son will surely live

21-32 Repentance

A FALSE PROVERB (1-4)

(1) The familiar (some 50 times in Ezekiel) prophetic word formula ‘The word of the Lord came unto me again, saying’ introduces a new section consisting of chapters 18 and 19. The formula claims divine origin for the message and lends it authenticity and authority.

(2) Ezekiel is to draw attention to a popular proverb concerning ‘the land of Israel’ and ask what the people mean by bandying it about. Since Ezekiel is addressing his fellow-exiles it is likely that he means that the proverb is circulating among them in Babylon. We know, however, from the writings of Jeremiah (Jer 31:29; Lam 5:7), that the same proverb was also in use back home in Judah.

The fathers have eaten sour grapes, and the children’s teeth are set on edge. KJV

This proverb expresses the view that children suffer for the sins of their parents or ancestors. It reflects a sense of fatalism and victimhood on the part of the Israelites and a failure to grasp the fact that they themselves are sinful. They blame earlier generations for their current woes and thus do not heed prophetic warnings about the sinfulness of Judah. They have become defensive and seek to deflect responsibility from themselves. In effect they say: ‘It is our fathers who have sinned so why is our homeland under the Babylonian yoke and why are we in exile in Babylon?’ By justifying themselves they proclaim that God is not fair.

(3) Although it is true that the effects of wrongdoing can be felt for several generations thereafter (Exod 20:5) YHWH swears an oath by himself that never again will this illogical and false proverb (that one generation eats sour grapes and a later one has a sour taste in the mouth as a result) be quoted as truth in Israel. The people are to stop saying that their misfortune is inherited. No more sour grapes!

(4) YHWH draws attention (Behold!) to the fact that all souls are his — everyone belongs to him, the son as well as the father. YHWH has the right to punish children as well as parents because everyone is accountable to him — he is not accountable to them. However, he does not do that. He judges every soul (i.e. every person) individually and holds them personally responsible for their own sin. This principle is set out in the Torah (Lev 18:5; Deut 24:16; cf. 2 Kgs 14:6).

Perhaps it ought to be borne in mind that Ezekiel is not dispensing with the idea of national or collective responsibility here but rather expressing it in individualistic terms. Since the nation is made up of individuals it is individuals whom YHWH will personally evaluate.

Righteousness and wickedness are not inherited traits but the result of personal choices. The consequences of an individual’s actions are therefore personal: the soul who sins shall die. Violation of YHWH’s moral and ethical standards will incur the death penalty.

THE FALSE PROVERB REFUTED – THREE PRACTICAL EXAMPLES (5-20)

In these verses YHWH vindicates himself against the accusation that he is unfairly punishing the present generation for the sins of their ancestors. By way of defence and to argue for individual responsibility he uses three case studies. Three scenarios are presented, each about a hypothetical individual. These individuals represent three different generations: a righteous grandfather, a wicked father and a righteous grandson.

A RIGHTEOUS MAN WILL SURELY LIVE (5-9)

Verse 5 begins with the conditional ‘if’—so the argument is presented in case law format. This casuistic legal style is typical of the Holiness Code in Leviticus (chapters 17-26) with which Ezekiel the priest (1:3) was familiar. Notice that he frequently uses the language of Lev 18:4-5 — Ye shall do my judgements, and keep mine ordinances, to walk therein: I am the LORD your God. Ye shall therefore keep my statutes, and my judgements: which if a man do, he shall live in them: I am the LORD.

statutes and judgements are mentioned in Ezek 18:9, 17, 19/21. See also Ezek 5:6-7; 11:12, 20; 20:11, 13, 18, 19 , 21, 25; 36:27; 37:24. (N.B. Ezek 20:11 makes it clear that statutes and judgements is a reference to the entire divine revelation at Mt. Sinai.)
The verb live occurs in Ezek 18:9, 13, 17, 19, 21, 22, 23, 24, 27, 28, 32.
if a man do, he shall live in them occurs in Ezek 20:11,13, 21.

Lev 18:5 states that if the Israelites adhere to the stipulations of the covenant they will live. Failure to keep them amounts to covenant breaking (Lev 26:15) and will incur punishment in the form of disease, famine, invasion and exile (Lev 26).

Verse 5 continues from ‘if’ with the words: a man be just, and do that which is lawful and right. The first case study is about a just or righteous man. The argument continues to the end of v.9 where the conclusion is that if a man is just, he will surely live. YHWH states that a just man will do that which is ‘lawful and right.’ This phrase is repeated in vv. 19, 21, 27; see also 33:14, 16, 19; 45:9.

Verses 6-9 list the sorts of things that constitute being ‘righteous’ in the sight of YHWH. These requirements are mainly derived from the Holiness Code in Leviticus (chapters 17-26) and echo principles found in the Ten Commandments. A ‘just’ man:

does not eat at the mountain shrines – worshipping false gods. see 18:6, 11, 15; 22:9, cf. 20:28. This is addressed in the first and second commandments, Exod 20:3-4.
does not lift up his eyes to the idols of the house of Israel. This is addressed in the first and second commandments, Exod 20:3-4. ‘Idols’ is a totally contemptuous term used 38 times in Ezekiel and probably alludes to excrement. It always occurs in the plural and is said to mean ‘dung-gods.’ Found also in 18:12, 15, cf. Deut 4:19.
does not defile his neighbour’s wife. Adultery violates the seventh commandment, Exod 20:14, see also Lev 18:20; 20:10; Deut 5:18; 22:22.
does not have sexual relations with a menstruating woman. See Lev 15:24; 18:19; 20:18.
does not oppress anyone. Lev 19:33; Deut 23:16; Zech 7:10.
returns to the debtor his pledge. He gives back what he has received as collateral when someone returns what he had borrowed, Exod 22:26; Deut 24:6, 13.
does not rob anyone using violence. Lev 19:13.
gives food to those in need. Deut 15:11; 24:19-22; Isa 58:7.
gives clothes to those in need. Isa 58:7.
does not charge the needy interest (nešek) on loans. Exod 22:25; Lev 25:35-37; Deut 23:19-20;.
does not charge the needy increase (tarbiyt) – accrued interest – unjust rates of interest on loans. see Lev 25:35-37.
withholds his hand from iniquity in whatever form.
judges between individuals impartially. Zech 7:9; 8:16.

Verse 9 sums up a person who lives by these principles as one who observes YHWH’s statutes and judgements and does that which is true (Deut 6:25). On this basis he is legally declared righteous and is therefore allowed to live. This declaration is made by the Lord God.

A RIGHTEOUS MAN’S WICKED SON WILL SURELY DIE (10-13)

The second case study in divine justice concerns a righteous person’s wicked son. Unlike his righteous father (vv.5-9) he turns out to be violent, a robber and commits other sins, something like those previously enumerated in vv.6-8. The wicked son will:

eat on the mountains
defile his neighbour’s wife
oppress the poor and needy
not restore the pledge
lift up his eyes to idols
commit abomination
take usury
take profit

These sins (vv.11-13) that the wicked man will commit do not exactly match those that his righteous father avoids (vv.6-8) but both lists include similar categories like idolatry, adultery, robbery, usury and oppression of the poor. Notice that v.11 also adds ‘and that doeth not any of those duties.’ This teaches us that sins of omission are every bit as serious in God’s sight as sins of commission.

V.13 asks the question ‘shall he then live? The answer is supplied: ‘he shall surely die’ (suffer the death penalty, cf: Exod 21:12; Lev 20:9, 11,12, 13, 16, 27; Deut 17:6; 21:22). The point is that since the wicked son does things that his righteous father has not done then it cannot be said that the father is at fault because his son has turned out wicked. He will surely die, not because of his father’s sins but because of his own choices. His father’s righteousness will not save him.

A WICKED MAN’S RIGHTEOUS SON WILL SURELY LIVE (14-17)

By way of contrast, the grandson (the next generation) sees his father’s wickedness, takes thought (‘considereth,’ see also v.28), and chooses to be righteous like his grandfather. The crimes that the righteous grandson avoids are listed in vv.15-17a. The list is much the same as that for his grandfather in vv.6-8 but approaching a menstruating woman is left out (see v.6). Verse 17b categorically states that the son will not die for his father’s crimes but will surely live and v.18 repeats (see v.13) that the father would be put to death for his own crimes.

(19-20) These two verses are the climax of YHWH’s argument for the principle of individual responsibility. He anticipates an objection that might be raised by the people about God’s verdict in the third case – that the son has been just so he will live. A righteous person, regardless of his father’s sins, will live but they will say: ‘Why should the son not bear the father’s guilt?’ God/Ezekiel must be mistaken since the people (in their own thinking) are righteous but suffering for the sins of their ancestors.

In v.20 YHWH again states his counter-thesis: The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

The person who sins is the one who is subject to the death penalty. The son will not suffer for the iniquity of the father and the father will not suffer for the iniquity of the son. Each person is judged in accordance with his or her own actions. The righteous person is accounted as righteous and the wicked person as wicked. God’s judgement is not inherited (compare Isa 3:10-11).

The implications of this are: a) God’s judgement is personal, not arbitrary b) each person is judged according to his own actions therefore God is not unjust, and c) since God does not punish innocent people for the sins of others the Israelites cannot blame past generations for their present suffering. Their exile is the result of their own sin.

REPENTANCE (21-32)

YHWH now brings up the topic of repentance and describes two situations.

a) The wicked person’s repentance.

But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? Ezekiel 18:21-23

The first is that of a wicked person who genuinely decides to give up wrongdoing and instead live a righteous life. Since he abandons his sins and actively follows the ways of YHWH (‘keep my statutes,’ ‘do that which is lawful and right’) he will be treated as righteous and allowed to live. His past transgressions (lit, ‘rebellions’) will not be remembered and he will live (not die a premature physical death).

YHWH asks a rhetorical question in v.23: Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? The implied answer is ‘No!’ God is not a vengeful deity. Divine judgement is a necessary response to wickedness but not something in which YHWH takes delight. That is why he would allow a wicked person who repents to avoid judgement.

b) The righteous person’s reversal.

Verses 24-29 continue with the case of a righteous person who later chooses to embrace evil. Various phrases are used in v.24 (ESV) to describe this reversal:
– turns away from his righteousness
– does injustice
– does the same abominations that the wicked person does
– treachery of which he is guilty
– the sin he has committed

Verse 24b spells out the consequences. None of his righteous deeds will be remembered and he shall die for his sin. Past obedience does not count as credit against future rebellion. He will be sentenced to death for his crimes.

Verse 25 brings us back to the start of the chapter. Still of the opinion that they are suffering because of the sins of a previous generation Ezekiel’s fellow-exiles claim that YHWH is unfair. ‘Not equal’ means ‘biased.’ The verb means to weigh or be equal and was used in connection with weight and measurement. Addressing the people as a group (‘hear now’ is a plural imperative) God responds to the charge that these decisions are unfair by simply restating what he has already said in vv.21-24 in vv.26-28. Notice the double ‘turn away from’ and ‘to do.’

When a righteous person turns away from his righteousness and does injustice, he shall die for it; Ezekiel 18:26 ESV

Again, when a wicked person turns away from the wickedness he has committed and does what is just and right, he shall save his life. Ezekiel 18:27 ESV

(29) In spite of all that the Lord, through Ezekiel, has told them in this oracle the people still maintain that God’s ways are biased. YHWH retorts that it is their ways that are unfair, not his.

(30-32) The chapter concludes with a call to repentance. By arguing that those who repent will live and that those who turn to evil will die YHWH has indicated that the ‘house of Israel’ should accept responsibility for the situation in which they find themselves. He will judge them individually according to their actions so they need to repent and turn away from all their transgressions in order that iniquity will not be their ‘ruin’ (obstacle, stumbling block) i.e. downfall. The imperatives in vv.30-31 are repent, turn away, cast away, make yourselves a new heart… This passage contains one of three references in Ezekiel to ‘a new heart and a new spirit.’

And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh: Ezekiel 11:19

Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? Ezekiel 18:31

A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. Ezekiel 36:26

In v.32 YHWH reiterates that he has no pleasure in the death of anyone and his final words are both an invitation and a strong warning: ‘turn and live.’

SUMMATION

In this chapter YHWH, speaking through Ezekiel, highlights the responsibility of the nation for the current disaster. His argument demolishes the fatalistic view implied by the proverb in v.2 (The fathers have eaten sour grapes, and the children’s teeth are set on edge?) that they are suffering for the sins of their ancestors. In fact, each person is accountable to YHWH for his or her own choices and actions. Using case studies of hypothetical righteous and wicked individuals across generations YHWH emphasises that those who repent and pursue justice will live, while those who pursue evil will die, regardless of their past. The chapter ends with a statement of YHWH’s desire that everyone should live and ends with a powerful appeal — ‘turn and live’ —designed to motivate the people to make the right choice and repent.

Exposition

Psalm 131: Finding Peace in a Noisy World

Posted on 13th Jul 202518th Dec 2025 by writtenexposition

A SONG OF DEGREES OF DAVID.
¹ LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me.
² Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child.
³ Let Israel hope in the LORD from henceforth and forever.

INTRODUCTION

Psalm 131 is one of the shortest psalms in the Bible – just three verses – but it provides much spiritual food for thought by reminding us that we ought to cultivate humility, contentment and trust. In just a few words the psalmist teaches what it means to have ‘a quiet soul’ (v.2 ESV) in a noisy and anxious world.

SUPERSCRIPTION

According to the superscription this psalm is a ‘Song of Degrees, Of David.’ The Songs of Degrees – or Ascents – is a group of fifteen psalms (120-134) that are so called because they were sung by exiles returning (‘going up’) from Babylonian captivity (Ezra 7:6, 7, 9) and by pilgrims going up to Jerusalem (ascending the hill of Zion, 121:1; 122:1-4) to attend Jewish religious festivals (Exod 23:10, 17; 34:23). Of the Songs of Ascents numbers 122, 124 and 133 are also ascribed to David (composed or collected by David).

SETTING

Due to its brevity the psalm gives no indication as to when and why it was written. Some scholars suggest that the first two verses may have been written by a woman.

Others argue that the Songs of Degrees are linked to the experiences of Nehemiah. Goulder, for example, devotes a large chunk of his book ‘Psalms of the Return’ to an explication of this theory. He links Psalm 131 to the passage (Neh 13:23-29) which records Nehemiah’s angry and violent response to ‘the presence of ‘a fair number of ‘strange’ wives, and children talking gibberish’ (1998, p.86) after which ‘the rage subsides into normality’ (1998, p.88). This seems far-fetched.

On the other hand Clarke (1949, p.326) reckons that: ‘it is probably King Hezekiah who takes up this beautiful psalm of David’s as eminently suitable to set forth his own soul exercise at the time of his serious illness.’

DIVISION

INDIVIDUAL (1-2)

v.1 – The psalmist declares his humility.
v.2 – The psalmist declares his trust in the Lord.

NATIONAL (3)

v.3 – The psalmist exhorts Israel to hope in the Lord.

EXPOSITION

(1) ATTITUDES

The psalmist begins by addressing YHWH, so his meditation is directed towards the God of Israel. This song is therefore a prayer. The psalmist begins with a triple negative declaration: not – not – not.

my heart is not haughty
my eyes are not lofty
I have not exercised myself in great matters etc.

This three-fold claim is neither boastful nor evidence of low self-esteem but rather an acknowledgement in prayer that the psalmist does not harbour pride or arrogance in his ‘heart’. We have here an example of metonymy – ‘heart’ stands for the will or emotions.

My heart is not haughty – meaning exalted or lifted up. The word ‘haughty’ (gāḇah) is used here in a bad sense, conveying the idea of proud, arrogant, presumptious or overly-ambitious, cf. Before destruction the heart of man is haughty, Prov 18:12.

My eyes are not lofty – ‘Lofty'(rûm) is another word that means lifted up. The reference here is to elevated eyes and therefore a condescending gaze. David does not have an inflated view of his own importance and does not consider himself superior to other people, cf. There is a generation, O how lofty are their eyes! and their eyelids are lifted up. Prov 30:13. Compare also: And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. Luke 18:13

I have not exercised myself in great matters, or in things too high for me – The Hebrew words for ‘great matters’ and ‘wondrous things’ occur together in Psalm 86:10 For thou art great, and doest wondrous things: thou art God alone
and in
Psalm 136:4 To him who alone doeth great wonders: for his mercy endureth forever
and also in Psalm 145:5-6, in these verses referring to the marvellous works of God.

The psalmist says that he does not ‘go about in,’ or ‘walk in,’ i.e. concern himself with, matters too great for him.

Similar sentiments are expressed in the third chapter of the Book of Sirach, an intertestamental apocryphal text:
²¹Neither seek what is too difficult for you,
    nor investigate what is beyond your power.
²²Reflect upon what you have been commanded,
    for what is hidden is not your concern.
²³Do not meddle in matters that are beyond you,
    for more than you can understand has been shown to you. Sirach 3:21-23 (NRSV)

In verse 1 of Psalm 131 David assures the Lord that he is modest and does not have an unrealistically high opinion of himself. He does not look down on others or have an exaggerated view of how much he knows. He does not busy himself with grand activities that are beyond his ability or try to understand amazing things that lie beyond human comprehension. He does not demand to be in control but rather leaves everything in God’s hands.

(2) ACTIONS

In verse 2 David moves from attitudes to actions. With the word surely he strongly affirms: I have behaved and quieted myself. The Christian Standard Bible translates this as: I have calmed and quieted my soul.

Calming the soul is an intentional act. The psalmist does not attempt to bear burdens that the Lord has not asked him to carry nor does he strive for answers rather than trust God. Instead, he has deliberately taken action to still and compose his soul. The word ‘stilled’ (KJV behaved) is literally to be smooth – as in the levelling of uneven ground (Isa 28:25) and the word for ‘quieted’ means to be silent. Oesterley (1955, p.528) comments that ‘the words might be paraphrased: I have calmed the disturbing arguments, and silenced the disconcerting questionings that worried me.’

The psalmist describes the present state of his soul with one of the most striking images in the Bible. He compares it to a child lying contentedly against its mother. The simile ‘like a weaned child’ is repeated for emphasis and effect – ‘as a child that is weaned of its mother…even as a weaned child.’ A weaned child is one that has moved beyond breastfeeding. Picture a child who no longer comes to its mother for nourishment alone but is able to rest in her presence without crying, demanding or creating a fuss.

The psalmist has deliberately chosen ‘weaned child’ (one word in Hebrew) as another word meaning ‘suckling’ was available to him for ‘baby’ – the two terms occur in Isa 11:8. In ancient Israel children were typically weaned at around 2 to 3 years of age – or perhaps even later.

In 2 Maccabees chapter 7, which gives an account of the torture and martyrdom of seven brothers and their mother by the tyrant king Antiochus, the mother, speaking to her youngest son says: “My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.” 2 Macc 7:27 RSV

In 1 Sam 1:22-24 Hannah says she will not go up to the sanctuary until her son Samuel is weaned. When she eventually does take him there v.24 describes him as a ‘young boy’ (na‘ar), which suggests that he is at least three years old.

Realising that a weaned child was likely around three years old helps us better understand the psalmist’s use of this image. Although still young, vulnerable and dependent the child has reached the stage where it can rest in its mother’s presence without constantly crying for milk.

Similarly, we as God’s children, and receiving from him all that we require, can commit ourselves to his love and care. Though still dependent on God, it is not with frantic anxiety and demand. We rest peaceful and content when, with quiet soul, we learn to trust the One who provides for us.

And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Philippians 4:7

And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Colossians 3:15

Note: for other feminine images of God in the Bible see: Gen 1:27; Deut 32:11-12; Isa 42:14; 49:15; 66:13; Hos 11:3-4; 13:8; Mat 23:37; Lk 13:34; 15:8-10.

(3) HOPE IN THE LORD

Whereas the first two verses are intensely personal this last verse contains a national exhortation. Having expressed his trust in the Lord the psalmist now calls upon Israel to follow his example and ‘hope in the Lord.’ Just as he has rejected pride and arrogance and realised that he cannot solve life’s problems by himself so the covenant people must rely on the Lord ‘henceforth and forever’ i.e. at all times; fixing their expectations on him and waiting with patience for him to work on their behalf.

SUMMATION

Modern life encourages self-esteem, self-sufficiency, self-promotion and glorifies material gain and financial success. Trying to match the high expectations of other people can put us under severe pressure.

Psalm 131 cuts across this way of thinking and teaches us to let go of restlessness and pride and maintain an attitude of calmness and trust in the Lord. This requires humility, for not trusting is pride. True humility involves not grasping after things that lie beyond our understanding, abilities or control but having faith in God and his kindness.

This is a useful psalm for times of anxiety and impatience, for it reminds us that peace is not found in knowing everything but in knowing the Lord – who knows everything. So let us humble our hearts, and rest with quiet trust in God – just like a three year old child content in the arms of a loving mother.

BIBLIOGRAPHY

Books

Clarke, A.G. and Vine, W.E. (1949). Analytical Studies in the Psalms. John Ritchie Ltd., Kilmarnock. Also available online here.

Goulder, M.D. (1998). The Psalms of the Return (Book V, Psalms 107-150): Studies in the Psalter, IV. Sheffield, Eng.: Sheffield Academic Press. Read a short review of this book at themelios.

Oesterley, W. O. E. (1955). The Psalms. Translated, with Text-critical and Exegetical Notes, S.P.C.K., London

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