Month: Aug 2025

Posted in Exposition

Ezekiel 21:8-17 – The Second Oracle Concerning YHWH’s Sword

Posted on by writtenexposition

INTRODUCTION

In this second oracle concerning YHWH’s sword the prophet Ezekiel vividly foretells the imminent and inescapable judgement of YHWH’s sword against Jerusalem and the land of Israel. The slaughter is not portrayed as a distant threat but as wrath that is about to be unleashed upon the common people and their leaders.

Since it is written in poetic form this oracle is often referred to as ‘The Song of the Sword’ or ‘Ode to the Sword.’ Unfortunately there are great difficulties with the text, e.g., parts of vv.10 and 13 seem unintelligible and bear little relation to the context. Using textual criticism, scholars try to determine (i.e. guess) what the original might have said. Not all reach the same conclusions, which means that translations and interpretations differ. In spite of the textual difficulties it is clear that this second oracle continues the theme of the first; the destruction that will be brought about by the sword of YHWH. In this oracle Ezekiel concentrates upon two aspects of the sword – its preparation and its purpose.

DIVISION

8-11 The sword’s preparation

12-14a The prophet’s performance

14b-17 The sword’s purpose

EXPOSITION

THE SWORD’S PREPARATION (8-11)

(8) The familiar prophetic word formula ‘the word of the Lord came unto me, saying’ introduces a new message. It is not Ezekiel’s own invention but comes directly from YHWH.

(9) The usual instruction to communicate the word of the Lord follows. Ezekiel is told to prophesy:

‘A sword, a sword’ – the double mention of sword is for emphasis and identifies this symbol of war as the focus of the oracle. The saying is repeated in v.28. This instrument is sharpened and furbished (polished). ‘Sharpened’ and ‘furbished’ occur together in vv.9, 10 and 11. These words suggest that the sword is prepared and ready for action.

(10) This is not a ceremonial sword – it is lethal. It has been sharpened so that it can make slaughter and has been polished so that it might dazzle like lightening (‘so that it might have lightening’ – see also Deut 32:40; Job 20:25).

should we then make mirth? Ezekiel seems to halt his flow of words at this juncture in order to reprove some of his listeners who are laughing or jesting at what he has to say. He asks: ‘Do you think this is a joke?’

it contemneth the rod of my son, as every tree The text here is obscure and reads: ‘Or shall we make mirth? The rod of my son despises every tree.’ Attempts at translation include:

CSB – The scepter of my son, the sword despises every tree.
DARBY – Shall we then make mirth, [saying,] The sceptre of my son contemneth all wood?
ESV – (Or shall we rejoice? You have despised the rod, my son, with everything of wood.)
NET – Should we rejoice in the scepter of my son? No! The sword despises every tree!
NIV – Shall we rejoice in the scepter of my royal son? The sword despises every such stick.
NLT – Now will you laugh? Those far stronger than you have fallen beneath its power!

Since the word šēḇeṭ means rod or sceptre scholars tend to view this verse as a reference to Gen 49:10 – 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 – especially since Ezekiel certainly has this passage from Genesis in view at v.27b. Some of the exiles jeered at Ezekiel, objecting to his prophecy because, in their view, it contradicted the promise to the tribe of Judah in Jacob’s blessing. The wooden sceptre of royal authority that despises every other such sceptre is that of Judah (here called YHWH’s son Israel, cf. Exod 4:22; Hos 11:1).

Based on the Gen 49:10 promise, the Davidic monarchy believes itself to be invulnerable and despises every force that comes against it. However, the sword of YHWH (i.e. Nebuchadnezzar v.19) will devour every sceptre, including that of Judah.

(11) The sword has been sharpened and polished and is now ready to be handed over to the slayer.

THE PROPHET’S PERFORMANCE (12-14a)

Ezekiel is once again (cf. v.6) told to dramatize his grief at the destruction that he is predicting. He is to ‘cry and howl,’ slap his thigh and clap his hands together.

(12) Addressing Ezekiel as ‘Son of Adam’ YHWH tells him to ‘cry and howl.’ Zā‘aq is a verb meaning to cry out or shriek in sorrow or anguish. Yālal is a verb meaning to wail or howl. This pair of words also occurs together in Isa 14:31; 65:14; Jer 25:34, 36; 47:2; 48:20, 31; 49:3; Hos 7:14; Zeph 1:10.

Ezekiel is to shriek and wail because the doom will come upon everyone in the land of Israel; from the lowest to the highest. The sword will strike down the rulers as well as the common people. ‘Be upon’ means come upon or come against.

it shall be upon my people
it shall be upon all the princes of Israel
terrors by reason of the sword shall be upon all my people

These verbs (translated: ‘it shall be’) are prophetic perfects. The predicted doom is so certain that it is viewed as a completed action – expressed using the past tense perfect verb form (‘it has been’).

Ezekiel is to accompany the loud audible sounds of grief (crying and howling) with a gesture symbolic of despair or mourning (cf. Jer 31:19). This involves slapping his thigh or upper side.

(13) for it is a trial; and what if even the rod that despises shall be no more? This is another obscure saying.

it is a trial – This possibly means that the pretensions of the Davidic monarchy of Judah will be tested. Or, it is saying that the sharpness of the sword has been proved on other people i.e. Nebuchadnezzar and his army have already won victories.

and what – What if the rod (Judah’s sceptre) is not strong enough to withstand the sword?

it is no more – The Davidic monarchy will be no more – Zedekiah’s revolt will fail, he will be gone and Judah will not have a ruler.

(14a) Ezekiel is again told to prophesy (see v.9) but what he is to say is not specified. Then he is instructed to make a further physical gesture; he is to clap his hands together. It would seem from 25:6 that this action expresses exultation: …thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel. Is Ezekiel rejoicing at the actions of YHWH and applauding the coming judgement? Surely that is unlikely! Perhaps the clapping of the hands signifies great emotion (Num 24:10), or is a threatening gesture.

THE SWORD’S PURPOSE (14b-17)

(14b) let the sword be doubled the third time. The sword is to strike twice, even three times. Possibly Ezekiel is to clap his hands three times, signifying the intensity of the judgement and its terrible effect. Some commentators view this as a reference to the three different Chaldean attacks on Jerusalem – in 605/604 BCE, 597 BCE and 586 BCE. It is interesting that the ‘sword’ is mentioned three times in v.14.

‘It is the sword of the great (singular) slain (pierced).’

it is the sword of a pierced man, the great one. The sword will pierce even the king, or perhaps this refers to any person in a high position. Or, this sword has slain the great men.

which entereth into their privy chambers. This can mean that the sword besets or encloses people (i.e. surrounds them) or that it will pursue them into their innermost chambers. The meaning is the same – there is no escape.

(15) YHWH has set the slaughter (the word translated ‘point’ occurs only here in Hebrew and means ‘slaughter’) of the sword against all their gates. This would suggest that the judgement is wider than Judah and applies to other nations as well. The sword is being brandished about with the result that the rapid movement back and forth makes it flash like lightening (cf. Gen 3:24). ‘Wrapped up’ means held in readiness i.e., it has already been grasped by the slayer and withdrawn from its scabbard.

Pointing the sword at the gates has two purposes in view:

  • that hearts may melt (they will lack the courage to defend themselves)
  • that falterings be many (many will (stumble) fall by the sword or, they will have many opportunities to fall by the sword)

(16) YHWH now addresses the sword directly (sword is a feminine noun and the verbs are in feminine form).

‘Go thee’ – This imperative is reckoned to be a military command meaning ‘stand as one’ or ‘close ranks.’ The sword is personified as the Babylonian army mobilised for battle and commanded to focus its attack on the right or the left (i.e. every direction); wherever its blade has been assigned (yā‘ad). The ‘face’ here is the cutting edge (also Eccl 10:10). For an example of the sword of the Lord being assigned or appointed (yā‘ad) see Jer 47:7.

(17) The oracle ends with YHWH again addressing Ezekiel: ‘I too, like you, will strike my hands together.’ This refers back to v.14a. YHWH will mirror Ezekiel’s gesture, then his wrath will subside.

SUMMATION

The difficult oracle in Ezekiel 21:8-17 is a dramatic poem that uses the image of a sharpened, polished sword to convey the certainty and severity of YHWH’s judgement on Judah and its leaders. This is not just any weapon; it has been divinely prepared, sharpened and polished for deadly effect, and targeted at the people and leaders of Judah. Ezekiel’s emotional involvement in the oracle – shrieking, wailing, striking of his thigh and clapping of his hands – illustrates the huge personal distress the punishment will cause. The oracle is a reminder that divine patience has a limit and that it is dangerous to make fun of or trivialise God’s warnings.

Posted in Exposition

Ezekiel 21:1-7 – The First Oracle Concerning YHWH’s Sword

Posted on by writtenexposition

INTRODUCTION

At the end of chapter 20 Ezekiel’s fellow-exiles told him that they did not understand his prophecies, especially the oracle concerning the Negev (20:45-49). Now, in chapter 21, three oracles about YHWH’s sword elaborate upon the destruction of the Negev in terms that are direct, stark and easily understood. They are powerful declarations that the sword of judgement is coming soon.

This first oracle of chapter 21 (vv.1-7) links back to the prophecy against the Negev (20:45-49) and interprets the forest of that oracle as Jerusalem and the forest fire as ‘the sword of YHWH’ (i.e. war). It parallels that previous oracle by repeating the same ideas and by using similar words and expressions: for example: ‘set your face;’ ‘drop the word;’ the righteous and the wicked/ green tree and dry tree; ‘from the south to the north;’ ‘all flesh may see/know;’ ‘it shall not be quenched/it shall not return.’

DIVISION

1-2 Address to Ezekiel

3-5 Announcement of Judgement

6-7 Anguish at Impending Doom

ADDRESS TO EZEKIEL (1-2)

This is a new oracle for it begins with the prophetic word formula ‘and the word of the Lord came unto me, saying.’ This frames it as a direct revelation from YHWH and makes clear that the message does not express Ezekiel’s own thoughts and opinions but has divine authority.

By addressing Ezekiel with the customary description ‘Son of Adam’ YHWH emphasises the prophet’s humanity in contrast to the divine status of the Lord who is communicating with him. YHWH issues three instructions to Ezekiel:

  • set thy face toward Jerusalem – This means that Ezekiel is to either totally focus on Jerusalem or to speak the oracle while facing in the direction of the city. ‘Set thy face toward’ sounds confrontational which would accord with ”I am against thee’ in v.3.
  • drop thy word toward the holy places – ‘drip/drop/trickle the word’ means ‘preach.’ It is quite shocking that Ezekiel is to condemn the Temple. The expression ‘the holy places’ could refer to sanctuaries of false worship but more likely refers to the holy places in the Jerusalem temple and thus to the Temple itself. For YHWH to condemn his own temple is a radical step. The Jews reckoned it was the inviolable dwelling place of YHWH and that belief gave them a (false) sense of security (Jer 7:4).
  • prophesy against the land of Israel – In v.2 the target of Ezekiel’s prophecy of doom is explicitly named as Jerusalem and the ‘land of Israel.’ Together these equal ‘the south’ of the previous oracle (20:45-49).

The mention of Israel’s city, sanctuary and soil (cf. same triad in Psa 79:1) shows that YHWH’s condemnation is total; his judgement will include everything – political, religious and territorial.

ANNOUNCEMENT OF JUDGEMENT (3-5)

‘The land of Israel is repeated’ for emphasis. Ezekiel, speaking in Babylon to the Jewish exiles there, prophesies death and devastation upon the homeland.

I am against thee – It is rather frightening that the covenant God of Israel who once said ‘I will walk among you, and will be your God, and ye shall be my people.’ (Lev 26:12) has now become their adversary. He is not only hostile, he is about to become their attacker. YHWH intends to draw his sword from its sheath (this is stated 3 times; vv. 3, 4, 5) and with it ‘cut off…the righteous and the wicked’ (repeated). Moshe Greenberg (1997, Ezekiel 21-37. Anchor Bible, p.420) observes: ‘righteous and wicked. Or: innocent and guilty; a merism for “everybody.” Yet the choice of these terms rather than, say, “young and old” implies that punishment will not discriminate between those who do and those who do not deserve to die.’

The sword, representing the Babylonian army, is said to be YHWH’s sword. The Babylonians are his instruments, just as the Assyrians had also been (Isa 10:5). Various expressions in verses 3, 4 and 5 emphasise that the horrific punishment will be inescapable – ‘the righteous and the wicked;’ ‘all flesh;’ ‘from the south to the north.’ War does not discriminate between the upright and the corrupt.

V.5 maintains that the ultimate purpose of YHWH’s reckoning with Jerusalem/Judah is that the world at large will recognise that YHWH is acting according to his holy character. He will not tolerate sin. He has drawn his sword from its scabbard and will not return it again (cf. 2 Sam 1:22) – at least not until its work is finished (cf. v.30 – an imperative – lit ‘return it to its sheath!). YHWH will not relent, punishment is coming.

ANGUISH AT THE IMPENDING DOOM (6-7)

No doubt Ezekiel found it distressing to relay such a message of doom but YHWH then orders him to dramatize his anguish in the presence of the exiles. He is not to hide his feelings but moan or groan loudly in despair. ‘Broken loins’ stands for emotional breakdown – the loins (central part of the body including hips and lower back) were regarded as the seat of a person’s strength (cf. Isa 21:3). ‘Bitterness’ is bitter anguish or extreme grief. When they ask: ‘Why are you groaning?’ he is to tell them that he is mourning because of the news report that is certainly coming, viz., the soon coming judgement that will affect everyone in Jerusalem and the land of Israel. When the exiles hear the report from Jerusalem about the Babylonian army and the fall of the city their physical and psychological reaction will be similar to Ezekiel’s.

Every heart will melt, and all hands will be feeble; every spirit will faint, and all knees will be weak as water. Ezek 21:7 ESV

A different interpretation is that Ezekiel is describing the reaction in Jerusalem and the land of Israel to the Babylonian invasion (rather than that of the exiles in Babylon to news of it). The Christian Standard Bible, for example, translates what is literally ‘all knees shall flow with water’ (v.7) as all knees will run with urine. This would then refer to the paralysing fear and failure of courage that will be experienced by all in the homeland; graphically described by undignified image of people losing control of their bodily functions through sheer terror.

The oracle ends with an affirmation by the ‘Sovereign Lord’ (Adonai YHWH) that this is a certainty – behold, it cometh, and shall be brought to pass, saith the Lord GOD. This will definitely happen. In the two oracles that follow in chapter 21 Ezekiel prophesies in greater detail about YHWH’s sword.

Posted in Exposition

Ezekiel 20:45-49 – The Oracle Concerning Judgement on the Negev

Posted on by writtenexposition

INTRODUCTION

In the Hebrew Bible this section is numbered as Ezekiel 21:1-5 but in most English translations it is 20:45-49. I follow the English chapter and verse arrangement.

Having closed the oracle about Israel’s historical rebellion (20:1-44) with a prophecy of restoration after purification and judgement Ezekiel gives a brief message about that impending judgement using a parable of a forest fire. This serves as an introduction to three oracles concerning the sword in chapter 21, which elaborate on the theme of judgement.

DIVISION

45-47a YHWH’s instructions to Ezekiel.

47b-48 Parable of the forest fire.

49 The complaint

EXPOSITION

YHWH’S INSTRUCTIONS TO EZEKIEL (45-47a)

Although covered by the date given in 20:1 the prophetic word formula ‘the word of the Lord came unto me, saying’ in 20:45 lets us know that this is a fresh revelation. In the new prophetic oracle Ezekiel shifts from the plain-speaking of his previous message to vivid metaphor.

Addressing Ezekiel by the usual term ‘Son of Adam’ (emphasising mortality) YHWH in v.46 issues a threefold instruction to Ezekiel about the South, i.e. the Negev:

set thy face toward the south (tēymān),
and drop thy word toward the south (dārôm),
and prophesy against the forest of the south field (neg̱eb).

In this verse, whether for variety or literary effect, Ezekiel employs three different words meaning ‘South.’

Ezekiel is told to ‘set his face’ toward tēymān. He was to focus attention on the south, or perhaps literally speak while facing southwards (cf. 6:2; 13:17). Tēymān means ‘that which lies on the right hand,’ referring to the direction lying to the right of a person facing east. Sweeney (2013, Reading Ezekiel, p.107) points out that it is a term that generally means “south,” but has later come to designate Yemen in Hebrew. Here it refers to the southern region of Judah.

Ezekiel is to ‘drip or drop the word;’ which is a figurative term meaning to speak a prophetic utterance on behalf of YHWH (21:2; Amos 7:16). He is to preach to Darom, another word meaning south. He is also to prophesy against the forest of the Negev field. Although Negev is a general word for south it is also the name of a specific wilderness area south of Judea. ‘Field’ is used here in the sense of ‘territory’ rather than a relatively small expanse of agricultural land (e.g. Gen 14:7; 32:3). Since the Negev is a wilderness area ‘forest’ probably signifies population rather than trees and brush. By ‘south’ Ezekiel is therefore referring to the southern parts of the Holy Land, as 21:2 clarifies.

Why does Ezekiel say ‘south?’ He may be thinking in terms of Israel’s internal geography – Judah, Jerusalem and the Negev lay in the southern part of the Promised Land. Or, although Judah technically lay southwest of Babylon, Ezekiel may be thinking of Judah as ‘the south’ from his own perspective in Babylon. H. L. Ellison (1956, Ezekiel: The Man And His Message, P.84 ) gives an interesting explanation:

Ezekiel is told to “set his face toward the south,” for though Judea lay to the west of Tel-abib, Ezekiel has been transported in spirit to the Chaldean army, which is now marching south from Carchemish and the Euphrates.

The triple reference to the south draws attention to the fact that YHWH’s judgement will fall on Judah. Ezekiel is to communicate this to ‘the forest of the Negev,’ calling it to attention with the saying ‘Hear the word of YHWH’ followed by ‘Thus says my Lord YHWH.’ KJV translates ‘Adonai YHWH’ as ‘the Lord God.’ ’aḏōnāy means ‘my Lord.’

PARABLE OF THE FOREST FIRE (47b-48)

The short parable now unfolds. YHWH intends to destroy the forest by fire and everything will perish. The fire will be unstoppable – ‘shall not be quenched’ is repeated.

  • The forest stands for Judah’s population.
  • The trees are individual people.
  • ‘Every green tree…every dry tree.’ The green trees are the righteous people and the dry trees are the wicked. God’s judgement will fall on all without distinction – everyone will be affected by the coming Babylonian invasion.
  • The fire (cf. Isa 9:18-19) is a symbol of judgement by war. The Babylonian army will sweep through Judah like a forest fire.
  • The ‘flaming flame’ (the flame of the flaming brightness) indicates the strongest possible flame.
  • ‘All faces’ – every single thing (person) in the forest.
  • ‘from the south to the north.’ – comprehensive scope, the whole land will suffer.
  • ‘Shall not be quenched’ – the judgement is unstoppable and irreversible.

(v.48) And all flesh shall see that I the LORD have kindled it: it shall not be quenched.

This verse is the climax of the oracle. YHWH takes full responsibility for kindling the fire. The judgement is public and will be seen by the entire world. Everyone will realise that it has come from YHWH. He is the ultimate cause, the Babylonians are his instruments.

THE COMPLAINT (49)

In this verse Ezekiel interjects with his own thoughts on the reaction of his fellow-exiles to the oracle. It is in the form of a short prayer in which he laments the fact that they have ridiculed him and dismissed him as being someone who just spins riddles. They claimed that his words are too obscure. That they misunderstood (perhaps deliberately) sets the scene for chapter 21 in which YHWH speaks plainly in three oracles about the sword that was coming against Judah.

SUMMATION

In a section which provides confirmation that Ezekiel was a speaking prophet as well as one who wrote we learn that a severe and comprehensive judgement is coming upon an area that lies to the south of the prophet – this can be identified as the Negev – the southern part of Judea. Ezekiel uses the metaphor of a forest fire that consumes everything (green tree and dry tree) as it spreads unchecked to communicate the idea of overwhelming judgement. All the nations will see the devastation and realise that it has been sent by YHWH. The people to whom Ezekiel communicated the oracle failed to take God’s word seriously; dismissing it as a riddle rather than a real threat. That response sets the stage for the three sword oracles of chapter 21 which proclaim the coming judgement in plain language.

Posted in Exposition

History Repeats Itself – According To An Oracle Spoken On 14 August, 591 BCE (Ezekiel 20:1-44)

Posted on by writtenexposition

INTRODUCTION

Ezekiel chapter 20 opens with the ‘elders of Israel’ approaching the prophet Ezekiel with an inquiry. YHWH, however, refuses to answer their question (vv.3, 31) and instead instructs Ezekiel to ‘judge’ them by presenting a historical review spanning many centuries. It reveals a cycle of rebellion against YHWH; with each generation repeating the sins of the one before. The review emphasizes that despite repeated provocations, YHWH withheld punishment in order to prevent the profanation of his ‘name’ by the surrounding nations. The latter part of the oracle shifts from reviewing Israel’s past to predicting its future – one that will involve judgement, purification and restoration.

HISTORICAL CONTEXT

The oracle in Ezekiel 20:1-44 is time-stamped the tenth day of the fifth month of the seventh year (of the exile of King Jehoiachin, 1:2) which equates to 14 August 591 BCE. This date applies not only to the oracle concerning Israelite history in 20:1-44 but to all oracles up to 23:49:

  • 20:45-49 The oracle concerning judgement on the Negev
  • 21:1-7 The first oracle concerning YHWH’s sword
  • 21:8-17 The second oracle concerning YHWH’s sword
  • 21:18-32 The third oracle concerning YHWH’s sword
  • 22:1-16 The oracle concerning bloodshed in Jerusalem
  • 22:17-22 The oracle concerning the smelting of Jerusalem
  • 22:23-31 The oracle concerning the leaders and people of Jerusalem
  • 23:1-49 The oracle concerning two adulterous sisters – Aholah and Oholibah

The date lends authenticity to Ezekiel’s record of his prophecies and helps us follow the chronology. It also anchors the relevant oracles in a precise historical period; a time of major political upheaval. By 591 BCE the Kingdom of Judah was in disarray. The first wave of deportations to Babylon had already taken place in 597 BCE; that involved the exile of King Jehoiachin and many leading citizens of Jerusalem (including Ezekiel himself). Zedekiah, a puppet king installed by Nebuchadnezzar, was in the process of shifting Judah’s political allegiance so rebellion against Babylon loomed. The elders of the Jehoiachin exiles in Babylon who approached Ezekiel likely sought divine guidance about their future amid this uncertainty.

STRUCTURE

Ezekiel chapter 20 has been divided in many ways. The most basic division is:

  • 1-32 A review of Israel’s past
  • 32-44 A prediction of Israel’s future

I suggest the following:

1-4 PREAMBLE

  • 1-4 The elders’ inquiry and YHWH’s refusal

5-32 ISRAEL’S HISTORY OF REBELLION

  • 5-9 The slave generation in Egypt
  • 10-17 The first generation in the wilderness
  • 18-26 Later generations in the wilderness
  • 27-29 The generation in the Promised Land
  • 30-32 The present generation (Ezekiel’s day) in exile

33-44 ISRAEL’S POST-EXILIC FUTURE

  • 33-39 Judgement
  • 40-44 Restoration

EXPOSITION

1-4 PREAMBLE -THE ELDERS’ INQUIRY AND YHWH’S REFUSAL

The chapter commences with a preamble that sets the historical context and the immediate circumstances that occasioned this oracle. The date is given as the 10th day of the 5th month of the 7th year [of the Jehoiachin exile]. This date equates to 14 August, 591 BCE. According to Jeremiah 52:12-13 it was on this same date five years later that the Temple was destroyed (although the author/editor of Kings dates the destruction to the 7th day, 2 Kgs 25:8-9). The 591 BCE date in 20:1 covers all content up to Ezekiel 23:49. Ezekiel supplies dates at 1:1; 3:6; 8:1; 20:1; 24:1; 26:1; 29:1; 29:17; 30:20; 31:1; 32:1; 32:17; 33:21 and 40:1 – each date signals a new batch of oracles.

On 14 August 591 BCE Ezekiel received a visit, presumably at his house, from some of the ‘elders of Israel.’ This was the third time they had come to see him (8:1; 14:1; 20:1). In 8:1 they are called the ‘elders of Judah’ whereas in 14:1 and 20:1 they are called the ‘elders of Israel.’ Ezekiel seems to have used these two terms interchangeably.

The elders sat before Ezekiel (cf. 2 Kgs 6:32), having come to inquire of YHWH. We are not told what their query was but some scholars speculate, on the basis of 20:32, that they may have wished to set up some image or other representation of YHWH in Babylon. YHWH emphatically refused to give an answer to their query (20:3, 31), using the negative oath formula ‘As I live…I will not.’

While they sat there, however, he gave Ezekiel a new revelation and instructed him to arraign (formally accuse) the elders and recount the offensive practices of their ancestors. The instruction in v.4 is an exclamation in the form of a rhetorical double question ‘Wilt thou judge… wilt thou judge?’ The question is so strong that it constitutes a command. For other examples of double questions see Num 24:5; 1 Sam 2:27-28; 2 Sam 1:25-27. The expression ‘wilt thou judge?’ occurs also in Ezekiel 22:2 and 23:36.

5-32 ISRAEL’S HISTORY OF REBELLION

GENERAL REMARKS

The message from YHWH moves from generation to generation showing that Israelite history is marked by rebellion against him. It is interesting to compare Ezekiel 20 with Psalm 106. Both chapters present a review of Israel’s history divided into similar periods: the time in Egypt, the wilderness generation, the next generation in the wilderness and the generation in the land of Canaan. Whereas the psalm adheres fairly closely to the historical details given in the Pentateuch Ezekiel’s review is general. In reference to the first generation in the wilderness, for example, Psalm 106:14-21 lists a succession of events but Ezekiel 20:22-26 just makes a general statement; to the effect that the Israelites rebelled against YHWH, failed to observe his statutes and judgements and profaned the sabbaths.

This oracle receives much attention from scholars because Ezekiel’s review not only leaves out historical events in the Pentateuchal accounts but also adds historical information that is not found elsewhere in the Bible, for example:

  • that YHWH revealed himself to the Israelites in Egypt, v.5
  • that the Israelites in Egypt received a directive from YHWH not to worship Egyptian idols but rejected it, v.7
  • that YHWH made this speech to the children of Israel in the wilderness, vv.18-20
  • that YHWH gave the Israelites laws that were ‘not good.’
  • that Joshua’s generation in the Promised Land was particularly idolatrous, v.28

Notice the use of repetition in this message; the following themes recur:

  • YHWH swearing a divine oath – ‘I lifted up my hand,’ e.g. 5, 6, 15, 23.
  • ‘I am the Lord,’ e.g. 5, 7, 12, 19, 20, 26, 38, 42, 44.
  • Israel’s rebellion, e.g. 8, 13, 21.
  • A threat of divine fury, e.g. 8, 13, 21
  • YHWH’s restraint – ‘I acted for the sake of my name,’ e.g. 9, 14, 22, 44
  • pollute, polluted – e.g. 9,13,14, 16, 21, 22, 24, 26, 30, 31, 39
  • A reference to Leviticus 18:5, ‘which if a man do, he shall even live in them,’ e.g. 11, 13, 21.
  • The sabbath(s), 13, 16, 21, 24
  • ‘My’ – more than 40 times – e.g. YHWH speaks of my hand, fury, anger, name, statutes, judgements, sabbaths, eye, holy mountain, holy name.

THE SLAVE GENERATION IN EGYPT (5-9)

YHWH recalls the day when he ‘chose’ the Israelites to be his people; revealing himself to them in Egypt. The language of swearing an oath (‘lifted up my hand’ – twice in v.5 and again in v.6) makes it clear that he established a covenant with ‘the house of Jacob’ (cf. Exod 6:8); promising to be their God and bring them out of Egypt into a special land (‘flowing with milk and honey’) that he had ‘sought out’ (cf. Deut 1:33) for them. This land is described (6, 15) as the ‘ornament’ (KJV, ‘glory’ i.e. fairest) of all lands (see also Jer 3:19; Dan 8:9; 11:16, 41, 45).

Verse 5 contains the only occurrence of the verb ‘chose’ in Ezekiel. Deut 7:7-8 makes it clear that the election of Israel was the result of God’s initiative and love and not based on the nation’s merit. ‘I am the Lord ‘ is used frequently in Ezekiel but ‘I am the Lord your God’ only occurs in chapter 20 (5, 7,19, 20); emphasising the exclusive nature of the relationship between YHWH and Israel. He is not just God but Israel’s God.

The implications of Israel’s election as the people of YHWH included the command to cast away ‘the abominations of the eyes’ (things that looked good but were offensive). This is a reference to the idols of Egypt for which Ezekiel uses one of his favourite derogatory words (gillûlîm – dung-gods). Of the 48 occurrences of the word in the Old Testament 39 are in Ezekiel, and 7 of those are in chapter 20 (7, 8, 16, 18, 24, 31, 39). In v.7 we learn that the Israelites in Egypt received a directive from YHWH not to worship Egyptian idols but rejected it (cf. Josh 24:14).

YHWH’s initial reaction was to destroy them in Egypt (v.8) but acting for the sake of his ‘name’ (reputation) lest it be profaned among the nations he witheld punishment. This is because the heathen would have drawn the conclusion that Israel’s God did not have the power to carry out his stated intentions.

This rebellion in Egypt set the pattern for the remainder of Israel’s history. Ezekiel will outline a cycle of divine grace, followed by human rebellion and YHWH’s gracious restraint.

THE FIRST GENERATION IN THE WILDERNESS (10-17)

Having brought the people out of Egypt into the wilderness (Exod 12-18) YHWH gave them statutes and laws at Sinai (Exod 19-31). They were expected to adhere to these regulations which were given for their well-being – ‘which if a man do, he shall even live in them.’ This comment relating to ‘statutes and judgements’ is a reference to Leviticus 18:5. Ezekiel repeats this in vv. 13 and 21. There are also many allusions to Lev 18:5 in Ezekiel chapter 18 (18:9, 13, 17,19, 21, 22, 23, 24, 27, 28, 32) and in chapter 33 (33:10, 11, 12, 13, 14, 15, 16, 19).

The gift of the sabbaths (refers to the weekly sabbath but possibly includes the other holy days) as a sign between YHWH and Israel is highlighted in v.12. Verse 12 is a repetition of Exodus 31:13 which refers exclusively to the weekly sabbath. The Sabbath is a weekly reminder that YHWH has set the nation apart. Ezekiel refers to desecration of the sabbaths in 20:13, 16, 21, 24 and in 22:8, 26; 23:38.

In spite of YHWH’s gifts the ‘house of Israel’ rebelled against him (see Exod 32:1-6; Num 25:1-3) in the wilderness (v.13); disregarding his statutes, rejecting his judgements and profaning the sabbaths (see Exod 16:27; Num 15:32). Once again, acting for the sake of his name YHWH restrained his anger (vv.14,17). Although he did not destroy them in the desert he swore that he would penalise that rebellious first generation in the wilderness by not allowing them to enter the Promised Land (Num 14:28-30; Deut 2:14). Verse 16 repeats the reasons from v.13 but adds that their rejection of YHWH’s laws and desecration of the sabbath was because their heart went after their idols. According to Amos 5:25 no sacrifices to YHWH were offered during the wilderness wanderings. Again history repeats itself: the familiar cycle of deliverance, rebellion, threatened retribution and divine restraint.

LATER GENERATIONS IN THE WILDERNESS (18-26)

YHWH addressed the descendants of the first generation in the desert and warned them not to follow the sinful example of their fathers who had rejected YHWH’s laws and worshipped idols. These Israelites who had grown up in the wilderness were commanded to keep YHWH’s statutes and judgements and honour the sabbaths – the latter an acknowledgement that YHWH was their God (‘I am the Lord your God’) and a reminder of his covenant with them.

The pattern of rebellion continued. The next wilderness generations behaved exactly like their fathers and again YHWH thought to pour out his wrath upon them only to relent (‘withdrew mine hand’) for the sake of his ‘name.’

Nevertheless, at that stage, even when they had not yet entered the land of promise, YHWH swore an oath that rebellion would result in exile and dispersal from that land. Verse 24 views exile as just punishment for law-breaking, sabbath-breaking and idolatry.

Verses 25-26 are probably the most difficult verses in the book of Ezekiel. Referring to the threat of exile because of their sin YHWH says that for that reason he gave them ‘statutes that were not good and judgements whereby they should not live; and …polluted them in their own gifts.’ Exactly what these hostile actions involved is unclear; apparently giving Israel laws that were ‘not good,’ failed to give life and defiled the people was designed to devastate them so that they might know that YHWH is the Lord.

Many interpretations have been proposed, for example:

  • God ‘gave’ has been interpreted in terms of a judicial sentence similar to ‘giving up’ or ‘giving over’ in the New Testament (e.g. Acts 7:42; Rom 1:24; 2 Thess 2:11) or to the hardening of Pharoah’s heart (Exod 4:21) . The idea is that God permitted them to follow their own desires and let them suffer the consequences of their own sin.
  • That Ezekiel as a priest was unhappy with the change to the law of Lev 17:1-9 (about profane slaughter) brought about in Deut 12:15-25 – in his view a law was ‘not good’ that allowed blood to be ‘poured out on the ground like water’ (Compare Lev 17:13 and Deut 12:16, 24).
  • Verse 26 connects child sacrifice to Molech (’cause to pass through the fire’) with the law of the firstborn. Ezekiel viewed the law of the firstborn (Exod 13:12) as a law that was ‘not good’ because people misinterpreted the command to consecrate the firstborn as a literal instruction to sacrifice children. YHWH allowed the continuation of this practice as punishment for their rebellion and idolatry. This was the means by which YHWH could defile and devastate (appal, fill with horror) the Israelites.
  • Ezekiel was being sarcastic. The Israelites found YHWH’s laws burdensome but because of their rebellion he allowed them to suffer under the even more severe rule of various foreign nations.

THE GENERATION IN THE PROMISED LAND (27-29)

Ezekiel is to speak to the people and recount how that even in the Promised Land the Israelites blasphemed YHWH and broke their commitment to him. Having previously spoken about rebellion (8,13, 21), rejection (13,16, 24) and pollution (13, 16, 21) YHWH now talks about blasphemy and treachery. Verse 28 explains what Ezekiel means by these terms.

Once in the land which YHWH had sworn to give them the Israelites indulged in idolatry; worshipping and sacrificing to pagan gods in elevated locations like ‘high hills’ or under ‘leafy trees’. Notice the repetition of ‘there’ in reference to these locations. This stands in contrast to the use of the word ‘there’ in Deut 12:1-14 to refer to the central sanctuary (the Jerusalem Temple) at ‘the place which the Lord your God shall choose out of all your tribes to place his name there’ (Deut 12:5).

…and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings. Ezekiel 20:28

Scholars see a pun, joke or wordplay in v.29. Then I said unto them, What is the high place whereunto ye go? I have read several explanations of this, for example:

The Hebrew word for high place is bāmāh. Ba can mean ‘go’ and mah means ‘what/where,’ so bāmāh sounds like these two Hebrew words joined together to say ‘go where? Ezekiel turns the term for ‘high place’ into a mocking question from YHWH: ‘You’re going …where?’

or

‘YHWH sarcastically refers to the high places (Heb., bamah) with the pun, “what (Heb., mah) is this high place (Heh., bamah) to which you come (Heb., ba’im, singular ba)? Its name shall be called Bamah until this day.”‘ (Sweeney, Reading Ezekiel, 2013, p.105)

The final statement of v.29 that a high place is called Bamah ‘to this day’ neatly connects the behaviour of an earlier generation with Ezekiel’s generation.

THE PRESENT GENERATION (EZEKIEL’S DAY) IN EXILE (30-32)

Ezekiel is instructed to put rhetorical questions to the ‘house of Israel,’ represented by the elders who had come to him for a revelation: Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations? For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be inquired of by you, O house of Israel? Ezekiel 20:30-31

YHWH was expressing surprise that those who offer sacrifices at the high places, practice child sacrifice and defile themselves with all their idols should dare to imagine that they could receive a revelation. Nothing has changed since the time when Israel was ‘chosen’ (v.5). every generation has been idolatrous. Therefore YHWH is not interested in their inquiry and categorically refuses to be consulted (see also v.3).

In v.32 YHWH reveals to the elders the thoughts that rose up their own minds. They had decided to be like the heathen in lands throughout the earth and serve wood and stone. They wanted to be idolaters.

33-44 ISRAEL’S POST-EXILIC FUTURE

JUDGEMENT (33-39)

In this section YHWH, using the oath formula ‘as I live,’ declares his intention to judge and purify Israel and rule over the nation as a powerful king – ‘with a mighty hand and with a stretched out arm’. This will involve severe judgement – ‘with fury poured out’ – v.33 repeated in v.34.

He speaks in v.34 about bringing Israel out from the people and countries in which they are scattered. This may be a commitment to bring the nation out of exile but the verses that follow would suggest that a spiritual leading out is in view rather than a physical. Just as he did with their ancestors in a literal sense (v.36) YHWH will bring them out into a wilderness – of the people (severing them from the heathen nations) -and lead them through another wilderness experience. There he will contend with them face to face and cause them to ‘pass under the rod’ and bring them into ‘the bond of the covenant.’ The rod is thought to be a shepherd’s rod under which sheep passed to be counted and scrutinised (cf. Jer 33:14) and ‘the bond’ to mean the discipline of the covenant.

Just like the generation in the wilderness that was denied entrance to the Promised Land (v.15) so the ‘rebels’ (i.e. idolaters) among the exiles will be purged. Many of those who had been taken into exile would not return home to Judah. To the rebels who would not acknowledge him YHWH says in v.39: ‘Just get on with your idolatry.’ He ironically tells them to fully commit to idol worship and stop mixing idol worship with worship of YHWH. This syncretism profanes YHWH’s holy name.

RESTORATION (40-44)

Having established Israel’s cycle of rebellion and exposed their idolatry and hypocrisy YHWH now reveals that there will be a future restoration – not because Israel deserves that, but in order that his name be vindicated. YHWH will bring the nation out of dispersion (v.41) and into the land that he had sworn to give to their ancestors (v.42). In that land the whole nation would serve him on ‘the holy mountain, the mountain of the height of Israel’ (i.e. Mt. Zion). There they would bring their offerings which would be accepted as a pleasing aroma.

When this new Exodus happens (v.42) the nation will finally recognise YHWH’s identity (‘ye shall know that I am the Lord’), remember their past failings and loathe themselves for all the evils they have committed. This restoration will involve owning up to their sin – true repentance brings spiritual transformation. YHWH ends the oracle by saying once more ‘ye shall know that I am the Lord.’ He will not act in this way because of their worthiness, for they have been wicked and corrupt and deserve to perish. YHWH will restore them solely for the sake of his own name.

In the Hebrew Bible Ezekiel chapter 20 ends at verse 44.

Posted in Exposition

Psalm 46: God’s Unshakeable Presence in Times of Trouble

Posted on by writtenexposition

TO THE CHIEF MUSICIAN FOR THE SONS OF KORAH, A SONG UPON ALAMOTH.
​1 God is our refuge and strength, a very present help in trouble.
2 Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;
3 Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.
4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High.
5 God is in the midst of her; she shall not be moved: God shall help her, and that right early.
6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted.
7 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.
8 Come, behold the works of the LORD, what desolations he hath made in the earth.
9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire.
10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.
11 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

INTRODUCTION

Psalm 46 was a favourite of the Reformer Martin Luther and is said to have been the inspiration for his famous hymn ‘A Mighty Fortress is Our God.’ The psalm is generally well-known and loved; especially for lines such as ‘God is our refuge and strength, a very present help in trouble.’ (v.1) and ‘Be still, and know that I am God’ (v.10).

Since its main theme is the assurance of God’s unshakeable presence during turmoil the psalm has been a great comfort over many centuries to those who have found themselves ‘in trouble.’ It assures readers that, no matter what form troubles may take (e.g. global uncertainty, overwhelming personal crisis, health scare, spiritual battles), God is right there with them, bringing stability, comfort and hope.

OCCASION AND TYPE

Psalm 46 does not specify an exact historical context but it must have been written during a time of crisis, perhaps when Jerusalem was under threat from external enemies. One possibility is the occasion described in 2 Chronicles 20 when a coalition of forces went to battle against Jehoshaphat, another is the significant threat to Jerusalem from the Assyrians during the reign of Hezekiah (c. 715-686 BCE); recorded in 2 Kings 18-19.

Psalm 46 is classified as one of the ‘Songs of Zion’ (46, 48, 76, 84, 87, 122) which celebrate Jerusalem as the ‘city of God.’

DIVISION

Psalm 46 can be divided into either: A) two sections, each ending with the same refrain, or: B) three stanzas, all ending with ‘Selah’

A) 2 sections:

1-7 THE DANGER – this section ends with the refrain v.7: The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

8-11 THE END OF THE DANGER – this section closes with the same refrain v.11: The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

B) 3 stanzas

1-3 GOD AS A REFUGE – v.3 ends with Selah.

4-7 GOD AS A RIVER – v.7 ends with Selah.

8-11 GOD AS A RULER – v.11 ends with Selah.

THE SUPERSCRIPTION

TO THE CHIEF MUSICIAN FOR THE SONS OF KORAH,

The ‘Sons of Korah’ was a group of Levitical musicians and singers descended from Korah. For further details; see my post Sons of Korah: Their Role in Worship and Psalms

A SONG UPON ALAMOTH.

See also 1 Chron 15:20. It is thought that Alamoth was either a musical instrument or a musical notation. The word means ‘young women’ therefore some scholars speculate that the music was set for a high-pitched voice.

EXPOSITION

GOD AS A REFUGE (1-3)

A personal refuge – ‘our’
A powerful refuge – ‘strength’
A present refuge – ‘help in trouble’
A peaceful refuge – ”we will not fear’

(1) The psalmist begins with a strong declaration of trust in God, who is said to be the people’s refuge, strength and help in times of trouble. God is a reliable shelter – a safe place – and a source of strength – providing protection during the troubles of life.

The second line implies that the psalmist and the nation had already experienced this help on more than one occasion – YLT gives the literal translation as ‘a help in adversities found most surely,’ i.e. in times like these God proves himself to be a help.

(2-3) On the basis that God is their refuge, strength and help, his people will not be in a continual state of fear but remain calm in all the experiences of life. To emphasise how fearless God’s people should be and illustrate their confidence that God will help them, even in extreme circumstances, the psalmist uses vivid imagery of seismic cataclysm – earthquakes, tidal waves and shifting mountains – as a metaphor for ‘troubles.’

though the earth trembles
and the mountains topple
into the depths of the seas,
though its water roars and foams
and the mountains quake with its turmoil. CSB

Verse three ends with ‘Selah’ – a pause for reflection, in order to grasp the full import of what has been said.

GOD AS A RIVER (4-7)

The scene now changes from raging seas to a silent river. Rivers often appear in the Bible as symbolic of God’s presence and the life, joy, and peace that this provides (e.g. Gen 2:10; Psa 65:9; Isa 48:18; 66:12; Jer 17:8; Ezek 47:1-12; Rev 22:1-2). Here the image of a quietly flowing river paints a serene picture of God’s sustaining presence with his people in the city of Jerusalem. The river’s streams (irrigation channels) bring joy to the city of God (i.e. the people in the city – this is an example of metonymy) which is the holy dwelling place of the Most High.

The title ‘Most High’ indicates God’s supreme position above all others. Its most famous occurrence is in connection with the blessing of Abraham by Melchizedek (Gen 14:18-24). Since Melchizedek was the priest of the Most High and also king of Salem (ancient Jerusalem) it would seem that this epithet for God had a strong connection to the city of Jerusalem.

Since Jerusalem did not have a river this reference is metaphorical. However, the psalmist may have had in mind the Gihon Spring situated to the east of Jerusalem. Facing the prospect of invasion by the Assyrians under Sennacherib, King Hezekiah built Hezekiah’s Tunnel (2 Kgs 20:20; 2 Chron 32:2-4, 30) to divert water from Gihon Spring to ‘the waters of Shiloah that go softly’ (later called the Pool of Siloam) – cf. Isaiah 8:5-8. Access to water in time of siege was viewed as evidence of God’s presence with his people.

Verses 5-7 are an expansion of the idea of God’s presence with his people (cf. Mic 3:11; Zeph 3:15) and of divine supremacy over natural and political upheaval. The psalmist cleverly links these verses to the previous section by repeating ‘topple’ (2, 5, 6, – be carried, move), ‘help’ (1, 5) and ‘be in uproar’ (3, 6 – roar, raged).

God is within her; she will not be toppled.
God will help her when the morning dawns.
Nations rage, kingdoms topple;
the earth melts when he lifts his voice. 46:5-6 CSB

  • God is with the city – therefore – it will not be toppled.
  • God will help the city – therefore – a new day will dawn.
  • God will ‘utter his voice’ (thunder? Job 37:4; Psa 18:13; 29:3-9) – and as a result – nations will rage, kingdoms topple and the earth melt (soften as a result of rain – Psa 65:10). A thunderstorm with torrential downpours is a spectacular display of God’s awesome power.

The assurance that God is with his people reinforces their belief that his divine presence provides security. They are secure in his shelter, knowing that his raised voice will overcome all distresses.

Verse 7 is the refrain (parallel to v.1 and repeated in v.11) The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

As one of the psalms in a section of the book often referred to as the ‘Elohistic Psalter’ (Pss. 42-83) Psalm 46 prefers the divine name elohim (God) over YHWH (the Lord). YHWH occurs, however in v.8 and we have already noticed the title Most High in v.4. Now in v.7 we have two more names for God: YHWH Sabaoth (Lord of Hosts) and The God of Jacob.

Lord of Hosts – means Lord of Armies. Although God is in control of physical, earthly armies this title is usually interpreted in terms of God as cosmic commander of angelic, spiritual forces, such as:

And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? And the captain of the LORD’s host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so. Joshua 5:13-15

And when the servant of the man of God was risen early, and gone forth, behold, a host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do? And he answered, Fear not: for they that be with us are more than they that be with them. And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha. 2 Kings 6:15-17

Lord of Hosts stresses God’s supreme power and ability to defend his people against any threat. They do not have to fight their own battles because the Lord of Armies has infinite resources and can assemble a team to assist whenever necessary.

is with us – cf. Immanuel – God with us, Isa 7:14; 8:8, 10.

The God of Jacob – This title occurs about 285 times in the Old Testament, of which 15 are in the Book of Psalms. Jacob is a patriarch whose life was marked by struggles, but God remained with him. That same God is now with his people in their struggles. He is a stronghold – a secure, inaccessible height. This same word occurs in 2 Samuel 22:3 (The God of my rock; in him will I trust: he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence.) and is used to describe the righteous in Isaiah 33:16 (He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure.) God is the true source of security.

GOD AS A RULER (8-11)

COME, SEE

From the thought in v.7 of the Lord of Armies as a great warrior the stanza vv.8-11 moves on to view him as the ultimate peacemaker. In this final section the outlook moves from personal/national to global and from confidence to awe.

The imperatives invite, indeed command, everyone to come, behold the works of the LORD, what desolations he hath made in the earth. The word translated ‘come’ is not the verb ‘come’ but means ‘walk’ or ‘go.’ The verb ‘behold’ is not the common word for ‘see’ but a more poetic term often used by the prophets (Isa 1:1; Lam 2:14; Hab 1:1; Zech 10:2) with the idea of ‘perceive.’ The ‘works of the Lord’ are his general acts or deeds. Often they are described as ‘wonderful’ (i.e. astonishing or extraordinary) but his activities referred to here are destructive (‘made desolations’). The main implication of the noun ‘desolations’ is ruin or horror. These acts, however, are not random but the result of God’s purposeful action to eliminate his enemies on earth. ‘Earth’ here, and in v.10, is another example of metonymy – it stands for people on the earth. God has to dismantle human pride and violence in order to establish peace so his works are not always gentle; sometimes they involve upheaval in order to bring about justice and renewal, e.g. the Flood, the Exodus, or Jesus overturning the moneychangers’ tables in the temple. ‘Hath made’ is a prophetic perfect which points to a time that is future to the psalmist; but the event is so certain that he speaks of it as having already happened.

V.9 contains the following statements:

  • He makes wars cease throughout the earth. – God will establish peace throughout the world (cf. Isa 2:4).
  • He shatters bows (cf. Hos 1:5) and cuts spears to pieces; – God will disable all armaments.
  • He sets wagons ablaze (cf. Josh 11:6, 9; Isa 9:5) – ‘wagons’ is usually translated as ‘chariots.’ God will destroy all powerful weaponry.

These implements of war represent various aspects of human conflict. Bows – long-range attack, striking from a distance. Spears – direct confrontation – close combat. Chariots – mobility and speed, hit and run tactics, transfer of troops. One day there will be no more war for all enemies of the Lord will be subdued and all their weaponry dismantled or destroyed.

BE STILL, KNOW

These acts of disarmament set the stage for verse 10 in which there are two more imperatives: ‘be still’ and ‘know.’ Until now the psalmist and the nation (‘we’ v.2, ‘us’ v.7) have been speaking but v.10 is a direct command from the Lord: Be still, and know that I am God. The verb ‘to be still’ means – to slack, relax one’s grip, cease, desist, become weak, let drop, let go (cf. Josh 10:6; Judg 8:3; 1 Sam 15:16; 2 Sam 4:1; Neh 6:9; Psa 138:8). This command is primarily addressed to the nations (KJV ‘heathen’) urging them to surrender, to end their pointless armed struggle against the invincible Lord of Armies. They are also instructed to ‘know’ that he is God, i.e. recognise his sovereignty and absolute authority.

God then gives his reason for stepping in to end all wars and establish universal peace. It is so that he will be exalted. The verb ‘I will be exalted’ is repeated in each of the two remaining clauses in v.10: I will be exalted among the nations, I will be exalted in the earth. Darby. This repetition further emphasises God’s sovereignty over the earth. He is not just Israel’s God but controls the world and will therefore be universally exalted.

Although addressed primarily to the raging nations these words have often been appreciated by believers in trouble who have viewed them as an invitation to pause, reflect and ‘let go.’ This is not passive surrender but rather a deliberate act of trust. It represents a decision to resist the pressure to always be in control. Rather, in the midst of instability, frantic activity and great anxiety, one must commit the situation to the Lord. God calls for stillness – so that we may stop striving but acknowledge his sovereignty and power as he fulfils his purposes throughout the world.

V.11 repeats the refrain of v.7: The LORD of hosts is with us; the God of Jacob is our refuge. Selah. The psalm ends where it began – with God’s unwavering presence and protection – and with reassurance and confidence in God as an unshakeable fortress and refuge.

SUMMATION

Psalm 46 is a theological reflection upon God as a refuge and strength. It stresses that, in chaos and uncertainty, God remains a constantly available source of help and security. The psalm encourages us to place complete and unconditional trust in our omnipotent and omnipresent God, who is the true source of safety in times of trouble or tragedy. No matter how bad things may seem, believers can find comfort in God’s power, presence and promises; secure in the knowledge that his ultimate victory is assured.