Tag: Davidic king

Posted in Exposition

Psalm 18 – The Longest Psalm of David: Reflections on a Lifetime of Deliverance

Posted on by writtenexposition

INTRODUCTION TO PSALM 18

Psalm 18 is the longest of the more than seventy psalms specifically attributed to David and is the fourth longest (only 78, 89 and 119 are longer) in the Psalter. This psalm is also found in 2 Samuel chapter 22 where it is set near the end of David’s life. The psalm’s length is therefore appropriate to its content since David is reflecting upon a lifetime of deliverance.

THE GENRE AND THEME OF PSALM 18

Psalm 18 is usually categorised as both a Royal Psalm and a Psalm of Thanksgiving. As well as the superscription and 2 Samuel 22 which associate the psalm with David there are some internal hints that it was written by a king (vv. 43b, 44 and 47).

Psalm 18 is a personal testimony (notice the use of ‘I’ and ‘My’) addressed to the psalmist’s audience/readers and also to the Lord. In the poem, using symbolic imagery, David views his life as one big, decisive event, and reflects upon it and upon his relationship with God. The main theme of Psalm 18 is the faithfulness of YHWH who has intervened at key moments in David’s life to deliver him from his enemies. As is typical of songs of thanksgiving Psalm 18 progresses from an opening declaration of praise to a description of the distress to a record of divine deliverance to a closing doxology.

THE SUPERSCRIPTION OF PSALM 18

The psalm itself is long and the superscription also is notable for its length.

To the chief Musician, A Psalm of David, the servant of the LORD, who spoke unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: And he said,

The chief Musician – the choir director or precentor in the Temple.

Of David – the psalm has been composed by David.

The servant of the Lord – This is a title of distinction used elsewhere in the Old Testament of Moses, of Joshua (Josh 24:29; Judg 2:8) and of the suffering Servant in Isaiah (Isa 42:19). The term ‘servant of the Lord’ occurs also in the title of Psalm 36. Throughout the Psalter David often describes himself as ‘servant’ (e.g. 35:17; 86:4; 116:16).

Who spoke unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul – In this psalm David looks back over his life, having experienced deliverance from all his enemies, especially from King Saul.

This superscription is unusual. Generally speaking, psalm titles refer to David asking for help in the midst of stressful and dangerous situations. In Psalm 18, however, David’s problems are over and done with; he has been delivered from trouble and reflecting on his experiences can raise a hymn of praise to YHWH for divine intervention.

OUTLINE OF PSALM 18

1-3 INTRODUCTION

4-6 DISTRESS

7-15 THEOPHANY

16-19 SALVATION

20-24 RIGHTEOUSNESS

25-29 FAITHFULNESS

30-45 THANKSGIVING

46-50 DOXOLOGY

EXPOSITION

1-3 INTRODUCTION

(1) In the opening verses David claims to have a personal relationship with the Lord and declares his confidence in YHWH as protector. The psalm commences with a passionate declaration of love for the Lord, using an intimate and tender but uncommon word for ‘love.’ This is missing from the version of the psalm found in 2 Samuel chapter 22.

(1b-2) David emphasises the personal nature of their relationship with epithets for YHWH that signify strength or protection. These are preceded by ‘my’. Some of them, for example; ‘rock’ v.31, 46 and ‘shield’ v.30, 35 – are taken up again later in the psalm.

my strength – i.e. stronghold

my rock – (sela‘) a crag or cliff, i.e. refuge

my fortress – inaccessible stronghold

my deliverer – one who helps to escape

my God – (’ēl) mighty one

my strength – (ṣûr) large rock or boulder

my buckler – shield

the horn of my salvation – one with superior strength to deliver (cf. Deut 33:17; 1 Kgs 22:11).

my high tower – stronghold, place of refuge

(3) We now learn the reason for this song of praise: In praise I call to the Lord, for I was delivered from my enemies OR It has been my habit to cry out to YHWH, and he has saved me.

4-6 DISTRESS

(4-5) Using poetic images the psalmist now describes his past experiences of distress and deliverance in dramatic cosmic language. Viewing death as the enemy, he uses four parallel phrases to describe his near death experiences. All four phrases are plural and therefore likely describe multiple events over David’s lifetime.

The cords of death – ropes used to bind and control – see Psa 116:3, cf. Acts 2:24

The torrents of destruction – 2 Sam 22:5 has ‘waves’ – he felt he was sinking – compare the language of Jonah 2:3-6

The cords of the grave – Sheol, the unseen world, grave

The snares of death – death is viewed as a mighty hunter.

(6) In the distressing situations during which David came face to face with death he cried out to the Lord who heard his plea in the heavenly sanctuary and reacted to it. On v.6 Perowne (1898, p.211) observes:

All the verbs in this verse are imperfect, expressing habit. It might be rendered: “In my distress I would call upon Jehovah, and unto my God would I cry; He would hear my voice out of His temple; and my cry before Him would come unto His ears.”

7-15 THEOPHANY

In vv.7-15 David pictures YHWH as responding to his requests for help in a theophany (a word meaning: manifestation of a deity). He uses typical symbolic images to describe the majesty and might of YHWH; such as: the earth heaving, the foundations of the mountains trembling, thunder and lightning, darkness.

These phenomena did not literally occur when YHWH intervened on David’s behalf, the psalmist is expressing himself using theophanic language. For similar descriptions see: Judges 5:4-5; Psa 77:16-20; 97:2-5; 114:1-8; Isa 30:27-63; 63:1-6; Micah 1:3-4; Nahum 1:3-6; Hab 3:3-15; Zech 9:14.

(7) YHWH’s approach was heralded by an earthquake. He was angry.

(8) smoke, fire and burning coals – this may be a continuation of the seismic imagery of v.7 and denote volcanic activity or, more likely, signify an approaching storm with clouds, and lightning. YHWH’s nostrils, denoting anger, are mentioned again in v.15.

(9) The low-hanging clouds made it look as if YHWH had tilted the heavens in order to come down. Whenever God comes down he is surrounded by darkness or thick gloom, for example, at Sinai – And the people stood afar off, and Moses drew near unto the thick darkness where God was. Exodus 20:21 (see also, Deut 4:11; 1 Kgs 8:12; Psa 97:2).

(10) On his way down to help David YHWH rode on a cherub and soared on the wings of the wind. Cherubim were composite living creatures (man, bull, lion, eagle, see Ezek chps 1 and 10)) that acted as the Lord’s chariot. The word here is singular but Perowne (1898, p.212) suggests that it may be ‘rather a collective noun, and so used for the plural.’

(11) The idea of darkness continues. YHWH was cloaked in the darkness of watery clouds.

(12) At the brightness (of his glory?) the clouds parted and rained hail and burning coals (lightning?).

(13-15) These verses contain more storm imagery;

The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire.

The Lord Most High (‘elyôn, Highest) sounded his terrifying voice which is described as being like thunder (for the voice of YHWH see Psa 29). Again, signifying destructive force, there is repetition of ‘hail stones and coals of fire’ from the previous verse.

YHWH caused havoc with the lightening bolts he shot out and, ‘then’, i.e. ‘as a result of his anger and rebuke, ‘the channels of water’ (stream channels) of the earth were exposed and the foundations of the world revealed. 2 Samuel 22:16 says ‘channels of the sea.’ The idea of waters representing hostile forces occurs in v.4, here in v.15 and again in v.16.

16-19 SALVATION

The above display of power by means of threatening and violent phenomena was for the purpose of rescuing David. In vv.16-19 David testifies to his experience of deliverance.

Verse 16 is the key verse and is a lovely description of salvation.

  • He sent from on high,
  • he took me,
  • he pulled me from the many waters

(17)

  • he delivered me. – The Lord delivered David from an enemy that hated him and was too strong for him.

(18) The enemies advanced against David in the day of disaster but the Lord supported him. They ‘went before him’ i.e. they anticipated his every move and wherever he went were already waiting for him.

(19) The Lord brought David to a ‘large place’ – a broad space where he was safe and secure. Why did YHWH do this for David? It was because he delighted in me.

20-24 RIGHTEOUSNESS

The section vv.20-24 expands on the last phrase of v.19  (because he delighted in me). The Lord delivered David because David was loyal to the Lord. David reckons that he deserved the Lord’s help and maintains that the Lord dealt with him by merit. The Lord reciprocated:

  • his righteousness. v.20
  • the purity of his hands v.20
  • his guarding of the Lord’s ways v.21
  • his not wickedly departing from his God v.21
  • his respect for the Lord’s judgments and statutes v.22
  • his innocence v.23
  • his singlemindedness in keeping himself from iniquity v.23

Verse 24 repeats v.20. The Lord repaid him according to his righteousness (justice) and according to the purity of his hands in God’s sight.

25-29 FAITHFULNESS

(25-26) The psalmist now shifts from personal experience to a general principle. God deals faithfully with people according to their conduct: showing mercy to the merciful and working against the perverted, resisting the proud and lifting up the humble (cf. Lk 1:52).

With the merciful thou wilt show thyself merciful; with an upright man thou wilt show thyself upright; With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward.

Here the word ‘froward’ appears twice in KJV but translates two different Hebrew words. That referring to humans means ‘twisted’ or ‘perverse’ and the one used for God means ‘wrestling’ or ‘contending.’ God acts shrewdly against the crooked person.

(27-29) The next three verses, all beginning with ‘for’, demonstrate God’s faithful dealings.

For thou wilt save the afflicted people; but wilt bring down high looks. – The Lord resists the proud but delivers the humble.

For thou wilt light my candle: the LORD my God will enlighten my darkness. – The Lord lights the psalmist’s lamp. God as the source of light is usually interpreted as indicating happiness or prosperity. However, the expression may have to do with granting a dynasty for in 2 Sam 21:17 the quenching of a light refers to the dying out of a dynasty; But Abishai the son of Zeruiah succored him, and smote the Philistine, and killed him. Then the men of David swore unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel.

For by thee I have run through a troop; and by my God have I leaped over a wall. – Using hyperbolic language (he did not literally perform superhuman feats) David declares his confidence in God who enabled him to achieve the unthinkable. He pictures himself in dangerous positions while leading his men into battle, fighting on foot (vv.29, 33) and able to run against a band of enemy soldiers and scale barriers.

30-45 THANKSGIVING

(30) David affirms YHWH’s perfection. Moving from his own empowerment to to YHWH’s character he says; As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him.

HIS WAY IS PERFECT – God’s dealings are blameless, complete.

HIS WORD IS PURE – Like refined metal, God’s word has been tested and found reliable.

HIS WORK IS POWERFUL – To David, and to everyone else who trusts him, he is a protective shield.

(31) David affirms YHWH’s uniqueness using two rhetorical questions to which the expected answer is ‘No-one!’ – see also Exod 15:11.

Who is God save the LORD? Who is a rock save our God? There is no true God or ‘rock’ (cf. Deut 32:4, 15, 18) – a reliable place of security and stability – besides YHWH. He alone can be trusted.

In vv.32-36, using military terminology and imagery, David describes his personal experience of help from this reliable God who equipped him for war.

(32) It is God that girdeth me with strength, and maketh my way perfect. – God bound strength around him like a belt, this is repeated in v.39 (cf. 1 Sam 2:4;). The God whose way is perfect (v.30) made David’s way perfect (i.e. safe) also – all obstacles were removed.

(33) He maketh my feet like hinds’ feet, and setteth me upon my high places. – God made David alert, active, sure-footed and agile like a female deer. God made sure that David occupied strategic and elevated positions.

(34) He teacheth my hands to war, so that a bow of steel is broken by mine arms. – God trained his hands for battle and gave him the strength and ability to use heavy weaponry.

(35) Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great. – David directly addresses God who gave him salvation, support and sympathy. There are differences of opinion on how to translate the word translated ‘gentleness’ in the KJV. It means humility, mildness or tenderness and could be translated as graciousness. Alter (2009), however, takes it as ‘battle-cry’:

‘Your battle-cry made me many. The version here has anwatkha (“Your humility”?), which does not make evident sense. The text in 2 Samuel has anotkha; one of the meanings of anot is a crying out. (The consonantal text is the same in both readings.) The likely sense is that the warrior’s use of a battle-cry, probably incorporating the name YHWH, terrified the enemy and made his own force seem many even if it may have been outnumbered. In sequence, then, God gives his protected warrior three formidable implements of war—a bow, a shield, and a battle-cry incorporating the divine name.’

Ross (2011, p.436, footnote #10) lists other possibilities;

‘The Hebrew text has “your meekness (or lowliness)”. . . The use of this word for the LORD is unusual, but it can be explained in terms of the LORD’s stooping down to help him (NIV), meaning his gracious intervention. The word would be a metonymy of adjunct then. . . On the other hand, there are different readings for the word. The Greek (with some variations) translated this as “discipline” . . .—your discipline has upheld me. That would reflect a Hebrew piel. . .M. Dahood suggests the root. . . “to conquer,” and translates it as “your triumph” (Psalms, 1:116). More plausible is the suggestion of “your answering” . . ., which is found in the parallel poem of 2 Samuel 22:36; it would form a contrast with verse 41. This could also signify “your hearing, your oracle, your encouragement” . . .’

(36) Thou hast enlarged my steps under me, that my feet did not slip. – God enlarged the path (made room for his steps) so that David’s ankles did not wobble or waver. He did not slip while crossing difficult terrain.

In vv.37-42 David acknowledges that he owes his military success to God, who gave him victory over his enemies.

(37) With God’s help David was able to relentlessly pursue, overtake and destroy his enemies.

(38) David trampled his enemies and killed them.

(39) The Lord equipped him with strength for battle (see v.32) and made those who rose up against him bow before him.

(40) The Lord caused David’s opponents to turn their backs on him in flight (Lit. ‘gave to me their neck’), those who hated David have been destroyed.

(41) David’s enemies prayed (cried in terror) – even to the Lord (cf. 1 Sam 28:5-6) – but their prayers went unanswered. This verse contrasts with v.6 where David cried to the Lord and his prayer was heard.

(42) David speaks disparagingly of his defeated foes, comparing them to dust and mud. Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets. – This poetic, hyperbolic language indicates that David won decisive victories which utterly humiliated his enemies.

In verses 43-45 David acknowledges that God helped him to conquer the surrounding nations.

(43) Once more David directly addresses the Lord. Thou hast delivered me from the strivings of the people; and thou hast made me the head of the heathen: a people whom I have not known shall serve me. The Lord rescued David from internal conflict (quarrels within his kingdom) and made him head of the nations.

(44) As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me. Foreigners who only knew about David by reputation (‘at the hearing of the ear’ – i.e. at a distance without seeing him) obeyed his commands.

(45) The strangers shall fade away, and be afraid out of their close places. – The foreigners faded away before David’s might and trembled in their forts (places in which they had shut themselves up).

46-50 DOXOLOGY

The psalm ends with praise to the Lord.

PRIVATE PRAISE (46-48)

The LORD liveth; and blessed be my rock; and let the God of my salvation be exalted. It is God that avengeth me, and subdueth the people under me. He delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the violent man.

David praises YHWH whose demonstration of power is evidence that he is the living God (in contrast to dead idols). In this doxology David harks back to v.2 where he emphasises his personal relationship with YHWH and again describes the Lord as ‘my rock’ and ‘the God of my salvation.’ God deserves praise because:

  • God avenged David – The Lord executed vengeance on David’s enemies. The idea behind ‘vengeance’ is just retribution, the correcting of a wrong that has been committed (Gen 4:15; Exod 21:20-21; Judg 15:7; 16:28; Isa 1:24; Ezek 24:8).
  • God subdued David’s enemies.
  • God delivered the psalmist from his enemies.
  • God exalted David above all those who rose up against him.
  • God rescued him from men of violence.

PUBLIC PRAISE (49-50)

Therefore will I give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name. Great deliverance giveth he to his king; and showeth mercy to his anointed, to David, and to his seed forevermore.

(49) Therefore – because of YHWH’s acts on his behalf David intends to proclaim God’s praise beyond the borders of Israel and sing to his name. In the New Testament the apostle Paul, having stated in Romans 15:7 that Jewish and Gentile believers in Jesus Christ ought to receive one another, gives Psalm 18:49 a Messianic dimension by citing it in Romans 15:9 in support of his teaching that Gentiles are included in God’s plan of redemption. He views this verse as ultimately fulfilled by Christ praising God among and through Gentiles who have received mercy.

(50) God guarantees deliverance and mercy (ḥeseḏ: covenant love) to the anointed king. Psalm 18:50 applies this not only to David but to his ‘seed’ (descendants – the Davidic line) forever. Notice that the Lord loves David(v.50) and David loves the Lord (v.1).

SUMMATION

Psalm 18 is a royal psalm of thanksgiving composed by David as he looked back upon his life and deliverance from all his enemies, especially King Saul. In it he celebrates the Lord as his rock, fortress, shield and deliverer who heard his cry of distress and came in a theophany to rescue him. He reflects on God’s faithfulness to the righteous and describes how the Lord equipped and enabled him for battle and gave him victory over his enemies. This calls for fervent praise.

PRACTICAL LESSONS

  • When a believer cries out to the Lord in distress he hears and responds powerfully and with compassion.
  • God is trustworthy – His way is perfect, his word is pure, his work is powerful (v.30).
  • We ought to recognise that any victory we experience is from God, and give him the glory.
  • Remembering past deliverances encourages present faith and future praise.
  • Knowing that God deals with individuals according to their conduct we need to live with integrity (vv.25-26).
  • Personal stories of salvation can point people to the Lord (v.49).
  • The ultimate expression of God’s love and salvation for all kinds of people may be seen in David’s greater descendant – Jesus Christ (v.49, Romans 15)

BIBLIOGRAPHY

BOOKS

Alter, R. (2009). The Book of Psalms: a Translation with Commentary. New York ; London: W.W. Norton.

Brueggemann, W. and W. H. Bellinger, Jr. (2014). Psalms. New York: Cambridge University Press.

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

Perowne, S. (1898). The Book of Psalms : a New Translation, with Introduction and Notes Explanatory and Critical. Andover, W. F. Draper.

Ross, A.P. (2011). A Commentary on the Psalms: Volume 1 (1—41). Kregel Academic, Grand Rapids

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 17:1-24 The Allegory of Two Eagles and a Vine

Posted on by writtenexposition

Reading: Ezekiel 17:1-24

Background reading:
– King Jehoiachin’s exile to Babylon in 597 BCE, 2 Kgs 24:6-16; 2 Chron 36:9-10.
– Zedekiah’s installation as Nebuchadnezzar’s puppet king and his revolt against Babylonian rule, 2 Kgs 24:17-20; 2 Chron 36:11-16.
– The aftermath of Zedekiah’s revolt, 2 Kgs 25:1-30; 2 Chron 36:11-20.

THE ALLEGORY OF TWO EAGLES AND A VINE

DIVISION

1-10 The Imagery of the Allegory
11-21 The Interpretation of the Allegory
22-24 A Message of Hope

INTRODUCTION

Chapter 17 presents two further visions of Ezekiel in the section (chapters 4-24) that contains oracles of warning about the certainty of YHWH’s judgement upon Judah for crimes such as disobedience, violence, exploitation of the poor, foreign alliances and idolatry.

Already in exile in Babylon, Ezekiel prophesied to the people of Israel/Judah in the years leading up to and just after the siege and destruction of Jerusalem by Babylonian forces in 587/6 BCE.

In this chapter Ezekiel addresses the political crisis of the time which was King Zedekiah of Judah’s rebellion against Babylonian rule. This must have occurred about 590 BCE since it prompted Nebuchadnezzar’s siege of Jerusalem that began in Zedekiah’s ninth regnal year, 589/8 BCE (Jer 39:1; 52:4; 2 Kgs 25:1).

THE IMAGERY OF THE ALLEGORY 1-10

(1) Ezekiel 17 begins with the standard prophetic word formula ‘and the word of the Lord came unto me, saying’ which introduces a new revelation. This formula occurs again in v.11.

(2) As usual YHWH emphasises Ezekiel’s mortality by addressing him as ‘son of Adam’ and then issuing a double command: ‘pose a riddle (ḥiyḏāh) and tell an allegory (māšāl) to the house of Israel.’ The idea of a riddle or enigma is that it is difficult to understand whereas an allegory or fable is something that illuminates the understanding. Greenberg (Ezekiel I-XX, 1983, p. 309) comments: ‘While the two terms appear in parallelism (Ps 49:5, 78:2; Prov 1:6) they are not interchangeable (as Judg 14:12ff and 1 Kings 10:1 show )…’

(3) There follows the prophetic messenger formula ‘Thus saith the Lord God’ which cites the origin of the message and claims divine authority (also vv.9, 22).

FIRST GREAT EAGLE

The allegory begins with a great eagle that has powerful wings, long feathers and colourful plumage coming to Lebanon to the top branch of a cedar tree.

Comment – Nešer refers to a large bird of prey and can be translated as either ‘eagle’ or ‘vulture’ depending on the context. Most translations opt for ‘eagle,’ thus emphasising power, speed and dominance. Some scholars reckon that nešer here refers to the Great Griffon Vulture. Translating it thus would emphasise its scavenging behaviour and association with death and desolation.

great wings, long-winged, full of feathers, which had divers colours – a superpower which has widespread domination and influence over many peoples.

Lebanon – to the north of Israel but in the allegory it seems to represent Jerusalem, see v.12.

the highest branch – the aristocracy.

(4-6) Taking off the topmost twig from the highest branch of a cedar tree the eagle carries it to a land of commerce and sets it in a city of merchants. Then it takes a seedling from the ground and plants it in well-irrigated, fertile ground where it grows like a willow tree (a tree that loves water, cf. Isa 44:4). There it grows into ‘a spreading vine of low stature’ which produces branches and shoots and has its roots spread towards the eagle.

COMMENTS – He cropped off the top of his young twigs, carried it into a land of traffic; he set it in a city of merchants. – i.e. deported the king (Jehoiachin) to Babylon. The Babylonians were famous traders (Josh 7:21; Rev 18:10-16).

He took also of the seed of the land – Nebuchadnezzar installed Zedekiah, a native of Judah, as a puppet ruler.

and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree. – Zedekiah and Judah flourished under Babylonian rule – they were dependent upon Babylonia but the conditions for growth were excellent.

great waters – The Euphrates and the Tigris were the rivers of Babylon (cf. Psa 137).

And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs. – As a vassal state Judah was subservient to the Babylonians but was nevertheless thriving.

Vine – Often used for Israel, e.g. Psa 80:8-15; Isa 5:1-7; Jer 2:21; Hos 10:1.

(7) SECOND GREAT EAGLE

A second eagle with great wings and many feathers is introduced and the vine stretches its roots and branches towards this eagle hoping to obtain sustenance from it.

COMMENTS – The second great eagle is not quite as splendid as the first (cp. v.7a with v.3a). It has great wings and many feathers but they are not as long or colourful as those of the first eagle.

The vine tries to shift its loyalty, it stretches out its roots and branches towards the second eagle. Notice that, whereas in vv.3-5 the first great eagle takes the active role and the vine is passive, in v.7 the second great eagle is passive and the vine is active. It reaches out towards second eagle.

(8) The series of infinitives would suggest that v.8 is recapping the advantages the vine has enjoyed and could continue to enjoy (v.6) under the first eagle (it was planted: to bring forth branches, to bear fruit, to become a goodly vine). This emphasises the foolishness of turning towards the second eagle.

(9-10) Again employing the prophetic messenger formula ‘Thus saith the Lord God’ (also vv.3, 22) Ezekiel is told to ask his fellow exiles questions (featuring the words ‘shall it prosper’) and then supply the answers.

Q Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither?
A it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof.

Q Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it?
A it shall wither in the furrows where it grew.

COMMENTS – these questions and answers are designed to show the utter futility of the vine changing its allegiance. The first eagle will uproot the vine (by applying great force) and cause it to wither (rot).

planted – some translations (e.g. NCB; NLT; RSV; NRSV) prefer ‘transplanted’ as the verb šāṯal  can mean either to plant or to transplant. In Ezek chapter 19 this same word is used of a vine’s first planting and again in v.13 of its second planting (transplanting).

east wind – a destructive hot wind (Job 27:21; Isa 27:8; Ezek 19:12; Hos 13:15).

the furrows (v.7 and v.10) – the River Nile and the irrigation canals that branch off from it.

THE INTERPRETATION OF THE ALLEGORY 11-21

(11-12a) In Ezek 17:11 the standard prophetic word formula ‘the word of the Lord came unto me, saying’ introduces a new revelation that helpfully explains the previous one. Ezekiel is to communicate this to the exiles who are with him in Babylon; here referred to once again as ‘the rebellious house.’ This description occurs 12 times in the book of Ezekiel: 2:5, 6, 8; 3:9, 26, 27; 12:2, 3, 9, 25; 17:12; 24:3.

(12a-21) Explanation:

v.12 Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon;

COMMENT – Cp. vv. 3-4. The first great eagle is Nebuchadnezzar, king of Babylon, who in 597 BCE besieged Jerusalem (Lebanon) and carried away the Judean king Jehoiachin, with the aristocracy and the elite of the land, to exile in Babylon (see 2 Kgs 24:10-16).

v.13-14 And hath taken of the king’s seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land: That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand.

COMMENT- Cp. vv.5-6. Nebuchadnezzar appointed Zedekiah as his vassal king in Judah (2 Kgs 24:17). As part of this agreement Zedekiah swore an oath of allegiance to Nebuchadnezzar that would also have entailed a commitment to pay an annual tribute to the Babylonians. The Chronicler records that Nebuchadnezzar put him under oath; Zedekiah swore this in the name of YHWH (2 Chron 36:13). If this agreement was honoured Judah would survive and flourish as a Babylonian vassal state, YHWH had confirmed that this would be so in a word addressed to Zedekiah by the prophet Jeremiah (Jer 27:12-15).

vv.15-16 But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he broke, even with him in the midst of Babylon he shall die.

COMMENT – Having decided to revolt against Babylonian rule Zedekiah sent diplomats to Egypt to request military support, which seems to have been forthcoming. Zedekiah then rebelled (2 Kgs 24:20), probably by withholding tribute. This action quickly backfired as Nebuchadnezzar marched on Jerusalem and laid siege to the city.

Echoing v.9 and v.10 YHWH asks ‘Shall he prosper?’ The alliance with Egypt will not work because YHWH is angry that Zedekiah broke the treaty with the Babylonians that was sworn in YHWH’s name. YHWH swears by himself that Zedekiah will die in Babylon.

v.17 Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons:

COMMENT – Once the Babylonian siege apparatus is set up (ramps and bulwarks) Pharaoh and his army will be of no use (see Ezekiel’s description of Babylonian siege warfare against Tyre in 26:7-11). Jeremiah 37:4-11 indicates that Pharoah did send an army, causing the Babylonians to break the siege of Jerusalem for a short while in order to repulse that threat.

vv.18-19. Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape. Therefore thus saith the Lord GOD; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.

COMMENT – Zedekiah had ‘given his hand’ (this gesture must have meant ‘I promise’ cf. Ezra 30:8; Lam 5:6).

v.19, which I have shown in bold print, is the key verse in the chapter. It is the whole point of the allegory. Zedekiah swore an oath and made a treaty with a secular ruler, but did not honour its terms because he despised the oath (the word ‘oath’ also means ‘curse’). However, he swore it in YHWH’s name so it has religious significance. It is binding. Notice ‘mine oath’ and ‘my covenant.’ The oath and covenant that Zedekiah made with Nebuchadnezzar is also viewed as YHWH’s oath and covenant. Zedekiah violated that agreement and will suffer the consequences. Notice that YHWH himself makes an oath (‘as I live’) to punish Zedekiah.

v.20 predicts Zedekiah’s capture, exile to Babylon and judgement there for violating his duty and v.21 predicts that his soldiers will be pursued and either slain or dispersed. All this without any mention of Nebuchadnezzar! YHWH is in control. Nebuchadnezzar is his agent. Nebuchadnezzar is his instrument.

The fulfilment of these consequences will prove that YHWH indeed has spoken – ye shall know that I the LORD have spoken it.

A MESSAGE OF HOPE 22-24

The first 21 verses of Ezekiel 17 have been about judgement, the closing verses are about restoration. Utilising the earlier imagery of the chapter Ezekiel predicts the restoration of the Davidic line. Many interpret this passage as messianic.

Again employing the prophetic messenger formula ‘Thus saith the Lord God’ (also vv.3, 9) Ezekiel prophesies that YHWH will act to take a new tender sprig from the top of the high cedar in Babylon and plant it upon a high and eminent mountain in Israel. There it will thrive and become a place of shade and security for ‘all fowl of every wing.’ All the trees of the field will know that that YHWH has spoken this and has brought it about.

No explanation of this metaphor is given but based on the earlier explanation in the chapter where the top of the twigs represented Jehoiachin then this tender twig (from the top of the high cedar tree in Babylon) that YHWH will plant upon a high mountain in Israel refers to a future king of the Davidic line who will reign in Israel/Judah. Mt. Zion springs immediately to mind but ‘high and eminent mountain’ probably refers to this king’s greatness. He will flourish and be a blessing to all kinds of people – or perhaps v.23b (under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell) implies universal rule. This future Davidic ruler will have worldwide influence and significance (cf. Isa 9:6-7; Jer 23:5-6; Ezek 34:23; 37:24).

Ezekiel may have been hoping for the eventual restoration of King Jehoiachin with whom he was in exile in Babylon. Jehoiachin was released after Nebuchadnezzar’s death in 562 BCE (2 Kgs 25:27-30; Jer 52:3-4) but he was not the fulfilment of the prophecy. Nor was Zerubbabel, a later Governor of Judea under the First Persian Empire, although he was of the Davidic line and his name means ‘seed of Babylon.’

The chapter closes with ‘all the trees of the field’ (i.e. the nations) recognising that it is YHWH who has brought Judah down to nothing and who will restore and exalt the new king. YHWH makes the low high and brings the high low.

PREACTICAL LESSONS FROM EZEKIEL 17

a) The necessity of keeping one’s word. Breaking promises and betraying trust, whether in personal or business relationships or in the political sphere, matters to God. Integrity is important and actions have consequences. Do I honour my commitments, or shift loyalties if it seems more beneficial to do so?

b) The folly of placing dependence upon others rather than God. Zedekiah relied on Egypt’s prowess rather than trust God’s sovereignty. True security lies in trusting God, not others. Am I entangled in worldly alliances?

c) Although we live in uncertain times God is actively working out his purposes in world affairs. No matter how bad a situation seems he is in control. God can reverse national fortunes (bring the high low and make the low high, v.24) and ultimately his plans will prevail.

Posted in General

SOME THINGS SAID TO BE ‘OF DAVID’ IN THE OLD AND NEW TESTAMENTS

Posted on by writtenexposition

King David is a towering figure in the Bible. His name (according to my search of a KJV Bible app) occurs 841 times in the Old Testament and 54 times in the New Testament. The following is a list of things that are said to be ‘of David:’

OLD TESTAMENT

House of David – 1 Sam 20:16; 2 Sam 3:1; 7:26; 1 Kgs 12:26; 13:2, 14:8; 2 Kgs 17:21; 1 Chron 17:24; 2 Chron 10:19; 21:7; Neh 12:37; Psa 122:5; Isa 7:2, 13; 22:22; Jer 21:12; Zech 12:7, 8, 10, 12; 13:1.

City of David – 2 Sam 5:7; 6:16; 1 Kgs 2:10; 3:1; 9:24; 11:27, 43; 14:31; 15:8, 24; 22:50; 2 Kgs 8:24; 9:28; 12:21; 14:20; 15:7; 15:38; 16:20; 1 Chron 11:5, 7; 13:3; 15:1, 29; 2 Chron 8:11; 9:31; 12:16; 14:1; 16:14; 21:1, 20; 24:16, 25;27:9; 32:5,30; 33;14; Neh 3:15; 12:37; Isa 22:9.

Days of David – 2 Sam 21:1; 1 Kgs 2:1.

Throne of David – 1 Kgs 2:12, 24; Isa 9:7.

Statutes of David – 1 Kgs 3:3.

Heart of David – 1 Kgs 8:17.

Sons of David – 1 Chron 3:1, 9.

Reign of David – 1 Chron 4:31.

Mercies of David – 2 Chron 6:42; Isa 55:3.

Order (legal decision) of David – 2 Chron 8:17.

Way(s) of David – 2 Chron 11:17; 34:2.

Lord God of David – 2 Kgs 20:5; 2 Chron 21:12.

Commandment (edict) of David – 2 Chron 29:25; 35:15.

Instruments of David – 2 Chron 29:26; Neh 12:36.

Words of David – 2 Chron 29:30.

Writing of David – 2 Chron 35:4.

Ordinance of David – Ezra 3:10.

Sepulchres of David – Neh 3:16.

Horn of David – Psa 132:17.

Tower of David – Song of Solomon 4:4.

Tabernacle of David – Isa 16:5; Amos 9:11.

Seed of David – Jer 33:22.

NEW TESTAMENT

Son of David – Mt 15:22; 20:30, 31; 21:9, 15; 22:42.

House of David – Lk 1:27.

City of David – Lk 2:11.

Seed of David – Jn 7:42; Rom 1:3; 2 Tim 2:8.

Mouth of David – Acts 1:16.

Mercies of David – Acts 13:34.

Tabernacle of David – Acts 15:16

Root of David – Rev 5:5; 22:16.

Offspring of David – Rev 22:16