Tag: faith

Posted in Exposition

From Judgement on Sidon to Hope for Israel: A Study of Ezekiel 28:20-26

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INTRODUCTION

The passage Ezekiel 28:20-26 consists of a short oracle against Sidon followed by a repeat promise of restoration (11:17; 20:41 – see also 34:13; 36:24; 37:21; 39:27) for Judah (here called ‘Israel’). Since the oracle against Sidon is so brief many commentators assert that Ezekiel just includes Sidon in order to make the number of foreign nations against which he prophesies in chapters 25-32 total seven – a number signifying completeness. This seems rather unfair because Sidon was a long-term enemy of Israel.

What is the background to Ezekiel 28:20-26?

Sidon is listed in Gen 10:15 as a son of Canaan, and therefore a grandson of Ham. The nation founded by him occupied a city, also named Sidon, on the coast of Lebanon some 25 miles north of Tyre.

And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha. These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations. Genesis 10:19-20

Through seafaring Sidon grew to be one of the earliest maritime empires and by the time of the Israelite conquest of Canaan (c.1400 BCE) could be described as the ‘great Sidon’ (Josh 11:8). Sidon’s influence gradually waned over the next few centuries, mainly due to the ascendancy of its neighbour, Tyre. However, they remained closely aligned, to the extent that one of the titles of the Tyrian monarch was ‘King of the Sidonians’ (1 Kgs 16:31). In his allegory of Tyre as a ship in chapter 27 Ezekiel depicted the Sidonians as members of its crew (Ezek 27:8), so they remained closely linked. Even in New Testament times the two cities were referred to as ‘Tyre and Sidon,’ for example; Mt 11:21-22; 15:21; Mk 3:8; 7: 24, 31; Lk 10:13; Acts 12:20.

What is the theme of Ezekiel 28:20-26?

The theme of this section is the determination of YHWH to have his power and glory recognised by all nations. The key phrase in this passage is ‘that they may know that I am the Lord.’ It occurs 4 times in 5 verses.

What is the structure of Ezekiel 28:20-26?

20-24 SIDON’S DOOM

25-26 ISRAEL’S RESTORATION

EXPLANATION

20-24 SIDON’S DOOM

(20) The prophetic word formula ‘Again the word of the Lord came unto me, saying’ tells us that this is the start of a new oracle.

(21) Ezekiel, again addressed as ‘Son of Adam,’ is instructed to deliver this oracle against Sidon while assuming a stance that indicates hostility (‘set thy face against’).

(22) Ezekiel asserts that his oracle has divine authority by using the formula ‘Thus saith the Lord God.’ The beginning of the message is addressed directly to Sidon – using the 2nd person ‘you’ – prophesying that YHWH is hostile towards Sidon and will display his glory through what he does ‘in her midst.’ In the middle of v.22 Ezekiel switches from the 2nd person (‘you’) to the third person (‘they’ and ‘her’) and thus stops directly addressing Sidon in order to speak about Sidon to the exiles who are with him in Babylon.

Unlike the oracles against the other nations no formal indictment against Sidon appears here. However, Ezekiel may have felt it unnecessary to rehearse the reasons for Sidon’s punishment because the city is so intimately connected with Tyre, and the reasons for Tyre’s judgement have already been spelt out. Instead, once YHWH claims that that he will be sanctified through Sidon’s judgement and recognised as the Lord, Ezekiel moves on to Sidon’s punishment in v.23.

According to v.22, therefore, the Lord will be both ‘glorified’ and ‘sanctified’ through Sidon’s punishment. In it his glory will be recognised and his holiness manifested. The ideas of glory and of holiness also appear together in connection with punishment in Lev 10:1- 3: Then Moses said unto Aaron, This is it that the LORD spoke, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace. Leviticus 10:3

(23) Sidon’s punishment is couched in terms that Ezekiel has already used to predict the siege of a city by Nebuchadnezzar’s forces (5:12, 17; 6:12; 14:12-23). A siege by the Babylonians lay in store for Sidon, with the accompanying problems of plague and bloodshed; the latter pictured by heaps of the wounded and slain piled up in the streets. The motivation for this is restated (see v.22); ‘They shall know that I am the Lord.’

(24) Sidon’s downfall will mark an end to the irritating hostility and contempt towards Israel/Judah by her heathen neighbours. Sidon is metaphorically described as ‘a pricking brier’ or a ‘piercing thorn’ that will no longer afflict Israel. Similar language is used in a oracle delivered by Moses about Israel’s enemies in the Land of Canaan rather than those surrounding it: But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell. Numbers 33:55.

Then, for the third time in the short oracle against Sidon comes the divine recognition formula: ‘they shall know that I am the Lord God.’

25-26 ISRAEL’S RESTORATION

(25) The final verses of chapter 28 contain a new oracle that begins with the prophetic messenger formula ‘Thus saith the Lord God.’ It focuses on the gathering of Israelite exiles from the unnamed people among whom they have been scattered and their return to the land that had been promised to their ancestor Jacob (Gen 28:13-15; 35:10-12). As a result of Israel’s resettlement the Gentile nations will reverence the Lord. Notice v. 23 ‘I shall be sanctified in her’ (doomed Sidon) and v.25 ‘I shall be sanctified in them’ (restored Israelites).

(26) Verse 26 paints a picture of peace and tranquillity. The people will dwell in security and involve themselves in peaceful pursuits like housebuilding and agriculture. This serenity will become possible once Israel’s enemies are destroyed. The oracle closes with a final repetition of the recognition formula that has occurred 4 times in the last five verses: ‘they shall know that I am the Lord their God.

Ezekiel is fond of bringing oracles to a close with the words of the recognition formula – see 6:13-14; 11:10,12; 12:15-16; 28:20-23; 28:24-26; 30:25-26; 34:27-30; 37:13-14.

SUMMATION – EZEKIEL 28:20-16

At first reading it seems rather strange that the two short prophecies in this section should be strung together. Verses 20-24 deliver an oracle of doom against the Phoenician city of Sidon which must have been proud and contemptuous like its neighbour Tyre and which is described as a thorn in the side of the house of Israel. Then, by way of contrast, verses 25-26 present a pleasant pastoral picture of rebuilt farmsteads, fruitful vineyards and the house of Israel dwelling in peace and safety.

The juxtaposition of these two short oracles is no accident. These contrasting events – Sidon’s coming doom and Israel’s future prosperity – are closely linked. The two oracles testify to the certainty of God’s judgement upon those who mock and to his faithfulness in consoling and restoring his hurt and broken people. Everything that happens will make the Lord’s glory known.

The two prophecies therefore share a common, repeated refrain that is the theme of the entire section: ‘Then they shall know that I am the Lord God.’ God’s punishment of the surrounding nations is not petty retaliation nor is his restoration of Israel favouritism. The former displays that he is sovereign over all nations, the latter is a demonstration of his covenant faithfulness to his people.

The closing verses of chapter 28 preview the oracles of consolation and restoration that occupy chapters 34-39 of the book of Ezekiel but before coming to those Ezekiel presents six dated oracles concerning Egypt and the Egyptian Pharoah (29:1-16; 29:17-30:19; 30:20-26; 31:1-18; 32:1-16; 32:17-33:20).

Posted in Exposition

Ezekiel 28: Prophecy Against Tyre’s Prince

Posted on by writtenexposition

WHAT IS THE BACKGROUND TO EZEKIEL CHAPTER 28?

Chapters 25-32 of Ezekiel form a unit composed of oracles against Judah’s neighbours, These oracles lie between the prophecies given before the fall of Jerusalem (chps.1-24) and those spoken after the fall of the city (chps. 33-48). They fill the gap between the announcement that the siege of Jerusalem has begun (24:1-2) and word of the fall of the city (33:21).

Chapter 25 deals with Ammon, Moab, Edom and Philistia. Next comes almost three chapters on Tyre (26:1-28:19), a short section on Sidon (28:20-26), then four chapters on Egypt (29:1-32:32).

Chapter 26 contains four short prophecies against Tyre (vv.3-6; 7-14; 15-18; 19-21) which are followed by a funeral lament over Tyre in chapter 27. Ezekiel continues with a similar arrangement in chapter 28 which contains a prophecy against the Prince of Tyre (vv.1-10) followed by a funeral lament over the King of Tyre (vv.11-19).

WHAT IS THE STRUCTURE OF EZEKIEL CHAPTER 28?

1-10 – A PROPHECY AGAINST THE PRINCE OF TYRE

11-19 – A DIRGE OVER THE KING OF TYRE

20-24 – A PROPHECY AGAINST SIDON

25-26 – A SHORT PROPHECY ABOUT THE FUTURE OF JUDAH.

WHAT IS EZEKIEL CHAPTER 28 ABOUT?

1-10 – A PROPHECY AGAINST THE PRINCE OF TYRE

(1) The prophetic word formula ‘The word of the Lord came unto me again, saying,’ indicates that what follows is a new oracle. Since no start date is given, this must still relate to 586/587 BCE, the eleventh year on the first of the month mentioned in 26:1. The particular month is not specified.

(2) Ezekiel, once more addressed as ‘Son of Adam’ (mortal), is instructed to address YHWH’s message directly to the Prince (leader) of Tyre who, as its ruler, represents the city of Tyre. The word nagid (translated ‘prince’ or ‘captain’) is sometimes used as a synonym for melek (king), e.g.1 Sam 9:16; 2 Sam 6:21;1 Kings 1:35; 2 Kings 20:5).

Who is the Prince of Tyre?

There now follows a pronouncement of judgement (vv.2-10) beginning, as usual, with ‘because’ (vv.2, 6) followed by ‘therefore’ (v.6). Tyre is first of all accused of arrogance towards God. The Prince (or Leader) of Tyre, is its king who like other ancient monarchs may have claimed to be divine (cf. King of Babylon Isa 14:13-14,), and boasts that he is a [local] god. Tyre was an island kingdom always associated with the sea and seafaring. Its ruler therefore thought himself to be like Elohim (God or gods) who presided over the primordial waters (Gen 1:2). Verse 2 emphasises that the ruler of Tyre is a man; he is not divine.

(3-5) These verses are heavy with sarcasm as YHWH castigates the Leader of Tyre for the worldly wisdom that has brought great wealth through international trade. Tyre owes its prosperity to YHWH but has failed to recognise this. In v.3 YHWH sarcastically suggests that the Prince of Tyre is wiser than Daniel (a man famed for his wisdom) and thinks that no secret is hidden from him. By way of explanation about Daniel I quote my own comments on Ezekiel 14:14:

‘Daniel – This likely refers to Ezekiel’s older contemporary the Daniel of the Babylonian exile who, though still a young man . . . at this time, had already gained a reputation for righteousness. . . Modern scholars tend to argue that this is not the Daniel of the book of Daniel but the righteous Ugaritic Daniel (Dn’il) of The Tale of Aqhat. Their arguments centre on the fact that the spelling of ‘Daniel’ in the book of Ezekiel differs from that in the book of Daniel, that Dn’il was a figure of antiquity as were Noah and Job but not the contemporary Daniel and the chronological argument that the Daniel of the book of Daniel was too young to have achieved fame at the time this oracle was given. Arguments for Dn’il in the article by ‘Day, J. (1980). The Daniel of Ugarit and Ezekiel and the Hero of the Book of Daniel. Vetus Testamentum, 30(2), pp. 174–184′ may be read online free of charge by logging into JSTOR. ‘The Tale of Aqhat’ may be read in J. B. Pritchard’s ‘Ancient Near Eastern Texts’ at archive.org.’

Through worldly wisdom the Prince of Tyre has acquired great wealth and has precious metals in his treasuries. Admittedly, through his shrewdness and understanding of trading, the city has become very rich – but also very proud.

(6) ‘Therefore’ followed by the prophetic messenger formula ‘Thus saith the Lord God (sovereign Lord)’ introduces the pronouncement of judgement. It commences with ‘Because’ and first of all sets out the accusation against Tyre. Verse 6b is basically a summary of what has already been stated in vv.2-5 that the ruler of Tyre is arrogant and blasphemous because he claims to be divine and as wise as God.

(7-8) Verse 7 repeats the more specific prediction of chapter 26:7 but couches it in vaguer and more general terms – the most ruthless of the Gentile nations will come up against Tyre. In chapter 26 the prophet has already identified those invaders as the Babylonians under Nebuchadnezzar. They will destroy the ‘beauty of the ruler’s wisdom’ (i.e. Tyre’s commercial success) and ‘profane his radiance’ (i.e. destroy any resemblance of deity). He (i.e. Tyre) will die a violent death at their hands ‘in the midst of the seas.’ Tyre’s position as an island fortress will not be secure at all.

(9) Verse 9 is a sarcastic rhetorical question that reminds the ruler of Tyre that he is merely a human being and emphasises the futility of his claims to divinity in the face of a violent death.

Will you then boast, ‘I am a god!’ to those who kill you? To them you will be no god but merely a man! Ezekiel 28:9 (NLT)

(10) Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD. Ezekiel 28:10

The ancient Greek historian Herodotus (Herodotus, Histories 2.104) recorded c.440 BCE that the Phoenicians, like other West Semitic peoples, traditionally practised circumcision. The Babylonians did not circumcise. Although the Israelites were not the only people to practise circumcision they linked the practice with the covenant with their God YHWH. Most likely that is what Ezekiel has in mind here. Although the ruler of Tyre would not literally be uncircumcised he would die a shameful death outside YHWH’s covenant; just like the foreign, godless, uncircumcised, Gentile Babylonians.

11-19 – A DIRGE OVER THE KING OF TYRE

(11-12a) Once more the prophetic word formula ‘The word of the Lord came unto me again, saying,’ introduces a new oracle, which occupies vv.12-19. Ezekiel, as usual called ‘Son of Adam,’ is to address a ‘lament’ (dirge, funeral song) to the ruler of Tyre, now called ‘King’ (melek), using the prophetic word formula ‘Thus saith the Lord God.’ The funeral lament for someone who is still alive indicates that he is doomed. For ‘taking up a lamentation’ cf. 19:1, 14; 26:17; 27:32; 32:16).

Who is the King of Tyre?

In this dirge Ezekiel draws upon imagery from Ancient Near Eastern mythology (possibly Ugaritic and Phoenician) about El or Baal or a semi-divine figure/hero. He also brings in imagery from the biblical stories of Creation, the Garden of Eden, and the Israelite Tabernacle/Temple. Using highly symbolic cosmic language Ezekiel weaves these ideas together to represent the King of Tyre as someone who embodied all the qualities that God would expect of the ideal human being but whose initial perfection has been marred by pride and corruption. Although highly intelligent he sinned and profaned sacred space that God intended as a sanctuary.

Historians generally agree that the King of Tyre at that time was Ethbaal III. Ezekiel is targeting him as a symbol of the city of Tyre. It is important to bear in mind that Ezekiel is using symbolic language. In chapter 28 Ethbaal III is no more literally in the Garden of Eden or a Cherub than the city of Tyre in chapter 27 is literally a ship.

Having said that, some theologians see a dual aspect in this passage. There is an Adam tradition and a Satan tradition, both based on the motifs in the passage of original perfection, wisdom, pride and a fall. Commenting on the Adam tradition which connects Ezekiel 27 with the account of the Fall of Man in Genesis 2-3 McKenzie (1956, p.326) observes:


I thus summed up the points of contact between the two passages: “There are some indisputably common features in the two passages: Eden, the garden of God, primeval perfection and bliss, a fall. But there are some even more remarkable divergences: in Ezekiel the garden is full of precious stones; there are no trees; the being is clothed, he is endowed with marvelous attributes; he does not keep and till the garden, which is located on the mountain of God; there is no serpent; and, most important of all, there is no woman. To this I should have added that the motif of “likeness to Elohim” does not appear in Ezekiel.

The Satan tradition links this passage with otherwise unrelated verses in Isa 14:12; Luke 10:18; 1 Jn 3:8; Rev 12:19. Patmore (pp.65-67) cites Tertullian (c. 200 CE) as the earliest Christian writer to propound this view and proceeds to explain the thinking of the church fathers on this subject:

The argument is relatively straightforward: God created the Devil, but not as the Devil, rather as a glorious angel, to serve as his right hand man. This angel was, like humankind, created good, and was also entrusted with free will (liberi arbitrii institutus: cf. Jas 1:13–14). This angel sinned and caused man to sin too, but in order to give humankind a chance to crush evil with that same free will and win an even greater reward, God postponed his destruction. Ezekiel 28 forms the entire structure for this argument, with each component of the argument being pinned down to the text. Pride, claims of equality with God, and fiery expulsion from heaven: these are the qualities that the fathers saw in Ezekiel 28:12–19 that convinced them that this oracle was not just about a bad prince. They found support in the Old Testament too, often using Isa 14:12 to support their argument (“How art thou fallen, O Lucifer, son of the morning!”) However, it is ultimately the New Testament that prompts the fathers’ reading of the oracle: “I beheld Satan as lightning fall from heaven” (Luke 10:18) primarily; “that the devil sinneth from the beginning” (1 John 3:8) to a lesser extent.

(12b-13a) HIS CREDENTIALS

‘the sealing of the pattern’ – You were the sealing of the pattern i.e. the model of perfection

‘full of wisdom’ – a superabundance of wisdom.

‘exquisite in beauty’ – perfect

‘You were in Eden the Garden of God’

‘Every precious stone was your covering’

In these verses Ezekiel uses language reminiscent of Genesis 2-3 although the details are different. A character placed in the Garden of Eden, who was once perfect and wise but who became corrupt and was driven out (v.16). A cherubim is also mentioned. It seems that Ezekiel is sardonically portraying the King of Tyre as the ideal human being. Note that the inner sanctuary of Solomon’s Temple was designed to resemble a garden with carvings of trees and flowers, it also had cherubim (1 Kgs 6:29,32) – see vv.14, 16.

(13b) HIS COVERING

Still having the primeval human being in mind with the mention of covering Ezekiel here mentions the riches that the King of Tyre had enjoyed from the very beginning. The covering is said to have been composed of precious stones, nine of which were on the breastplate of the the Israelite High Priest (Exod 28:11-29; 39:6-21). The settings and mountings (KJV has musical instruments ‘tabrets and pipes’) were prepared in the day he was created. Some speculate that this refers to a statue in the Tyrian temple overlaid with jewels. The King of Tyre may also have had a religious function, probably in the worship of Tyre’s patron deity Melqart (Tyrian Baal) .

(14) HIS CALLING

Ezekiel idealises the King of Tyre as a cherub (composite creature half human, half animal) who has been anointed as a guardian (‘cherub who covers’) on the holy mountain of Elohim – where God dwells (see also v.16). Representations of such overshadowed the Ark in the sanctuary of the Jerusalem temple (which at the time Ezekiel delivered this lament had recently been destroyed) – see Exod 25:20; 37:9; 1 Kings 8:7; 1 Chron 28:18.

‘Thou hast walked up and down in the midst of the stones of fire’ – the meaning of this is unclear. Some suggest that it refers to the purity of God’s presence, to coals of fire on a temple altar or to the shining of precious stones in a temple. The historian Herodotus (Histories 2.44), who visited the Tyrian temple, wrote about seeing ‘an emerald stone of such size as to shine by night.’ There is no equivalent to the stones of fire in Gen 2-3.

What is the holy mountain of Elohim in this passage? Mt. Zaphon, the divine dwelling place in Ugaritic mythology, has been suggested, as has Mt. Sinai and also Mt. Zion – where the recently-demolished Temple of Solomon once stood. There is no mountain associated with the Garden of Eden in Gen 2-3.

Pett comments: Mountains were seen as the abode of the gods, and many a temple had within it an artificial mountain representing the home of the gods. Does this mean that the king had depicted himself as a guardian cherub, a demi-god committed to the protection of the gods, especially Baal Melkart the Tyrian god? Or is the idea that he claimed to be a god, even a personification of Melkart, protected by a guardian Cherub and that he is being reminded that he was set in the garden on the holy mountain by Yahweh, for all that is done, is done by Yahweh? Either way it represents his proud assumption of some kind of divinity as he walked in the temple garden on the mountain of the gods, so that Yahweh here has to remind him that anything he has, has come from Yahweh, for Yahweh is the Creator, and in all Yahweh is in control.

(15-17a) HIS CORRUPTION

The metaphor of the King of Tyre as a cherub is extended in these verses with repetition in v.16 of ‘mountain of Elohim,’ ‘covering cherub’ and ‘stones of fire’. He was blameless in all that he did until the day that iniquity was found in him. His initial perfection was marred by unrighteousness. He was intelligent and beautiful but because of his splendour became proud.

(17b-19) HIS CATASTROPHE

Initial perfection was followed by pride, then a fall – echoes of Genesis 2-3 again. Since the King of Tyre was polluted through widespread trade and violence God has banished him from his presence. Because of his economic crimes and unjust trading practices God will bring the King of Tyre down and humiliate and expose him before kings. Fire will spring up and consume him. He will be reduced to ashes on the ground. He will be no more and all the nations that traded with him will be appalled.

SUMMARY

In 28:2-10 God addresses the Prince of Tyre through the prophet Ezekiel and condemns him for his arrogance and pride in claiming to be a god although he is merely mortal. His commercial acumen has brought him immense wealth but has inflated his ego to the extent that he regards himself as divine. Because of this God will arrange for ruthless foreigners to to invade The Prince of Tyre, destroy his splendour and cause him to die a violent, shameful death ‘in the midst of the seas’; thus proving once and for all that he is only a man

In vv.11-19 the prophet delivers a funeral dirge over Tyre’s ruler, now called the King of Tyre, in which he draws together themes from early biblical history and Ancient Near Eastern mythology to portray Tyre in exalted terms as the model of perfection, full of wisdom and beauty, once dwelling in Eden the garden of God, adorned with jewels, serving as a guardian cherub on the holy mountain of Elohim among the fiery stones. Blameless until iniquity was found in him because of his widespread trade and violence, his pride in his splendour corrupted his wisdom. God will therefore expel him from his exalted location and cast him down as spectacle before the nations. He will come to a dreadful end and all his former trading partners will be appalled.

Both oracles concerning the Leader of Tyre in Ezekiel chapter 28 highlight the general biblical principle that prosperity and splendour can lead to pride and self-exaltation, which God opposes and will judge.

Pride goeth before destruction, and a haughty spirit before a fall. Proverbs 16:18

Do ye think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. James 4:5-6

BIBLIOGRAPHY

BOOKS

Joyce, P.M. (2007). Ezekiel. T & T Clark International, London

Patmore, H. M. (2011) ‘ADAM OR SATAN? THE IDENTITY OF THE KING OF TYRE IN LATE ANTIQUITY’ in Mein, A. and Joyce, P. M. (eds), After Ezekiel: Essays on the Reception of a Difficult Prophet, T & T Clark, London

Sweeney, M. A. (2013). Reading Ezekiel. Smyth & Helwys Publishing Inc. Macon, Georgia

JOURNAL ARTICLES

McKenzie, J. L. (1956). Mythological Allusions in Ezek 28:12-18. Journal of Biblical Literature, Vol. 75, No., pp.322-327.

Saur, M. (2010). Ezekiel 26-28 and the History of Tyre. Scandinavian Journal of the Old Testament, Vol. 24, No. 2 pp.208–221

ELECTRONIC RESOURCES

Herodotus, Histories 2.44. (2026) [online] Lexundria.com. Available at: https://lexundria.com/go?q=hdt.+2.44&v=mcly [Accessed 26 July 2026].

Herodotus, Histories 2.104. (2026). [online] Lexundria.com. Available at: https://lexundria.com/hdt/2.104/mcly [Accessed 26 July 2026].

Pett, P. (2026). Ezekiel 28. [online] StudyLight.org. Available at: https://www.studylight.org/commentaries/eng/pet/ezekiel-28.html [Accessed 26 July 2026].

Posted in Exposition

The Structure and Meaning of Psalm 16

Posted on by writtenexposition

WHAT IS PSALM 16 ABOUT?

Psalm 16 is short psalm by David in which he expresses confidence in God as refuge, source of well-being and guide throughout life. Although it is a psalm of confidence (as are 11,16, 23, 27, 62) it is also classified as a Messianic Psalm (as are 2, 8, 16, 22, 40, 45, 68, 72, 89, 110, 118, 132 – some lists also include 23, 24, 41, 69, 102). Christians regard Psalm 16 as Messianic because the New Testament apostles Peter and Paul apply it directly to Jesus Christ (Acts 2. 24-31; 13. 34-37).

The psalm is entitled ‘MICHTAM OF DAVID.’ The meaning of miḵtām is unknown but it is thought to be a musical term. Michtam appears in the titles of just six psalms: 16, 56, 57, 58, 59, 60.

WHAT IS THE STRUCTURE OF PSALM 16?

Many structural outlines have been proposed for Psalm 16, some based on grammar and syntax, others on the flow of thought and most on the actual content. Scroggie (1948, p.106), succinct as always, suggests something like:

1-2 The psalmist looks above
3-4 The psalmist looks around
5-8 The psalmist looks within
9-11 The psalmist looks beyond

In my files (dated 2013) I have noted an alliterated, more detailed outline by Pastor Michael Lovett based on the content:

v.1 His trust
v.2 His testimony
vv.3-4 His theology

v.5a His Lord
v.5b His lot
v.6a His lines
v.6b His lineage

v.7a His mouth
v.7b His mind
v.8 His mission
v.9 His merriment
v.10 His meditation

v.11a The path
v.11b The place
v.11c The position

However, I’ll structure this blog post as:

1-4 GOD PROTECTS

5-8 GOD PROVIDES

9-11 GOD PRESERVES

Protection, Provision and Preservation are the major themes in Psalm 16.

VERSE BY VERSE COMMENTARY

1-4 GOD PROTECTS

1 Preserve me, O God: for in thee do I put my trust.

Psalm 16 begins with what seems like a prayer or petition but the imperative almost constitutes a demand for God to ‘preserve’ or ‘keep’ the psalmist. The word for ‘God’ in v.1 is ’ēl – the one who is strong and mighty. This psalm may have been written during a time of trouble or in the face of impending death. The justification for the psalmist’s request for protection is the relationship that he has with YHWH, Israel’s national deity.

The divine name YHWH occurs 4 times in the psalm (vv.2, 5, 7, 8). El (v.1) and Adonai (v.2) occur once each and the deity is also referred to as ‘he’ (v.8) and ‘Thou’, ‘Thee’ and ‘Thy’ (vv.1, 2, 4, 5,10, 11); there is a total of 16 references to God.

The psalmist does not specify what he seeks protection from but two possibilities present themselves: syncretistic religion (v.4) and untimely death (v.10). Verse 1 becomes an opening confession of faith for the psalmist goes on to assert that it is to God alone that he entrusts his personal security.


2 O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee;

The confession of faith continues in verse two where he explains that: ‘You are Adonai (my lord/master), I have no goodness (i.e. welfare) beyond you.’ He emphasises that he exclusively worships YHWH and trusts him alone for his wellbeing. The psalmist is not self sufficient but dependent upon God, recognising that any ‘goodness’ in his life comes from the Lord.


3 But to the saints that are in the earth, and to the excellent, in whom is all my delight.

Verses 2-3 are difficult but it seems that the psalmist attempts to further strengthen his case for receiving YHWH’s protection by identifying himself with the righteous (holy ones) in the land – these he describes as splendid or noble people in whom is all his delight. Delighting in the ‘saints’ is a good indicator of one’s relationship with God (cf. 1 John 3:14; 4:11, 20-21; 5:1).


4 Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.

As well as designating himself one of the faithful in whom he delights David denounces idolaters, whom he avoids because he is loyal to YHWH. He says that the sorrows of those who chase after another god will be multiplied.

Does this refer to syncretistic religion (worshipping of other gods as well as YHWH) or to pure idolatry (completely swapping YHWH for another god)? Possibly both are in view here (cf. Lev 19:4; Deut 32:16-17; 2 Chron 34:33).

Idolatry is painful and costly, in contrast to the joy of worshipping YHWH. The gods always take from their devotees and often the rituals are barbaric: And they served their idols: which were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils, And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood. Psa 106:36-38

The psalmist maintains that he will not get involved in pagan rites such as blood libations and, in fact, will not even speak the names of false deities, cf. And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth. Exodus 23:13

5-8 GOD PROVIDES

5 The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot.

Looking back over life David reflects upon his heritage and describes it using priestly metaphors (portion, inheritance, cup, lot, lines, heritage, presence). As the youngest of seven (1 Chron 2:15) or eight (1 Sam 16:10-11; 17:12-14) sons, David would have received no physical inheritance from his father Jesse because the law favoured the firstborn, who generally received a double portion of the father’s estate.

David was not a Levite but metaphorically identifies with the Levites because the tribe of Levi received no allocation of territory in the Promised Land, for the Lord himself was their inheritance.

Wherefore Levi hath no part nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God promised him. Deut 10:9

See also Num 18:20-24; Josh 13:14, 33; 14:4). Although David has inherited no land he views the Lord as his allotted heritage and his abundant cup (portion in life, destiny).


6 The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.

Although David has not inherited a family estate nevertheless YHWH has marked out boundaries for him in a pleasant location (Zion?). Marvelling at what God has done for him he expresses contentment with his life and circumstances.


7 I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons.

David continues to reflect on the role that the Lord has played in his life and gives thanks for the guidance that he has received. ‘Give counsel’ (advise) and ‘instruct’ (teach, discipline) are basically synonyms. He is thankful that his heart (lit, ‘kidneys’) clarifies YHWH’s guidance and disciplines him ‘in the night seasons’ – times of personal reflection or trial.


8 I have set the LORD always before me: because he is at my right hand, I shall not be moved.

A TALK – The psalmist reminds himself that he has made a continual effort to focus on the Lord.

A TASK – To ‘always’ take deliberate action to keep his eyes on the Lord.

A TESTIMONY – ‘He is at my right hand’ – God is present, ready to protect him; because of that he will never be overwhelmed (‘totter’ is the same word as Psa 15:5).

9-11 GOD PRESERVES

9 Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.

‘Therefore’ – because of the Lord’s goodness to him in the past and his ongoing presence and protection David’s heart is is cheerful, his glory (he himself) is joyful and his body dwells secure. He is happy because he feels safe. The whole person is represented here: heart (= soul), glory (=spirit), flesh (= body). Perowne (1898, p.195) comments:

FLESH, here as always, the living body: it never means the corpse. So also the phrase SHALL DWELL IN SAFETY must be understood of this life. (See Deut. xxxiii. 29 [28]; Ps. iv. 8 [9]; xxv. 13.) The rendering of the LXX. “shall dwell in hope,” as if the reference were to the hope of a resurrection, is quite inadmissible. Hence these words as they stand in the Hebrew cannot be regarded as a prophecy that Christ’s body should rest safely in the tomb. They are the expression of David’s confidence that God would watch over his life, and preserve him from death.


10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

Now the psalmist directly addresses YHWH and expresses his confidence that YHWH will not allow him to die an untimely death (some view vv.10-11 as a prayer). The ominous threat, whatever it was, has now been lifted and YHWH will save him from premature death. The terms ‘Sheol’ and ‘the Pit’ are virtually synonymous and denote death. Again, Perowne (1898, p.195) explains:

TO THE UNSEEN WORLD. Not as in our Version, and in that of Luther and others, “in hell.” David says nothing about what shall happen to him after death, but is expressing his conviction that God will not leave him to perish—will not give him up to be the prey of the grave, nor suffer him (as follows in the next clause) to see the pit.


11 Thou wilt show me the path of life: in thy presence is fullness of joy; at thy right hand there are pleasures forevermore.

Not only will YHWH ensure that David does not die a premature death but will cause him to experience ‘the path of life’ with fullness of joy in which he will know the reality of God’s presence (in thy presence, lit ‘face’). God’s ‘face’ is parallel to his ‘right hand’ (denoting his presence) and ‘pleasant things’ (pleasures) to the ‘pleasant places’ of v. 6. David will enjoy ‘pleasant things’ forevermore’ (i.e. as long as life shall last). He can look forward to a long and prosperous life.

A PERSONAL PATH – . . .let us run with patience the race that is set before us Hebrews 12:1
A BIBLICAL PATH – Thy word is a lamp unto my feet, and a light unto my path. Psalm 119:105
A PLAIN PATH – Teach me thy way, O LORD, and lead me in a plain path. . . Psalm 27:11
A PROVEN PATH – Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. . . Jeremiah 6:16
A PROVIDENTIAL PATH – Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock. . . Psalm 77:19-20

PSALM 16 IN THE NEW TESTAMENT

Since the earliest days of the Christian Church believers have regarded Psalm 16 as Messianic and prophetic.

PETER

25 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:
26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.
29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.
30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. Acts 2:25-31

PAUL

35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.
36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:
37 But he, whom God raised again, saw no corruption. Acts 13:35-37

The apostles Peter and Paul, who used the Greek Septuagint (LXX) translation of Psalm 16 (LXX 15), interpreted the psalm as anticipating the resurrection of Jesus Christ. On the basis of the LXX Translation of Psalm 16 they argued that the Messiah would rise from the dead. They attributed the psalm to David and contended that because he was long dead the original intended meaning of the psalm did not apply to him. Rather, as a prophet, David ‘saw in advance’ (Acts 3:31) the resurrection of the Messiah and therefore wrote with Jesus Christ in view rather than himself.

That interpretation was facilitated by words used by the Greek translators of the Hebrew (Masoretic) text which sharpened the link to resurrection..

e.g. Psa 16:9: Heb. says ‘my body will live secure’ (in this present life) but LXX has ‘my flesh will live in hope,’ thus introducing the idea of resurrection.

e.g. Psa 16:10: Heb. says ‘not see the pit’ (i.e. ‘die’) but LXX translates the noun as ‘corruption,’ therefore introducing the idea of immortality.

e.g. Psa 16:10: Heb. says ‘Sheol’ (gloom, silence) but LXX translates as ‘Hades’ – the resting place of souls until resurrection.

e.g. Psalm 16:11: Although the last phrase of Psa 16 is not quoted in Acts 2:28 Heb. says ‘forevermore’ (i.e. the future in this life) but LXX says ‘to eternity.’

Like many psalms Psalm 16 has a ‘double sense’ – the immediate context (personal preservation for David) and a future Messianic fulfilment (preservation through death/resurrection for Jesus). OLD TESTAMENT (Masoretic Text) – David will be preserved from a premature death. NEW TESTAMENT (LXX) Jesus Christ will be preserved through death.

SUMMATION

Psalm 16 showcases the happiness and contentedness of the person who rejects false religion and lives life in close fellowship with the Lord (similar sentiments to Psa 1 and 23). God’s presence in his life brings great joy plus a sense of well-being and security. The psalmist is satisfied with the Lord’s goodness to him thus far and since the Lord guides and advises him he knows that he can face life’s threats and challenges and have confidence that the Lord will not abandon him to an early grave. He has entrusted his personal security to the Lord alone and therefore looks forward to a long and prosperous life.

BIBLIOGRAPHY

BOOKS

Clarke, A.G. (1949). Analytical Studies in the Psalms. John Ritchie Ltd., Kilmarnock

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

Scroggie, W.G. (1948). The Psalms , Volume 1, Psalms I-L, Introduction and Notes by W. Graham Scroggie. Pickering & Inglis Ltd., London

Rydelnik, M. and Blum, E. (2019). The Moody Handbook of Messianic Prophecy : Studies and Expositions of the Messiah in the Hebrew Bible. Chicago: Moody Publishers.

‌JOURNAL ARTICLES

Auffret, P. (2002) Etude Structurelle du Psaume 16, Old Testament Essays, Vol. 15, No. 2., pp.310–319.

Beuken, W. A. M. (1980) Psalm 16: The Path to Life, Bijdragen, Vol. 41, No.4, pp.368-385

Botha, P. J. (2016). True Happiness in the Presence of YHWH: The Literary and Theological Context for Understanding Psalm 16. Old Testament Essays, Vol. 29, No. 1., pp.61–84.

Groenewald, A. (2008) Psalm 16 (LXX Ps 15) and Acts of the Apostles – Part I, Old Testament Essays, Vol. 21, No. 1., pp.89–109.

Groenewald, A. (2008) Psalm 16 (LXX Ps 15) and Acts of the Apostles – Part II, Old Testament Essays, Vol. 21, No. 2., pp.345–357.

Posted in Exposition

Psalm 15: The Requirements For Fellowship with God

Posted on by writtenexposition

INTRODUCTION TO PSALM 15

‘Psalm’ (mizmôr) in the title of Psalm 15 indicates that this melody is to be sung. The title also attributes it to David but does not specify the occasion for which it was composed. Some commentators suggest that the most likely occasion is David’s transfer of the Ark of the Covenant to Zion (2 Sam 6:12-19; 1 Chron 15-16), but there is nothing in the biblical accounts to support this view. Zion is a synonym for Jerusalem, a Jebusite fortress that David conquered and made the capital of his kingdom and the focal point of the worship of YHWH, the Israelites’ national deity.

Many scholars, again without biblical evidence to support their hypothesis, classify this psalm as an entrance liturgy for the temple in Jerusalem (also Psa 24, 82, 115,134) and postulate that as pilgrims approached the temple precincts at festival times one of them would ask the double question of v.1 and a temple official would respond quoting the remainder of the psalm.

Psalm 15, however, seems more like wisdom literature; instruction which uses a question and answer format (like Psa 24:3-6, Isa 33:14-16; Mic 6:6-8; Zech 7:1-14) to set out the moral and ethical characteristics expected of one who wishes to have fellowship with the Lord.

THE STRUCTURE OF PSALM 15

A QUESTION (1)

AN ANSWER (2-5a)

A PROMISE (5b)

VERSE BY VERSE EXPLANATION OF PSALM 15

A QUESTION (v.1)

(1) Psalm 15 begins with a double rhetorical question addressed to the Lord which sets the theme of the psalm and to which the remainder of the psalm provides an answer: LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? Verse 2 answers the question generally and vv.3-5a give specific examples.

Who shall abide in thy tabernacle? – who will sojourn, seek hospitality with, you in your tent? The reference is to the Israelites’ early history as a nomadic people dwelling in tents. A guest dwelling temporarily in a tent was under the protection of that household, cf. v.5b. ‘Tent’ also refers to the Tabernacle, the Lord’s tent, a portable shrine which symbolised the presence of the deity as he travelled with his people.

Who shall dwell in thy holy hill? – who will settle down, rest in peace and security, in your holy hill? This question is parallel to the first but refers specifically to the Temple, the permanent place of God’s presence located on the ‘holy hill’ of Zion in Jerusalem.

The psalmist, of course, was fully aware that people did not live in the Tabernacle or Temple. Priests and Levites fulfilled their various roles in different areas of the complex but the Tabernacle/Temple was a place of worship and sacrifice, not a place of residence. Therefore the psalmist is not asking who could physically reside in the sanctuary for that did not happen. Instead, he uses poetic and metaphorical language to ask who could enjoy intimate abiding fellowship with the Lord.

The question is about spiritual access and a relationship with the Lord. What are the characteristics of someone who truly knows and loves the Lord and has acceptance as a worshipper? What kind of person is qualified to enter and remain for a time in the presence of Holiness? It is encouraging to learn from Psa 15:1 that the Lord is indeed accessible and willing to have an intimate relationship with his people.

AN ANSWER (vv.2-5a)

(2) He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.

The answer begins in v.2 with three main characteristics: walking, working, and speaking.

Walketh blamelessly – tāmiym – complete or perfect – the person’s lifestyle is marked by integrity. A biblical example is Noah, Noah was a just man and perfect in his generations, and Noah walked with God. Gen 6:9

Worketh righteousness – the person does right, practises justice – ṣeḏeq – conforming to an ethical or moral standard, in this case the Lord’s standard (cf. Psa 72:1-2).

Speaketh the truth in his heart – His speech is truthful and sincere because that is his attitude of heart.

(3) He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.

Verses 3-5a give specific examples of characteristics expected of one who wishes to be a guest of the Lord. Verse 3 follows on from the mention of speech in v.2 and deals with discipline of the tongue.

He does not backbite with his tongue – he does not trip over his tongue – i.e. he does not slander or verbally abuse others.

He does no evil to his neighbour – he does not mock or harass his neighbour.

He does not take up reproach against his friend – He does not scorn or taunt his friend.

The righteous person maintains good relationships by refusing to slander others, spread harmful gossip or indulge in harmful talk. Our speech and how we treat others is closely connected with our worship.

(4) In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.

Verse 4 deals with social behaviours.

In his eyes the reprobate is despised – The true worshipper of the Lord will have no association with reprobates – people whom God has rejected because of their evil practices. Like the blessed man of Psa 1:1 he will not ‘walk in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful.’

He honours those that fear the Lord – He will have the discernment to not only avoid companionship with evildoers but also to associate himself with other believers.

He swears to his own hurt and does not change – He will honour his oaths (sworn in the name of Lord), keeping his word even if that means he will incur financial loss.

(5a) He that putteth not out his money to usury, nor taketh reward against the innocent.

Verse 5a demonstrates that the faithful person will avoid taking advantage of others; two examples are given from the world of finance.

He will not practice usury – ‘with a bite’ – he will not lend money at excessive rates of interest.

He will not take a bribe against the innocent – as a magistrate he must be upright and not accept a bribe in order to favour the guilty in a legal dispute (cf. Deut 27:25).

A PROMISE (5b)

(5b) He that doeth these things shall never be moved.

Psalm 15 concludes with a promise that whoever does ‘these things’ (the requirements in vv.2-5a) and lives such a life of integrity will be secure. They will not be overthrown by trouble or misfortune. They will be welcome in God’s presence and can enjoy abiding fellowship with him.

SUMMATION

Psalm 15 reveals that the Lord is accessible and that it is possible to enjoy fellowship with him. It also shows that those who practice evil will be denied entrance to his presence. The person who can gain access, obtain a hearing and truly dwell with God is someone who lives a blameless life, tells the truth, is a man of his word, treats others fairly, avoids evildoers and aligns himself with other believers.

The psalm provides a short moral and ethical checklist by which we can assess how our daily lives stack up against what we profess. The psalm reminds us that one who worships the Lord should be a person of integrity; someone who can be trusted in public, private and economic life. Our worship is not only a weekly event but a matter of lifestyle, it is more than a ritual, it is a way of life.

Posted in Exposition

Psalm 14. The Fool’s Folly: Living as if God Does Not Exist

Posted on by writtenexposition

INTRODUCTION

Psalm 14 has traditionally been classified as a lament in which the psalmist bemoans the folly and depravity of people who live their lives as if God does not exist. In more recent times, however, there has been a tendency to regard it as a wisdom psalm in which the poet gives instruction in the form of a solemn reflection on the belief and behaviour of fools. This seems a realistic approach because the psalm does lack some features of lament; such as direct invocation of the deity, a complaint and a declaration of faith.

According to its title Psalm 14, like more than fifty other psalms, is dedicated to ‘The Chief Musician,’ thus indicating that it was not only for personal use but also for performance at public worship. It is also said to be ‘a Psalm of David’ but does not identify a period or incident in his life to which it corresponds. Clarke (1949, p.54) speculates as follows:

The writer is David; the historical occasion is not so clear, but the mention of Zion and of the “captivity” seems to suggest that it belongs to the period between the taking of the stronghold of Jebus (1 Chron. xi) and the bringing back of the Ark from its captivity, the event referred to, (1Chron. xv-xvi). For this sense of “captivity” cf. Judges xviii.6;1 Sam. iv.10-11; vii.14 and Ps. lxxviii.60-61. The “restoration” began with the return of the Ark to Beth-Shemesh and Kirjath-jearim, but was not completed until it was brought to Zion with great rejoicings, 1 Sam. vi-vii.2; 1 Chron. xiii.1-3; xv.25; 2 Sam. vi.12-14; cf. Ps. liii.

NOTE – In the New Testament the apostle Paul quotes Psalm 14:3 in Romans 3:10-18 as proof that humanity is depraved.

As it is written, There is none righteous, no, not one. There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes.

You will observe that this differs from the Hebrew text of v.3 which the KJV translates as: The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.

New Testament writers, including Paul, quoted from the Greek Septuagint translation (LXX), which is the case in Romans 3:10-18. Psa 14:3 (13:3 in LXX) reads: They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes. (see Brenton’s English translation of the LXX).

This blog post will comment on Psalm 14 as found in the King James Version (KJV/AV) and then consider the citation in Romans 3 at a future time D.V., if and when we reach the book of Romans.

NOTE – Psalm 14 reappears later in the Psalter as Psalm 53. There are some variations, for example, Psalm 14 is Yahwistic in that it mainly uses the name YHWH (the Lord) for God whereas Psalm 53 is Elohistic, it consistently uses the name Elohim. As well as this, the content of Psalm 53:5 differs from that in Psalm 14:5-6:

There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them. Psalms 53:5

Given the variations between the two and the fact that Psalm 53 is in a different section of the Psalter I propose to treat them as two separate psalms and will therefore consider only Psalm 14 in this present blog post.

STRUCTURE

1-4 DEPRAVITY

5-7 DELIVERANCE

CONTENT

v.1 CONVERSATION, CORRUPTION, CONDUCT

vv.2-3 CHARACTER

vv.4-6 CONTEMPT, CONFUSION

v.7 CAPTIVITY

EXPLANATION

(1) CONVERSATION – Psalm 14 opens with the well-known and oft-quoted line: The fool hath said in his heart, There is no God. The word nāḇāl does not necessarily mean someone who lacks intelligence, here the main idea is that of one who is morally and spiritually dense. ‘Fool’ is not referring to one particular person but to everyone who fulfils the psalmist’s criteria for foolishness (cf. Deut 32:5-6; Prov 17:20-21; Isa 32:6; Jer 17:11). The foolish person has not come to his conclusion without deliberate thought for he has had a conversation with himself about the matter. The word ’āmar (to say), as well as referring to vocal speech, refers to thought as internal speech (2 Sam 13:22; Esther 6:6). He has concluded that ‘there is no God’ in his heart – his innermost personality.

Since there was no explicit atheism at that time in history the psalmist is not referring to someone who has rejected the idea that God (or gods) exists, although doubtless he would say the same of modern theoretical atheists. Rather, he is thinking of one who we would describe today as a practical atheist – someone who lives life as if God is not actively present in this world and is therefore irrelevant. One who says within himself: There is no God. Notice how the psalmist uses the negative particle ‘no’ to give emphasis: ‘no God’ v.1; ‘no one does good’ v.1; ‘no one does good’ v.3; ‘no not one’ v.3.

As has already been mentioned, Psalm 14 mainly uses the name YHWH (the Lord) for God. God’s name occurs 6 times in Psalm 14. YHWH (the Lord) occurs 4 times (2, 4, 6, 7) and Elohim twice (1, 5).

(1) CORRUPTION and CONDUCT They are corrupt, they have done abominable works, there is none that doeth good.

The fool’s mistaken assumption and declaration ‘no God!’ leads to a life characterised by corruption and wrongdoing. Having evaluated one who denies God as a ‘fool’ the psalmist now assesses all such people as evildoers.

(2-3) CHARACTER The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.

In verse 1 ‘the fool,’ viewing things from the limited perspective of his own wicked heart, has decided that God is inactive and irrelevant. In verse 2, however, the psalmist presents the matter from God’s perspective. He pictures YHWH as peering down from heaven at mankind (the children of men), as he did at Sodom and Gomorrah (Gen 18:20-21), searching for those who are wise (act with insight) and who seek him. In v.3 the Lord’s character assessment of humanity in general is that:

  • all have turned aside (Deut 11:16; Jer 5:23) – they have collectively rebelled against God.
  • together they are thoroughly corrupt – putrid like rotten fruit.
  • no one does good, not even one. This repetition of the last phrase of v.1 reiterates the concept, taken up by the apostle Paul in Rom 3, that humanity without God is depraved.

Scroggie (1948, p.100) suggests: ‘Thought: There can be no good where there is no God‘

(4-6) CONTEMPT and CONFUSION Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD. There were they in great fear: for God is in the generation of the righteous. Ye have shamed the counsel of the poor, because the LORD is his refuge.

The psalmist asks a rhetorical question in v.4: ‘Have the evildoers (workers of iniquity), who fail to recognise that they are accountable to God, lost their senses? – i.e. have they no conscience? The psalmist characterises the exploitative behaviour of the wicked towards vulnerable believers as cannibalism – who eat up my people – cf. Psa 27:2; Prov 30:14; Mic 3:3; Gal 5:15. Not only do they prey on godly Israelites but they do it without remorse, to them it is just like eating a meal, something they do every day without thinking much about it. Not only do they oppress the righteous unjustly but they also have contempt for God, for they are impious – they do not ‘call upon the Lord.’ They have no regard for God.

Verse 5 introduces the thought that these oppressive, disdainful fools will be judged by God. ‘There,’ in the middle of all their wrongdoing, when they seem so powerful and in control, they will experience confusion and panic. Using the same word in its verb and noun forms the psalmist says ‘they will be terrified with a great terror.’ This suggests shivering or trembling with fear. The reasons for their judgement are given:

  • V.5 for God is in the generation of the righteous. – God is in solidarity with the innocent, he is with or among the just generation, to defend them.
  • v.6 they have frustrated the plans of the afflicted, only to find that the Lord is his refuge.

Ultimately the wicked will be in ‘great terror’ whereas God is always present with and protects his people. Those who belong to the Lord are called ‘my people’ v.4; ‘the generation of the righteous’ v.5; ‘the poor’ v.6.

(7) CAPTIVITY – Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.

What began as a meditation ends as a prayer. Psalm 14 concludes with a hopeful prayer for deliverance. It has three requests: Rescue, Restoration and Rejoicing. The psalmist longs for divine intervention (out of Zion – YHWH’s earthly headquarters, Psa 3:4; 20:2; 128:5; 132:13; 134:3) and restoration of the fortunes of the righteous community that is being oppressed – so that the people can rejoice in salvation.

‘Bring back the captivity’ (lit. ‘turn the turning’) is usually interpreted broadly and explained as a general way of saying ‘restore the fortunes of’, ‘return to an earlier condition’, ‘reverse the misfortune of. ‘ Others take the view that it is a narrow reference to the return of exiles to the land of Judah after the Babylonian captivity which ended c. 539 BCE (this would make v.7 a much later addition to the psalm).

SUMMATION

Psalm 14 is somewhat confusing in that the writer’s concentration moves from the fool to humanity in general, to the wicked, to the afflicted righteous, to the entire nation. The psalmist deems anyone who lives life as if God is not powerful and present in human affairs to be a ‘fool.’ The psalmist believes that rejection of God results in moral corruption which leads to evil deeds, performed without a sense of guilt. Such behaviour will eventually result in dire consequences for the wicked because God will intervene in judgement.

The psalm encourages the believer by highlighting the contrast between the ultimate fate of the wicked who deny God and that of the righteous whom God actively protects and defends. Although the future may temporarily look bleak because of the corruption and depravity all around God will eventually judge the wicked and deliver and restore his people from oppression by the wicked who reject the Lord.

BIBLIOGRAPHY

BOOKS

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

Clarke, A. G. (1949). Analytical Studies in the Psalms. John Ritchie Ltd., Kilmarnock

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

‌Scroggie, W. G. (1948). The Psalms , Volume 1, Psalms I-L, Introduction and Notes. Pickering & Inglis Ltd., London

JOURNAL ARTICLES

Okyere, K. (2016). The Ways of a Fool: A Literary Reading of Psalm 14. Journal of Maranatha University College, Vol. 3, No. 1, pp. 1-21.

ELECTRONIC RESOURCES

Brenton, L. C. L. (1844). Psalm 14 Brenton’s Septuagint Translation. [online] Available at: https://biblehub.com/sep/psalms/14.htm [Accessed 18 May 2026].

‌Fasola.me. (2026). A Table of Titles to the Psalms. [online] Available at: https://fasola.me/table-of-titles-to-the-psalms.html [Accessed 18 May 2026].

Posted in Exposition

From Despair to Faith in Psalm 13

Posted on by writtenexposition

INTRODUCTION

According to its title, Psalm 13 is a psalm of David. There is, however, nothing within it to indicate either the period or occasion in David’s life that might have inspired this short song expressing anguish and distress. This psalm is often cited as the classic example of a lament for it follows the typical structure of a lament psalm: an address to the Lord; an expression of complaint; a petition for help; a statement of faith. Consisting of only six verses – three groups of two – it is remarkably concise. In these sections there is movement from despair – to prayer – to faith.

STRUCTURE

1-2 Invocation and Complaint

3-4 Petitions and Motivations for the Lord to help

5-6 Affirmation of trust and a Vow to praise the Lord

CONTENT

1-2 – Four lamentations

3a – Three petitions

3b-4 – Three motivations

5-6 – Three Affirmations

EXPLANATION

Invocation and Complaint (1-2)

How long wilt thou forget me, O LORD? forever? how long wilt thou hide thy face from me?
How long shall I take counsel in my soul, having sorrow in my heart daily? how long shall mine enemy be exalted over me?

The first section of Psalm 13 consists of four lamentations beginning with ‘How long?’ (i.e. ‘Until when?’) addressed to YHWH, Israel’s God. The psalmist is upset and frustrated with the deity and these lamentations are strongly worded complaints which express impatience that YHWH has not already remedied the distressing and vulnerable situation in which the psalmist now finds himself. It appears to the psalmist that YHWH has forgotten him or, even worse, is deliberately ignoring him.

The ‘how long?’ (repeated four times) would indicate that the psalmist has been in distress for quite some time. Now, thanks to YHWH’s lack of attention, he finds his situation unbearable. Nothing pleases him – his complaints are about God (theological), himself (personal) and others (social).

FOUR LAMENTATIONS

  • How long wilt thou forget me, O LORD? forever? – ‘How long?’ is the language of lament (e.g. Psa 4:2; 6:3; 62:3; 90:13).
  • How long wilt thou hide thy face from me? – The hidden face of YHWH represents divine disfavour or rejection (cf. Deut 32:20; Job 13:24; Psa 44:24; 88:14). It seems to the psalmist that the Lord will not listen to him.
  • How long shall I take counsel in my soul, having sorrow in my heart daily? – He has been left to his own devices because of the lack of response from the Lord. He has wasted time drawing up his own unsuccessful plans to extricate himself from his situation. Now he does not know what to do. He is sad the whole day long.
  • How long shall mine enemy be exalted over me? As a result of YHWH’s lack of attention David’s enemy has now risen to a position of power. The psalmist feels weak and vulnerable.


PETITIONS AND MOTIVATIONS FOR THE LORD TO HELP (3-4)

THREE PETITIONS (3a) Consider and hear me, O LORD my God: lighten mine eyes

The three petitions are imperatives, they are not just prayers but urgent requests.

  • Consider me – watch, regard, gaze, focus intently.
  • Hear me, O LORD my God – answer, reply, respond. The psalmist feels able to address YHWH directly because of the Lord’s covenant relationship (Exod 19:5) with his people. On that basis David expects an answer to his petitions and divine intervention to improve his circumstances.
  • Lighten mine eyes – The psalmist asks the Lord to give light to his eyes. This means restore life, vigour and joy. The psalmist considers himself exhausted and near death. He asks that his health be restored.

THREE MOTIVATIONS FOR GOD TO ACT – (3b-4) – lest I sleep the sleep of death; Lest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved.

David lists three reasons why YHWH should intervene on his behalf, in the poem these are presented using a double ‘lest.’

  • Lest the psalmist dies. He does not want to die while the Lord is still silent.
  • Lest the enemy gloats, saying ‘I have finished him.’ The enemy, mentioned also in v.2, is not identified.
  • Lest those that trouble him rejoice when he wavers and falls.


AFFIRMATION OF TRUST AND A VOW TO PRAISE THE LORD (5-6)

But I have trusted in thy mercy; my heart shall rejoice in thy salvation. I will sing unto the LORD, because he hath dealt bountifully with me.

The ‘But’ at the beginning of v.6 is the crux of Psalm 13. Thus far the poet has moved from anguished lamentation to anxious petition. Now comes an even more striking movement, a noticeable change of mood, in spite of the fact that there has been no change in the psalmist’s circumstances. For whatever reason(s), lament and petition now give way to trust.

‘But I,’ or ‘But as for me’ indicates that the psalmist has taken a firm decision. In three affirmations he states what he has done and also what he intends to do.

  • I have trusted in thy mercy – he no longer depends upon personal merit but chooses to to trust in YHWH’s ḥesed (lovingkindness, mercy, goodness, faithfulness, love, acts of kindness) – often translated as ‘steadfast love.’
  • My heart shall rejoice in thy salvation – the verb ‘rejoice’ occurs twice in the psalm, but what a contrast between the two situations! In v.4 it is those who are opposed to the psalmist who rejoice when he totters and falls. In v.5 it is the psalmist himself who is confident that he will rejoice in the deliverance that YHWH will accomplish.
  • I will sing unto the LORD, because he hath dealt bountifully with me – confident that his deliverance will happen soon he affirms that he will sing praise to the Lord and when he sings praise he will say that the Lord has ‘dealt bountifully’ with him, i.e. brought his suffering to an end.

SUMMATION

In Psalm 13 David, feeling abandoned in his trouble and overwhelmed by sorrow while his enemies triumph, complains to the Lord, asking for urgent intervention. Then, in a striking change of mood, he affirms his trust in God’s unfailing love and expresses his confidence that the Lord will deliver him. He vows to rejoice and sing praise for the Lord’s goodness.

Sometimes in life we are faced with difficult situations (e.g. trouble, sickness, depression, bereavement) which, in spite of prayer and our own determined efforts to combat them, seem unlikely to be resolved. There may be temptation to conclude that God has abandoned us, forgotten us, or is just not interested. Strangely, it is often when facing such challenges and difficulties that darkness and suffering lead us to a deeper encounter with God. Through lament we can express our vulnerability, pain, suffering, negative feelings and frustrations to the Lord before moving on to petition for his help.

The psalmist’s trust in the Lord as a personal friend to whom he can speak directly about his anxieties and share his deepest secrets enables his mood to shift from one of loneliness and despair to one of trust and hope in God’s steadfast covenantal love.

Psalm 13 encourages all who suffer to question and complain to the Lord:

  • about his concern – How long wilt thou forget me, O LORD? forever?
  • about his concealment – how long wilt thou hide thy face from me?
  • about his lack of counsel – How long shall I take counsel in my soul, having sorrow in my heart daily?
  • about his control – how long shall mine enemy be exalted over me?

Then proceed to petition the Lord:

  • for his engagement – Consider and hear me, O LORD my God
  • for his enlightenment – lighten mine eyes
  • for his enablement – lest I sleep the sleep of death
  • for his encouragement – Lest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved

and consciously decide:

  • to trust in his sympathy – But I have trusted in thy mercy
  • to look forward to his salvation (deliverance) – my heart shall rejoice in thy salvation.

Posted in Exposition

Deception in Society: Insights from Psalm 12

Posted on by writtenexposition

INTRODUCTION TO PSALM 12

In Psalm 12 the writer begins by expressing concern about the moral decay of Israelite culture and asks the Lord to intervene. His contemporary society is marked by the absence of godly and faithful individuals and by the presence of flatterers and liars who seem to be everywhere. In view of the general lack of integrity the psalmist calls upon YHWH to deal harshly with those who manipulate the truth for personal gain. In verse 5 the Lord promises action to protect the faithful and oppressed. The remainder of the poem is a declaration by the psalmist of his confidence that YHWH will keep his word. The theme of the psalm is therefore the contrast between the deceitfulness of men’s words and the reliability of God’s words.

STRUCTURE

TO THE CHIEF MUSICIAN UPON SHEMINITH, A PSALM OF DAVID.

The title of Psalm 12 attributes it to King David and instructs the chief musician/choir director of the Temple that the song is to be performed upon ‘sheminith,’ an instrument with eight strings.

1-2 – AN APPEAL FOR THE LORD’S HELP

3-5 – AN ASSURANCE OF THE LORD’S JUDGEMENT

6-8 – AN AFFIRMATION OF THE LORD’S WORDS

EXPLANATION

AN APPEAL FOR THE LORD’S HELP (1-4)

(1) Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.

Psalm 12 opens with an imperative, followed by two parallel phrases that give the reason for the imperative. The imperative is ‘help,’ which means ‘save’ or ‘deliver.’ See also the use of this verb ‘save’ in Psa 20:9; 28:9; 60:5; 86:2, 16; 108:6; 118:25. The appeal is addressed to YHWH, Israel’s national God.

  • The first phrase giving the reason for the psalmist’s cry for help is ‘the godly man has ceased’ – has come to an end, is no longer present.
  • The second phrase is ‘the faithful have failed’ – have vanished, disappeared.

‘From among the children of men.’ Notice that the psalm begins (v.1) and ends (v.8) with the expression ‘the sons of Adam.’ In v.1 what the psalmist says is hyperbolic (exaggerated for effect) in order to make the point that he lives in a wicked community – i.e. there are very few faithful and honest people, society is corrupt. Much the same is said of ancient Israelite society elsewhere in the Old Testament (e.g. 1 Kgs 19:10; Hos 4:1; Isa 57:1; Jer 5:1).

(2) They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak.

Whereas in v.1 the faithful and honest have vanished in v.2 flatterers and deceivers continue. It is this situation that causes David to ask the Lord to intervene.

  • Everyone speaks lies to his neighbour – they intentionally deceive one another.
  • They speak with ‘flattering lips’ and a ‘double heart.’ Their speech is smooth (‘with flattering lips’) and deceptive (lit. ‘with a heart and a heart’) – double-hearted – what they say does not match what they do. Such people cannot be trusted.

AN ASSURANCE OF THE LORD’S ACTION (3-5)

(3) The LORD shall cut off all flattering lips, and the tongue that speaketh proud things:

David calls for the Lord to ‘cut off’ all deception and arrogance. ‘Cut off’ could refer to excommunication from the community but here it most likely means the death of the wicked. The ‘flattering lips’ and ‘tongue speaking proud things’ represent people who are untrustworthy and arrogant.

(4) Who have said, With our tongue will we prevail; our lips are our own: who is lord over us?

Verse 4 tells us what the wicked are saying:

  • with our tongue will we prevail – we will rely on our own deceitfulness and will achieve our objectives by spreading lies and slander.
  • our lips are our own – we can say what we want.
  • who is lord over us – we are answerable to no-one, including YHWH.

(5) For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him.

The pivot of the poem is v.5. There speech switches from David to YHWH. According to Prinsloo (1998, p.394) “some exegetes argue that the phrase. . . ‘I shall now arise, says Yahweh’ . . . is the actual centre of the poem.”

YHWH will no longer tolerate the defiance expressed by the wicked deceivers and promises the psalmist that he will ‘now’ move decisively against them. The reasons he gives for his action are the violence against the afflicted (those who suffer) and the sighing of the needy (those in want). The smooth-talking deceivers overwhelm and exploit less fortunate individuals who have no social status or political power and they ‘groan’ under that oppression. The Lord will answer the prayers of those who ‘pant’ for his intervention and grant them deliverance.

AN AFFIRMATION OF THE LORD’S WORDS (6-8)

(6-7) The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O LORD, thou shalt preserve them from this generation forever.

The psalmist responds to YHWH’s assurance that he will protect and save the oppressed by firmly declaring that YHWH will keep his word. YHWH is absolutely trustworthy. His words are ‘pure’ – clean, genuine – they are flawless. He compares the purity of what the Lord says with the process of refining silver. His words are like silver that has been through that process seven times – the number of completion and perfection. It has no impurities. The psalmist is not suggesting that God’s words were ever impure but is rather emphasising just how pure they are.

Because the Lord’s words are pure his promises may be relied upon. Unlike the words of men all around (v.2) his words are genuine. The Lord has said in v5, he will deliver the poor and needy against the wicked forever, and he will do so. Notice that the expression ‘this generation’ does not simply refer to the people alive at the same time as the psalmist. It has to do with characteristics rather than time. Ross (2014, p.357) comments:

Because God’s word is pure, what that word has promised is certain. Thus, verse 7 reiterates the psalmist’s expectation that God will preserve them from their particular generation. “Generation”. . . can describe the general character of a group of people who share the spirit of the age (e.g., “a generation of vipers”). It does not here simply describe those who lived at a certain time, but those who shared the spirit of the time, which in this case was arrogance and deception. How long will God preserve his people? Forever. He does not say that God will immediately remove the problem but God will preserve his people through it.

(8) The wicked walk on every side, when the vilest men are exalted.

Verse 8 comments that the ungodly are everywhere and that society exalts the vilest and most worthless of people. How true that still is some 3000 years later! The psalm ends as it began, with the phrase ‘sons of Adam.’

SUMMATION

In Psalm 12 David laments the pervasive wickedness and deceit in Israelite society. Disillusioned with the moral decay around him he calls upon YHWH to intervene. YHWH agrees to do so and promises to deliver the needy and afflicted who are being exploited by smooth-talking deceivers. David declares his confidence in God’s promise and contrasts the deceitful words of men with the purity of God’s words.

This psalm is still relevant today for we live in a world where few can be trusted. We encounter dishonesty in many spheres of life; politics, business and personal relationships. Like David, we can bring our concerns to the Lord in prayer and, in a society characterised by deceitfulness and misinformation, can obtain help and guidance from the word of God, the Bible, which is pure and reliable. Ross (2014, p.359) rightly observes:

God’s word is pure. It is truth (John 17:17). What it reports is completely accurate; what it teaches is proper and right; what it promises is sure. People may not always like what the Bible says, but it tells the truth. They therefore can build their lives on it. This is the obvious application from this passage. If God’s word is perfect and true, then God’s people must read it, learn it, trust it, live by it, and share it with others who need to hear the truth.

This psalm, which highlights the tension between human deceit and divine truth, can encourage us as we navigate the complexities of modern life.

BIBLIOGRAPHY

BOOKS

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

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

Declaissé-Walford, N. L., Jacobson, R.A. and Tanner, B. L. (2014). The Book of Psalms. William B. Eerdmans Publishing Company, Grand Rapids

Ross, A. P. (2014). A Commentary on the Psalms. Kregel Academic, Grand Rapids

JOURNAL ARTICLES

Prinsloo, G. T. M. (1998). Man’s Word – God’s Word: A Theology of Antithesis in Psalm 12. Zeitschrift für die Alttestamentliche Wissenschaft, Vol. 110, No. 3, pp. 390-402.

Posted in Exposition

Psalm 93: Celebrating God’s Eternal Kingship

Posted on by writtenexposition

INTRODUCTION

Psalms 93 is one of a group of psalms (47, 93-99) often referred to as ‘The Enthronement Psalms.’ These songs of praise have as their theme the universal kingship of God. They celebrate the rule of YHWH over Israel, nature and the whole world. The theme of Psalm 93 is YHWH as king, not of Israel, but of all creation. The psalm is not cited in the New Testament. The composer of Psalm 93 and its date of writing are unknown.

In the Hebrew Masoretic text (and therefore in the KJV) Psalm 93 has no title but the LXX (Greek Septuagint translation used by the early church) has For the day before the Sabbath, when the land was [first] inhabited, the praise of a Song by David (it is Psalm 92 in the LXX).

1 – THE GLORY OF GOD’S REIGN

2-3 – THE SOVEREIGNTY OF GOD’S REIGN

4 – THE OMNIPOTENCE OF GOD’S REIGN

5 – THE HOLINESS OF GOD’S REIGN

EXPLANATION

THE GLORY OF GOD’S REIGN (1)

The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is established, that it cannot be moved.

Psalm 93 begins with the words YHWH malak, with the subject (YHWH) preceding the verb (malak) thus emphasising YHWH (the Lord). The word malak is a verb – ‘the Lord kings’ – and is difficult to translate since the English language does not have a verb ‘to king.’ It is usually rendered something like reigns, is king. Firth (2025, p. 53) identifies three possible translations:

  1. ‘YHWH is king’, thus interpreting the verb malak as indicating a status held by YHWH.
  2. ‘YHWH has become king’, thus interpreting the verb malak as representing the specific point at which YHWH became king.
  3. ‘YHWH reigns’, thus interpreting the verb malak as enduring.

He further comments: ‘Yet none of them is perhaps complete because there is a flexibility to the Hebrew at this point that does not easily map on to English, and each only partially recognises the wider theological claim of Psalms.’ The translation ‘has become king,’ for example, does not suggest the Lord has not always been king. The KJV The LORD reigneth indicates that YHWH rules, this is an unchanging condition. Psa 47:8 has God reigneth, here we have the first occurrence in Psalms of The Lord reigneth (note, Psalm 29:10 the Lord sitteth king is a different expression).

The psalmist views the Lord as dressed in royal robes of majesty, the glory of this attire displaying his superiority. This is emphasised by the repetition of is clothed, the second occurrence mentioning his strength, suggesting that he is dressed and ready for battle. In fact, he has dressed himself in order to display his strength and power to subdue everything. That he has already ordered the world and holds it firmly in place is evidence of the Lord’s majesty and strength. His rule is stable and unshakeable. Verse 1, like verse 4, is about the Lord, now vv.2-3, like v.5, are directly addressed to the Lord.

THE SOVEREIGNTY OF GOD’S REIGN (2-3)

Thy throne is established of old: thou art from everlasting.

In v.1 the earth is established, now in v.2, directly addressing the Lord, the psalmist says that the Lord’s throne (the symbol of his kingship) is also established (same word as v.1). The difference is that the earth, although in existence for a very long time, is young compared to the Lord, for he has been king eternally. He is from everlasting, he has always been king and always will be. His period of supreme rule has no beginning and no end. Verse 2 contains two of the three terms meaning forever used in the psalm – of old and from everlasting. The third, forever, is at the end of v.5.

The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves.

Using incremental repetition the psalmist says that the rivers and the seas – the chaotic forces of nature – raise their voices in complaint and opposition to the Lord. He has already subdued them (Gen 1:9-10; Job 38:8-11; Isa 27:1; 51:9-10). The world is noisy and rages against God’s rule.

THE OMNIPOTENCE OF GOD’S REIGN (4)

The LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea.

Verse 4, like verse 1, is directly addressed to the Lord. He is more majestic than all the powerful, noisy, threatening forces of nature and the seemingly uncontrollable chaos (symbolising the Lord’s enemies) that would rise up against him. The noisy sea with its mighty breakers represents the nations, often viewed as the enemies of the Lord and his people (Isa 8:7; 17:12-13; Jer 46:7-8). YHWH is not a mere local deity but is the supreme ruler of the world.

THE HOLINESS OF GOD’S REIGN (5)

Thy testimonies are very sure: holiness becometh thine house, O LORD, forever.

Verse 5, like vv.2-3, is directly addressed to the Lord. Just as YHWH’s reign over nature and the hostile forces of chaos is stable so the King’s relationship with his earthly subjects is sure. In fact, he has given them very trustworthy decrees or commandments that enable them to lead ordered and stable lives. He has also given them a temple, his dwelling place characterised by holiness, which will continue while time shall last (‘for length of days’ cf. Psa 23:6). YHWH is with his people both in word and in sanctuary.

SUMMATION

Psalm 93 is a short hymn that celebrates YHWH’s reign over all creation. Despite all that would rise in opposition to him, symbolised by the tumultuous forces of nature, YHWH is majestic and powerful and remains eternally supreme. Amidst the chaos of life the believer can be confident that God is ultimately in control. We can therefore live our lives in accordance with his trustworthy commands, maintaining an attitude of trust and holiness.

BIBLIOGRAPHY

BOOKS

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

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

Declaissé-Walford, N. L., Jacobson, R.A. and Tanner, B. L. (2014). The Book of Psalms. William B. Eerdmans Publishing Company, Grand Rapids

Kriegshauser, L. (2009). Praying the Psalms in Christ. University of Notre Dame Press, Notre Dame, Indiana

Miller, P. D., Strawn, B. A. and Bowen, N. R. (2003). A God so Near: Essays on Old Testament Theology in Honor of Patrick D. Miller. Eisenbrauns. Winona Lake

Ross, A. P. (2014). A Commentary on the Psalms. Kregel Academic, Grand Rapids

JOURNAL ARTICLES

Dickie, J. (2017). A Literary-rhetorical Analysis of Psalm 93 for Translation and Performance in isiZulu. Old Testament Essays, Vol. 30, No.1

Firth, D. G. (2025). God’s Reign in the Psalms and the Kingdom of God. Tyndale Bulletin, 76. pp. 47-67

Gillmayr-Bucher, S. (2019). ‘The Rivers Have Lifted up their Voice’: Imagining the Mighty Waters in Psalm 93. Old Testament Essays, Vol.32, No.2, pp. 378–397

Jefferson, H. G. (1952). Psalm 93. Journal of Biblical Literature, Vol.71, No.3, p. 155

Shenkel, J. D. (1965), An Interpretation of Psalm 93,5. Biblica, Vol. 46, No. 4, pp. 401-416

ELECTRONIC RESOURCES

The Septuagint Old Testament in English and Greek. (2026). PSALMS / ΨΑΛΜΟΙ 92 [online] Available at: https://www.ellopos.net/elpenor/greek-texts/septuagint/chapter.asp?book=24&page=92 [Accessed 6 Apr. 2026]

Posted in Exposition

Divine Judgement on Tyre: Lessons from Ezekiel 26

Posted on by writtenexposition

INTRODUCTION

Chapters 25-32 form a distinct unit in the Book of Ezekiel. This unit, composed of oracles against Judah’s neighbours, lies between the prophecies given before the fall of Jerusalem (chps.1-24) and those spoken after the fall of the city (chps. 33-48). These oracles against foreign nations therefore fill the gap between the announcement that the siege of Jerusalem has begun (24:1-2) and word of the fall of the city (33:21).

Chapter 25 dealt with Ammon, Moab, Edom and Philistia. Next comes almost three chapters on Tyre (26:1-28:19), a short section on Sidon (28:20-26), then four chapters on Egypt (29:1-32:32). In Ezekiel the material about Tyre naturally falls into three or four sections:

  • It may be viewed as three sections which end with: thou shalt be a terror (26:21; 27:36; 28:19).
  • It may be viewed as four sections that begin with: the word of the Lord came unto me (26:1; 27:1; 28:1; 28:11).

Oracles against Tyre by other Old Testament prophets are at: Isa 23:1-18; Amos 1:9-10; Joel 3:4; Zech 9:3-4.

WHAT IS EZEKIEL CHAPTER 26 ABOUT?

Ezekiel chapter 26 is a prophecy concerning the ancient city of Tyre, a maritime superpower famous for its wealth and commercial prowess. The chapter is set against the background of the fall of Jerusalem to the Babylonians under Nebuchadnezzar II in 586 BCE. Tyre is depicted as having rejoiced at Judah’s downfall; believing that it would enhance its own economic dominance. Ezekiel prophesies that Tyre will be judged by YHWH and be destroyed at the hands of Nebuchadnezzar, not only for celebrating the fall of Jerusalem but also for corrupt practices and arrogant dependence upon its wealth.

THE STRUCTURE OF EZEKIEL CHAPTER 26

1-2 TYRE’S CELEBRATION OF JERUSALEM’S FALL

3-6 YHWH WILL BRING MANY NATIONS AGAINST TYRE

7-14 YHWH WILL BRING NEBUCHADNEZZAR AGAINST TYRE

15-18 THE RESULTS OF TYRE’S FALL

19-21 TYRE’S DESCENT TO THE UNDERWORLD OF DEATH

EXPOSITION

TYRE’S CELEBRATION OF JERUSALEM’S FALL (1-2)

(1) After supplying a date for the prophecy Ezekiel introduces the oracles about Tyre with the prophetic word formula the word of the Lord came unto me, saying (see also 27:1; 28:1; 28:11). The date is given as the eleventh year, on the first day of the month. Which month is not specified. The eleventh year is 587/586 BCE, the eleventh year of Jehoiachin’s exile in Babylon and of Zedekiah’s reign over Judah (2 Kgs 24:15-17; 25:2; Jer 52:5).

(2) Since we are not told the month, just the day of the month, all we can say is that the date refers generally to the year of Jerusalem’s fall. If the oracle was spoken just before the fall then, in v.2, Ezekiel is predicting what Tyre will say; if spoken just after the fall of the city then he is reporting what Tyre has said. Addressing Ezekiel as ‘Son of Adam’ YHWH says; Because – thus indicating that what follows is an oracle of judgement.

While not overtly hostile towards Jerusalem, Tyre reckoned that it stood to gain financially as a result of Jerusalem’s fall. Sweeney (2013, p.133) explains:

Tyres’s elation at the downfall of Jerusalem appears to be based on the view that Jerusalem competes with Tyre for control of the eastern Mediterranean trade routes. Although Tyre was a major naval power that controlled the coastal sea lanes to Egypt as well as to Asia Minor and beyond, Israel sat astride the land routes between Egypt to the south, Asia Minor to the northwest, and Aram and Mesopotamia to the northeast.

The description of Jerusalem as the ‘door of the nations’ therefore seems to be connected with trade and the movement of goods and people.

3-6 YHWH WILL BRING MANY NATIONS AGAINST TYRE

(3 -6) Beginning with ‘therefore’ the judgement is pronounced. The remainder of chapter 6 consists of four short oracles that begin with ‘Thus saith the Lord God’ (3, 7, 15, 19). The Lord God is against Tyre because of its greed. He will therefore bring many nations to it, not for trade but for war. This may be a reference to Nebuchadnezzar’s army which was made up of soldiers from the many nations across the Babylonian empire. They will come up against Tyre like the sea casting up its waves. Since the Phoenicians were an important maritime power there are many nautical references in the oracles against Tyre.

Foreign nations will demolish the walls of Tyre and pull down its fortifications. YHWH will ensure that the dust and rubble will be swept away and the island city be left a bare rock (Tyre means ‘rock’) in the middle of the sea; a place where fishermen will lay out their nets to dry. This will come true because ‘I the Lord have spoken it’ (cf. 28:10).

Tyre’s ‘daughters’ (6, 8) are its dependent towns situated along the coast. Their inhabitants will be put to the sword and the people (of Tyre or the exiles from Israel/Judah?) will recognise that YHWH is the Lord of the nations.

7-14 YHWH WILL BRING NEBUCHADNEZZAR AGAINST TYRE

The second of the four short oracles in chapter 26 that begin with ‘Thus saith the Lord God’ (3, 7, 15, 19) commences in v.7. Ezekiel emphasises that YHWH’s reach and authority are universal by maintaining that he will use someone who is a ‘king of kings,’ to accomplish his purposes. Nebuchadnezzar and his large army with their horses and chariots will come from the north and attack Tyre’s ‘daughter’ towns on the mainland first of all, then lay siege to the island fortress of Tyre.

What follows is a typical description of a city under siege. Nebuchadnezzar will set up siege works and use battering rams and the buckler. The latter was most likely a protective roof (for the siege ramp) made with interlocking shields (something like the later Roman testudo – tortoise formation) which deflected missiles rained down upon the invaders by the city’s defenders.

Nebuchadnezzar’s troops will make a causeway and breech the walls of the city; entering it with horses, chariots and wagons which create so much noise and vibration that walls will shake and the place be covered in dust. The inhabitants will be slain, their fancy houses destroyed and the debris thrown into the sea.

The phrase ‘pillars of your strength’ (KJV thy strong garrisons) may refer to the temple of the Phoenician god Melqart, the patron deity of Tyre who will be powerless to protect the city. The Greek historian Herodotus (Histories, II, 44) claims to have visited this temple – the Greeks and Romans associated Melqart with Hercules.

The wealth of Tyre will be plundered by the invading troops. The place will be left totally desolate (the sound of songs and harps will cease – no entertainment) and the city never built again (v.14, v.21, 27:36; 28:19 ). Again it is stated that Tyre will be left a bare rock on which fishermen will spread their nets.

15-18 THE RESULTS OF TYRE’S FALL

The third of the four short oracles in chapter 26 that begin with ‘Thus saith the Lord God’ (3, 7, 15, 19) commences in v.15 and deals with the reaction of Tyre’s allies and trading partners to the fall of the city. The implications will be far reaching. In the ancient world the islands, shores and coastlands of the Mediterranean were all interconnected through trade with Tyre. Some of them may have been Phoenician colonies. Their prosperity will be badly affected by Tyre’s demise. The news of its destruction is dramatized as loud noise – the groaning of the wounded as the inhabitants are slaughtered.

The wealthy merchants who act like ‘princes of the seas’ (cf. Isa 23:8) will come down from their places of honour and power (thrones). They will ‘take off’ their fancy robes and ‘put on’ trembling. Such will be their consternation that they will tremble all the time (‘at every moment’). Removal of good clothing and lamentation were typical mourning practices at that time. Using the Kinah (or Qinah) poetic metre Ezekiel presents their lamentation in the form of a dirge (song expressing grief);

‘How you have perished,
you who were inhabited from the seas,
O city renowned,
who was mighty on the sea;
she and her inhabitants imposed their terror
on all her inhabitants!
Now the coastlands tremble
on the day of your fall,
and the coastlands that are on the sea
are dismayed at your passing.’ Ezekiel 26:17-18 CSB

19-21 TYRE’S DESCENT TO THE UNDERWORLD OF DEATH

The last of the four short oracles in chapter 26 that begin with ‘Thus saith the Lord God’ (3, 7, 15, 19) commences in v.19. Although v.7 names Nebuchadnezzar as the agent of Tyre’s destruction, in this epilogue (vv.19-21) YHWH emphasises that he – the Sovereign Lord – is actually the controlling power who will bring judgement upon Tyre. He says:

  • When I shall make (v.19)
  • When I shall bring up (v.19)
  • When I shall bring thee down (v.20)
  • and shall set thee (v.20)
  • I shall set glory (v.20)
  • I will make (v.21)

An island city, Tyre’s destruction is viewed figuratively as the result of a catastrophic flood (when I bring up the deep over you, and the great waters cover you v.19, CSB). This idea is reinforced by mention of ‘the people of old time’ i.e. the antediluvian people who perished in the waters of the Flood (cf. Isa 44:7; 2 Pet 2:5). Tyre’s ultimate humiliation is conveyed by the imagery of ‘the pit’ and ‘the low parts of the earth’ (cf. Eph 4:9). YHWH will bring Tyre to a dreadful end – I will make thee a terror – 26:21 also 27:36; 28:19. Skinner (1895, p.241-242) observes:

To the mind of Ezekiel the impossibility of her restoration lies in the fixed purpose of Jehovah, which includes, not only her destruction, but her perpetual desolation. . .The whole passage is steeped in weird poetic imagery. The “deep” suggests something more than the blue waters of the Mediterranean: it is the name of the great primeval Ocean, out of which the habitable world was fashioned, and which is used as an emblem of the irresistible judgments of God. The “pit” is the realm of the dead, Sheol, conceived as situated under the earth, where the shades of the departed drag out a feeble existence from which there is no deliverance. The idea of Sheol is a frequent subject of poetical embellishment in the later books of the Old Testament; and of this we have an example here when the prophet represents the once populous and thriving city as now a denizen of that dreary place. But the essential meaning he wishes to convey is that Tyre is numbered among the things that were. She “shall be sought, and shall not be found any more for ever,” because she has entered the dismal abode of the dead, whence there is no return to the joys and activities of the upper world.

Tyre will descend into the underworld – the realm of the dead – it will suddenly disappear and no trace of it will be found.

SUMMATION

Ezekiel 26 is the first of three chapters dealing with YHWH’s judgement upon the Phoenician city of Tyre, the most prominent maritime power of the time. Although a prophecy of historical events the chapter is also a salutary lesson about the consequences of pride, greed and celebrating the misfortunes of others. It is also a warning about the folly of prioritising material wealth over spiritual values. The prophecy also emphasises God’s sovereignty and the fact that every nation and individual must face the consequences of their actions.

BIBLIOGRAPHY

BOOKS

Hengstenberg, E. H., (1869). The Prophecies of the Prophet Ezekiel Elucidated. T and T Clark, Edinburgh

‌Rooker, M.F. and Anders, M.E. (2006). Ezekiel. Broadman & Holman, Nashville

Skinner, J. (1895). The Expositor’s Bible: The Book of Ezekiel. Hodder and Stoughton, London

Sweeney, M. A. (2013). Reading Ezekiel. Smyth & Helwys Publishing Inc. Macon, Georgia

JOURNAL ARTICLES

Saur, M. (2010). Ezekiel 26-28 and the History of Tyre. Scandinavian Journal of the Old Testament, Vol. 24, No.2, pp. 208–221.

ELECTRONIC RESOURCES

Eduljee, E. (2026). Herodotus Histories Book 2 – Euterpe. [online] Heritageinstitute.com. Available at: https://heritageinstitute.com/zoroastrianism/reference/herodotus_histories2.htm [Accessed 2 Apr. 2026].

Petter, D. (2023). Ezekiel. [online] Available at: https://www.thegospelcoalition.org/commentary/ezekiel/?queryID=d063e2768890dfa3f65dd84827769e99 [Accessed 2 Apr. 2026].

Posted in Exposition

When Fear Says ‘Run,’ Faith Says ‘See’ – Psalm 11 Explained

Posted on by writtenexposition

INTRODUCTION

Of all the psalms Psalm 11 is possibly the one to which scholars have paid the least attention and into which they have conducted the least research. The prevailing attitude towards this poem is expressed by Morgenstern (1950, p.22) in the opening paragraph of a paper entitled ‘Psalm 11:’

Psalm 11 has always seemed to commentators, and on the whole with ample justification, as just another psalm, rather conventional and in no way outstanding in thought, form or literary merit. . . . In literary quality and also in the exaltation of its religious thought and devotional spirit it can hardly compare with such psalms as 23 and 121. In fact it suffers so much by comparison with these psalms and by its apparent general colorlessness, that it seems unique in no respect, and in consequence is seldom quoted.

WHAT IS PSALM 11 ABOUT?

Psalm 11 is not a lament but a theological poem that expresses confidence and trust in YHWH at a time when the psalmist is under such extreme pressure that friends advise him to escape to a place of safety. He finds it unbelievable that they would suggest such a thing when his trust is in YHWH. The psalmist declines to flee and expresses confidence in YHWH’s justice. YHWH loves righteousness and will therefore protect the righteous and destroy the wicked.

STRUCTURE OF PSALM 11

TO THE CHIEF MUSICIAN, A PSALM OF DAVID.
​1 In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain?
2 For, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart.
3 If the foundations be destroyed, what can the righteous do?
4 The LORD is in his holy temple, the LORD’s throne is in heaven: his eyes behold, his eyelids try, the children of men.
5 The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth.
6 Upon the wicked he shall rain snares, fire and brimstone, and a horrible tempest: this shall be the portion of their cup.
7 For the righteous LORD loveth righteousness; his countenance doth behold the upright.

The first part of the superscription – TO THE CHIEF MUSICIAN – indicates that Psalm 11 was for public performance in Israel’s worship. The second part attributes the psalm to David. If David was the author and righteous sufferer of the psalm one can only speculate as to the exact historical context. Some suggest that it may relate to the threats to his life while at the court of King Saul (1 Sam 18-19).

The psalm falls naturally into two main parts:

1-3 THE ADVICE OF DAVID’S FRIENDS

4-7 THE DECLARATION OF DAVID’S CONFIDENCE

Things to notice:

  • The fivefold repetition of the divine name, YHWH.
  • opposing pairs- the wicked and the upright in heart (v.2); the Lord and the children of men (v.4); the wicked and the upright (5-7).
  • The connection with Gen 18-19 – Sodom and Gomorrah (v.6).

EXPLANATION

THE ADVICE OF DAVID’S FRIENDS (1-3)

(1) The psalmist begins with a strong affirmation of his ongoing trust in YHWH – ‘In the Lord I have taken refuge.’ This is uttered in response to well meant but shortsighted advice, presumably from friends or advisors, that he is vulnerable and ought to flee to a place of safety. David quotes that advice in vv.1-3. Some commentators suggest that the advice quoted is restricted to v.1 and that vv.2-3 are the words of the psalmist. However, I share the view that it extends to the end of verse 3.

The psalmist begins his response with a rhetorical question that makes a strong point (erotesis) – ‘How can you say to me. . .?’ He cannot believe that they would suggest that for to run away in fear would be a denial of his trust in YHWH. There is some dispute as to the direction in which he is to flee because the literal rendering is ‘Flee your mountain(s) bird.’ Translators therefore have to supply the direction. A minority view is that the advice is to flee from the mountain, i.e. Jerusalem. Most, following the Greek LXX translation, take it that he is to flee to the mountains, i.e. the Judean Mountains where refuge can be found in caves. David certainly did this at one period in his life: And David abode in the wilderness in strongholds, and remained in a mountain in the wilderness of Ziph. And Saul sought him every day, but God delivered him not into his hand. 1 Samuel 23:14

The simile ‘like a bird’ suggests a flight in fear and panic. There are a couple of other references to fleeing to mountains like birds:

Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains. 1 Samuel 26:20

But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity. Ezekiel 7:16

Isaiah uses a similar image, describing Moabite women fleeing like birds – to a river: For it shall be, that, as a wandering bird cast out of the nest, so the daughters of Moab shall be at the fords of Arnon. Isaiah 16:2

(2)The psalmist should flee because the wicked are preparing to attack the ‘upright in heart.’ If this verse is to be taken literally then a military attack is underway. Most likely it is figurative and the image is of the wicked hunting the upright using a bow and arrows and then attacking secretly (lit. in darkness). Possibly this is a metaphor for slander, lies and false rumours or accusations, e.g.

My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. Psalm 57:4

Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words: That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not. Psalm 64:3-4

Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait. Jeremiah 9:8

(3) The psalmist should flee because the wicked are destroying the foundations of society. The psalmist again asks a rhetorical question to make the strong point (erotesis) that the righteous are helpless and powerless to prevent the imminent anarchy – the destruction of the foundations (established customs and laws) – If the foundations be destroyed, what can the righteous do? The word righteous and righteousness occurs 4 times in Psa 11.

THE DECLARATION OF DAVID’S CONFIDENCE (4-7)

In vv.4-7 the psalmist gives reasons why the righteous should have confidence in the Lord. David conquers the fear (vv.1-3) by considering the facts (vv.4-7).

(4) The LORD is sovereign.

  • YHWH’s presence in his temple – (on earth or heaven?)
  • YHWH’s majesty on his throne in heaven – cf. Isa 6:1 where throne and temple occur together.
  • YHWH’s knowledge of ‘the children of men’ – he beholds (gazes intently) and his eyelids try (observe).

Ross (2011, p.341) comments:

Speaking in human terms (anthropomorphisms), he describes God’s close examination of people. The use of “eyes” is understandable, but “eyelids” is a little more difficult. It probably refers to the squinting that takes place in focusing closely on an object, the eyelids becoming involved with the eyes. Of course, God always knows what people are doing, but this verse states it in human terms of careful and close scrutiny to make the point. The two verbs stress the examination: the first, “be hold”. . . means “to gaze, look intently, behold”; here it refers to divine investigation, meaning the full awareness by God of every detail of human life. The second verb, “examine” (11:1;; s.v. Ps. 139:23), conveys the idea of testing or trying something.

(5)

  • YHWH proves the righteous – The word bāḥan was used in v.4 in the sense of ‘observe’. Here it is repeated but seems to have the narrower sense of ‘examine’ or ‘prove.’
  • YHWH abhors with all his innermost being the wicked person who loves violence. The wicked will therefore suffer his wrath. A list of things the Lord ‘hates’ may be found in Prov 6:16-19.

(6) The Lord judges the wicked.

Since he hates the wicked the Lord will destroy them just as he did Sodom and Gomorrah (Gen 18-19). Alter (2009) observes on Psalm 11:6: This whole line, of course, alludes to the destruction of Sodom and Gomorrah in Genesis 19, which figures as a canonical demonstration of God’s determination to administer justice and not allow evil to go unpunished.

This verse could be read as a wish or prayer from the psalmist that the Lord who utterly hates the wicked would now act against them in judgement – May he rain snares etc.

Upon the wicked he shall rain snares, fire and brimstone, and a horrible tempest: this shall be the portion of their cup.

‘Snares’ is a very strange word to associate with rain but perhaps it is being used ironically. The psalmist was told to flee from the wicked like a bird but God will send snares (traps used by hunters to catch birds) for the wicked.

The word ‘wicked’ (rāšā‘) occurs 3 times in Psalm 11 and is mentioned 3 times in Gen 18:23-25 in Abraham’s discussion with God about judgement upon Sodom and Gomorrah: And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? Genesis 18:23-25

The words ‘to rain’ (māṭar); ‘fire’ (’ēš) and ‘brimstone/sulphur’ (gop̱riyt) in Psalm 11:6 all occur in connection with Sodom and Gomorrah: Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; Genesis 19:24

The ‘burning wind’ refers to the hot, dry Sirocco that blows from the Arabian Desert and here it is a metaphor for divine judgement. ‘Horrible’ (zal‘āp̱āh) meaning ‘heat’ only occurs 3 times (Psa 11:6; Psa 119:53; Lam 5:10).

‘The portion of their cup’ is their lot in life, what will come to them. It may have originated from the idea of a drink for each person being poured and handed out by the head of household at mealtimes.

(7) The Lord is righteous and therefore loves righteous deeds. The wicked will be destroyed (v.6) but the righteous will be protected and will be rewarded by seeing the Lord’s face i.e. they will enjoy his favour (e.g. The LORD make his face shine upon thee, and be gracious unto thee. Num 6:25; Psa 31:16). See my post THE AARONIC BLESSING

Note: the ‘face of the Lord’ also occurs in connection with the Sodom and Gomorrah story (Gen 1:13).

SUMMATION

I have entitled this blog post When Fear Says ‘Run,’ Faith Says ‘See’ because Psalm 11 opens with the psalmist caught in that exact dilemma. Which should he do? His friends and advisors are pleading with him to ‘flee like a bird to the mountains.’ That advice seems reasonable and sensible. The wicked are plotting to bring him down and the foundations of society are crumbling. Fear whispers that his survival depends upon flight.

David’s response is to stand firm and that decision is based on what he can ‘see.’ Fear focuses on the threat but the psalmist fixes his gaze on the throne. He looks past the current crisis and sees the sovereign Lord enthroned in his temple, totally in control, testing the righteous and abhorring the wicked. David has made the Lord his refuge; to run would make his circumstances bigger than his God. The urge to flee in panic is replaced by the confidence to stand firm and trust the Lord.

Psalm 11 is relevant today in that it offers comfort and hope to any righteous person suffering unjustly at the hands of the wicked. It articulates the struggle between fear and faith and encourages believers to to stand firm despite threats and place unwavering trust in the Lord who is sovereign and just. He sees everything and because he abhors the wicked will ultimately respond to the cries of those who are troubled and oppressed. There is no need to run when we see that the Lord is ruling.

BIBLIOGRAPHY

BOOKS

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

Clarke, A. G. (1949). Analytical Studies in the Psalms. John Ritchie Ltd., Kilmarnock

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

‌Scroggie, W. G. (1948). The Psalms , Volume 1, Psalms I-L, Introduction and Notes. Pickering & Inglis Ltd., London

JOURNAL ARTICLES

Morgenstern, J. (1950). Psalm 11. Journal of Biblical Literature, Vol.69, No3, pp.221–221.

Prinsloo, G. T. M. (2015). Suffering as Separation: Towards a Spatial Reading of Psalm 11. Old Testament Essays, Vol. 28, No. 3, pp.777-806.

Quine, C. (2017). The Bird and the Mountains: A Note on Psalm 11. Vetus Testamentum, Vol.67, No.3, pp.470–479.

Sumner, S. T. (2019). A Reanalysis of Psalm 11. Zeitschrift für die alttestamentliche Wissenschaft, Vol.131, No.1, pp.77–90.

ELECTRONIC RESOURCES

Montgomery, M. (2021). PSALM 11 in its ANE and Literary Contexts. [online] academia.edu. Available at: https://www.academia.edu/105490486/Psalm_11_in_its_ANE_and_Literary_Contexts?sm=b [Accessed 28 Mar. 2026].

Posted in Exposition

When God Seems Far Away: Understanding Psalm 10

Posted on by writtenexposition

INTRODUCTION TO PSALM 10

Psalm 10 is a biblical lament which wrestles with the problem of injustice. The psalmist describes the arrogance and violence of the wicked while asking why God appears distant. He eventually concludes that God does see the suffering of the oppressed and the wrongdoing of the oppressor and will ultimately bring justice. Thus the psalm moves from complaint to confidence.

THE STRUCTURE OF PSALM 10

Psalm 10 has no superscription.

In our introduction to Psalm 9 we noticed that, taken together, Psalms 9 and 10 are thought to be an incomplete acrostic on the Hebrew alphabet. That blog post included a quotation from an article by O. Palmer Robertson (2015, p.233) that explained this for Psalm 9. The following is Robertson’s explanation relating to Psalm 10 from that same article (2015, p.234):

‘Psalm 10 completes the acrostic that was begun in Psalm 9. Ten of the first eleven letters of the Hebrew alphabet are represented in Psalm 9 (with the omission of one letter), leaving eleven letters for Psalm 10 to complete the acrostic. The first verse of Psalm 10 picks up where Psalm 9 left off, with its first word beginning with the twelfth letter of the Hebrew alphabet (lamed). But then search will be made in vain for the next six letters of the alphabet. All the missing letters (mem, nun, samek, ayin, pe, tsade) appear in random places and more than once in the next ten verses (vv. 2-11). But no detectable pattern emerges. Then at the end of Psalm 10, the last four letters of the Hebrew alphabet appear in proper sequential order as the initial letter in the first word of a subsequent (though not consecutive) verse (qoph, v. 12; resh, v. 14; shin, v. 15; tav, v. 17).’

DIVISION OF PSALM 10

  • Verse 1 – Questions about God’s absence
  • Verses 2–11 – Description of the wicked person
  • Verses 12–15 – A plea for God to act
  • Verses 16–18 – Confidence in God’s justice

Key Themes in Psalm 10

  • The apparent silence of God – the psalm opens with questions about divine absence.
  • The arrogance of the wicked – the oppressor believes he will never be judged.
  • God’s concern for the oppressed – the psalm affirms that God sees suffering.
  • Confidence in divine justice – the psalm concludes by affirming God’s rule.

EXPLANATION

VERSE 1– QUESTIONS ABOUT GOD’S ABSENCE

(1) Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?

Psalm 10 opens with two rhetorical ‘Why?’ questions typical of lament. These reflect a feeling of abandonment, confusion, frustration and despair on the part of the psalmist at God’s perceived absence and indifference during periods of distress. The questions relate to Space and Time. Not only does God stand ‘afar of’ but he does so in ‘times of trouble’ when he is most needed.

Verse 1 is a cry to the Lord to do something about the psalmist’s personal circumstances in which he is suffering injustice and evil seems to prevail. Scroggie (1948, p.84) comments: ‘Here might appears to triumph over right. The psalmist remonstrates with Jehovah for His apparent indifference (1). The Lord is distant and hidden and the sufferer wants to know “why?”

VERSES 2–11 – DESCRIPTION OF THE WICKED PERSON

The psalmist proceeds with an extended complaint in which he describes the character and deeds of the wicked.

(2) THE WICKED PERSON’S BEHAVIOUR – The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined.

Thinking that he can do so with impunity, the wicked arrogantly hounds the afflicted. The psalmist cries out for God to act and administer talionic justice (i.e. the punishment directly corresponds to the crime, e.g. ‘an eye for an eye’).

Six Hebrew words are used for the vulnerable in this psalm:

v.2, v.9, v.9 poor – ‘āniy;

v.8 innocent – nāqiyv;

v.8, v.10, v.14 poor – ḥēleḵāh;

v.12, v.17 humble – ‘ānāw;

v.14, v.18 fatherless – yāṯôm

v.18 oppressed – dak

(3) THE WICKED PERSON’S BOASTINGS – For the wicked boasteth of his heart’s desire, and blesseth the covetous, whom the LORD abhorreth.

The word ‘For’ introduces the reason for the psalmist’s complaint. The wicked is characterised by grasping- he flaunts (praises) his heart’s desires and congratulates the greedy – whom the Lord detests.

(4) THE WICKED PERSON’S BIAS – The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.

The wicked ‘has his nose in the air’ Lit. ‘the height of his nostril’ i.e. is disdainful of God. When devising his schemes he does not take God into his reckoning.

(5) THE WICKED PERSON’S BLINDNESS – His ways are always grievous; thy judgements are far above out of his sight: as for all his enemies, he puffeth at them.

His course of life (the paths he treads) is strong (no wavering) and as far as he is concerned God, if there is one, is way above out of his sight; therefore any decisions God makes will not affect him – i.e. God is irrelevant. Not having God to worry about he can therefore snort in contempt (or, with hostility) at everyone who goes up against him.

(6) He hath said in his heart, I shall not be moved: for I shall never be in adversity.

In his heart (see also v.11) he believes that he will always succeed and will never have to face misfortune.

(7) THE WICKED PERSON’S BLASPHEMIES – His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity.

How he speaks reveals the kind of person he is; morally corrupt. He will swear falsely and be deceitful and violently oppressive. His speech can only bring trouble and injustice. The words here translated deceit and fraud occur together again in Psa 55:11. The apostle Paul alludes to this verse in Rom 3:14, quoting it as part of his evidence that ‘there is none righteous, no, not one’ (Rom 3:10).

(8-10) THE WICKED PERSON’S BRUTALITIES – He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor. He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net. He croucheth, and humbleth himself, that the poor may fall by his strong ones.

He lurks in the courtyards of the villages and spies out victims. He murders the innocent and perpetrates violence against the unfortunate. A village is a group of houses not surrounded by a wall (Lev 25:31).

Like a lion in its den he hides ready to launch secret and sudden attacks upon the poor. The metaphor becomes mixed here and changes from that of a wild animal to a hunter. He catches the afflicted by drawing him in his net.

Then the metaphor changes back to that of a wild beast. He crouches down to conceal himself better before pouncing on the poor with ‘his strong ones.’ What are his strong ones – we are not told – perhaps his young, or his claws, or his teeth?

(11) He hath said in his heart, God hath forgotten: he hideth his face; he will never see it.

The psalmist once again (see v.6) articulates the thoughts of the wicked. The wicked man views God as powerless. He reckons that either God does not see his evil activities or that he does see them but does not bother to intervene. The basis of the wicked man’s behaviour is his rejection of God (see v.13).

VERSES 12–15 – A PLEA FOR GOD TO ACT

(12-13) Arise, O LORD; O God, lift up thine hand: forget not the humble. Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it.

At this stage there is an abrupt shift in tone as the psalmist implores the Lord to rise up and act with hostility against the wicked. The psalmist wants immediate intervention so he appeals to God’s honour which has been insulted by the wicked. Should the wicked not be held to account for what he says in his heart? God ought to rescue his own reputation.

(14-15) Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless. Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none.

Still thinking of the wicked man’s words in v.11 that God does not see what is going on the psalmist expresses a strong declaration of faith: ‘but you do see!’ He affirms that God does take note of the trouble and vexation of the vulnerable and takes it in hand. He intervenes when sought by the afflicted. He is especially the ‘helper’ of the most vulnerable (such as orphans).

The psalmist continues his plea for action and asks God to ‘break the arm of the wicked’ – that is: put an end to his power and destroy his ability to prey on the vulnerable. He asks the Lord to seek out or avenge wickedness so that no more can be found, i.e. so that wickedness will be wiped out.

VERSES 16–18 – CONFIDENCE IN GOD’S JUSTICE

The psalm now moves from petition and ends with praise. He declares God’s universal kingship which is eternal in contrast to the temporal (and temporary) domination enjoyed by the wicked. Earthly (‘land’) powers will rise and fall but God’s sovereignty is unshakeable. The wicked may seem to be in control at present but God will triumph over evil.

The psalm concludes with a message of further assurance and hope for the believer that God, who according to v.14 is the helper of the oppressed, will give strength to their trembling heart. He will hear their prayers and will use his divine authority to act on behalf of (judge or defend) ‘the fatherless and oppressed.’ The wicked who are mere mortals (‘man of the earth’) will no longer oppress the needy.

SUMMATION

Psalm 10 addresses the struggles faced by believers in a world where evil often seems to triumph over good. The psalmist honestly expresses his feelings of despair and frustration but after complaining about the wicked and calling upon God to act he expresses his confidence in God’s commitment to justice. The psalmist understands that God will act decisively against those who oppress others. God does see the injustices of the world and will intervene to rectify them because he is sovereign. Since his rule is everlasting no injustice will go unnoticed or unaddressed.

BIBLIOGRAPHY

BOOKS

Clarke, A.G. (1949). Analytical Studies in the Psalms. John Ritchie Ltd., Kilmarnock

Scroggie, W.G. (1948). The Psalms , Volume 1, Psalms I-L, Introduction and Notes by W. Graham Scroggie. Pickering & Inglis Ltd., London

‌JOURNAL ARTICLES

Benun, R. (2009) “Evil and the Disruption of Order: A Structural Analysis of the Acrostics in the First Book of Psalms”, The Journal of Hebrew Scriptures, No.6.

Berlin, M. (1901). Psalms IX and X. The Jewish Quarterly Review, Vol. 13, No.4, pp.669–682.

Robertson, O. P. (2015). The Alphabetic Acrostic in Book I of the Psalms: An Overlooked Element of Psalter Structure. Journal for the Study of the Old Testament, Vol. 40, No. 2. pp. 225-238

Slabbert, M.J. (2015). Coping in a Harsh Reality: The Concept of the ‘Enemy’ in the Composition of Psalms 9 and 10. HTS Teologiese Studies/Theological Studies, Vol. 71, No. 3.

Sumpter, P. (2019). The Canonical Shape of Psalms 1-14. Old Testament Essays, Vol. 32, No. 2 pp. 514-543.

Posted in General

Why Jesus Told Peter to Mind His Own Business

Posted on by writtenexposition

Reading: John 21:20-22

Do you ever fail the Lord? If so, how does the realisation that you have let him down affect you? Do you feel regretful, ashamed, embarrassed, dejected, discouraged, sad? All of these things? Imagine how Simon Peter must have felt! A disciple and follower of Jesus, he had insisted that he was willing to lay down his life for him:

Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. John 13:37-38

However, when the crunch came he disowned Jesus, not just once but three times, and even cursed and swore that he didn’t know him. We know that Peter was grieved and convicted by his denial of the Lord for we read:

And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly. Luke 22:61-62.

The background to our reading is found in the preceding verses of John chapter 21. The disciples have gone back to their trade of fishing while they wait for Jesus to join them in Galilee after his resurrection. When Jesus does arrive he works a miracle and they land a huge catch of fish. After they all have ‘breakfast on the beach’ Jesus asks Peter three times if he loves him. Three times Peter affirms that he does so the Lord Jesus follows this up with instructions for Peter to feed his lambs and sheep and to follow him. Jesus proceeds to tell Peter that he will live to be an old man but will eventually be martyred for the sake of Christ.

One would think that information would be enough to keep Peter’s mind occupied but he is an impetuous character – liable to blurt things out without much thought. On this occasion he totally loses focus. Seeing John he asks: ‘Lord, and what shall this man do?’ ‘You tell me I’m going to live long and then be martyred, well, what’s going to happen to him? In effect he was saying: ‘I know about me, but I also want to know about John. What lies in store for him? What is John going to do? What will become of him?’

What is Peter thinking? Can it be that he is somewhat jealous of John; who is known as ‘the disciple whom Jesus loved?’ Certainly they have different personalities – John is a thinker, Peter is a doer. John is meticulous (he was mending his nets when Jesus called him to be a disciple), Peter is impulsive. Peter steps out of line when he asks that question – ‘Lord, and what shall this man do?’ He did not inquire from genuine concern but out of idle curiosity. So many of us are like that today. We are curious about what other people are doing instead of following God’s will for ourselves. It costs little or nothing to find out all about someone else’s service for the Lord but concentration on our own will cost us much in time, commitment and sometimes money.

Jesus answers Peter’s question with a question (v.22) followed by a short statement. He says to Peter: ‘If I will that he tarry till I come, what is that to thee? follow thou me.’ Jesus is politely telling Peter: ‘That is none of your concern!’ Peter is inquiring out of sheer nosiness and so the Lord gently corrects him. It seems that Peter is more concerned with someone else’s business than with his own. The New Testament calls people like that ‘busybodies.’

For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. 2 Thessalonians 3:11

Modern technology makes this very easy. We now live in an age of instant communication, there seems to be an almost free flow of information. Many Christians who ought to know better take full advantage of technology to mind everyone else’s business, to constantly view bio’s and monitor feeds, or spread ‘news’. Mobile telephone calls, Email, Texting, and many Social Media apps spring to mind. Some people seem to spend much of their time snooping on others – to find out what they are doing. But, the Lord Jesus says: what is that to thee? follow thou me.

‘Don’t be so nosy about your fellow-believers, just follow me!’

‘Take your eyes off other people and focus on me!’

‘Forget about others, do the job I have called you to do!’

‘Why would you want to keep yourself informed about someone else’s life and children, mind your own business!’

‘Peter, what does it matter to you what I have in store for John, you follow me!’

This incident recorded in John chapter 21 is instructive, certainly I have been challenged by it. That being so, the point is, am I willing take the main lessons on board and apply them daily? What are they?

  • Do not compare your life to others. You might think everyone else is having life easy but you don’t know their heartaches. Everyone has troubles and trials in life. No-one is exempt. Peter may have thought: ‘John is just cruising but I’m going to be crucified.’ Each of them had his own life to live, knowing all about John’s would have been no help to Peter at all.
  • Do not compare your ministry to that of others and become jealous or discouraged. Be glad that the Lord has chosen to bless another person’s service for him. You too have a work to do, so focus on that and do it. Remember the words of the apostle Paul: For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. 2 Corinthians 10:12
  • Do not take your eyes off the Lord Jesus to look at what others are doing. Focus on him and run your own race! . . . let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1-2

The Lord Jesus firmly corrected Peter that day with the words ‘what is that to thee? follow thou me.’ If only we all could take this instruction to heart and put it into practice many interpersonal and church problems would be averted. So let each of us determine to follow God’s plan for us, and leave his plan for others with him and them.

So, I wonder, did Peter learn his lesson? I think that he did, for in his first epistle he wrote the following to persecuted believers:

But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. 1 Peter 4:15

Posted in Exposition

Psalm 9: A Song of Thanks and a Plea for Justice

Posted on by writtenexposition

INTRODUCTION


Due to ancient textual traditions Psalms 9 and 10 are often treated as one psalm. Although two individual psalms in the Hebrew Bible they appear as a single acrostic poem in the LXX (Septuagint Greek translation) and the Latin Vulgate. Taken together they constitute an almost complete irregular acrostic on the Hebrew alphabet. The two psalms share similar themes and also have word similarities (e.g. the phrase in times of trouble, 9:9; 10:1). Psalm 9 closes with Selah (which is unusual) and Psalm 10 has no superscription.

Most English translations, however, including the KJV, follow the Hebrew Bible and view them as two individual psalms. Psalm 9 is essentially a psalm of thanksgiving whereas Psalm 10 is a lament. Psalm 9 treats the subject of the wicked outside Israel and Psalm 10 of the wicked inside Israel.

STRUCTURE

When taken together Psalms 9 and 10 constitute the first of eight acrostic psalms (9/10; 25; 34; 37; 111; 112; 119; 145). For technical treatments of acrostics see Berlin (1901), Benun (2009) and Robertson (2015) – details in Bibliography.

Benun (2009, section 2.1) writes: ‘Of the twenty two letters in the alphabet only fifteen are present in the acrostic of Pss 9 and 10, while seven . . . are missing.’ He goes on to make this interesting observation:

‘This first acrostic in Psalms is unique in that it spans two psalms. Ps 9 goes from א to כ (11 letters) and Ps 10 continues from ל to ת (11 letters) so that the alphabet is split evenly between the two, even though some of the letters are missing. Furthermore, there are 164 words in Ps 9 and 162 words in Ps 10 so that the total acrostic of 326 words is split almost exactly evenly between the two psalms. The last word of Ps 9, סלה, is not an integral part of the psalm but rather a marker indicating a pause or an interruption. If we leave out this סלה from the word count as well as the סלה in 9:17, then Ps 9 also has 162 words. The acrostic is split exactly in the middle both in its division of letters of the alphabet and in terms of word counts. It is statistically significant that the word count for Ps 9, which contains ten of the first eleven letters of the alphabet, should be exactly equal to the word count of Ps 10, which includes only five of the last eleven letters of the alphabet. This is a first indication that no words have been deleted in MT, and that the aberrations in the acrostic structure may be intentional.’

Writing on Psalm 9, Robertson (2015, pp.232-233) explains:

‘. . . from the opening verses of this psalm, it becomes obvious that the psalm does not intend to be ‘regular’ in the normal sense of the word. In vv. 1 and 2, the letter aleph occurs four times as the beginning letter of the first word of each half-verse (Heb. vv. 2, 3). Then the letter beth encompasses two verses (Heb. vv. 4, 5). Next the letter gimel occurs twice in two consecutive words (Heb. v. 6). The letter daleth is omitted (although it concludes the final word of v. 6). The letter he begins the next verse (Heb. v. 7). Then the letter waw opens the next verse as a prefix to Yahweh, and then introduces the following three verses, so that four waws introduce four consecutive verses (Heb. vv. 8, 9, 10, 11). Then the letter zayin begins the next verse and concludes the following half-verse (Heb. vv. 12, 13a). A single heth and teth each introduce two verses (Heb. vv. 14, 15 and 16, 17). Yodh introduces one verse (Heb. v. 18). Then one verse beginning with kaph introduces the final three verses of Psalm 9 (Heb. vv. 19, 20, 21). Ten of the first eleven letters of the Hebrew alphabet in what may be regarded as standard alphabetic order have been introduced in the 21 verses (in the Hebrew text) of Psalm 9.

SUPERSCRIPTION

TO THE CHIEF MUSICIAN UPON MUTH-LABBEN, A PSALM OF DAVID.

Muth – death. Labben – son. Occurring only in the title of Psalm 9 Muth-labben means ‘death to/of the son’ or ‘to die for the son.’ It is probably a musical direction to the temple precentor, to use a tune called Muth -Labben. If David was the author of Psalm 9 then both psalm and tune may have been composed in response to the death of Absalom (2 Sam 18), which David considered unjust.

1-12 PRAISE FOR PAST DELIVERANCE

1-2 A declaration of praise

3-6 YHWH’s past judgement on the wicked

7-10 YHWH’s justice for the oppressed

11-12 A call to praise the Lord for what he has done

13-20 PLEA FOR PRESENT DELIVERANCE

13-14 A plea for deliverance

15-18 The fate of the wicked and of the needy

19-20 A final call for YHWH to intervene

EXPLANATION

1-2 A declaration of praise

Psalm 9 begins by stating the purpose of the psalm: to express the psalmist’s gratitude and commitment to praise the Lord. He states ‘I will’ 4 times.

  • REVERE – I will praise thee, O LORD, with my whole heart – to praise is to confess, thank or acknowledge all that is right about the Lord. This will be with all his heart, signifying that his gratitude is not superficial but total and unreserved. The reference is to private praise.
  • RECOUNT – I will show forth all thy marvellous works – to show forth is to number, recount, relate. The Lord’s ‘marvellous works’ are God’s acts in creation, redemption and personal deliverance which motivate the psalmist to progress from private praise to public testimony.
  • REJOICE – I will be glad and rejoice in thee – He will be glad and jubilant – This overwhelming emotional response is rooted ‘in thee’ – The Lord himself is the source of his joy.
  • RESONATE – I will sing praise to thy name, O thou most High – The verb ‘to sing praise’ means to play an instrument or to sing with musical accompaniment. Now the psalmist’s praise is musical and communal. It will be sung in the temple accompanied by stringed instruments. He addresses the Lord as ‘elyôn – thou most High. God’s supreme power and authority render him worthy of praise.

3-6 YHWH’s past judgement upon the wicked

Verses 3-6 refer to the psalmist’s past experiences of God’s help and summarise the Lord’s acts of judgement upon the Gentiles (heathen). The psalmist attributes the defeat of the ‘enemy’ to YHWH, whom he portrays as the sovereign judge. The Gentiles (variously described as ‘ thou enemy,’ ‘ the heathen,’ ‘the wicked’ and ‘the nations’) are mentioned in vv. 5, 6, 15, 16, 17, 19, and 20. When the Lord acts against them they ‘stumble’ and ‘perish.’

Notice that whereas ‘I will‘ appears 4 times in vv.1-2 now the words ‘thou hast’ appear 5 times in vv. 4-6.

  1. thou hast maintained my right and my cause; thou satest in the throne judging right – someone had broken a covenant with the psalmist but the Lord had sat as the supreme, righteous judge and had upheld the psalmist’s righteous cause (right and cause are synonyms). The Lord has vindicated the psalmist and punished the offenders.
  2. thou hast rebuked the heathen – rebuked – includes the result of God’s rebuke – he has stopped them in their tracks.
  3. thou hast destroyed the wicked – destroyed – he has caused them to perish.
  4. thou hast put out their name forever and ever – blotted out – he has removed them from the scene once and for all.
  5. thou hast destroyed cities – the imagery portraying God’s judgement as decisive and final is reinforced in v.6 – O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them – lit. ‘as to the enemy, finished are his ruins forever, thou hast destroyed their cities, perished their memory /they’ i.e. God deals severely with the wicked.

7-10 YHWH’s justice for the oppressed

But the LORD shall endure forever: he hath prepared his throne for judgement.
And he shall judge the world in righteousness, he shall minister judgement to the people in uprightness.
The LORD also will be a refuge for the oppressed, a refuge in times of trouble.
And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.

‘But.’ – Although cities and their inhabitants may fall YHWH sits as a judge enthroned forever. His oversight of the world is constant and stable and he will govern the world (peoples) and minister justice. The concept of ‘judging in righteousness’ signifies that his decisions will be upright, fair and impartial, vindicating the righteous and punishing the wicked.

Verses 9-10 spell out the implications of the Lord as judge. He will be the ultimate defender and protector of the vulnerable, this is expressed with a metaphor – refuge (fortress, high tower). In times of trouble – according to Scroggie (1948, p.80): ‘This word “trouble,” occurring again only in X.1, means the extremity of trouble in which all hope of deliverance is cut off.’ The vulnerable are described in Psalm 9 as the oppressed (v.9), those who know the Lord’s name (v.10), the humble (v.12), and the needy (v.18). All the oppressed, marginalised and persecuted who discern the Lord’s name (his character, reputation) and seek him will be delivered. There is a marked contrast between the name of the Lord who abides forever (v.7) and the name of the wicked which will be blotted out (v.5).

11-12 A call to praise the Lord for what he has done

Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.
When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.

Having earlier declared his intention to praise YHWH (vv.1-2) the psalmist now calls upon others to participate as well and spread far and wide the word of YHWH’s actions on behalf of the oppressed. YHWH, who in vv.7-8 is enthroned ready to judge internationally is now viewed as dwelling locally in Zion. It is from there, dispensing ultimate justice in his role as ‘the avenger of blood,’ that he pays attention to the cry of the afflicted.

13-14 A plea for deliverance

Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death:
That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.

The psalmist moves quickly from praise for what YHWH has done in the past and his support of the afflicted to present a plea for present and personal deliverance from distress. He asks YHWH to be gracious to him and ‘see’ (KJV consider) his suffering at the hands of those who hate him i.e. not just literally ‘see’ his trouble but also bring him out of it. Using a play on words he asks God to ‘lift him from the gates of death‘ (a potentially near death situation) so that he can praise him publicly ‘in the gates of the daughter of Zion‘ and rejoice in salvation. Daughter of Zion is a personification of the city of Jerusalem and a metaphor for Israel’s relationship with YHWH.

15-18 The fate of the wicked and of the needy

The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken.
The LORD is known by the judgement which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.
The wicked shall be turned into hell, and all the nations that forget God.
For the needy shall not always be forgotten: the expectation of the poor shall not perish forever.

Verses 15-18 contrast the fate of the heathen and the wicked with that of the needy and the poor. Verses 15-16 use hunting imagery reminiscent of Psalm 7:15-16. The Lord causes the wicked to be caught in their own devices. Higgaion and Selah are possibly musical notations. Higgaion occurs three times in The Book of Psalms – 9:16; 19:14 (transl. meditation); 92:3 (transl. solemn sound).

The wicked will return to Sheol – the grave (cf. Gen 3:19) – the ground or earth that they came from. Many commentators interpret this verse as referring to eternal punishment in hell. Verses 17-18 form a chiasm based on the word ‘forget.’ The nations that forget God will perish but the needy will not be forever forgotten. The Lord sends the wicked to the grave because he remembers the hope of the oppressed and afflicted. The words not always could imply that the poor and needy are currently forgotten by God but the last phrase of v.18 clarifies that God never forgets them

19-20 A final call for YHWH to intervene

Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.
Put them in fear, O LORD: that the nations may know themselves to be but men. Selah.

Each of the final two verses begins with an imperative. The psalmist wants God to intervene immediately among the nations to prevail over human pride and restore a right perspective on the human condition. God is immortal and omnipotent, man is mortal and finite.

Psalm 9 ends with Selah. This is unusual – only 3, 9, 24 and 46 end with Selah. There is a suggestion that those psalms ending with Selah appear to form pairs with the psalm that follows. Some therefore use this to bolster the theory that Psalm 9 and Psalm 10 were originally one psalm.

SUMMATION

Psalm 9 is an expression of praise and trust in the Lord in spite of adversity and injustice. The psalmist celebrates God’s sovereignty over all circumstances and proceeds to reflect on God’s judgement of the wicked and defence of the oppressed. Based on God’s actions in the past he expresses confidence that God will protect him in the future. He then contrasts the fate of the wicked with the hope of the oppressed. Suffering and overwhelming circumstances ought not lead to despair for the afflicted will not be forgotten. God, who is sovereign and faithful, will eventually rise and judge the nations.

BIBLIOGRAPHY

BOOKS

Clarke, A.G. (1949). Analytical Studies in the Psalms. John Ritchie Ltd., Kilmarnock

Scroggie, W.G. (1948). The Psalms , Volume 1, Psalms I-L, Introduction and Notes by W. Graham Scroggie. Pickering & Inglis Ltd., London

‌

JOURNAL ARTICLES

Benun, R. (2009) “Evil and the Disruption of Order: A Structural Analysis of the Acrostics in the First Book of Psalms”, The Journal of Hebrew Scriptures, No.6.

Berlin, M. (1901). Psalms IX and X. The Jewish Quarterly Review, Vol. 13, No.4, pp.669–682.

Robertson, O. P. (2015). The Alphabetic Acrostic in Book I of the Psalms: An Overlooked Element of Psalter Structure. Journal for the Study of the Old Testament, Vol. 40, No. 2. pp.225-238

Posted in Exposition

What is Man? The significance of Psalm 8

Posted on by writtenexposition

INTRODUCTION

After the two introductory psalms (1-2) and a group of lament psalms (3-7) comes Psalm 8, the first hymn of praise in the Psalter. It is indeed a hymn of praise but also straddles several categories, such as; individual psalm, royal psalm, wisdom psalm and nature hymn. In this song of praise the psalmist, possibly David, celebrates both the majesty of Israel’s God YHWH and the dignity of humanity. He reflects upon the Creator’s relationship with his creation; focusing on the role of human beings. Always in the background is the Creation account in the opening chapters of the book of Genesis.

The Title of Psalm 8

The psalm itself gives no clue as to its author or date of composition but the superscription says it is ‘of David’ (composed or collected by David) and gives instructions to the director of music for its performance upon the Gittith, presumably in the first Jerusalem Temple. Gittith is an adjective meaning ‘from Gath’ so this was probably a musical instrument or tune that originated in Gath. This word also occurs in the titles of Psalm 81 and 84.

STRUCTURE

Psalm 8 is framed in an envelope (the technical term is inclusio) consisting of an opening exclamation of praise to YHWH (O LORD our Lord, how excellent is thy name in all the earth!) that is repeated verbatim at the end of the psalm. The opening line sets out, and then the exact repetition confirms, the main theme of the psalm which is the majesty of the Lord.

Also of interest structurally is the word meh translated ‘How’ in v.1 and v.9 and ‘What’ in v.4. According to Sommer (2020, p.18) ‘this word appears. . . at the beginning, exact midpoint, and end of the poem.’ He then observes: ‘Relating to God, the word introduces a statement of amazement mingled with solemn admiration; relating to humanity, it introduces a sentence that belittles.’

1a – Exclamation of Praise

1b-2 – God’s Glory and Dominion

3 – The Grandeur of God’s Creation

4 – What is Man?

5 – The Glory of Mankind

6-8 – The Authority of Mankind

9 – Exclamation of Praise

EXPLANATION

1a – Exclamation of Praise

O LORD our Lord, how excellent is thy name in all the earth! Psalm 8:1a

The opening word of the psalm is YHWH so it begins (and ends) with an exclamation of praise addressed directly to Israel’s God. The psalmist represents the whole community of faith (our Lord) in ascribing majesty and splendour to YHWH.

‘Our Lord’ (’ādôn) – ‘master’ or ‘king’ – this title speaks of the power and superiority of YHWH.

how excellent is thy name – YHWH is the great I AM who revealed his name to the Israelites via Moses:

And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name forever, and this is my memorial unto all generations.

YHWH’s name represents who and what he is. His name is excellent, marvellous, magnificent, lofty, high, majestic.

in all the earth – Unlike the deities worshipped by the surrounding tribes and nations YHWH was not a local or regional deity restricted to Israel but was ruler in all the earth – i.e. throughout the world.

all – ‘All’ is an important word in Psalm 8- see vv. 1, 6, 7, 9.

1b-2 – God’s Glory and Dominion

. . . who hast set thy glory above the heavens. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. Psalm 8:1-2

Israel’s God is so powerful that he has set his own glory on or above the heavens yet has incredible ways of working; establishing his power on that which seems to be weakest. God uses the faith expressed by sucklings (babies – not yet weaned – up to about 3 years of age at that time) and older infants (not babes) who can barely speak to establish a bulwark against the enemy and the avenger. Some commentators view the enemy and avenger as forces opposed to the order of creation (e.g. Chaos, Satan, Evil) over whom YHWH gained dominion, others as people who refuse to acknowledge YHWH’s power or worship him.. Verse 2 is said to be ‘enigmatic’ and there are ‘interpretive issues’ with it (i.e. no-one knows what it really means) but the gist of it seems to be that God can use what is insignificant to silence the wicked and can do great things with very little (cf. 2 Cor 12:9; Heb 11:34). This verse was quoted by Jesus in Mt 21:16.

3 – The Grandeur of God’s Creation

When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; Psalm 8:3

Verses 3 continues the theme of God’s majesty. The psalmist contemplates the night sky and is so overcome by its grandeur and vastness with the heavenly bodies (moon and stars) set in place by YHWH that he starts to ask a question that he does not complete. Sommer (2020, p.16) comments:

‘The psalmist begins to describe his amazement at humanity’s place in the cosmos, but he utters only the first half of this sentence: before completing the thought, he moves on to an exclamation of surprise. . . Thus this verse begins with a “when” clause but does not explicitly give us the “then” clause, whose sense we understand from context: “When I see Your heavens, Your fingerwork, Moon and stars that you fixed in place – [I am compelled to marvel) or [I find myself thinking].”‘

Other nations worshipped the heavenly bodies as gods but for Israel and the psalmist they were evidence of YHWH’s creative power. In fact, from YHWH’s point of view they weren’t all that impressive; they were just his ‘fingerwork.’

4 – What is Man?

What is man, that thou art mindful of him? and the son of man, that thou visitest him? Psalm 8:4

MAN’S PLIGHT

What the psalmist was thinking is expressed in v.4. The sky at night causes the psalmist to cry out in praise at the realisation of who God is and the fact that he bothers with mere mortals. The first word translated ‘man’ is enôš – man in his frailty and weakness. Son of man is ‘son of Adam’ reminding us that man is earthly. Adam caused mankind to fall and be separated from God yet God occupies himself with humanity.

In contrast to the splendour of the heavens man seems so insignificant but God

  • ‘is mindful’ – calls to mind – and then acts i.e. he does things for mankind.
  • ‘visits’ – pays attention to – i.e. he cares for mankind.

Similar thoughts are expressed in the book of Job:

What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? Job 7:17

Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight. How much less man, that is a worm? and the son of man, which is a worm? Job 25:5-6

Job, however, argues that man is worthless but the psalmist quickly moves on from that to become conscious of man’s true greatness.

5 – The Glory of Mankind

For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Psalm 8:5

MAN’S POSITION

Man, in fact, is not insignificant. God has made him a little lower (in degree, i.e. not much lower) than divine. The word translated ‘angels’ is elohim which is ambiguous. It can mean God, gods, supra-natural beings. Mankind is not divine but is not insignificant. He is not a celestial being but God has made him a king – crowned him with glory and honour – dignity and splendour are words used of royalty.

Note: the psalmist is thinking here of man’s exaltation but the writer to the Hebrews in 2:6-9 turns the verse on its head and uses it as proof of the humiliation of Christ. He also says that the proper fulfilment of the verse will be by Jesus Christ in the future.

The apostle Paul in 1 Cor 15:27 quotes the verse but changes the second person to the third person and uses it to argue for the future subjection of ‘all things’ (the universe) to Christ. Perowne (1898, p.156) comments:

St. Paul, however, extends the meaning of the “all things ” far beyond this. Jesus, as the true Lord of all, shall have a universal dominion, He must reign till He have put all enemies under His feet. But as yet we see not all things put under Him. Sin, and death, and hell are up in arms against Him, and these are yet to be subdued. Death, says the Apostle, is the last enemy which shall be destroyed. It is evident, then, that David’s “all things” and Paul’s “all things” are not the same. The one is thinking of the visible world, the other of the invisible. The one is praising God for His goodness to man in making him lord over beasts, and birds, and fishes; the other is thinking of a conflict with principalities and powers, which Christ conquers and which man can only conquer in Christ. The one speaks of that which is, the other of that which is to come.

6-8 – The Authority of Mankind

Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: All sheep and oxen, yea, and the beasts of the field; The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. Psalm 8:6-8

MAN’S PURPOSE

Not only has man been made a king but he has been given a territory and subjects. He has been given responsibility to rule -‘ have dominion’ (Gen 1:26-28) over creation and everything has been ‘put under his feet.’ This is a term for subjugation (Psa 47:4). Verses 7-8 explain what is meant by the ‘all things’ of v.6.

  • sheep and oxen – domesticated animals on land.
  • beasts of the field – animals that live on land but are not farmed.
  • fowl of the air – birds – they live both in the air and on land.
  • the fish of the sea, and whatsoever passeth through the paths of the seas – fish and larger sea creatures that live only in water.

In other words, mankind has dominion throughout the whole earth.

Psalm 8:6 is a favourite of environmentalists who try to harmonise ‘dominion’ with modern eco-ethics and argue that it does not mean that humanity has the right to plunder and exploit earth’s natural resources but rather preserve, maintain and take care of them. Many religious leaders link spirituality and the environment and use theology to influence attitudes and actions towards stewardship of the earth.

9 – Exclamation of Praise

O LORD our Lord, how excellent is thy name in all the earth! Psalm 8:9

This concluding exclamation of praise repeats the introductory line, only now worshippers of the Lord have a better idea of what it means. The psalmist has begun by contrasting God’s magnificence with human insignificance. Then he realises that in spite of the smallness of man compared with the vastness of creation God has, surprisingly, given humanity an exalted status. He is overawed by the majesty of God’s name and the dignity bestowed on mankind.

BIBLIOGRAPHY

BOOKS

Barth, C. F. (1966). Introduction to the Psalms. Charles Scribner’s Sons, New York

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

JOURNAL ARTICLES

Abernethy, A. T. (2017). Is Psalm 8 a Messianic Psalm? Reading Psalm 8 as Christian Scripture. Reformed Faith & Practice, Vol.2, No.2, pp.5-17

Bosman, T. (2022). Rulers or servants?: A Re-reading of Psalm 8 Concerning the Place of Humankind in the Age of the Anthropocene. Scriptura, Vol. 121, No.1, pp.1-10

Kraut, J. (2009). The Birds and the Babes: The Structure and Meaning of Psalm 8. Jewish Quarterly Review, Vol. 100, No.1, pp.10–24.

Maré, L. P. (2006). Psalm 8: God’s Glory and Humanity’s Reflected Glory. Old Testament Essays, Vol.19, No.3, pp. 926-938

Middleton, J. R. (2013). The Role of Human Beings in the Cosmic Temple: The Intersection of Worldviews in Psalms 8 and 104. Canadian Theological Review, Vol.2, No.1, pp. 44-58

Sommer, B. (2020). Commentary on Psalm 8: Hebrew Humanism, in עיוני מקרא ופרשנות י”א: מנחות ידידות והוקרה ליעקב כדורי (Biblical Studies and Interpretation XI: Homages and Tributes to Yaakov Kaduri).

Talstra, E. (1996), Singers and Syntax. On the Balance of Grammar and Poetry in Psalm 8. in J.W. Dyk (ed.), Give Ear to My Words. Psalms and other Poetry in and around the Hebrew Bible. Kok Pharos Publishing House, Kampen, pp. 11-22.

Posted in Exposition

Psalm 7: David’s Prayer for Justice

Posted on by writtenexposition


INTRODUCTION

Psalm 7, categorised as a lament, is a prayer for divine help and vindication by someone who has been falsely accused – possibly of breaking a treaty. According to the superscription, this psalm was written by King David during a time of intense personal attack so it reveals the emotional and spiritual response of a man wrongly accused yet confident in God’s righteous judgment.

The Hebrew title of this psalm reads: A Shiggaion of David, which he sang unto the LORD, concerning the words of Cush, the Benjamite. This might place the psalm in the turbulent period when David was fleeing from King Saul. The incident referred to in the superscription is not recorded in the Old Testament but the title identifies the person who slandered David as a certain Cush, from Saul’s own tribe of Benjamin. The specific accusations appear to have been particularly vicious: we can infer from vv.3-5 that David was supposed to have appropriated spoils that did not rightfully belong to him and had returned evil for good. The precise meaning of Shiggaion is unknown and the word appears elsewhere only in Habakkuk 3:1. Some scholars suggest that it may describe a song that is passionate or deeply moving.

The theme of Psalm 7 is the psalmist’s appeal to God for justice when falsely accused. Rather than take revenge into his own hands or defend himself through political manoeuvring David brings his case before the ultimate judge. The psalm begins with an urgent plea, followed by a solemn oath of innocence, an expression of trust in God’s righteous judgment and ends with a note of triumphant praise. The psalmist invokes the Lord with a variety of divine names and titles, e.g. YHWH, Elohim, El, and Elyon.

DIVISION

1-2 David’s Supplication

3-5 David’s Submission

6-9 David’s Seeking

10-16 David’s Sanctuary

17 David’s Song

EXPLANATION

DAVID’S SUPPLICATION (1-2)

O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.

The psalmist begins by establishing that he has a personal relationship with the deity, whom he directly addresses as O Lord my God. This is the first place in the Book of Psalms where we find the names YHWH and Elohim occurring together and this is repeated at the beginning of v.3. As far as the psalmist is concerned all human support has vanished so now he takes refuge in God alone. He is obviously in trouble for he appeals to the Lord his God with two imperatives: save me and deliver me; requesting rescue from all his persecutors. ‘Persecute,’ which occurs again in v.5, means to chase after, to pursue with hostile intent.

Verse 2 begins with lest(‘otherwise’). The psalmist now provides a reason why YHWH should deliver him; it is because he believes his enemies will show him no mercy if they catch him. The switch from the plural them (v.1) to the singular he (v.2) suggests that although the psalmist is facing a co-ordinated campaign by multiple individuals there may be a single foe who is prominent – the psalm title identifies this enemy as Cush the Benjaminite.

The urgency of David’s prayer comes across in vivid imagery. Lions tear their prey with savage violence so the simile like a lion is apt coming from David, a former shepherd who has personally fought and killed a lion to protect his flock (1 Samuel 17:34-37). He knows exactly what being torn by a wild animal involves. The phrase while there is none to deliver smacks of despair. Without YHWH’s help he will not survive.

DAVID’S SUBMISSION (3-5)

O LORD my God, if I have done this; if there be iniquity in my hands; If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy) Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah.

David begins his second appeal with the repetition of O LORD my God. Verses 3-5 contain an assertion of innocence of the crimes of which he has been accused. David then submits himself to God’s scrutiny and asks if the slanderous accusations are by any chance correct and if he could possibly be at fault. If so he will bow to appropriate punishment.

His request is presented in the form of three clauses beginning with ‘if‘ which are followed by an implied ‘then.’ This constitutes an oath equivalent to ‘I swear I have not done such and such.’ The psalmist tells YHWH that if he has done something to merit the wrath of his enemies then let him be exposed to their violence.

  • if I have done this – this phrase tells us that specific accusations have been made against the psalmist, who rejects these particular charges..
  • if there be iniquity in my hands – if I have committed fraud.
  • if I have rewarded evil unto him that was at peace with me (yea, I have delivered him that without cause is mine enemy) – This likely refers to Saul. Despite relentless persecution, David had twice spared Saul’s life – once in a cave (1 Samuel 24:4) and again taking his spear while he slept (1 Samuel 26:12). These incidents showed that David harboured no murderous intent, as Saul himself recognised: And he said to David, Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil. And thou hast showed this day how that thou hast dealt well with me: forasmuch as when the LORD had delivered me into thine hand, thou killedst me not. For if a man find his enemy, will he let him go well away? wherefore the LORD reward thee good for that thou hast done unto me this day. 1 Samuel 24:17-19

Note: there are difficulties with the end of the third ‘if’ clause which reads literally ‘and if I rescued my enemy.’ This reading makes rescuing one’s enemy a crime. It does not make sense so many translations emend the verb ‘delivered’ to ‘plundered.’ For a technical discussion see Tigay’s 1970 article ‘Psalm 7:5 and Ancient Near Eastern Treaties.’

Having referred the charges to God the psalmist is so utterly convinced of his own innocence that the consequences he proposes involve the taking of his own life.


DAVID’S SEEKING (6-9)

Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded. So shall the congregation of the people compass thee about: for their sakes therefore return thou on high. The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me. Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.

Having examined his own heart and found himself innocent of the specific accusations David confidently proposes divine action against his false accusers. Believing that God’s righteous anger will be directed for, rather than against, him he calls upon God to intervene and vindicate him. Addressing God in the second person (‘you’) he uses 3 imperatives – rise up, lift up and wake up.

Since God is the one who has commanded justice in the first place (i.e. that the innocent be protected and guilty punished) David calls upon him to set up a tribunal and dispense justice with an assembly of the nations gathered to witness it. As Charney (2013, p.60) comments: ‘Calling the nations as witnesses puts God on the spot; God’s reputation is at stake if justice is not done.’

David claims righteousness in this specific matter, asking God to examine the case and judge between him and his accusers. In v.8 he issues another imperative, judge me, to God. Since David is righteous and God is a righteous judge (v.9b) David has nothing to fear. Having just mentioned the nations David’s prayer broadens to encompass universal justice: the righteous God (elohim) examines hearts and minds (kidneys – seat of emotions) and makes clear who is wicked and who is righteous.

DAVID’S SANCTUARY (10-16)

My defence is of God, which saveth the upright in heart. God judgeth the righteous, and God is angry with the wicked every day. If he turn not, he will whet his sword; he hath bent his bow, and made it ready. He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors. Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood. He made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.

(10-11) David proceeds to explain the implications of God’s judgement for both parties. David is righteous (upright in heart) so he knows that God (elohim) will protect him and deliver him. He also knows that in saving the upright God brings judgement upon the wicked (v.10) – in fact, ’ēl is enraged [with the wicked] each day.

(12-13) Verses 12 and 13 which elaborate on the fate of the wicked are difficult because the subject of the verbs is unclear. The use of the 3rd person singular pronoun (he) does not help. God is clearly the subject of the verbs in vv. 10-11 and the wicked the subject in v.14 so where does the subject change? Is the ‘he’ of vv.12-13 referring to God or to the wicked? Charney (2013, p.60) observes:

As many commentators have noted, the engineer of the evil-doer’s fate is left open by the use of third-person singular pronouns in vv. 13-14. Is it God who sharpens the sword, pulls back the bow, and readies the tools of death? Or is it the enemy sharpening the sword and pointing it at “himself” The psalm offers two routes by which evil may be defeated—by God’s direct intervention in history and by a cosmic order in which evil deeds eventually bring commensurate consequences.

If the subject is God then the psalmist depicts him as warrior using sword, bow, arrows and tools of death against the wicked. If the subject is the enemy then the idea is that his increasing violence gives birth to all kinds of evil.

(14-16) The metaphor in v.14 compares sin to pregnancy and childbirth. The wicked person conceives evil, becomes pregnant with mischief, and then gives birth to lies. Verse 15 brings a new image, a vivid illustration of poetic justice. It is of someone digging a pit with the intention of snaring an enemy but he himself falls into his own trap. Verse 16 elaborates: the trouble intended for others comes back upon the perpetrator himself. Evil schemes have a way of backfiring on those who devise them. Some biblical examples of this principle are:

  • Haman built gallows to hang Mordecai but was himself hanged on them (Esther 7:9-10)
  • Daniel’s accusers threw him into the lions’ den, but they and their families were themselves devoured by the lions (Daniel 6:24)
  • The Jewish leaders who said of Jesus, ‘His blood be on us and on our children’ (Matthew 27:25) saw Jerusalem destroyed within a generation.

The imagery of the wicked man’s violent dealings coming down on his ‘crown’ (the top of his head) suggests a crushing blow from above; perhaps this refers to divine judgement.

DAVID’S SONG (17)

I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.

(17) In this final verse the psalmist shifts from lament to a vow of praise. He affirms his trust in God’s righteous character and expresses deep gratitude by committing himself to public worship of the Lord, even in advance of seeing the answer to his prayer. The one he praises is YHWH elyon – the LORD most high – who is above all earthly powers and circumstances.

SUMMATION

In Psalm 7 David defends his innocence and pleads with God for justice and protection. He expresses confidence that God will vindicate the righteous and therefore asks for deliverance from his enemies.

The psalm addresses one of the most painful human experiences, that of being falsely accused and slandered. It is therefore a useful reference for believers who find themselves having to cope with and handle such a situation.

  • Bring your problem before the Lord in prayer (v.1).
  • Honestly assess whether the accusations have any merit (v.2).
  • Be confident that God will vindicate you in his time and his way (v.6).
  • Be assured that God will test all hearts and minds (v.9).
  • Don’t presume to know when or how God will act, the delay might be to allow time for the wicked to fall into his own trap. (vv.10-16).
  • End your prayers with worship, praising the LORD most high for his righteous character even before you see the answer (v.17).

BIBLIOGRAPHY

JOURNAL ARTICLES

Charney, D. (2013). Maintaining Innocence Before a Divine Hearer: Deliberative Rhetoric in Psalm 22, Psalm 17, and Psalm 7. Biblical Interpretation, Vol. 21, No.1, pp.33–63.

Jones, E. (2025). Prayer and (Im)Politeness: Reading Psalm 7. Old Testament Essays, Vol. 37, No. 3, pp.1–22.

Obiorah, M. J. (2021). Reality of insecurity in Psalm 7 and Christian Mission in Nigeria. Verbum et Ecclesia, Vol. 42, No. 1.

Tigay, J. H. (1970). Psalm 7:5 and Ancient Near Eastern Treaties. Journal of Biblical Literature, Vol. 89, No. 2, pp.178-186

Posted in Exposition

From Tears to Trust: Divine Discipline and Deliverance in Psalm 6

Posted on by writtenexposition

INTRODUCTION

Psalm 6 is the fourth of five individual laments (Psalms 3-7) placed near the beginning of the Psalter. According to Mandolfo (2014, pp115-116) ‘the following features are typical of most lament psalms:

1. Invocation —the initial cry to God to take notice
2. Complaint —the description (usually general) of the psalmist’s suffering that
includes a complaint either against God or some enemy/ies
3. Request —the psalmist petitions God to act on the psalmist’s behalf
4. Expression of Confidence —often a recital of God’s trustworthy characteristics
5. Vow of Praise —assurance of praise that will follow deliverance (though the verbal tenses in this section are sometimes ambiguous).’

Psalm 6 is a lament by a very sick person who is suffering both physical illness and spiritual distress and calls for divine help. There also seems to be external pressure from enemies who gloat over his difficult situation. It appears that the psalmist understands his illness to be as a consequence of sin that has incurred divine discipline. Generally speaking, the Israelites held to the ancient belief that sickness was caused by sin. They had a personalistic medical system (as opposed to the modern naturalistic system in which disease is caused by heat, cold, damp, germs etc.).

Foster (1976, p.775) gives the following definition: A personalistic medical system is one in which disease is explained as due to purposeful intervention of an agent, who may be human (a witch or sorcerer), nonhuman (a ghost, an ancestor, an evil spirit), or supernatural (a deity or other very powerful being). The sick person literally is a victim, the object of aggression or punishment directed against him, for reasons that concern him alone. Personalistic causality allows little room for accident or chance; in fact, for some peoples. . . all illness and death are believed to stem from the acts of the agent. Since YHWH is the cause of the psalmist’s potentially fatal illness and therefore his only hope for recovery that is why the psalmist pleads for divine mercy.

Although Psalm 6 contains no direct confession of guilt or explicit cry for forgiveness of sin the Western Christian Church, probably basing its thinking on the mention of God’s anger in v.1, identified this as the first of seven so-called Penitential Psalms (6, 32, 38, 51, 102, 130, 143) suitable for ritualistic use, e.g. on Ash Wednesday. Oesterley (1955, pp.108-109) mentions that: ‘. . .the mediaeval Church, in its use of the seven penitential psalms, referred each to what were held to be the seven deadly sins ; the saying of each of these psalms was believed to act as a deterrent against committing these sins ; thus Ps. 6, contra iram; Ps. 32, contra superbiam; Ps. 38, contra gulam; Ps. 51, contra luxuriam; Ps. 102, contra avaritiam; Ps. 130, contra invidiam; Ps. 143, contra acediam. These psalms were not regarded as penitential by the Eastern Church.’ Note – the Latin phrases mean: against anger; pride; gluttony; lust; greed; envy; sloth.

TITLE

TO THE CHIEF MUSICIAN ON NEGINOTH UPON SHEMINITH, A PSALM OF DAVID.

Psalm 6 is said to be ‘of David’ – i.e. composed by David or collected by him. The psalm was used for liturgical purposes in the Temple and the title gives instructions to the musical director. It is to be accompanied with stringed music (Neginoth) upon ‘the eighth’ (Sheminith). What Sheminith means is unclear. Suggestions include an instrument with eight strings or the eighth tune of a song that has eight tunes (cf. 1 Chron 15:21; Psa 12 title).

STRUCTURE

Most scholars divide Psalm 6 into three sections; each of which opens with an imperative, followed by reasons for the instruction.

1-3 – A PLEA FOR MERCY – THE FOCUS IS ON YHWH


4-7 – A PLEA FOR DELIVERANCE – THE FOCUS IS ON THE PSALMIST


8-10 – A DECLARATION OF FAITH –THE FOCUS IS ON THE FOES

EXPOSITION

A PLEA FOR MERCY (1-3)

(1) Psalm 6 begins with the Lord – YHWH is the first word. This divine name occurs 5 times in the first 4 verses and 3 times in the last 3 verses, 8 times in all. It has been said that the first 5 occurrences are petitionary and the last 3 celebratory.

In vv.1-4 verses the psalmist cries out ‘O Lord’ several times in order to attract YHWH’s attention. These verses contain 7 petitions, two of which are in v.1

  • PETITION 1 – rebuke me not in thine anger – as later verses will make clear the psalmist has a life-threatening illness which he interprets as punishment from God (cf. Psa 41:4; Hos 6:1). Possibly aware that he has sinned, the psalmist does not plead innocence but cries out to YHWH asking him to mitigate the punishment and refrain from reproving him in anger.
  • PETITION 2 – neither chasten me in thy hot displeasure – this statement repeats the same idea; ‘do not rebuke me in hot anger.’ Note the parallelism: anger – hot displeasure, rebuke – chasten.

The sentiment expressed in v.1 is similar to that in Jeremiah 10:24: O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. Psalm 6:1 is repeated in 38:1.

(2) The two petitions in v.1 are negative whereas the two in v.2 are positive.

  • PETITION 3 – Have mercy upon me, O LORD; for I am weak – hoping that the deity will be moved by his distress the psalmist ask that YHWH have mercy on (ḥānan – be gracious toward) him because his condition is deteriorating.
  • PETITION 4 – O LORD, heal me; for my bones are vexed – ‘Heal’ means to make whole, restore to a healthy state. ‘Bones’ stand for the whole body. ‘Vexed’ – means shaking or terrified. Physically the psalmist is in a weakened condition.

(3) His ‘soul’ (inner being with thoughts and emotions) is ‘sore vexed’ – even more terrified than his body. Psychologically he is in a state of fear or panic. This psalm recognises that there are physical, psychological and spiritual dimensions of suffering. In desperation the psalmist begins to ask an agonising question – How long. . .? – that is common in laments (cf. Psa 35:17; 62:3; 74:10; 80:4; 90:13; 94:3) but is so emotional and overwhelmed by his circumstances that he does not complete the question.

A PLEA FOR DELIVERANCE (4-7)

(4-5) Verse 4 basically sums up what has already been said in vv.1-3. Verse 4a contains 3 imperatives. These are followed in vv.4b and 5 by an appeal to two things that the psalmist thinks should motivate YHWH to fulfil his requests.

  • PETITION 5 – return, O LORD – The psalmist asks the Lord to retreat, to change his mind and make him better.
  • PETITION 6 – deliver my soul – draw me out, extricate me from danger.
  • PETITION 7 – oh save me – bring me to a place of safety

MOTIVE 1 – The psalmist appeals to YHWH’s integrity – for thy mercies’ sake – He does not merely say ‘according to thy mercies’ but ‘for the sake of thy mercies’ (a plural word), i.e. so that YHWH’s mercy will not be brought into disrepute. ‘Mercy’ is ḥesed – the Lord’s covenantal, faithful, enduring love for his people. The psalmist suggests that failure on the part of YHWH to intervene and deliver him would amount to disloyalty.

MOTIVE 2 – The psalmist appeals to YHWH’s vanity – For in death there is no remembrance of thee: in the grave who shall give thee thanks? – Allowing him to die would have implications for YHWH as well as the psalmist – YHWH would lose a worshipper on earth – YHWH is praised and worshipped here but that does not happen in Sheol, in the abode of the dead God’s name is absent. The psalmist suggests that it would therefore be in YHWH’s self-interest to intervene and spare him.

(6-7) In the first section the focus is on YHWH – ‘Lord’ occurs 5 times in vv.1-4. In this section the focus is on the psalmist who describes how he feels (in effect this is a prayer) and refers to himself 5 times. His statements are hyperbole – poetic exaggeration that is not meant to be taken literally.

  • I am weary with my groaning – He has been severely ill for a long time and is physically exhausted.
  • all the night make I my bed to swim – He is sleepless (and rich – a bed was a sign of wealth) and weeps incessantly.
  • I water my couch with my tears – He melts his bed – his situation has brought him to tears, he is very distressed.
  • Mine eye is consumed because of grief – his eye (representing his whole body) is wasting away – his overall health is failing.
  • it waxeth old because of all mine enemies – he has aged prematurely because his foes are exploiting the situation – they are threatening him.

A DECLARATION OF FAITH (8-10)

Psalms of lament often feature a sudden change of mood. At v.8 the psalmist, remembering YHWH’s past help, gains the confidence to tell his enemies to go away and leave him alone. The last few verses focus on the psalmist’s enemies, they are mentioned 3 times: mine enemies v.7; workers of iniquity v.8; mine enemies v.10.

Somehow or other the psalmist has become convinced that YHWH has heard his prayer, taken it seriously and is ready to respond favourably. He says: ‘the Lord hath heard’ twice (vv.8, 9) and ‘the Lord will receive’ once (v.9). This new-found assurance enables him not only to dismiss his enemies, whose activities must have contributed to his distress, but to pray that that they would retreat (return), and that his and their situations would be reversed; i.e., that they too, suddenly (in a moment) might become sick, humiliated and disgraced. This reversal will be brought about by YHWH’s power and the psalmist will be vindicated.

SUMMATION

Psalm 6 serves as an example to believers for whom life seems to be falling apart and who find themselves tearfully unable to cope with any more trouble and pain. The psalm is an encouragement to handle discouragement, confusion and suffering by honestly crying out to God rather than meet the situation with stoicism or denial.

The psalm shows that it is possible to grapple with such agonising questions as ‘Why is this happening to me?’ and ‘How long will my suffering last’ without loss of faith. Even when life is grim the believer can trust in God’s unchanging character and covenant love and, even should the suffering arise from divine chastening (Heb 12:6-11), persevere and fervently appeal to God’s mercy and grace in anticipation of deliverance and restoration.

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.

‌Declaissé-Walford, N. L., Jacobson, R.A. and Tanner, B. L., (2014). The Book of Psalms. Grand Rapids, Michigan: William B. Eerdmans Publishing Company.

Mandolfo, C., (2014).  ‘Language of Lament in the Psalms’, in William P. Brown (ed.), The Oxford Handbook of the Psalms, Oxford Handbooks Oxford 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.

JOURNAL ARTICLES

Foster, G. M. (1976). Disease Etiologies in Non-Western Medical Systems. American Anthropologist, Vol. 78, No.4, pp.773–782.

Garro, L. C. (2000). Cultural Meaning, Explanations of Illness, and the Development of Comparative Frameworks. Ethnology, Vol. 39, No. 4, pp.305–334.

Wiele, T. V. D. (2020). Theologies of Illness, Now and Then: Reading Psalm 6 in Light of Personalistic Medicine Systems. Horizons in Biblical Theology, Vol. 42, No. 2, pp.143–158.

ELECTRONIC RESOURCES

Ronchetto, K. (2016). Lamenting a Wasting Disease: A Commentary on Psalm 6. Studies in Mediterranean Antiquity and Classics: [online] Vol. 4: Iss. 1, Article 1. Available at: https://digitalcommons.macalester.edu/classicsjournal/vol4/iss1/1 [Accessed 19 Feb. 2026].

Sperling, S.D. (2018). Psalm 6 in Comparative Perspective. Journal of the Ancient Near Eastern Society, [online] Vol. 33, No.1. Available at: https://janes.scholasticahq.com/article/4369-psalm-6-in-comparative-perspective [Accessed 19 Feb. 2026].

Posted in Exposition

Psalm 5: Facing A New Day With Faith

Posted on by writtenexposition

INTRODUCTION

Psalm 5 is traditionally understood as a morning prayer composed by King David. Its setting is an unspecified time when he was under pressure – possibly from opponents making life-threatening false accusations against him. The psalm is also classed as a personal lament since it contains the main elements of lament – invocation, complaint against enemies, petition and expression of hope – see the Introduction to my post on Psalm 3.

David begins the day by committing his distress to the Lord: asking him to hear, guide and protect him. His prayer focuses on the deliverance of the righteous who experience God’s goodness and protection and contrasts them with the wicked who bring God’s judgement upon themselves because of their evil words and deeds.

The superscription TO THE CHIEF MUSICIAN UPON NEHILOTH, A PSALM OF DAVID attributes the psalm to David and and supplies a musical instruction. The meaning of ‘Nehiloth’ is unknown but it is thought to refer to flutes.

STRUCTURE

1-3 PETITION

4-6 CONDEMNATION OF THE WICKED

7-8 WORSHIP

9-10 CHARACTERISTICS OF THE WICKED

11-12 DIVINE BLESSING OF THE RIGHTEOUS

EXPOSITION

PETITION (1-3)

Give ear to my words, O LORD, consider my meditation.
Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.
My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.

The psalmist starts with an opening appeal to YHWH to listen to his petition. In vv.1-2 he uses three imperatives that are typical of lament:

  • Give ear – listen or heed – he asks God to be available
  • Consider – pay attention, understand – he asks God to be attentive
  • Hearken – listen attentively – he asks God to be acquainted with his problem.

These lend urgency to the psalmist’s impassioned request for the Lord to hear and understand his situation and presumably intervene on his behalf. The depth of his distress is conveyed in v.1 with the juxtaposition of ‘my words’ and ‘my meditation.’ ‘Words’ describes the feelings that the psalmist is able to articulate whereas ‘meditation’ (sighing or groaning) points to distress so profound that it cannot be expressed coherently in words. The psalmist is confident that the Lord understands and responds not only to what can be put into words but also to unspoken turmoil and burdens that can only be felt.

In v.2 David’s prayer becomes even more intense when he addresses YHWH as ‘my God’ and ‘my King.’ David was king of Israel but he recognised the fact that YHWH was his king; the one who had the right to govern and rule his life. The idea of YHWH as king may be traced back as far as the Song of Moses which ends with ‘The Lord shall reign forever and ever’ (Exod 15:18). ‘My God’ intimates that David was in a close covenant relation ship with the Lord. The verse ends with the assertion that he prays exclusively to YHWH; he does not worship other gods as well.

Like Psalm 3 this is a morning psalm (cf. 143:8) because that is when David says he prays to the Lord. The repetition of ‘morning’ may suggest priority; David consciously seeks God in advance of the decisions, conflicts, or temptations that he would experience during the day. ‘Direct’ means to arrange or set in order – thus David’s prayer was not an afterthought, he was was disciplined and consistent – unlike some of us who are rather haphazard as regards prayer. ‘Look up’ means to watch. Perhaps ‘look out’ would also be an appropriate translation. Confident that YHWH hears his prayer David eagerly awaits the answer. Jesus said: And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. Matthew 21:22

  • The task – ‘I will pray’
  • The time – ‘in the morning
  • The tranquillity – ‘I will look up’

Ralph Spaulding Cushman (1945, pp. 84-85) wrote a little poem called THE SECRET on this theme:

I met God in the morning,
When my day was at its best
And His presence came like sunrise,
Like a glory in my breast.

All day long the Presence lingered;
All day long He stayed with me;
And we sailed in perfect calmness
O’er a very troubled sea.

Other ships were blown and battered,
Other ships were sore distressed,
But the winds that seemed to drive them
Brought to us a peace and rest.

Then I thought of other mornings,
With a keen remorse of mind.
When I too had loosed the moorings
With the Presence left behind.

So, I think I know the secret,
Learned from many a troubled way;
You must seek Him in the morning
If you want Him through the day.

CONDEMNATION OF THE WICKED (4-6)

For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. –God’s holiness
The foolish shall not stand in thy sight: thou hatest all workers of iniquity. – God’s hatred
Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man. – God’s harshness

‘For’ introduces the reason for David’s confidence in prayer; it is based on the certainty that YHWH is holy. YHWH’s rejection of the wicked and their evil deeds is expressed in a series of six statements; three negative and three positive:

  • thou art not a God that hath pleasure in wickedness – YHWH is not a God who enjoys wickedness.
  • evil shall not dwell with thee – YHWH does not share space with evil.
  • the foolish shall not stand in thy sight – ‘the arrogant’ or ‘boasters’ will not have a place of honour in God’s presence.
  • thou hatest all workers of iniquity. – (cf. Luke 13:27)
  • thou shalt destroy them that speak leasing – liars
  • the LORD will abhor the bloody and deceitful man – lit. ‘man of bloods’ plural – bloodshed or murder.

Botha (2018, p.4) comments: ‘There is progression from the first set of three statements to the second set, because to not associate with certain people develops into descriptions of Yahweh’s positively ‘hating’, ‘destroying’ and ‘abhorring’ this class of characters.’

The psalmist does not directly claim to be righteous but by praising God’s holiness and judgement upon the wicked he identifies himself as one of the righteous.

WORSHIP (7-8)

But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.
Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face.

In strong contrast to the wicked who cannot stand in YHWH’s sight the psalmist intends to enter YHWH’s ‘house’ and with reverence bow down towards ‘ thy holy temple.’ Though innocent, he recognises that it is only on the basis of YHWH’s great mercy (hesed – steadfast love) that he will have the privilege of doing so (cf. Psa 15; 24:3-6). Critical scholars assert that ‘temple’ refers specifically to Solomon’s temple and use this verse to deny Davidic authorship of Psalm 5. Smith (2006) discusses this in his useful article Could David Have Written Psalm 5? – which may be read online – and shows (2006, p.79) that ‘even after the construction of the temple, the chronicler used the word “house” to describe the tabernacle of David. Thus there is no reason why David himself could not have referred to the Zion tabernacle as “your house” (Psa 5:7).’

David asks YHWH to lead him in the right way so that he can avoid the snares of his adversaries. ‘Thy way’ is the way in which YHWH would have him go and David asks that it will be ‘straight’ – safe and morally pure. David laments the presence of his enemies but does not tell us who they are or what, if anything, they have done to him. Has he literally been verbally threatened or physically attacked by people who are in rebellion against YHWH (v.10) or does he just automatically regard anyone who displays evil characteristics as his enemy?

CHARACTERISTICS OF THE WICKED (9-10)

For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.
Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.

Having already implied (vv.4-6) that his enemies are wicked, boastful, evildoers, liars, bloodthirsty and deceitful the psalmist describes them in more detail and asks that they be punished for their rebellion against YHWH. He says that:

  • there is no faithfulness in their mouth – they are dishonest.
  • their inward part is very wickedness – they are inwardly corrupt.
  • their throat is an open sepulchre – ready to swallow prey, their words kill, they threaten the lives of others. This is quoted in Rom 3:13 as proof of the total depravity of sinners.
  • they flatter with their tongue – they are smooth talkers.

Their rebellion against YHWH is displayed by their words and deeds. The psalmist therefore petitions God:

  • destroy thou them – pronounce them guilty, hold them accountable, punish them.
  • let them fall by their own counsels – be brought to ruin by their own devices.
  • cast them out in the multitude of their transgressions – drive out the evildoers because of their crimes.

DIVINE BLESSING OF THE RIGHTEOUS (11-12)

But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.
For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield.

In contrast to the punishment of the wicked, those who put their trust in God will experience his protection and experience ongoing (‘ever’) joy. Their delight will not be in their improved circumstances but in YHWH himself – let them also that love thy name be joyful in thee. To love the Lord’s name is to love his character and reputation. The psalm closes with an assurance that the Lord will bless the righteous and that they will be encircled by his shield of goodwill. Those who trust, worship and walk in God’s ways will live under his protection.

Contrasts:

  • The speech of the wicked is deadly (v.9) but the righteous shout for joy (v.11).
  • The wicked fall by the very plans they devise (v.10) but the righteous take refuge (‘put their trust’) in the Lord (v.11).
  • God banishes the wicked (v.10) but shelters (‘defendest’) the righteous (v.11).

SUMMATION

Psalm 5 is a morning prayer by King David. It is a lament in which David expresses his pain and frustration with the wicked and his desire for God’s justice and protection. It is also, however, a psalm of trust and confidence, in which he affirms his faith in God’s goodness and mercy. He draws a vivid contrast between the godly and the ungodly: the righteous can approach God’s presence, while the wicked – boasters, liars, bloodthirsty men – cannot stand before him. Thus David emphasises God’s intolerance of sin. While condemning the wicked, David declares his confidence that God’s steadfast love will let him worship in the temple and that the Lord will lead him along a righteous path.

The theme of the closing verses is deliverance: the Lord will shelter and bless those who take refuge in him, surrounding them with favour like a shield. What began as lament transforms into praise: encouraging believers to celebrate YHWH’s defence of his people, shout or sing for joy, and trust God for deliverance. The psalm thus serves as a model for daily dependence on the Lord and a reminder that divine protection and deliverance are assured for those who put their trust in God.

BIBLIOGRAPHY

BOOKS

Cushman, R.S. 1945. Hilltop Verses and Prayers.  Abingdon-Cokesbury Press, New York

‌JOURNAL ARTICLES

Auffret, P., 1995. ‘Conduis-Moi Dans Ta Justice!’: Étude Structurelle du Psaume 5. Journal of the Ancient Near Eastern Society, Vol. 23

Barus, A., 2020. Allah Mendengar Seruan dan Tempat Berlindung: Penelitian Puitis Mazmur 5. Jurnal Amanat Agung, Vol. 15, No. 2, pp. 202–234.

Botha, P. J., 2018. Psalm 5 and the polarity between those who may stand before Yahweh and those who may not. HTS Teologiese Studies / Theological Studies, Vol. 74, No. 1., pp.1-7

ELECTRONIC RESOURCES

Smith, K. 2006. Could David Have Written Psalm 5? [online] Available at: https://www.biblicalstudies.org.uk/pdf/conspectus/vol02/smith_psalm-5.pdf [Accessed 13 Feb. 2026].

Posted in Exposition

From Anxiety to Assurance: Insights from Psalm 4

Posted on by writtenexposition

INTRODUCTION

Psalm 4 is an individual lament in which the author cries out to the Lord for relief in his current distress. Although the crisis in Psalm 3 is political /military and that in Psalm 4 personal the two psalms are often paired on the basis of similarities in language and content.

  • the notion that the Lord is on the side of the author and responds favourably whenever he calls.
  • the use of Selah
  • the expression there are many that say (3:2; 4:6)
  • morning and evening (3:5; 4:8)
  • the author lies down and goes to sleep peacefully, undisturbed by the trouble around him (3:5; 4:8).

Commentators vary as regards the structure of Psalm 4. Some say it naturally falls into two parts, whilst others divide it into three or four parts.

STRUCTURE

1-2 PLEA AND REPROACH

3-4 REMEMBRANCE AND RESTRAINT

5-6 RELIANCE AND REQUEST

7-8 REJOICING AND REST

EXPOSITION

PLEA AND REPROACH (1-2)

(1) The psalmist David begins with an urgent plea for the Lord to hear and answer his prayer. When I call refers to the trying circumstances in which the psalmist currently finds himself.

He addresses the Lord as God of my righteousness, thus appealing to him as the supreme righteous judge. God of my righteousness could mean either ‘my righteous God’ or something like ‘the God who takes up my righteous cause.’ David is claiming innocence and wants the Lord to vindicate him.

The perfect tense ‘have enlarged’ would indicate that David bases his confidence that God will uphold his cause on the fact that he has received help before – ‘you who have enlarged (made room) for me in my distress’. When we recall past answers to prayer we can find renewed courage to ask again.

On the other hand, the verb could be a precative perfect – expressing a wish or desire – and in that case would be translated as an imperative – ‘give me room.’ That would fit well with the three imperatives in verse 1: hear; have mercy; listen.

(2) David interrupts his prayer in order to address those who are causing him distress. It seems that they are falsely accusing him as well as mocking his faith in YHWH. These issues are conveyed by two rhetorical questions:

  • How long will ye turn my glory into shame? Here, David questions the motives of his accusers who are trying to ruin his reputation, highlighting the injustice he faces as they attempt to turn his royal dignity into reproach.
  • How long will ye love vanity and seek after leasing? I would suggest, based on vv. 4-7, that ’emptiness’ and ‘lies’ refer to the worship of false gods.

David addresses his foes as sons of man. Many commentators suggest that because the word for man here is ish rather than adam a specific category of people is intended, i.e. not common people but important, influential people like aristocracy or nobles.

Selah – stop and think. In this modern age many of us know how deeply gossip, slander, misrepresentation, social media attacks, or persistent criticism can wound. When anxiety rises or reproach hurts, we can start where David starts – with who God is and what he has already done – and bring our specific problems honestly to him.

REMEMBRANCE AND RESTRAINT (3-4)

(3) With a degree of confidence David reassures himself and informs his opponents that the Lord has separated the godly (those in a covenant relationship with YHWH) for himself. The Lord will therefore hear and answer David’s prayer when he calls to him. By opposing David these people oppose the Lord. There are echoes of verse 1 in verse 3 – ‘hear’ and ‘call.’

(4) Having spelled out the facts of the matter David advises them, almost paternally, that in view of the fact that the Lord will fulfil David’s requests they ought to reflect on God’s goodness to his people and be disturbed. That should lead them to change their attitude and stop sinning. The verb the KJV translates as stand in awe means tremble, panic, flinch, agitate. The Septuagint Greek translation (LXX) has ‘be angry’ – i.e. if ‘you get infuriated’ – and it is that translation that the Apostle Paul cites in Ephesians 4:26.

David also advises his foes to commune with your own heart upon your bed. They are to take time to soberly and seriously consider their attitude and actions, realise that they are wrong and make the wise decision to end their opposition to David, and the Lord.

RELIANCE AND REQUEST (5-6)

(5) David continues giving advice to his opponents and warns them that they ought to put their trust exclusively in YHWH (not in other gods) and as evidence of their faith offer the sacrifices of righteousness; i.e. sacrifices offered with the right attitude and thus acceptable to YHWH.

Barré (1995, p.61) comments on vv. 4-5:

The two verses appear to present the logical stages in the process of turning from idolatry to the worship of Yahweh: (1) realization of one’s wrongdoing (idolatry) and fear of Yahweh’s wrath (5aa: “Quake [with fear]”); (2) ceasing consequently to continue in this sin (5aß: “and sin no more”); (3) sincere repentance and conversion (5bc: “weep bitterly within your hearts // wail loudly upon your beds”); (4) the offering of “fitting” sacrifices to Yahweh – perhaps meaning sacrifices offered by someone with a righteous heart ) or sacrifices offered to Yahweh rather than some false god (6a: “Offer fitting sacrifices”); (5) finally, the penitents are admonished to trust in Yahweh alone (6b: “and put your trust in Yahweh”); in context, this probably means: Put your trust in Yahweh rather than in the false gods whom you have trusted in up to now.

(6) David continues: Many are saying, who can show us something good? There is some discussion as to whether the ‘many’ of v. 6 are the ‘sons of man’ in v.3 or a different category of persons. Even if they are not one and the same both groups display a lack of trust in YHWH’s providence. They are asking for proof of divine favour.

Since good (Heb, ṭôb) refers to rain in Deut 28:12 and Jer 17:6 some argue that the background context of Psalm 4 is a period of drought during which some people prayed to other deities, e.g. Baal, to send rain and also castigated David for his exclusive faith in YHWH. That view is worth consideration; certainly there is little in Psalm 4 to support the traditional idea that, just because it follows Psalm 3, it relates to the end of Absalom’s rebellion.

David’s response to the question Many are saying, who can show us something good? (i.e. ‘which god will give us a good harvest and grant us prosperity?’) is to resume the prayer which he interrupted at the end of v.1. Appealing to the Aaronic Blessing which was familiar to all Israelites he requests that YHWH lift up the light of his face upon the people.

The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace. Numbers 6:24-26

By shining his face upon the people YHWH would display proof not only of his providence but also his presence (cf. in Exod 33:14 My presence shall go with thee . . . the word translated ‘presence’ is ‘face’).

Note: For a detailed consideration of the priestly blessing see my earlier post THE AARONIC BLESSING

REJOICING AND REST (7-8)

(7) David contrasts the despair of the ‘many’ with his own confidence in God’s goodness. Again (see v.1) referring to the Lord’s provision in the past David says: ‘you have put joy in my heart.’ He expresses that true satisfaction comes from God, who fills his inner being with joy greater than material prosperity. His gladness is greater than the pleasure his enemies enjoy when they have a good harvest – for which they are praying. Notice their corn and their wine.

(8) The psalm concludes with a powerful affirmation: I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety. Here, David expresses the profound peace that comes from trusting in God. Confidence that God, who has delivered him in the past, will help him in the current crisis enables David to live without anxiety and to quietly lie down at night and sleep peacefully. This verse teaches that true security and rest, even amidst turmoil, are found in the Lord, David may have been feeling rejected and alone as for thou, LORD, only makest me dwell in safety could be taken as meaning ‘ You, Lord, lonely as I am, will keep me safe.’

SUMMATION

Psalm 4 is a reminder of the importance of turning to God in times of distress, maintaining faith amidst slander, and finding peace through trust in divine grace. David’s journey from distress to peace is a model for believers as we navigate our own challenges. Whenever we struggle to sleep because of worry or fear we can make 4:8 our evening prayer and entrust our rest to the Lord. The psalm does not promise that all problems will vanish before morning but it does offer something equally precious: the possibility of real peace amidst unresolved troubles because we know that the Lord hears our cry and guards our rest.

BIBLIOGRAPHY

BOOKS

Flanigan, J. (2001). What the Bible Teaches: Psalms, Ritchie Old Testament Commentary, Kilmarnock.

JOURNAL ARTICLES

Barré, Michael L., (1995) “Hearts, Beds, and Repentance in Psalm 4,5 and Hosea 7,14.” Biblica, vol. 76, no. 1, pp. 53–62. 

Posted in Exposition

Surrounded, but Secure: Crisis and Confidence in Psalm 3

Posted on by writtenexposition

INTRODUCTION

Psalms 3 and 4 are viewed as companion psalms because (according to their titles) both were composed by David and each one falls naturally into 4 stanzas, each composed of 2 verses. Psalm 3 is often said to be a Morning Psalm since 3:5 mentions waking from sleep and Psalm 4 an Evening Psalm since 4:8 speaks of lying down to sleep.

Psalm 3 is classified as an individual lament. Mandolfo (2014, p.115) maintains that ‘there are approximately forty-two psalms of lament in the canonical book of Psalms. About thirty of those are individual psalms of lament; the rest are communal.’ She further explains (2014, pp.115-116) that ‘the following features are typical of most lament psalms:

1. Invocation —the initial cry to God to take notice
2. Complaint —the description (usually general) of the psalmist’s suffering that
includes a complaint either against God or some enemy/ies
3. Request —the psalmist petitions God to act on the psalmist’s behalf
4. Expression of Confidence —often a recital of God’s trustworthy characteristics
5. Vow of Praise —assurance of praise that will follow deliverance (though the verbal tenses in this section are sometimes ambiguous).’

Psalm 3 exhibits the above features identified by Mandolfo.

THE TITLE OF THE PSALM

Psalm 3 is the first of seventy-three in the Psalter to be entitled A Psalm of David and also the first to bear a superscription indicating historical setting. Its context is Absalom’s rebellion and attempted coup against his father King David. Details of this conspiracy occupy 2 Samuel chapters 15-18. Betrayed by family and friends, David was in a precarious situation; having been forced to flee Jerusalem he found himself surrounded by enemies. The titles of several psalms situate them in the life and experience of David, Along with the relevant chapters in the books of Samuel and in probable historical chronological order they are:

Psalm 59 – 1 Samuel 19 – when Saul sent, and they watched the house to kill him.

Psalm 34 – 1 Samuel 21 – when he changed his behaviour before Abimelech. . .

Psalm 56 – 1 Samuel 21 – when the Philistines took him in Gath.

Psalm 142 – 1 Samuel 22 – a prayer when he was in the cave.

Psalm 52 – 1 Samuel 22 – when Doeg the Edomite came and told Saul. . .

Psalm 54 – 1 Samuel 23 – when the Ziphims came and said to Saul, Doth not David hide himself with us?

Psalm 57 – 1 Samuel 24 – when he fled from Saul in the cave.

Psalm 63 – 1 Samuel 24 – when he was in the wilderness of Judah.

Psalm 18 – 2 Samuel 22 – in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul

Psalm 51 – 2 Samuel 12 – when Nathan the prophet came unto him, after he had gone in to Bathsheba.

Psalm 3 – 2 Samuel 15-18 – when he fled from Absalom his son.

The titles of two more psalms situate them in the life of David but, although there have been many suggestions, they cannot easily be placed in the accounts in the books of Samuel, Kings or Chronicles.

Psalm 7 – Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite.

Psalm 60 – . . . Michtam of David, to teach; when he strove with Aram-Naharaim and with Aram-Zobah, when Joab returned, and smote of Edom in the Valley of Salt twelve thousand.

In spite of the fact that the superscription informs us that Absalom’s revolt was the historical context Psalm 3 itself does not specifically mention either David or Absalom.

STRUCTURE

1-2 David’s Complaint

3-4 David’s Confidence

5-6 David’s Courage

7-8 David’s Conquering

EXPOSITION

David’s Complaint (1-2)

Psalm 3 is the first lament in the Psalter and also the first psalm to directly address the Lord. According to the title it was written by David during a period of crisis in his life. As a result of the revolt led by his son Absalom David had to to flee for his life. No doubt troubled about his son, betrayal by family and friends, about leaving his palace and kingdom and possibly also about his relationship with YHWH (v.2) David addresses this lament – a cry of distress – to the Lord. How wise and honest of him to bring his problems directly to the Lord, rather than blame God for them or deny that they existed! The pressure that he is under is emphasised by the triple repetition of ‘many.’

  • Many are they that trouble me – who the ‘many are’ – those that trouble David.
  • Many are they that rise up against me – what the ‘many’ are doing – they ‘rise up’ in co-ordinated opposition to David.
  • Many there be which say of my soul, there is no help for him in God – what the ‘many’ are saying – God has abandoned David – they taunt him about his faith saying: ‘God has abandoned him, he either will not or cannot deliver him.’

Selah. This word appears at the end of 3 of the 4 stanzas (vv. 2, 4, 8). It could be a musical notation, or perhaps mean something like stop and think, what has been said is true.

David’s Confidence (3-4)

But – with this word David withdraws his attention from the activities of the ‘many’ and focuses on what God is. Thus the psalm shifts from complaint to confidence. He says that YHWH is:

  • a shield for (about, surrounding) me – shield is the only metaphor in Psalm 3 and it stands for protection or defence. The Lord as a shield is not only in front of David but all around him, protecting from his foes who have set themselves around him (v.6).
  • my glory – David’s true dignity comes alone from YHWH, the one who chose him and gave him the kingdom.
  • the lifter up of mine head – YHWH is the one who reverses humiliation and gives restoration and encouragement.

David expresses his confidence in the Lord as the one who will protect, honour and provide for him in his distress.

In v.4. he goes on to affirm his experience of answered prayer. Until this point in the psalm David has been addressing the Lord directly (note: he never directly addresses his enemies) but now he begins to speak about the Lord to others – I cried. . . he heard. The ‘holy hill’ can refer specifically to the Temple (Isa. 56.7; 65.11; 66.20) or more generally to the city of Jerusalem (Psa. 48.1, Dan. 9.16). Even though he finds himself in exile away from Jerusalem David still recognises it as the place of the Lord’s presence and authority and appreciates the fact that his prayers still reach the Lord there. He can therefore say: I cried. . .he responded.

Selah – Stop and think – God answers prayer!

David’s Courage (5-6)

I lay down – I slept – I woke up – he sustained me.

David reports what had happened on his flight from Jerusalem. He was so confident of the Lord’s protection that he lay down and slept – not fitful sleep or the sleep of exhaustion but that of trust. He attributes the fact that he woke up safe to YHWH’s care. David expresses trust using the image of sleep. Even though he was under threat he had profound faith in the Lord’s protection and was able to rest. This support and protection during the night gave David a further boost in confidence.

If the Lord protects him at night while he sleeps then David can be courageous for he has no need to fear during the day either. Even if myriads (tens of thousands) of troops surround him he will not be afraid. He will not panic in the face of great odds because any fears he has will be overruled by his sense of trust in the Lord. He will sleep at night, then rise in the morning and face what another day brings.

David’s Conquering (7-8)

Verse 7 and 8 counterbalance verses 1 and 2. The first two verses have enemies rising up against David and saying that there is no deliverance for him in God. In the last two verses the Lord rises up to defeat David’s enemies and deliverance belongs to the Lord.

Once more David addresses YHWH directly and using the language of holy war (Num 10:35; Psa 68:1) issues a double imperative calling upon God to enter battle on his behalf – arise. . .deliver. Expressing raw emotion he asks God to intervene immediately.

For thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.

David says to the Lord: you struck. . .you smashed. With these perfect tense verbs he may be reminding the Lord that this is something that he has already done in the past and can therefore do again now. More likely, however, these are prophetic perfects. David is so sure that these things will happen that he speaks of them as if they have already taken place.

The Lord would not literally strike the cheek bones of David’s foes or break their teeth. David employs these images of battle – in which faces and teeth would be smashed with weapons – to intimate that with the Lord’s help he will conquer his enemies.

Is it appropriate for Christians to not only express fears, frustrations, and complaints to God but also pray against our enemies, as in the imprecatory psalms? The short answer is ‘No!’ Consider the following New Testament verses:

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. Matthew 5:38-39

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; Matthew 5:43-44

And when ye stand praying, forgive, if ye have aught against any: that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. Mark 11:25-26

See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. 1 Thessalonians 5:15

Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. Romans 12:17-21

Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 1 Peter 3:9

David ends the psalm with recognition that deliverance is God’s right alone and then moves beyond his personal circumstances to pray for God’s blessing upon his people as a whole, even though many of them had turned against him.

THE ENDURING SIGNIFICANCE OF PSALM 3

Psalm 3 speaks powerfully to those who experience bullying, betrayal, opposition or sadness for it is a model of faith in the midst of crisis. The psalm illustrates how one might navigate distress and process feelings of isolation, worthlessness and betrayal by engaging honestly and prayerfully with God through lament.

Psalm 3 challenges its readers to, like David, place their confidence alone in God who is a shield around them, the one who lifts up their head and is the source of their deliverance. Believers ought not to collapse under pressure but bring their complaints directly to God and move from a desperate cry for help to confidence that God has not left them and that he hears and answers prayer.

BIBLIOGRAPHY

BOOKS

Flanigan, J. (2001). What the Bible Teaches: Psalms, Ritchie Old Testament Commentary, Kilmarnock.

Mandolfo, C., (2014).  ‘Language of Lament in the Psalms’, in William P. Brown (ed.), The Oxford Handbook of the Psalms, Oxford Handbooks Oxford University Press,

Posted in Exposition

Psalm 2: God’s Warning To World Leaders

Posted on by writtenexposition

INTRODUCTION

Psalm 2 is a Royal Psalm that may have been sung at the coronation of Davidic kings of Israel and Judah. The psalm has no superscription identifying the author nor is the author’s name given in the psalm itself. The New Testament, however, indicates in Acts 4:25 that Psalm 2 was written by David.

Interpreters therefore attempt to match this psalm to known events in the life of David. Most likely it relates to the Philistine invasion of the Valley of Rephaim (2 Sam 5) near Jerusalem soon after David had united Israel and Judah. David defeated the Philistine forces in battles at Baal-Perazim and at Geba. The later Jewish historian Josephus (c. 37–100 CE) claims that other nations joined the Philistines in opposition to David at that time (Ant., VII, iv, i; xii, 4):

When the Philistines understood that David was made king of the Hebrews, they made war against him at Jerusalem; and when they had seized upon that valley which is called The Valley of the Giants, and is a place not far from the city, they pitched their camp therein; but the king of the Jews. . . led out his army against the Philistines; and when the battle was joined, he came himself behind, and fell upon the enemy on the sudden, and slew some of them, and put the rest to flight. And let no one suppose that it was a small army of the Philistines that came against the Hebrews. . . but let him know that all Syria and Phoenicia, with many other nations besides them, and those warlike nations also, came to their assistance, and had a share in this war. . .

In the ancient world the accession of new kings was a dangerous time because subordinate peoples would often seize the opportunity afforded by a temporary leadership void to throw off the rule of their overlords. In order to survive, a new king needed to quickly consolidate the borders of his kingdom, subdue insurgents and put down his enemies. This is the background to Psalm 2.

The Davidic kings, located in the southern kingdom of Judah after the breakup of the United Monarchy following the death of Solomon, viewed themselves as ‘the Lord’s anointed’ and, as such, entitled to rule over the nations. Psalm 2 extols the power and authority of Judah’s God YHWH over the nations, and therefore that also of his chosen and anointed king. Psalm 2 advises the nations to give up their rebellious plans and submit to the authority of the Davidic king.

That was great in theory but in practice Judah, although strategically located and prominent in the southern Levant, was small in size and relatively unimportant on the world stage. More often than not the Davidic kings were pawns in the hands of the rulers of the big empires: particularly Egypt, Assyria and Babylon.

When the the Davidic monarchy in Judah came to an end as a result of the Babylonian conquest and exile in 586 BCE any hope of world domination by Judah, however faint, had dissipated. From then on Jews, followed later by Christians, began to interpret Psalm 2 as Messianic: predicting the coming of a future king, an ‘anointed one’ (Messiah) descended from David, who would rescue them from all oppressors and rule the nations.

Christians view this Messiah as Jesus Christ and Psalm 2 as a prophecy of his eschatological reign. The psalm features large in the New Testament writings; it is either alluded to or cited in the following verses: Mt 3:17; 17:5; Mk 1:1; 9:7; Lk 3:22; 9:35; Jn 1:49; Acts 4:25-26; 13:33; Phil 2:9-11; Heb 1:2, 5; 5:5; Rev 2:26-27; 11:18; 12:5; 19:15.

STRUCTURE

Psalm 2 consists of 12 verses, with heavy parallelism in almost every verse. Summers (2020), writing on Psalm 89, gives examples of the three basic forms of parallelism – synonymous, antithetic and synthetic:

In synonymous parallelism a thought is expressed and then repeated in different words: “Then was our mouth filled with laughter, And our tongue with singing” Ps.126.2; In antithetic parallelism the initial thought is emphasised by contrasting it with its opposite: “The merciful man doeth good to his own soul: But he that is cruel troubleth his own flesh” Prov.11.17; In synthetic parallelism the second line completes the thought of the first: “I will both lay me down in peace, and sleep: For Thou, LORD, only makest me dwell in safety” Ps.4.8.

Psalm 2 has a four-part structure. It falls naturally into four strophes; each having three verses:

1-3 The rebellion of the nations against YHWH and his king

4-6 YHWH’s reaction to the nations’ plans

7-9 The king declares his right to rule

10-12 The psalmist advises the nations to submit and be blessed

EXPOSITION

THE REBELLION OF THE NATIONS AGAINST YHWH AND HIS KING (1-3)

​1 Why do the heathen rage, and the people imagine a vain thing?
2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,
3 Let us break their bands asunder, and cast away their cords from us.

Psalm 2 begins with a rhetorical question: Why do the heathen rage, and the people imagine a vain thing? The author incredulously asks why the Gentiles would plot against YHWH and his ‘anointed’ when they have no chance of prevailing. Rage means to be in commotion or uproar and the parallel verb imagine means to ponder, plot or devise. The nations (gôyim) refers to the Gentiles and people is a general noun that can refer to Israel or to humanity in general. The plan they are hatching is a vain thing; it is futile.

Verse 2 focuses on the instigators of the rebellion. The leaders of the coalition against YHWH and his anointed are described as kings and rulers. The phrase kings of the earth mocks the restricted sphere of influence these officials have when compared with YHWH who in v.4 sits in the heavens. They have set themselves (adopted an antagonistic position – possibly military opposition) and conferred together (this refers back to the plotting in v.1) against YHWH and his anointed.

The title māšiyaḥ (anointed one, messiah) referred to the High Priest (Lev 4:3) or (more often) to the king (1 Sam 2:10; 2 Sam 2:51) as someone who had a special relationship with YHWH and had been chosen by the deity to fulfil a specific mission. Messiah can be a noun or an adjective; here it is a noun. The psalm views the coalition of nations directly rebelling against the anointed Davidic king as also indirectly opposing YHWH, the God whom the anointed represents.

David is very much associated with anointing as he was anointed king three times:

  • by the prophet Samuel in Bethlehem (1 Sam 16:12-13)
  • by the men of Judah in Hebron after the death of King Saul (2 Sam 2:4)
  • by the elders of Israel in Hebron seven and a half years after the previous anointing (2 Sam 5:3-5)

Verse 3 reveals the intentions of the coalition and the objective of their plans.

Let us break their bands asunder
Let us cast away their cords from us.

The plotters view their current situation as one of bondage to YHWH and his anointed one (note ‘their bands’ and ‘their cords’ i.e. of YHWH and the anointed one) and, full of resentment and violent intent, they feel the urge to gain independence.

YHWH’S REACTION TO THE NATIONS’ PLANS (4-6)

4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
6 Yet have I set my king upon my holy hill of Zion.

In verse 4 the scene shifts from earth to heaven and the focus is now on the Lord and his response to the plans of the rebellious nations. The verse uses anthropomorphisms (YHWH doing what humans do) – sit, laugh, mock – to describe YHWH’s response to the rebellion. The word sitteth equals ‘enthroned’ as in Psa 9:4; 29:10; Lam 5:19. Verse 4 uses the divine title Adonai rather than the divine name YHWH. This emphasises YHWH’s superiority as master or lord, to whom all are subservient. In contrast to the agitation and commotion among the nations on earth the Lord is calm, detached and in control. Their plans are no cause for concern, he considers them ridiculous.

The word then at the beginning of v.5 indicates that YHWH has decided to intervene. Unfortunately for the rebels his mirth will quickly give way to wrath and anger (sore displeasure). These words are associated with heat so the idea is that of burning wrath and hot rage. According to the CWSB Dictionary the word ’ap (translated ‘wrath’) is often intensified by being paired with another word for anger or by associating it with various words for burning (Num. 22:27; Deut. 9:19; Jer. 4:8; 7:20). The word translated ‘sore displeasure’ (ḥārôn) is a noun meaning heat, fierceness, anger. The word vex means to terrify. Here we have cause and effect: the Lord will speak and his anger will terrify them.

In verse 6 YHWH says ‘Yet. . .I’ or ‘But as for me.’ In contrast to the plans the nations are hatching YHWH will carry out his own plan and install his own king in Zion. I have set is perfect tense. It could denote the recent past (‘I have just set’) or it could indicate resolve (‘I have resolved to set’) or it could be prophetic (‘I shall set’). In view of the word ‘today’ in v.7 perhaps ‘I have just set’ might be the best interpretation. The coronation of the new king will take place on the ‘holy hill of Zion.’ This can refer specifically to the Temple (Isa. 56.7; 65.11; 66.20) or more generally to the city of Jerusalem (Psa. 48.1, Dan. 9.16)

THE KING DECLARES HIS RIGHT TO RULE (7-9)

7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.
8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.

In vv. 7-9 the first person verbs indicate that it is the new king who declares by what right he rules. He quotes a decree from YHWH, this is possibly a reference to The Davidic Covenant of 2 Samuel 7. Communicated to David by the prophet Nathan, this promised an everlasting kingdom to David’s seed and that the Davidic king would be a son to YHWH and YHWH a father to him (2 Sam 7:14). In v.7 the king metaphorically refers to himself as a ‘begotten’ son of God. The ‘today’ of the begetting refers to the day when David was anointed and designated king rather than to his coronation day (although for most of the Davidic kings anointing and coronation would have occurred on the same day). Figuratively born into a royal existence the one who has been designated king now has a close, and indeed special, relationship with YHWH. Psalm 2:7 is directly quoted in Acts 13:33; Heb 1:5 and Heb 5:15.

Hoping to shed some light on the historical setting Knohl (2003, p. 726) points out that the claim that a king is ‘son of God’ was made in ancient cultures. He provides some examples from Egypt (the coronation accounts of Pharaohs Hatshepsut, Amnehotep III and Haremhab), from Greece (the Seleucid monarch Alexander Balas, 150-145 BCE) and from Rome (the Emperor Octavian who began to use the title ‘divi filius’ – ‘son of God’ – around 40 BCE). Knohl maintains that in all the cases he lists the claim to be ‘the son of God’ was made at times of conspiracy and in ‘problematic political situations’ and therefore concludes that it: had a very specific aim. It was a political tool for supporting a ruler in his struggle with his enemies. He goes on to suggest (p.727) that: the claim to be ‘son of God’ is mainly a political device. It was probably intended for Israelite ears, rather than for the enemies. It was meant to strengthen the rule and legitimacy of the king among his people in a time of an external threat.

Verse 8 continues the words of the divine decree. As YHWH’s son the new Davidic monarch will inherit the kingdom. This will include the Gentile nations (including those that are currently rebellious) and extend to the remotest parts of earth.

Verse 9 – The new king will subjugate the plotters and put down all rebellion. The phrase ‘rod of iron’ (rod equals sceptre – although some commentators take the meaning as shepherd’s staff and translate as ‘you will shepherd’ rather than ‘you will shatter’) denotes the king’s power and authority. ‘Iron’ emphasises his strength. ‘Smash them’ and ‘dash them like a potter’s vessel’ suggest violence.

Regarding the simile ‘like a potter’s vessel’ Ross (2014, p. 210) comments: This figure maybe based on the Egyptian custom in which the name of each city under the king’s dominion was written on a little votive jar and placed in the temple of his god. Then, if the people in a city rebelled, the pharaoh could smash that city’s little jar in the presence of the deity. Such a symbolic act would terrify the rebellious—not that the city had much of a chance of withstanding the pharaoh in the first place. The psalmist may be drawing on that imagery to stress how easily the king, with all the authority of heaven behind him, will crush the rebellion swiftly.

THE PSALMIST ADVISES THE NATIONS TO SUBMIT AND BE BLESSED (10-12)

10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
11 Serve the LORD with fear, and rejoice with trembling.
12 Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

In vv. 10-12 the same speaker (i.e. King David who is also the psalmist) addresses the rebel leaders and gives them advice. There are five imperatives:

Be wise – they are to act prudently – make wise choices.

Be warned – receive instruction. The rebellious political leaders ‘judges of the earth’ are like children who need training.

Serve – the Gentile nations ought to turn from their own false deities and submit to (‘serve’ equals ‘worship’ and obey) YHWH, the God of Israel/Judah. They are to worship him ‘with fear’ – this probably includes both aspects of fear; dread and reverence.

Rejoice – The phrase ‘rejoice with trembling’ seems odd but the idea may be that of shouting for joy while worshipping in YHWH’s sanctuary yet remaining aware that their celebration must be honouring to God.

Kiss – They are to kiss the son. Whether the Aramaic word bar (‘son’) even means ‘son’ has been debated for centuries because it appears elsewhere in the Hebrew Bible with different meanings such as: pure, chosen, son, corn, and field. Some translate ‘kiss the son’ as ‘worship purely’ or ‘draw close to purity’ or ‘arm yourself with purity.’ They argue that it is unlikely that David would have used the Aramaic word for ‘son’ since he had already used the Hebrew word for ‘son’ (bēn) in v.7. They also point out that Aram (KJV – Syria) was a vassal kingdom to David (2 Sam 8:4-7; 1 Chron 18:3-6) and that he would not have borrowed this word from their language for his psalm.

Generally speaking, however, ‘kiss the son’ is interpreted as the kiss of allegiance – the action of one king paying homage to another, perhaps by kissing his feet. It is not the actual act of kissing that is important but the submission that it represents (Psa 72:9; Isa 49:23; Mic 7:17).

‘Lest he be angry’ – most likely the subject of the verb is YHWH rather than the king. The leaders of the nations are to urgently submit to the anointed earthly king or YHWH may be angry with them and they perish ‘in the way’ i.e. their path of rebellion. Anger and rage have previously been attributed to YHWH in v.5.

The psalm ends with a beatitude – a blessing for all who ‘take refuge in him’ – again ‘him’ could refer to the king or to YHWH but most likely to YHWH. They that put their trust in him refers mainly to Israel/Judah.

SUMMATION

Psalm 2 is usually classified as both a royal psalm and a messianic psalm since its subject is that of one specially chosen and anointed (Messiah) by YHWH to become king over the entire world. The psalm calls him the Lord’s anointed, the Lord’s king and the Lord’s son. The themes of the psalm are set out in 4 strophes, each with 3 verses.

  • 1-3 – The rebellion of the nations against YHWH and his chosen king.
  • 4-6 – YHWH’s angry reaction to the rebellion.
  • 7-9 – The declaration by the chosen king of his right to rule and his prediction that the rebellion will be crushed.
  • 10-12 – Advice to world leaders to submit to YHWH and his chosen king.

Although it is applicable in the first instance to David and to subsequent Davidic kings both Jews and Christians await the future fulfilment of this psalm. For Christians the Messiah is the Lord Jesus Christ and Psalm 2 predicts his eschatological reign.

BIBLIOGRAPHY

BOOKS

Knohl, I. (2003). RELIGION AND POLITICS IN PSALM 2. in Emanuel: Studies in Hebrew Bible, Septuagint, and Dead Sea Scrolls in Honor of Emanuel Tov, pp.725–727, Vetus Testamentum, Supplements, Volume: 94, Brill, Leiden

‌Ross, A. P. (2014). A Commentary on the Psalms: Volume 1 (1-41). Kregel Academic.

‌Zodhiates, S. and Strong, J. (2002). The Complete Word Study Bible Dictionary Old Testament : King James Version. Chattanooga: AMG Publishers.

JOURNAL ARTICLES

Straus M. (2014). Psalm 2:7 and the Concept of περιχώρησις. Scottish Journal of Theology. Vol. 67, No. 2, pp. 213-229.

‌ELECTRONIC RESOURCES

Gunn, G. (2011). PSALM 2 AND THE REIGN OF THE MESSIAH. [online] Available at: https://shasta2.weebly.com/uploads/1/6/7/0/16705804/psalm_2_reign_of_messiah.pdf [Accessed 24 Jan. 2026].

Summers, A. (2020). Chapter 14: Psalm 89 | The Glory of the Messianic Psalms. [online] Available at: https://assemblytestimony.org/books/book-12-the-glory-of-messianic-psalms/chapter-14-psalm-89/ [Accessed 24 Jan. 2026].

Posted in Exposition

Ezekiel 25: Judgement on Ammon, Moab, Edom and Philistia

Posted on by writtenexposition

INTRODUCTION

Up to the end of chapter 24 Ezekiel’s ministry has been dominated by messages of impending doom and symbolic acts warning of the forthcoming destruction of Jerusalem/Judah. The warning phase has now passed and the siege of the city by Nebuchadnezzar’s forces has begun.

The fulfilment of Ezekiel’s prophecies will confirm him as a genuine prophet of YHWH; that confirmation comes two years later in chapter 33 when news of Jerusalem’s fall reaches Ezekiel and his fellow exiles in Babylonia. From chapter 33 onwards Ezekiel’s tone changes and he delivers promises of renewal, restoration and return.

Sandwiched between the prophecies of judgement (1-24) and the prophecies of hope (33-48) lies a distinct section composed of oracles against nations that surround Judah. These have, at one time or another, mocked, harmed or exploited the people of God.

The main point of these oracles is to salvage or build YHWH’s reputation among the exiles from Judah – who no longer have a land, a city or a temple – by assuring them that far from being just a local deity who can’t protect his own people YHWH is the supreme God who controls global events. He is sovereign over all nations, whether small or large, and is hence the one who directs Nebuchadnezzar and the events surrounding the destruction of Jerusalem.

Although the oracles are, for the most part, addressed to the offending nations it is unlikely that they were ever aware of them or realised that events in their history were being orchestrated by YHWH, the God of Israel/Judah.

Ezekiel delivered the oracles against foreign nations on different dates (cf. 26:1; 27:1, 29:17; 30:20; 31:1; 32:17) but they are grouped together in this section, except for a further diatribe against Edom (35:1-15) and one against Gog of the land of Magog (38:1-39:29). Ezekiel is not the only prophet who prophesied against the nations – see Amos (chps. 1-2), Isaiah (chps.13-23) and Jeremiah (chps. 46-51).

The number seven is significant – signifying completeness – in Ezekiel’s oracles against the nations (cf. Deut 7:1). Seven are condemned in the eight chapters 25-32: (Ammon, Moab, Edom, Philistia, Tyre, Sidon, Egypt) and against Egypt there are seven separate prophecies (29:1-16; 17-21; 30:1-19; 20-26; 31:1-18; 32:1-16; 17-32). Dates are given for those against Egypt, except that in 30:1-19.

The formula ‘The word of the Lord came unto me, saying’ occurs 13 times in the oracles against the nations – 7 of these relate to Egypt, 1 to Sidon, 4 to Tyre and the one in 25:1 covers all four small nations addressed in chapter 25.

The oracles against the nations share a similar structure:

  • introductory formula
  • the nation identified
  • the reason for condemnation given – ‘because. . .’
  • the punishment stated – ‘I will. . .
  • concluding formula – ‘. . . shall know that I am the Lord’

STRUCTURE OF CHAPTER 25

1-7 AGAINST AMMON

8-11 AGAINST MOAB

12-14 AGAINST EDOM

15-17 AGAINST PHILISTIA

EXPOSITION

AGAINST AMMON 1-7

Verse 1 begins with the standard prophetic word formula: ‘The word of the Lord came unto me again, saying.’ This covers the entire chapter and emphasises that the messages do not originate with Ezekiel but come from YHWH. Having pronounced judgement upon Jerusalem/Judah in chapters 1-24 Ezekiel now turns his attention to foreign nations. The first of these is Ammon, a nation to the east of Judah. The oracle is undated.

In v.2 Ezekiel is addressed as ‘Son of Adam,’ emphasising his humanity in contrast to YHWH’s majesty. Then there is a call to Ammon to hear the word of the Lord God before the oracle begins in v.3 with ‘Thus saith the Lord God.’ This divine designation, sometimes translated as ‘Sovereign Lord,’ emphasises that YHWH has judicial supremacy over all nations, not just Israel/Judah.

The reason given for Ammon’s condemnation is that the nation celebrated (said ‘Aha’) when the Temple was destroyed, when the land of Israel was desolated and the people of Judah taken into Babylonian captivity. This looks ahead to the destruction of Jerusalem by the Babylonians in 586 BCE.

Verses 4-5 announce YHWH’s punishment upon the Ammonites. The ‘sons of the East’ (the Bedouins from Arabia) will move into the Ammonite territory desolated by the Babylonians (this occurred five years after the fall of Jerusalem) and graze their camels on what was once Rabbah – the Ammonite capital. Verse 6 repeats the key point that Ammon rejoiced at Judah’s misfortune and v.7 emphasises that Ammon will disappear as a political entity. The punishment will testify to YHWH’s control of the nations – ‘thou shalt know that I am the Lord.’

The Bible does not give much information about the Ammonites; most of what is known about them comes from 7th century BCE Assyrian sources. It is from the Old Testament, however, that we learn that the progenitor of the Ammonites was Ben-Ammi, the son of Lot as the result of an incestuous union with his younger daughter (Gen 19:38).

In the time of the Judges the Ammonites were engaged in military conflict with the Israelites under Jephthah c.1100 BCE (Judg 11:4-40). Some years later (c.1020 BCE) the Ammonites under their chieftain Nahash were defeated in battle at Jabesh-Gilead by the Israelites led by Saul (1 Sam 11:1-15).

In the time of David the Ammonites led a coalition against Israel but this was defeated by Israelite forces under Joab and Abishai. Their capital city  – Rabbath-Ammon (modern day Amman, capital of Jordan) – was breached and the Ammonites became subject to David (2 Sam 10-11; 1 Chron 20).

During the reign of Jehoshaphat of Judah (c. 870-849 BCE) an attack by a confederacy of Moabites and Ammonites was repulsed (2 Chron. 20:1-30). Jotham of Judah (c. 740-732 BCE) went to war against the Ammonites; he defeated them and imposed an annual tribute (2 Chron 27:5).

The Ammonites were at their most prosperous during the 7th century BCE under Assyrian rule. It is estimated that they became vassals of Assyria c. 734 BCE and, remarkably, remained loyal until c. 620 BCE. Although paying tribute to Assyria their own rulers were allowed to manage without the presence of an Assyrian governor and to control the profitable caravan trade from Arabia.

It is ironic that the Ammonites rejoiced when Jerusalem fell to the Babylonians because they were next on Nebuchadnezzar’s To-Do list; this was represented in Ezekiel 21:19-22 by the picture of Nebuchadnezzar halting at a crossroads to decide which of the two cites – Rabbah or Jerusalem – to attack first. It was the desolation of Ammonite territory by the Babylonians that enabled the fulfilment of the prophecy given in Ezek 25:4-5 that the derelict site that was once Rabbah would be occupied by the Arabians.

AGAINST MOAB 8-11

The Moabites were another people with close kinship ties with the Israelites. According to Gen 19:37 their progenitor was Moab, the son of Lot by an incestuous union with his elder daughter. Moab was a relatively small fertile territory lying east of the Dead Sea to the south of Ammon and thus southeast of Judah.

Generally the Moabites and the Israelites coexisted peacefully but throughout their shared history there were occasional periods of hostility and armed conflict. Eventually the Moabites were subdued by David, who treated them brutally after defeat (2 Sam 8:2) and they remained dominated by Israel under David and Solomon.

Later, while Israel was oppressed by the Syrian King Hazael (c. 843-796 BCE) of Aram-Damascus, bands of Moabite raiders availed themselves of the opportunity to launch attacks on Israelite territory (2 Kings 13:20).

Like the Ammonites, the Moabites were vassals of Assyria during the 7th century BCE and then became subordinate to the Neo-Babylonians when they came into ascendancy. It was as vassals of the Babylonians that they, along with other groups, attacked Judah when King Jehoiakim (c.609-598 BCE) rebelled against Nebuchadnezzar.

The prophet Jeremiah names Moab as one of the states having discussions with King Zedekiah of Judah (597 to 586 BCE) about rebelling against Nebuchadnezzar (Jer 27:3).

In v.8 Moab (linked with Seir, i.e. Edom) is condemned for saying that Judah is just like all the other nations. In other words, YHWH did not view Judah as anything special because he allowed Jerusalem to be destroyed by the Babylonians. As punishment for saying this (vv. 9-11) Moab’s territory will become vulnerable to attack and will be ‘given as a possession’ by YHWH to the ‘sons of the East’ (the Arabians), just like the Ammonites – who will ‘not be remembered among the nations’ i.e. totally wiped out.

Three of Moab’s most important frontier towns that are identified as vulnerable were later destroyed. Beth-jeshimoth (Num 33:49; Josh 12:3; 13:20), Baal-meon (Jer 48:23) and Kiriathaim (Num 32:37; Josh 13:19; Jer 48:1, 23) were once Israelite towns, in the territory allocated to the tribe of Reuben, but by Ezekiel’s time this area was occupied by the Moabites.

Again, Moab’s punishment is so that ‘they shall know that I am the Lord.’

AGAINST EDOM 12-14

A third nation with kinship ties to Israel was Edom. The Edomites were descended from Esau but despite their common heritage both nations detested one another. Edom occupied an arid region to the south of Judah and south of the Dead Sea.

The short oracle in vv. 8-14 condemns Edom for ‘taking vengeance’ upon the house of Judah. This is a reference to Edom allying with the Babylonians and participating in the siege and destruction of Jerusalem (Psa 137:7; Obad 1-14; Lam 4:21-22). For this the Sovereign Lord will make Edom desolate; the districts of Teman and Dedan are specifically mentioned – standing for ‘all Edom’ (cf. Jer 49:7-8). The population will fall by the sword.

In v.14 YHWH promises to ‘lay vengeance’ upon Edom (which in v.12 had itself taken vengeance on Judah). In this verse YHWH refers to ‘my people,’ ‘my anger,’ ‘my fury’ and ‘my vengeance.’ Interestingly, the punishment of Edom will not be carried out by the Babylonians but by ‘my people Israel.’ This may predict attacks on Edomites during the Maccabean-Idumean Conflict; especially during 163 BCE, 2 Macc 10:15-16. The oracle against Edom ends not with ‘they shall know that I am the Lord’ but with ‘they shall know my vengeance, saith the Lord God.’

There are longer oracles against Edom in Ezekiel 35, Isa 34, Jer 49:7-22 and Obadiah. See my earlier posts:
Understanding the Book of Obadiah: A Concise Overview
Pride and Fall: Obadiah 1-14
The Day of the Lord: Justice and Restoration in Obadiah 15-21

AGAINST PHILISTIA 15-17

The last nation in the group of four condemned in Ezekiel chapter 25 is Philistia. The oracle begins ‘Thus saith the Lord’ emphasising that what follows is a direct message from YHWH and thus authoritative. The reason for the condemnation is stated as ‘Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred.’ The exact vengeful action taken by the Philistines is not specified but what is significant in v.15 is that the Lord judges motives as well as actions. The verse goes on to speak of their malice of soul (‘despiteful heart’) and ‘the old hatred’ behind their effort to destroy God’s people.

Because of that persistent hatred (‘Therefore,’ v.16) the Sovereign Lord says that he will stretch out his hand in judgement against the land of the Philistines, wipe out the Cherethites and utterly destroy the people who live by the sea. He will execute terrible vengeance upon them to punish them for their actions and when he has done so then they will know that he is YHWH. Again YHWH’s control over global affairs is asserted.

It is believed that the ancestors of the Philistines may have been the Peleset: a group of sea people from the Aegean who tried to invade Egypt during the reign of Rameses II in the 13th century BCE but were repulsed. They later took control of the coastal area of Palestine to the south and west of Judah but did not expel the original Canaanite inhabitants. Although originally sea people their main occupation was farming – they became traders in grain and were famous for their monochrome pottery.

The term Cherethites (cf. Zeph 2:5) in Ezekiel 25:16 seems to refer to the Philistines’ origins as sea people from southern Europe (Jer 47:4; Amos 9:7 Crete – ‘Caphtor’). The Greek Old Testament – LXX -(translates ‘Cherethites’ as ‘Cretans’). Some scholars suggest that the Cherethites were a group of Philistine elite warriors.

Although the area settled by the Philistines became known as Philistia it was not a united political state as such but more a confederacy of five main cities: Gaza, Ashdod, Ashkelon, Ekron and Gath (Josh 13:3). The most southerly was Gaza, north of that was the port city Ashkelon, and to the northwest of Ashkelon was Ashdod. Farthest north was Ekron, the only one of the five actually founded by the Philistines. The site of Gath is unknown.

Such was the Philistines’ prowess as warriors that none of these cities was built on a height for defence – the Philistines didn’t see that as necessary. Each city had a chief or king – it seems that these men met at times to discuss matters of concern relevant to all five cities (1 Sam 5:8; 6:15-16). The Bible gives the name of only one of those kings – Achish of Gath (1 Sam 21:10-15).

The Israelites also emerged in Canaan shortly before 1200 BCE and they and the Philistines became mortal enemies. The Philistines dominated the Israelites throughout the time of the Judges (Judge 15:11). The area around Gaza (see Judg 16) is the setting of most of the heroic exploits of Samson against the Philistines recorded in Judges 13-16. Samson’s death, nonetheless, may have occurred at Ashdod since that was the location of the main temple of the Philistine god Dragon (1 Sam 5:1-5).

1 Samuel chapters 13 and 14 record a failed rebellion against the Philistines led by Saul and his son Jonathan. A later battle proved disastrous for the Israelites since several of Saul’s sons, including Jonathan, were slain and Saul, sorely wounded and unwilling to fall into Philistine hands, committed suicide (1 Sam 31:1-6). His body was desecrated by the Philistines (1 Sam 31:9-11).

Eventually David managed to weaken the Philistines and drive them back (2 Sam 5:19-25) but did not occupy their territory. That is the last recorded conflict between Israel and the Philistines although one of the Pharaohs, whose daughter married King Solomon, captured the Philistine city of Gezer and transferred it to Solomon as a wedding gift (1 Kgs 9:16).

Like the other nations in the region the Philistines became vassals of Assyria during the 8th century BCE. They rebelled during the reign of Sargon II (721-705 BCE) as a result of which he attacked and captured Ashdod, deporting many of its citizens and resettling them far away. There is a passing reference to Sargon’s action against Ashdod in Isa 20:1. Sargon also destroyed Gath, wiping it from the map.

Philistia was greatly weakened by the Assyrians but finally destroyed as a political entity by the Neo-Babylonians under Nebuchadnezzar II (c. 604-562 BCE).

SUMMATION

Ezekiel chapter 25 marks a shift from prediction of judgement on Judah to that of judgement upon Judah’s closest neighbours. Ammon, Moab, Edom and Philistia are addressed in turn and condemned for their attitude towards Judah. Their contempt, mockery, hostile actions and gloating over Judah’s misfortunes equate to hostility towards YHWH, Judah’s God. The oracles assert that all are morally accountable to YHWH because his sovereignty and authority extend far beyond the borders of one nation. World history is the working out of his purposes.

BIBLIOGRAPHY

BOOKS

Charles River Editors. (2016). The Enemies of the Ancient Israelites: The History of the Canaanites, Philistines, Babylonians, and Assyrians, Createspace Independent Publishing Platform.

‌Gottwald, N. K. (2001). The Politics of Ancient Israel. Westminster John Knox Press.

Killebrew, A. E. (2005). Biblical peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, Philistines, And Early Israel 1300-1100 B.C.E., Society of Biblical Lit.

Macalister, R. A. S. (2004). The Philistines: Their History and Civilization. Wipf and Stock Publishers

‌JOURNAL ARTICLES

Herr, L. G. (1997). Archaeological Sources for the History of Palestine: The Iron Age II Period: Emerging Nations. The Biblical Archaeologist, 60(3), 114–183.

Kletter, R. (1991). The Rujm El-Malfuf Buildings and the Assyrian Vassal State of Ammon. Bulletin of the American Schools of Oriental Research, 284, 33–50.

Landes, G. M. (1961). The Material Civilization of the Ammonites. The Biblical Archaeologist, 24(3), 66–86.

Posted in Exposition

Psalm 1 – Two Opposite Ways To Live

Posted on by writtenexposition

INTRODUCTION

The Book of Psalms is a collection of 150 songs composed by various writers and compiled over many centuries. These songs, usually with musical accompaniment, were part of Israel’s liturgy. They have also found their place in Christian worship; not least because the thought and language of the psalms appear in the teaching and prayers of Jesus.

The psalms have universal appeal because they reflect real-life situations and therefore express lamentation, praise, petition, thanksgiving and worship. Psalm 1, usually classified as a wisdom psalm, comes first in the collection and presents the Old Testament belief that life lived in accordance with the word of God leads to usefulness and blessing whereas an ungodly life is worthless and leads to ruin.

Psalm 1 gives no hint as to who wrote it or when it was written. However, it likely predates the prophet Jeremiah who references it in Jer 17:7-8:

Blessed is the man that trusteth in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.

DIVISION

1-3 THE RIGHTEOUS – the blessed life of one who lives by the word of the Lord

4-6 THE WICKED – the worthless life of the ungodly.

EXPOSITION

THE RIGHTEOUS (1-3)

(1) THE COMPANY THE BLESSED MAN SHUNS

Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

Psalm 1 begins with a beatitude – ‘blessed is’ (also Psa 32, 41, 112, 128). ‘Blessed’ means happy, privileged, blissful. The noun is plural here and could be literally translated: ‘Oh, the happinesses of!’ ‘Man’ means human being and, since it is not restricted to males, could therefore be translated ‘one’ or ‘person.’ The psalmist announces the blessedness (deep happiness) of one who lives life in a certain way. This is the person lives an upright life; however, the word ‘righteous’ does not appear until the last verse. Verse 1 is negative – it tells us what the righteous person does not do, then v.2 is positive and tells us what the righteous person does.

Three relative clauses in v.1 explain how the blessed man walks, sits and stands (cf. Deut 6:7). These three postures are a negative progression. The verbs are in the perfect tense but translated as present.

a. walketh not in the counsel of the ungodly, – the righteous man will not seek or take advice from wicked people. ‘Ungodly’ refers to an unbeliever, someone not in a covenant relationship with the Lord. Walking has to do with activity.

b. standeth not in the way of sinners, – the righteous man will not abide or linger in the way of life of sinners. A ‘sinner’ is someone who goes astray, who habitually fails to obey the Lord. The Greek equivalent means someone who misses the mark or falls short of the target. Standing has to do with identity.

c. sitteth not in the seat of the scornful. – the righteous person will not join in with or get comfortable with those who are contemptuous of and actively oppose the things of God. Sitting has to do with enjoyment.

The best example of someone whose life demonstrates these three successive steps of entanglement with sinners is righteous Lot. He first of all ‘pitched his tent toward Sodom’ (Gen 13:12), then went to live among the wicked (2 Pet 2:7-8) and then ‘sat in the gate of Sodom’ (Gen 19:1) as a judge or magistrate.

Believers ought be be careful about their counsel, their company and their conversation.

(2) THE COMMUNION THE BLESSED MAN SEEKS

But his delight is in the law of the LORD; and in his law doth he meditate day and night.

In v.2 the psalmist moves on to describe what the happy man does. The ‘but’ presents a contrast. It emphasises that the righteous life is not all negative – there is a positive side to it.

  • He delights in the Lord’s instruction. – ‘Law’ (torah) is a general word meaning instruction, direction, guidance, teaching, law. This man delights not just in instruction as such but in the instruction of the Lord. The divine torah was not just passed on orally (e.g. Deut 1:5) but recorded in writing from early times (Josh 24:26). Torah came to refer almost exclusively to the Pentateuch but in Psalm 1 is probably used in its wider sense; doubtless including the collection of songs in which this psalm is the first. ‘Delight’ – meaning pleasure or desire – has the idea of inclination. This man positively delights in communion with the Lord through his torah.
  • He meditates on the Lord’s instruction. – ‘Day and night’ is a merism meaning ‘all the time.’ The happy man habitually views everything through the lens of the law of the Lord; upon which he meditates constantly. ‘Meditate’ (hāg̱āh) is the figurative sense of a word which contains the idea of mumbling or muttering – probably reflecting the fact that in ancient times people read aloud (e.g. the Ethiopian Eunuch, Acts 8:30). The word is used for the the sound of the human voice (Psa 35:28), for the cooing of a dove and for the growling of a young lion (Isa 31:4).

One might say that in v.2a the blessed man loves God’s word, in v.2b he learns God’s and in v.3 he lives God’s word.

(3) THE CHARACTER THE BLESSED MAN SHOWS

And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

‘And he shall be’ – lit. this one is – refers to the blessed man of v.1. The psalmist uses a simile (‘like a tree’) to represent prosperity. The blessed man is:

  • Prominent – ‘like a tree’ he stands out. There ought to be a marked difference between the life of a believer and that of an unbeliever.
  • Planted – ‘by the rivers of water’ – the tree has either been deliberately cultivated or transplanted in that location – a stream or irrigation channel. This would remind us of sanctification – being set apart for God.
  • Productive – ‘bringeth forth his fruit’ – he shows proper growth, fulfils his purpose. This would suggest service for God.
  • Predictable – ‘in his season’ – he is reliable.
  • Perpetual – ‘his leaf also will not wither’ – with his roots firmly in soil near a stream this man is constantly sustained and nourished by his communion with the Lord.
  • Prosperous – whatever he does leads to a successful conclusion.

In the book of Joshua also prosperity is linked to meditation upon and observance of the law of the Lord:

Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.
This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Joshua 1:7-8

(4) A STARK CONTRAST

The ungodly are not so: but are like the chaff which the wind driveth away.

In sharp contrast to the blessed man who is firmly-rooted, productive and resilient the ungodly ‘are not so.’ They are the opposite of the tree for the simile describing the ungodly is ‘they are like chaff’ – the dried husk that is separated from wheat during threshing. Chaff is worthless and useless – it is hard, inedible and utterly at the mercy of the wind. It is without root, unstable, has no substance, serves no useful purpose and lacks permanence. It will just be swept away. This image represents someone who is fickle and driven by every desire or cultural trend.

(5) A SAD SEPARATION

Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.

Verse 5 introduces the logical consequence. Because they are chaff they ‘will not stand.’ This word for ‘stand’ in v.5 is not the same as that in v.1. A courtroom scene is in view here – possibly this points forward to a time of final judgment when the Lord will be the judge – although here it would seem that the righteous, sitting in assembly, are thought of as the ones who judge. In such a situation the ungodly will have no valid defence and as sinners will have no place among the righteous.

‘Righteous’ is a plural noun. Up to this point the blessed man has been mentioned in the singular whereas six times plural words have been used for the wicked (v.1 ungodly, sinners, scornful, v.4 ungodly, v.5 ungodly, sinners). Now the blessed man is no longer solitary – he belongs to the community of the righteous – the people of God. Good will not be overwhelmed by evil.

(6) CONCLUSION – TWO PATHS

For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

‘For’ gives the reason why all that has already been said in the psalm (the contrast between the blessed man and the ungodly) is true. The Lord ‘knows’ (has regard to, notices, approves of) the path of the righteous but the path of the ungodly will perish. Here, for the first time in the psalm, the Lord is viewed as active. ‘Know’ is often used in an intimate sense and implies a personal relationship as well as knowledge or perception.

The righteous love, learn and live God’s word and as they apply it to themselves the Lord approves and watches over them on their path of life. The wicked, however, tread their own path by themselves. That path perishes, and by implication all those on it as well. The psalm that begins with ‘blessed’ ends with ‘perish.’

SUMMATION

Psalm 1 describes two opposite ways to live. It begins by declaring that the ‘blessed’ person is someone who avoids the influence of the wicked. Instead of taking advice from evildoers he delights in the law of the Lord and meditates on it constantly. He is likened to a tree planted by streams of water – stable, well-nourished, fruitful, useful – and is assured of success in all his endeavours.

By contrast, the wicked are like chaff that gets blown away by the wind; an image that emphasises their lack of substance and permanence. The psalm concludes with an assertion that the way of the righteous is known by the Lord but the way of the wicked will perish. Each leads to a different outcome; either a life of blessing and fulfilment or one that is ineffective and unprofitable.

It is the responsibility of anyone who reads Psalm 1 to reflect upon and evaluate the influences upon his/her life and, it is hoped, choose to tread the blessed path of the righteous.

Posted in Exposition

Ezekiel 24:15-27: The Death of Ezekiel’s Wife

Posted on by writtenexposition

INTRODUCTION

Chapter 24 opens with YHWH revealing to the prophet on 15 January, 588 BCE that the Babylonian siege of Jerusalem has begun that very day. Ezekiel then delivers the parable of the cooking pot to his fellow-exiles. It depicts Jerusalem as a cauldron filled with ‘choice cuts’ (its inhabitants) set on a blazing fire (the siege). The pot has corrosion (the bloodguilt and violence that characterises the city). Its contents must be emptied into the fire; then the pot will be heated until red hot in order to be purified.

This next section (24:15-27) transforms the metaphor of the cooking pot into a tragic living reality for Ezekiel. Just as the siege is announced to Ezekiel in 24:1 by a word from YHWH likewise he is informed of his forthcoming personal loss by a specific divine word in 24:15. That word commands Ezekiel to use his personal grief to perform a prophetic sign-act to the exiles.

DIVISION

15-18 YHWH ANNOUNCES THE DEATH OF EZEKIEL’S WIFE
19-24 EZEKIEL ANSWERS THE EXILES’ QUESTION
25-27 YHWH ADDRESSES EZEKIEL PERSONALLY

EXPOSITION

YHWH ANNOUNCES THE DEATH OF EZEKIEL’S WIFE (15-18)

This section (24:15-27) begins with YHWH addressing Ezekiel using the customary prophetic word formula ‘son of Adam.’ The oracle that follows focuses on a tragic personal loss for Ezekiel. YHWH will suddenly (‘at a blow’) take away the ‘delight of Ezekiel’s eyes’ but Ezekiel is forbidden to mourn, weep, shed tears, sigh aloud, cover his beard, eat the bread of men, or sit barefoot and bareheaded.

It is unclear whether that which is forbidden is petitionary mourning (as in Joel 1:13-14) in response to the announcement – i.e. asking the Lord to reverse his decision – or posthumous mourning; after the ‘delight of Ezekiel’s eyes’ has died. The traditional view is that posthumous mourning is in view. Once the ‘delight of his eyes’ is taken away Ezekiel is not to engage in a traditional public show of grief. The acts of mourning which are forbidden are ritual rather than emotional. Emotional mourning is permitted; he can mourn inwardly and sigh softly but must eat, drink and dress as normal.

It is only when we come to v.18 that we learn that Ezekiel’s ‘dearest treasure’ (NLT) is his wife: So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. This is reported in the first person (‘I’) but Ezekiel does not tell us his wife’s name or age and does not indicate how he felt or thought when his loved one’s imminent death was announced.

The fulfilment of the prophecy is swift but the timeline is unclear. Do the two mentions of ‘morning’ refer to the same morning or two different mornings?

  • Ezekiel delivers the prophecy to the exiles in the morning and immediately complies with YHWH’s instructions (that same morning). Then his wife dies that evening. OR
  • He delivers the prophecy to the exiles in the morning, his wife dies that evening and he obeys YHWH’s command the following morning.

The second possibility is the most commonly accepted. In either case he has little time to process his grief. I did . . . as I was commanded is a striking example of immediate and total obedience to the word of the Lord – at great personal cost.

EZEKIEL ANSWERS THE EXILES’ QUESTION (19-24)

Doubtless aware of Ezekiel’s love for his wife the exiles are shocked by his violation of the expected social and religious norms of mourning. They realise that this is a symbolic act and so they ask him for an interpretation of the sign and how it applies to them: And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? This is the only occasion in the book when the exiles directly address the prophet Ezekiel – normally what they say is quoted to Ezekiel by YHWH.

Ezekiel answers their brief question by telling them that a word from YHWH came to him, telling him what he was to communicate to the people. The thrust of the message is that Ezekiel’s behaviour in the aftermath of his wife’s death is a prescriptive sign to the exiles. It shows how they ought to respond to the fall of the city of Jerusalem and specifically the temple. The death of Ezekiel’s wife is an analogy for the ‘death’ of the temple. The exiles’ response to that ought to mirror Ezekiel’s response to his wife’s death.

YHWH (v.21) intends to desecrate his sanctuary (by the blood of Judah’s slain sons and daughters and the presence of foreigners). The temple is the pride of the people’s power (cf. Lev 26:19), the desire of their eyes and that with which they have sympathy – i.e. they cherish the temple because to them it represents the glory and strength of the nation.

Notice that in vv.22-24 the collective response of the exiles to the fall of the sanctuary is to mirror the individual response of Ezekiel to the death of his wife. There are obvious parallels;

  • in v.17 Ezekiel’s wife is the delight of his eyes, in v.21 the sanctuary is the delight of the people’s eyes.
  • Like Ezekiel in vv.16-17 the people (vv.22-23) are not to publicly mourn, weep, cover their lips, eat the bread of men or go about bareheaded and barefoot.

Covering the upper lip seems to have been a sign of shame and sorrow, cf. Lev 13:45; Mic3:7. ‘The bread of men’ refers to food brought to the bereaved by family and friends. Other descriptions of mourning occur in Ezekiel 7:18 and 27:30-31.

The exiles are to imitate Ezekiel – he is a sign to them:

  • And ye shall do as I have done: Ezek 24:22
  • according to all that he hath done shall ye do: Ezek 24:24

In addition (v.23), they are to pine away (cf. 4:17; 33:10) for (on account of) their iniquities and groan one to another. Their grief will be compounded by the recognition that they have brought this disaster upon themselves because of their sin. They are not to make a public display of mourning but rather groan because of conviction of their guilt. The exiles share responsibility with those in Judah for the destruction of the city and the temple.

When the disaster comes the people of Judah and the exiles will recognise that YHWH is the Sovereign Lord

YHWH ADDRESSES EZEKIEL PERSONALLY (25-27)

Addressing himself to Ezekiel personally – thou son of man – YHWH refers to the false hope that the Judahites have placed in the temple, the city and future generations. They have considered these to be their strength (stronghold), joy, glory, delight and heart’s desire. Soon all will be taken from them.

As for Ezekiel, an eyewitness will escape the destruction of the city of Jerusalem and bring confirmation of its fall to him in Babylonia. Since his call Ezekiel has been mute (3:26-27), speaking only when he receives a direct oracle from YHWH, but on the day the messenger arrives Ezekiel’s speech will be restored, his silent mourning will end and his ministry enter a new phase. That too will be a sign to the exiles and they will recognise the presence of YHWH. This prophecy is fulfilled in 33:21-22.

SUMMATION

The death of Ezekiel’s wife symbolises the impending destruction of the Jerusalem temple by the Babylonian forces of Nebuchadnezzar and emphasises the severity and finality of the coming judgement. The prophet’s personal tragedy demonstrates that YHWH’s judgement is irrevocable and his muted grief is a prophetic sign of how the people should and would react to the coming destruction.

Up to this point Ezekiel has been proclaiming YHWH’s judgement upon Jerusalem and Judah. The fall of the city and the temple will confirm that he is indeed a true prophet and that YHWH has been in control of events throughout as Ezekiel has said. With the fall of Jerusalem the old era will pass and the lifting of Ezekiel’s silence mark a new phase in his ministry. The exiles will recognise that YHWH is the Sovereign Lord and on that basis future restoration can be built. With his status as a true prophet confirmed the people will listen to Ezekiel, whose ministry will transition from one that proclaims judgement to one that offers hope. But before moving on to the restoration section of his book (chapters 33-48) Ezekiel records oracles against some of Judah’s hostile neighbours (chapters 25-32).

Posted in Exposition

Psalm 100 – A Psalm Of Thanksgiving

Posted on by writtenexposition

A PSALM OF PRAISE.
​1 Make a joyful noise unto the LORD, all ye lands.
2 Serve the LORD with gladness: come before his presence with singing.
3 Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.
4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.
5 For the LORD is good; his mercy is everlasting; and his truth endureth to all generations.

INTRODUCTION

This short but well-known psalm has a superscription that is usually translated ‘A psalm of praise’ or ‘A psalm of/for thanksgiving.’ People who may not be fully familiar with Psalm 100 would, nevertheless, probably recognise the words of some old Christian hymns that its content has inspired. The two most famous are Thomas Ken’s doxology ‘Praise God from whom all blessings flow’ and the sixteenth century ‘All people that on earth do dwell’ – composed by John Calvin’s friend Louis Bourgeois and translated from French to English by William Kethe. Unfortunately neither of these hymns specifically mentions thanksgiving; however, ‘praise’ and ‘thanksgiving’ are more or less synonymous. This is explained by W. S. Plumer (1867, p.895) in his ‘Studies in the Book of Psalms:’

In our version the word rendered praise is elsewhere twice rendered praise, once sacrifice of praise, twice confession, about twenty times thanksgiving, once in the plural sacrifices of praise, thrice thanks, thrice thank offerings. The English version does not nicely discriminate between praise and thanksgiving. It is doubtful whether the Hebrew does, though some think differently. In v. 4 of this Psalm the word, rendered Praise in the title, is rendered thanksgiving. Many notice that no other Psalm has the same title as this.

The psalm is anonymous – its author is unknown – nor do we know when it was written or how it was used in Israelite liturgy. Some think that it was written by Moses, or is a psalm of David, others speculate that it was composed after the return from Babylonian exile for use in the restored temple worship.

Many scholars class it as a processional hymn sung by pilgrims at the entrance to the Temple (cf. v.4), others suggest that it was sung to accompany a thank-offering (cf. Lev 7:12) – but there is no mention of sacrifice in the psalm. Many things about the psalm are unknown but we do know from its title that Psalm 100 is a song of thanksgiving.

STRUCTURE AND CONTENT

Psalm 100 has a bipartite structure.

1-3 An Invitation to Worship the Lord
4-5 An Invitation to Thank and Praise the Lord

Each of these two sections contains an invitation expressed in 3 lines which is then followed by 3 reasons to comply (i.e. 3 calls followed by 3 causes).

1-3
Calls – make a joyful noise. . .; Serve the Lord. . .: Come before his presence. . .
Causes – the Lord he is God; he hath made us. . .; we are his people. . .

4-5
Calls – enter into his gates. . .; be thankful unto him; bless his name
Causes – the Lord is good; his mercy is everlasting; his truth endureth. . .

Notice:
Psalm 100 contains seven imperatives: make a noise; serve; come; know; enter; be thankful; bless.

References to the one who is the focus of Psalm 100: the Lord; him; he; his (people, sheep, pasture, gates, courts, name, mercy, truth).

EXPOSITION

1-3 An Invitation to Worship the Lord

(1)
Audible – the emphasis is on the loudness of the shout – like a fanfare acclaiming the Lord as king.

Joyful – worshipping the Lord should be a joyful act.

Global – this shout rings out across the world calling upon every person in every nation, not just Israel, to worship the one true God.

(2) The word ‘serve’ can refer to any type of work but here in the religious sense it equates to worship. This ought to be performed with an attitude of delight. The happiness and exuberance will express itself in ‘singing’ – a joyful shout – when they ‘come before his presence.’ The same word translated ‘come’ is translated ‘enter’ in v.4. ‘His presence’ is a reference to the Jerusalem temple which was regarded as the dwelling place of the Lord. This idea is developed further in v. 4.

(3) ‘He’ and ‘We’

He is God

The fourth imperative ‘know’ that follows on from the invitation to worship is very important because, in a world that has a wide variety of deities, it makes the exclusive claim that the Lord (YHWH) – Israel’s God – is the true God whose authority and sovereignty must be recognised and acknowledged. ‘The Lord, he is God’ – YHWH, the God of the Exodus, is Elohim – the true God.

The person who worships the Lord must be convinced in his/her own mind as to who he is – the one true God- and, having reached that verdict, celebrate him and renounce allegiance to all other deities.

He made us

If the Lord is the one true God then he is the creator (‘he hath made us’). He is all-powerful and we are dependent on him. The KJV reads ‘and not we ourselves’ but other versions translate this as ‘we are his.’ Alternatively, some scholars view this as an asseverative (earnest declaration) and translate it as ‘indeed;’ linking it with the next statement ‘we are his people.’ The Oxford Bible Commentary (2007, p.393) provides the following succinct explanation:

The Hebrew words ‘his’ (lit. ‘to him’) and ‘not’ are identical in sound but differ in spelling. Aquila, the Targum, and Jerome have ‘his’, as do all the most recent English translations, while the LXX, Symmachus, and the Syriac follow the alternative meaning, ‘and not we ourselves’, made familiar through the AV. . . A modern proposal is to take the word as a note of emphasis, producing: ‘and we are indeed his people’.

We are his

‘We are his people’ follows logically from the fact that he is our creator. He has made us and we are his by right therefore we owe allegiance to him. Some commentators interpret v.3 strictly as referring to Israel. They take ‘He has made us’ as a reference to YHWH making Israel a nation (e.g. Deut 32:6, 15: Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee? . . .But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation.). They view ‘we are his people, and the sheep of his pasture’ as referring to the redemption of the nation by the Exodus, freeing the Israelites from slavery in Egypt and bringing them into a covenant relationship with himself and leading and guiding them to The Promised Land.

For Christians this points to the greater, ultimate redemption accomplished by the sacrificial death of Jesus Christ on the cross. By it we are saved, rescued from the slavery of sin and death, brought into a relationship with God and guided through life’s wilderness until we reach heaven, our permanent dwelling place.

The pastoral metaphor of sheep and their shepherd(s) is a common one in the Bible (Psalm 23 ‘The Lord is my shepherd’ and Jesus as the Good Shepherd in Jn 10:1-30 are well-known). See also Psa 74:1; 78:70-72; 79:13; 80:1; Isa 40:11; 44:28; Jer 10:21; Ezek 34:1-24; Zech 10:3; 11:4-17. Those who are shepherded by the one true God do not recognise the authority of false shepherds – false deities – lifeless idols that cannot guide and care for their worshippers.

Thus far the psalmist has made it clear that in order to worship God there are certain things we must acknowledge (‘know’). The three things are: 1. that he is the one, true God; 2. that he has made us therefore we are dependent upon and accountable to him; 3. that as the people (‘his people’) of the Lord we have a privileged relationship with him; enjoying his ongoing care, protection and provision like sheep from a shepherd.

4-5 An Invitation to Thank and Praise the Lord

This second part of the psalm moves to the very substance of worship; thanksgiving and praise rendered to the Lord by his people. The scene shifts to the outer gate of the Jerusalem temple – the building where God’s presence dwells. The last three of the psalm’s seven imperative verbs are in this section and they invite believers to enter the Lord’s presence, in his courts give thanks to him and bless his name. These detail the attitude of entry into God’s presence, a believer does not come to God reluctantly in fear or out of a sense of obligation but with a heart that overflows with thanksgiving and adoration – an attitude of gratitude.

In v.4 (enter into his gates with thanksgiving) we have another occurrence of tôḏāh, translated ‘praise’ or ‘thanksgiving’ in the title of the psalm. One can imagine pilgrims entering the temple gates and processing jubilantly into the courts – a movement from the outside world into the serenity of a sacred zone. Thankful for redemption, a relationship with the Lord God and the blessings of salvation they joyfully enter the courts ‘with praise'(tehillāh, a song of praise’) and bless the name of the Lord.

Thanksgiving and praise are almost indistinguishable but perhaps we could say that thanksgiving is primarily our response to what the Lord has done. It is gratitude for his blessings, gifts, guidance and activities in our lives and acknowledgment of the benefits those have brought us. Thanksgiving says: ‘Thank you, Lord, for. . .’

Praise, however, is primarily our response to who the Lord is. Praise is exalting God for his attributes like power, love, holiness, justice and faithfulness; independent of anything he does for us. Praise says: ‘You are worthy, Lord, because you are. . .’

Interestingly, ‘bless his name’ seems to bring those two aspects, thanksgiving and praise, together. To ‘bless his name’ is to express thanksgiving and praise by acknowledging and declaring both who God is and what he has done.

Verse 5 begins with ‘For;’ thus giving the reasons why we ought to thank and praise the Lord.

a) ‘The Lord is good’ – verse 3 affirms that the Lord is God; now v.5 states that the Lord is good. The word ‘good’ carries meanings like: well-pleasing, fruitful, morally correct, proper. As such, the Lord is the source of all blessings.

b) ‘his mercy is everlasting’ – ḥeseḏ: ‘Mercy’ is a popular word in the Old Testament and signifies God’s kindness, lovingkindness, mercy, goodness, faithfulness, love, acts of kindness. It is sometimes translated as ‘steadfast love’ or ‘covenant love.’ It is the basis of God’s acts of kindness towards his people and is said to be ‘everlasting’ (from eternity). The Lord is dependable because having shown lovingkindness in the past he will continue to show it in the future. Thinking about this prompts the believer to worship and praise the Lord even more.

Note: goodness and mercy are often linked together, see 1 Chron 16:34; 2 Chron 5:13; Ezra 3:11; Psa 106:1; 107:1; 118:1; 136:1.

c) ‘his truth endureth to all generations’ – ‘Truth’ has the idea of faithfulness. In Deut 32:4 it is used to describe God’s character. The Lord keeps his promises, he can never fail for his faithfulness extends from one generation to another.

SUMMATION

Psalm 100 summons not just Israel but all people everywhere to worship God alone; the one, true God. The psalm focuses on the Lord and makes it clear that worshipping him is not a sombre duty but a happy response to who he is and what he has done. The believer is to enter God’s presence with thanksgiving and praise.

The main reason why there ought to be this response is the character of God himself. He is our God, our Creator and our Shepherd who is unchanging and fully dependable. He is good, his love endures forever and his faithfulness continues through all generations.

The superscription of the psalm identifies it as a psalm of thanksgiving. When thanksgiving is mentioned our minds immediately turn to temporal blessings such as family, friends, finances and the like. However, in just a few short verses, Psalm 100 digs deeper. It doesn’t just tell us to give thanks but points to the how, the why and the who behind true thanksgiving.

BIBLIOGRAPHY

BOOKS

Barton, J. and Muddiman, J. (2007). The Oxford Bible Commentary. Oxford: Oxford University Press.

Plumer, W.S. (1867). Studies in the Book of Psalms: Being a Critical and Expository Commentary : with Doctrinal and Practical Remarks on the Entire Psalter. Edinburgh: A. & C. Black

JOURNAL ARTICLES

‌Amzallag, N. (2014). The Meaning of todah in the Title of Psalm 100. Zeitschrift für die alttestamentliche Wissenschaft, 126(4). pp.535-545

‌DIGITAL RESOURCES

Hymnary.org. (2023). All People That on Earth Do Dwell. [online] Available at: https://hymnary.org/text/all_people_that_on_earth_do_dwell. accessed 26 November, 2025

Hymnary.org. (n.d.). Praise God From Whom All Blessings Flow. [online] Available at: https://hymnary.org/text/praise_god_from_whom_all_blessings_ken. accessed 26 November, 2025

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Posted in Exposition

Ezekiel 24:1-14 The Parable of the Cooking Pot

Posted on by writtenexposition

INTRODUCTION TO EZEKIEL CHAPTER 24

Ezekiel 24 serves as the climactic turning point in the book – the decisive moment when prophecy moves from warning to fulfilment. For the last time Ezekiel predicts the destruction of Jerusalem and its people. This is followed by symbolism that must have affected even the most hardened of his opponents.

The destruction of Jerusalem is prophesied in the parable of a cooking pot and then symbolised in the death of Ezekiel’s wife. The oracle and the death of Ezekiel’s wife are dated the same day and both images function together to signify that Jerusalem’s calamities will be so extreme that they are beyond any expression of sorrow. The two interlock to signify external suffering and internal collapse.

The chapter may be viewed as consisting of two main sections – the parable of the cooking pot and the death of Ezekiel’s wife – although also, as Petter (2023, Introduction to 24:1-27) observes, within these sections is ‘a series of five shocking announcements: the news of the city’s siege (24:2), the death of Ezekiel’s wife (24:16), the end of the sanctuary (24:21), the news from the fugitive (24:26), and the news Ezekiel will speak again (24:27).’

1-14 The Parable of the Cooking Pot

(1-3a) A threefold instruction: record the date, use a parable, declare it to the rebellious house.

This oracle and the death of Ezekiel’s wife are dated the tenth day of the tenth month of the ninth year – the date on which Nebuchadnezzar’s forces commenced the siege of Jerusalem. All hope of deliverance has now gone, the time of intense pressure has arrived.

The oracle is viewed as very important because Ezekiel is emphatically told to record that particular date. In v.2 he is instructed to ‘write thee the name of the day, even of this same day… this same day.’

On that day – ‘the tenth day of the tenth month of the ninth year’ – Ezekiel announced to the exiles in Babylon that, some 400 miles away, Nebuchadnezzar had ‘set himself against’ (pressed violently upon, leaned heavily on, cf. Psa 88:7) Jerusalem. Ezekiel could not possibly have known that Nebuchadnezzar’s army had begun the siege of Jerusalem that very day except by revelation from YHWH.  This record would therefore be indisputable proof, to anyone who later checked the dates of his prophecies, that he was a true prophet of YHWH.

Modern scholars debate what year that ‘ninth year’ actually was. According to the Parker-Dubberstein chronology the date equates to 15 January, 588 BCE. Albright, however, calculates the year as 587 BCE and Thiele as 586 BCE.

Throughout the book of Ezekiel dates are based on the year of King Jehoiachin’s exile which, since Nebuchadnezzar replaced Jehoiachin with Zedekiah, was also the year of Zedekiah’s accession. Three other biblical passages confirm that the date given by Ezekiel is that on which the siege of Jerusalem began – only they express it in terms of Zedekiah’s reign – the ninth year of Jehoiachin’s exile corresponding to the ninth year of Zedekiah’s reign.

And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched against it; and they built forts against it round about. And the city was besieged unto the eleventh year of king Zedekiah. 2 Kgs 25:1-2

In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadnezzar king of Babylon and all his army against Jerusalem, and they besieged it. Jer 39:1

And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and pitched against it, and built forts against it round about. So the city was besieged unto the eleventh year of king Zedekiah. Jer 52:4-5

Ezekiel is then instructed to use a parable (māšāl – proverb, parable) and declare it to ‘the rebellious house.’ This most likely refers to the exiles who are with him in Babylonia (Ezek 2:5, 6; 12:2, 3, 9; 17:12) but perhaps also to the inhabitants of Judah. Details of the parable occupy vv.3b-14.

(3b-5) The parable involves a cauldron or cooking pot (siyr). Those for domestic use were normally made of pottery but the cauldron Ezekiel has in mind is made of copper/brass (v.11) which may suggest a large one like those used in the Temple (2 Kgs 25:14). In 11:1-12 Ezekiel has already referred to a proverb about a cooking pot that was widely quoted by the Judahites. The image of a cauldron was loaded with meaning for the people of Jerusalem who considered themselves to be like choice meat in the safety of YHWH’s protective pot (the city). Ezekiel now turns their own metaphor on its head and uses it to illustrate Jerusalem’s fate.

Addressing Ezekiel as if he were an imaginary cook YHWH tells him to:

  • set the cooking pot [on the fire] – the pot represents Jerusalem and the ‘setting on’ indicates the beginning of the siege.
  • pour in the water.
  • ‘gather the pieces thereof’ – the pieces of meat belonging to the cooking pot – they represent the inhabitants of Jerusalem prepared for judgement.
  • ‘even every good piece, the thigh, and the shoulder; fill it with the choice bones. . . take the choice of the flock’ – the best cuts of meat from the best animals represent the leading citizens of Jerusalem.
  • pile on the logs (bones) under the pot – the fire represents the siege – the heat intensifies – severe judgement.
  • boil the meat well – the verb rāṯaḥ (boil, seethe, be agitated) only occurs elsewhere in Job 30:27; 41:31. ‘Cook (KJV , seethe) its bones it in the pot’ – the judgement will be thorough and even the most durable will not survive.

Opinions differ as to whether the prophet publicly enacted this parable. Keil (1876, p.341) thinks that he did not but rather maintains that: the ensuing act, which the prophet is commanded to perform, is not to be regarded as a symbolical act which he really carried out, but that the act forms the substance of the māšāl, in other words, belongs to the parable itself.

It is possible, however, that Ezekiel did actually put a cooking pot on a wood fire and boil pieces of meat in it to symbolise what the population of Jerusalem would endure during the siege. To have done so would not have seemed unusual for the book records him enacting several of his prophecies:

  • 4:1-3 The siege.
  • 5-1-4 The city’s destruction.
  • 12:1-16 The process of going into exile.
  • 12:17-20 The fear and despair of the people of Jerusalem.
  • 21:18-23 The two routes the king of Babylon could choose.
  • 37:15-28 The two sticks symbolising the reunification of Israel and Judah.

(6-8) ‘Wherefore’ or ‘Now then’ indicates a transition from the parable itself to further explanation by YHWH. In v.6 he pronounces woe directly upon Jerusalem, calling it ‘the bloody city;’ this is repeated in v.9. That Jerusalem is notorious for murder (judicial killings and child sacrifice) is referred to in 11:6; 13:19; 16:21; 22:3. The term ‘bloody city’ was previously used by Nahum (Nah 3:1) to describe the city of Nineveh.

Jerusalem is a pot with reddish ‘scum’ (corrosion or deposit) in it that cannot be removed. The sin of murder has become part of the very fabric of the city. Since copper/brass does not rust some scholars view this ‘scum’ as verdigris, others as flaws in the metal itself and others as hardened food residue that will not scrub off.

Yet another view is that the corruption does not belong to the metal of the pot but to its contents, i.e. the meat. According to v.6 the scum is inside the pot and in v.7 so is blood. Since the consumption of blood is taboo to the Israelites (Gen 9:4; Lev 3:17; 17:10-14; Deut 12:23-25) the flesh in the pot is viewed as contaminated. The Judahites may think of themselves as choice cuts of meat but in YHWH’s sight they are putrid flesh. The meat is to be brought out of the cauldron ‘piece by piece;’ i.e. the city’s population will be taken into captivity or killed. All efforts to cleanse the filth have failed – this idea will be developed in vv.12-13.

‘Let no lot fall upon it’ – refers to the practice of decision-making by casting lots (Lev 16:7-10; Num 26:55-56; Josh 13:6; 1 Chron 24:5, 7; 25:8; 26:13-14). The results are reckoned to be God’s will: The lot is cast into the lap; but the whole disposing thereof is of the LORD. Prov 16:33. In the context of this oracle the reference may be to the casting of lots by a victorious army in order to decide which captives should be allowed to live and which should put to death (2 Sam 8:2; Joel 3:3; Nah 3:10). There is no need to cast lots concerning the leading citizens of Jerusalem for they will be executed (Jer 39:6).

Verses 7-8, beginning with ‘For,’ give the reason why the contaminated pieces of meat (the people of Jerusalem) are rejected. The city has openly and shamelessly shed blood and there has been no attempt to cover up its sin. The background to v.7 is another taboo concerning blood: And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust. Lev 17:13.

‘Her blood -‘ i.e. the blood that Jerusalem has shed – has not been covered up but deliberately poured out for all to see on non-porous rock that would not absorb it. That blood cries for vengeance (cf. Gen 4:10; Job 16:18; Isa 26:21). YHWH’s response is to likewise set Jerusalem’s blood on a rock uncovered. This will serve as a witness to other nations of the crimes that she has committed.

(9-12) In verses 9-12 the image of YHWH building a huge fire depicts the unleashing of his wrath upon Jerusalem ‘Therefore’ (i.e. because Jerusalem is full of blood and filth) YHWH again (see v.6) pronounces woe on the city and says that he will make the pile of wood great (cf. Isa 30:33).

Since YHWH is responsible for stoking the fire the siege of Jerusalem is not a random disaster but deliberate punishment by YHWH. The imaginary cook is given further instructions:

  • heap on wood.
  • light the fire
  • mix in the spices (KJV, ‘spice it well’)- the verb rāqaḥ is normally used for the process of making perfume and also for the preparation of the ingredients of the sacred anointing oil (Ex 30:33) – spices enhance the taste of meat – this may mean that the Chaldeans will enthusiastically enjoy destroying Jerusalem, just as hungry people enjoy well-seasoned food.
  • boil the meat away – the judgement is thorough and final.
  • empty the residue into the fire and burn the bones – the people will be dispersed and the city will be destroyed by fire. The image intensifies; it moves from cooking in v.5 to cremation in v.10. The city will lie desolate.
  • set the empty pot back on the coals and heat it until it is red hot and molten. All the impurities will be burned up. This recalls the smelting image in 22:20-22.

Jerusalem (v.12) has frustrated all efforts to cleanse her. The earlier attempts to do so may have included the messages from YHWH delivered by the prophets and perhaps also the reforms of King Hezekiah (2 Kgs 18; 2 Chron 31) and King Josiah (2 Kgs 22-23). The Chronicler gives the following apt assessment:

And the LORD God of their fathers sent to them by his messengers, rising up quickly, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees. . . 2 Chron 36:15-17a

The scum in the pot has not been removed so into the fire with it!

(13-14) YHWH again addresses the city directly saying that every time he tried to cleanse her she refused to be purified from her uncleanness. Therefore she will not be pure again (there will be no more opportunities for cleansing) until his wrath against her has been satisfied.

The oracle closes with the formula: ‘I the Lord hath spoken’ (v.14). God’s word guarantees the fulfilment of what he has said. He will not reconsider or renege, what Ezekiel has prophesied will come to pass. This certainty is expressed in three negative statements:

  • I will not refrain, not go back
  • I will not spare
  • I will not repent (be sorry, moved to pity)

YHWH has spoken, Nebuchadnezzar’s army has now arrived. The Chaldeans will judge Jerusalem according to her ways and deeds. She is facing the consequences of her own choices.

SUMMATION

This oracle shatters once and for all the false view held by the Jerusalemites that they are YHWH’s chosen cuts of meat in the protective cauldron and that the city is therefore inviolable. Even though they were God’s people they could not evade the consequences of their sin. Like corrosion in the pot sin that is not addressed becomes deeply ingrained. When grace is consistently rejected then God’s righteous judgement upon the sinner is inevitable. The oracle emphasises that the sovereign God is directing the judgement upon Judah; the Babylonian invaders are merely his instruments.

Even while Ezekiel was delivering this solemn parable he became aware that he was about to experience great sorrow. His experience of loss was about to become the ultimate sign to the people of Judah. Chapter 24:15 moves seamlessly from public preaching to private tragedy. Inside a few hours Ezekiel’s wife will die.

BIBLOGRAPHY

BOOKS

Keil, C. F. (1876). Biblical Commentary on the Prophecies of Ezekiel, Vol 1. Transl. J. M. Martin. Edinburgh: T & T Clark.

Parker, R.A. and Dubberstein, W.H. (1956). Babylonian Chronology 626 B. C. – A. D. 75. Rhode Island: Brown University Press.

Petter, D.L. (2011). The Book of Ezekiel and Mesopotamian City Laments, Academic Press, Vandenhoeck & Ruprecht

Thiele, E. R. (1983). The Mysterious Numbers of the Hebrew Kings, Grand Rapids, Michigan: Zondervan

JOURNAL ARTICLES

Albright, W. F. (1956). The Nebuchadnezzar and Neriglissar Chronicles. Bulletin of the American Schools of Oriental Research, 143, pp. 28–33.

Thiele, E.R. (1944). The Chronology of the Kings of Judah and Israel. Journal of Near Eastern Studies, 3(3), pp.137–186.

DIGITAL RESOURCES

Petter, D. L. (2023). Ezekiel. [online] Available at: https://www.thegospelcoalition.org/commentary/ezekiel/ accessed 22 November, 2025

Posted in Exposition

Ezekiel 23:1-49 – The Oracle Concerning Aholah and Aholibah (Part 2)

Posted on by writtenexposition

11-21 – AHOLIBAH (JERUSALEM) JUDAH

(11) Verse 10 ends with Aholah (Israel) having suffered punishment for her infidelities and having become a byword among other women (‘the nations’). This section (vv.11-21) makes the point (11, 14, 19) that Aholibah (Jerusalem) saw her sister Aholah’s fate but did not learn from it. Judah did not heed the warning from the past.

(12-13) Just as her sister had done (vv.5-6) Aholibah ‘lusted after’ (doted upon) the impeccably dressed young Assyrian cavaliers. She became more corrupt in her lust than her sister; her pattern of behaviour escalating as time progressed.

This may include a historical reference to Judah under Ahaz (735-715 BCE), a king who submitted to Assyrian rule – see 2 Kgs 16 and Isa 7.

Notice that in the oracle there are three objects of Aholibah’s admiration – the Assyrians v.12, the Chaldeans v.16 and Egypt’s concubines v.20.

(14-21) Judah’s fascination with the Chaldeans (Babylonians) is depicted as lust for ‘men portrayed upon the wall’ (probably a reference to Babylonian wall reliefs). Aholibah was attracted by these brightly coloured engraved images (possibly using ochre) of soldiers wearing red uniforms as well as broad waistbands and flowing turbans. This was the typical dress of high-ranking Babylonian military officers.

Having only heard reports of Babylonian might Judah sent ambassadors to seek an alliance. It is possible, but not certain, that Hezekiah first contacted the Babylonian king Merodach-Baladan who then sent an embassy to Jerusalem (2 Kgs 20:12-21; Isa 39:1-8). The point in these verses is not so much idolatry as unnecessary and ill-advised political alliances.

(17-18) The Babylonians came to Judah in bed and made her unclean but afterwards her soul abhorred them. The expression (mind is alienated KJV) occurs in Ezek 23 :17, 18, 28 and Jer 6:8. The verb yāqa‘ means to turn away or alienate and in a different context is used for the dislocation of Jacob’s hip in Gen 32:25.

Ezekiel is reminding his audience that after a time relations with the Babylonians soured. For example: Jehoiakim revolted against Babylonia c. 598 BCE. Jehoiakim died during the revolt and his eighteen year old son Jehoiachin (also known as Jeconiah or Coniah) succeeded to the throne of Judah but surrendered to Nebuchadnezzar after three months. Jehoiachin, along many leading Judahites, was then deported to Babylon. Nebuchadnezzar installed Zedekiah as a puppet king but nine years later he too rebelled against Babylonian rule (See 2 Kings 24).

Thus Aholibah (Jerusalem) revealed her nakedness and her harlotries with the result that YHWH turned away from her in disgust just as he had with her sister Aholah (Israel).

(19-21) Having been unfaithful to YHWH with powerful men like Assyria and Chaldea Aholibah did not return to the Lord but instead ‘called to remembrance’ the early days in Egypt. The verb means ‘to search for.’ The idea is that she reverted to an earlier pattern of behaviour; in this case the idolatry of her youth in Egypt.

She therefore sought a relationship with Egypt; longing to be one of Egypt’s concubines. Egypt, a world power at the time, is metaphorically described in graphic, animalistic terms as being sexually potent. Ezekiel employs coarse language in order to emphasise Aholibah’s excessive, unrestrained lust for foreign powers and also to evoke a feeling of revulsion in his audience.

The prophets of YHWH disapproved of Judah’s political flirtations with Egypt. Like Ezekiel, Isaiah and Jeremiah viewed Egypt as an unreliable ally (Isa 30:1-7; 31:1-3; Jer 2:18; 37:5-10).

Notice that until v.21 the verbs are in the third person (‘she’) but now change to the second person (‘you’). This anticipates YHWH directly addressing Aholibah in vv. 22-35 when announcing her punishment.

22-35 – AHOLIBAH’S PUNISHMENT

(22) ‘Therefore’ (i.e. because of her infidelities), followed by the prophetic messenger formula (‘thus saith the Lord God’), is followed by a direct message from YHWH to Aholibah (Jerusalem) stating his intention to punish her. He will accomplish this by bringing her former ‘lovers’ (the nations that she once courted) against her to attack her. Those with whom she was once allied but from whom she has turned in disgust (‘mind is alienated’ see on v.17 above) will become her deadly enemies.

(23-24) They include the Babylonians and various other groups, described as ‘desirable young men,’ ‘governors and officials,’ ‘cavalry officers and men of renown’ (lit. persons summoned to a meeting, Num 1:16; 16:2), who will come against her with military might. The list specifies:
– the Babylonians (sons of Babel) – the Neo-Babylonian empire under Nebuchadnezzar II, the superpower at that time
– the Chaldeans – a people group in the south of Babylonia – dominant in the Neo-Babylonian empire
– Pekod – possibly an Aramean tribe – from Syria
– Shoa – unknown
– Koa – unknown
– all the Assyrians (sons of Asshur) – possibly defeated Assyrian army units that had been pressed into military service by the Babylonians.

This confederation of Babylonian allies and vassals will attack Judah with an impressive array of the latest military equipment – weapons, chariots, wagons, large and small shields and helmets. YHWH will punish Judah by allowing these forces to judge her by their own inhumane laws rather than by biblical laws.

(25-27) Aholibah (Jerusalem) will therefore suffer the atrocities of ancient warfare. This will include brutal mutilations such as rhinotomy (nose-cutting) and ear cropping. In those ancient honour-shame cultures mutilations had to do with shame. They asserted the domination of the aggressor and indicated a change in the victim’s status. For biblical examples of wartime mutilations see Judg 1:6-7; 1 Sam 11:2; 31:9-10; 2 Sam 4:7,12; 2 Kgs 25:7; Jer 39:6-7.

Many who survive mutilation will be killed and others taken into captivity. Jerusalem will be stripped and plundered and the properties left empty (‘thy residue’) by those slain or deported will be consumed by fire. These agonies will be deliberately instigated by YHWH; in them Aholibah will experience his jealousy (intense fervour). The judgement will be so severe that her lewdness and the harlotries learned in Egypt will cease. She will no longer look amorously at Egypt, i.e. seek a political alliance or military help. ‘Look amorously’ is conveyed by the expression ‘lift up thine eyes unto’ – this is how Potiphar’s wife looked at Joseph in Gen 39:7.

(28-32) Beginning with ‘For,’ followed by the prophetic messenger formula ‘thus saith the Lord God’ (as v.22), Aholibah’s punishment is further described using the indecent image of YHWH handing her over to her former lovers, whom she has come to abhor, to be made a public spectacle. They will strip her stark naked, expose and violate her. This imagery of being left exposed symbolises not only physical vulnerability but also spiritual disgrace. This is due to her unfaithfulness to YHWH in the form of idolatry and alliances with ungodly nations (v.30).

It is ironic that the very nations with which Jerusalem sought an alliance for protection will become her oppressors. The language of v.29 emphasises the depth of betrayal and the resulting shame: they shall deal with thee hatefully, and shall take away all thy labour, and shall leave thee naked and bare. ‘Take away all thy labour’ reflects one of the curses promised for covenant unfaithfulness in Deut 28:33: The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed always.

Verse 28 echoes vv.17, 22 and 16:37. Verse 29 echoes v.26 and 16:39. Verse 31, looking back to v.13, states that Jerusalem has walked in the way of her sister, Aholah (Israel), and thus will drink from the same cup of judgement.

(32-35) Verses 32-34 develop the thought of drinking from the same cup as her sister Samaria had drunk from (in 722 BCE, see 2 Kgs 17:6). This takes the form of a poem:

This is what the Lord GOD says:
“You will drink your sister’s cup,
which is deep and wide.
You will be an object of ridicule and scorn,
for it holds so much.
You will be filled with drunkenness and grief,
with a cup of devastation and desolation,
the cup of your sister Samaria.
You will drink it and drain it;
then you will gnaw its broken pieces,
and tear your breasts.
For I have spoken.”
This is the declaration of the Lord GOD. (Ezek 23:32-34 CSB)

The cup is large (deep and wide) and people will laugh at the fact that it is so great and has to be drained completely. Aholibah will be the object of derision and scorn because when she drinks the toxic contents she will stagger about, as if drunk, stunned by the severity of the judgement. The cup will be one of intoxication and grief, of ruin and desolation. The contents of the cup will drive Aholibah mad. Overcome by self-loathing, she will break it in pieces and self-harm with the fragments of pottery. Ortland Jnr (2016, p.129, footnote 82) explains:

The image is that of a cup filled to the brim with a powerful potion, to make the one who drinks it reel with an exaggerated drunkenness. Yahweh holds this cup in his hand and forces it to the lips of the nation to be judged. It represents, in real terms, the breakdown of order, the loss of control and good judgment, the panic and disarray, as a nation staggers like a drunk toward divinely ordained destruction. Cf. Ps. 75:9 [EVV 8]; Is. 51:17; Je. 25:15-16, 28; 51:7; La. 4:21; Hab. 2:16. The figure makes vividly clear to the Judahites ‘the compulsion there is to accept destiny, the impossibility of rejecting it, the trepidation at its death-dealing effects, the bitterness of the suffering it involves, and how it has to be tasted to the full’, to quote Eichrodt (1970: 331).

In v.35 YHWH emphasises that Aholibah (Jerusalem) will bear the consequences of her lewdness and whoredoms because she has forgotten him and cast him aside (‘KJV ‘behind thy back’ cf.1 Kgs 14:9; Neh 9:26).

36-45 – INDICTMENT OF AHOLAH AND AHOLIBAH

YHWH instructs Ezekiel to judge both Aholah (Samaria) and Aholibah (Jerusalem). He is to ‘declare’ (explain, make plain) to them their abominations (detestable acts) of idolatry and bloodshed. They have been spiritually unfaithful to YHWH by worshipping other deities. ‘Blood is in their hands’ refers to child sacrifice. They have offered their own children to pagan gods like Molech, burning them as sacrifices. To add insult to injury they would worship Molech and then, on the same day, go to the Temple to worship YHWH; thus placing Molech on a par with YHWH (cf. 2 Kgs 21:4-7). Their presence at the Temple profaned the sanctuary.

Verses 40-44 resume the adultery metaphor and describe the activities of the two harlots with the image in vv.40-42a of one woman (notice the singulars- ‘ye,’ ‘thou,’ ‘thy,’ ‘thyself,’ her’), probably Aholibah (Jerusalem), preparing herself for adulterous liaisons with foreign lovers. These liaisons represent political alliances with pagan powers like Egypt, Assyria and Babylonia. The washing, painting the eyes, decking with jewellery, sitting on an opulent divan in front of which is a table spread with lovely food and on which is set oil and spices to perfume the bed all symbolise seduction. These actions represent international diplomacy.

Many men came to carouse with her/them – in 42b the plural (‘their’) is resumed – these are described as ‘men of the common sort’ and ‘drunkards from the desert;’ probably a reference to the Assyrians and the Chaldeans. The latter were not desert-dwellers but came ‘from the desert’ in the sense that their route from Babylon to Judah would have involved skirting the top of the Arabian peninsula and travelling through Syria. These lovers put bracelets upon Aholah and Aholibah’s arms and beautiful crowns on their heads, i.e. alliances with foreign nations brought great wealth to both Israel and Judah.

In v.43 YHWH (or is it Ezekiel?) asks himself if these men will still engage with Aholah and Aholibah, two women who are ‘old (worn out, used up – used of the Gibeonites’ clothes in Josh 9:4-5) in adulteries.’ Sure enough, as Samaria and Jerusalem willingly play the harlot – i.e. are accessible to anyone, – the foreigners do ally with them.

Verse 45 is difficult in that it appears that YHWH describes the Assyrians and Babylonians as ‘righteous men’ who will judge and punish the women as adulteresses and murderers. The likely idea is that these conquerors are viewed as the instruments of YHWH and he will use them to enforce his justice and divine retribution. The standard penalty of the Law for adultery (Lev 20:10) and murder (Exod 21:12; Lev 24:17; Num 35:31) was death. This imagery suggests that the capital punishment of Samaria and Judah will be lawful and deserved.

46-49 – SENTENCING OF AHOLAH AND AHOLIBAH

This section concludes the allegory of Aholah (ISamaria) and Aholibah (Jerusalem) and describes their judgement for adultery (idolatry) and political alliances with pagan nations.

Staying with the metaphor of judgement for adultery the Lord YHWH states that he will summon a crowd (i.e. armies, see vv. 23-24) to come up against ‘them’ (Israel and Judah) to which he will hand them over to suffer the atrocities and violence of war and to be plundered. These armies will pelt them with stones, cleave them with swords, kill their offspring and burn down their properties.

At v.44 there is a change from ‘them’ to ‘your.’ YHWH directly informs Israel and Judah that their fate will serve as a warning to ‘all women’ (i.e. the surrounding nations) not to ‘do after your lewdness’ i.e. behave like the metaphorical Aholah and Aholibah. He announces that they will bear the punishment of their evil-doing and idolatry and, because of this discipline, will recognise that he is the Lord YHWH. Notice that in this allegory delivered by Ezekiel the punishment of Samaria (Israel) and Jerusalem (Judah) is viewed as simultaneous whereas in real life Israel’s had already taken place c. 722 BCE and Judah’s was yet to come – a few years later – in 586 BCE.

This oracle shows us the importance of remaining faithful to God and of placing our confidence in him for daily guidance and protection rather than trusting in human power and politics which can easily turn against us. God views persistent sin as a personal betrayal and it therefore has inevitable and severe consequences.

BIBLIOGRAPHY

Eichrodt, W. (1970). Ezekiel; a Commentary. Philadelphia, Westminster Press.

Ortlund Jnr, R.C. (2016). God’s Unfaithful Wife. InterVarsity Press.

Posted in General

The Ultimate Sacrifice: Love and Faith on Remembrance Sunday

Posted on by writtenexposition

Greater love hath no man than this, that a man lay down his life for his friends. John 15:13

In the United Kingdom Remembrance Sunday honours those who gave their lives in the two world wars as well as others who have died in conflicts since 1945. It falls on the second Sunday in November which is the one nearest to 11 November, Armistice Day (in USA, Veterans Day).

The Armistice, an agreement to end the fighting of the First World War in advance of peace negotiations, began at 11 a.m. on November 11, 1918; bringing that war to an end. The nation therefore commemorates the young men and women who sacrificed everything, as well as others who returned, carrying physical and emotional scars.

Not only on Remembrance Sunday but every Sunday Christians commemorate another young man who laid down his life. He is the one who spoke these profound words: Greater love hath no man than this, that a man lay down his life for his friends (John 15:13). The Lord Jesus Christ spoke those words the night before he died on the cross. His death was not for freedom from political tyranny, but to free us from the penalty of sin. His death was not just to give us a better life, but to give us eternal life.

The Greatness of the Person
Jesus stands unparalleled in history. His words inspire and challenge us: Whosoever shall compel thee to go a mile, go with him twain (Matthew 5:41). He taught us to love our enemies, to bless those who curse us, and to pray for those who persecute us (Matthew 5:44). His works testified to the power of love, as he healed the sick, fed the hungry, and raised the dead. He had no wealth, yet he offered the greatest treasure of all—eternal life.

I am sure that throughout history many men have died to save another. That is a wonderful thing!  But Jesus Christ, God manifest in the flesh, died for the sins of the whole world—that is something truly amazing!

The Greatness of the Affection
If love is measured by the depth of sacrifice then the ultimate expression of love is found in Christ’s willingness to lay down his life for us. In a world marked by conflict and division, his sacrifice stands as a beacon of hope. God took the initiative to reconcile us to himself, sending his only son to bridge the chasm created by sin. That is why the grand theme of the Bible is ‘no greater love.’ It reveals God’s plan to make reconciliation possible by the death of his only Son, the Lord Jesus Christ. His sacrifice was motivated by love for humanity—a love that knows no bounds. This act of love is the source of our peace and the foundation of our faith.

On Remembrance Sunday, as we recall those who have sacrificed their lives, let us also reflect on the love that motivated such acts. The soldiers who fought for freedom did so out of love for their country, their families, and their comrades.

The Greatness of the Demonstration
1 John 3:16 says, Hereby perceive we the love of God, because he laid down his life for us… The essence of love is to care for someone enough to die for them. Jesus Christ willingly chose to lay down his life, demonstrating that true love is not merely a sentiment but an action. In this ultimate act of love he died not only for his friends but also for his enemies. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Romans 5:8 NIV

No-one took Jesus Christ’s life from Him (John 10:17-18). Death is the result of sin (Rom. 6:23; James 1:15) but the Lord Jesus had no sin — therefore death had no claim upon him. In order to die for our sins, Jesus had to ‘lay down his life’ voluntarily, of his own accord. 

On Remembrance Sunday let us each ask: Who would I lay down my life for? Would I extend that love even to my enemies? Am I willing to love deeply and sacrificially, like Jesus Christ? As we honour the memory of those who have given their lives, let us also commit ourselves to live in a way that reflects the greatness of sacrificial love.

Posted in Exposition

Ezekiel 23:1-49 – The Oracle Concerning Aholah and Aholibah (Part 1)

Posted on by writtenexposition

INTRODUCTION

Ezekiel 23, like chapter 16, is one of the most unsettling passages in the Bible. In order to evoke a strong emotional response of shame and disgust in his audience Ezekiel intentionally employs coarse and shocking language of a sexually explicit nature. In stark terms the prophet presents a general summary of Israelite history in the form of an allegory featuring two nymphomaniacal sisters and their infidelities.

The sisters, for whom Ezekiel symbolically coins the names Aholah and Aholibah, respectively represent the northern kingdom of Israel (Samaria) and the southern kingdom of Judah (Jerusalem). They are depicted as harlots who betray their covenant with their husband (YHWH) by promiscuously forming political alliances with foreign nations and engaging in idolatrous worship. Their political and spiritual infidelity ultimately results in the sisters’ downfall.

STRUCTURE

1-4 – TWO SISTERS

5-10 – AHOLAH (SAMARIA) ISRAEL

11-21 – AHOLIBAH (JERUSALEM) JUDAH

22-35 – AHOLIBAH’S PUNISHMENT

36-45 – INDICTMENT OF AHOLAH AND AHOLIBAH

46-49 – SENTENCING OF AHOLAH AND AHOLIBAH

EXPOSITION

TWO SISTERS (1-4)

The typical prophetic word formula (‘the word of the Lord came unto me, saying’) in v.1 introduces the oracle which occupies the remainder of chapter 23. After Ezekiel is again addressed as ‘son of Adam’ there comes the allegorical statement: ‘There were two women, the daughters of one mother.’ There is no mention of a father but ‘daughters of one mother’ emphasises the closeness of the sisters; they are two members of the same family.

In two sets of parallel clauses verse 3 describes their first sexual experiences as being with the Egyptians :

And they committed whoredoms in Egypt;
they committed whoredoms in their youth:

there were their breasts pressed,
and there they bruised the teats of their virginity.

Although the sisters are said to have been acted upon by the Egyptians (this represents Israelite oppression in Egypt) Ezekiel describes these activities as ‘harlotries’ (KJV whoredoms); which to the modern reader seems like a case of blame the abused rather than the abuser. Although Ezekiel does not say that the young women found this pleasurable, nevertheless throughout the oracle there is the suggestion that they keep going back for more (e.g. 8,19-21, 27).

It is not until we come to verse 4 that we learn what these two metaphorical women represent – the elder (i.e. ‘greater) one, called Aholah, represents Samaria – the capital of Israel, the kingdom of ten tribes. The younger, called Aholibah, represents Jerusalem – the capital of Judah. These names, based on the word ‘tent’ (i.e. standing for sanctuary – Tabernacle/Temple) symbolise Israel and Judah’s religious relationship with YHWH. Aholah (her [own] tent) would point to the religious autonomy of the northern kingdom of Israel which established its own system of YHWH worship (1 Kgs 12:28; Hos 8:6). Aholibah (my tent [is] in her) would emphasise the authenticity of Judah’s worship which was centred at YHWH’s sanctuary in Jerusalem.

This oracle delivered by Ezekiel is shocking in that YHWH is said to have married both women (‘they became mine’ – see also 16:8) in spite of the fact that they had already ‘committed whoredoms’ (v.3). He had children with each one. It is even more shocking that the allegory represents YHWH as having done something that is forbidden by the torah: Do not take your wife’s sister as a rival wife and have sexual relations with her while your wife is living. Lev 18:18 NIV.

Notice that because this is an allegory Ezekiel cannot adhere strictly to exact historical details. Therefore, in v.3, he represents Israel and Judah as two related nations in Egypt – even though Israel did not divide into separate northern and southern kingdoms until after the death of Solomon c. 930 BCE. Likewise, constrained by the allegory, he later prophesies the punishment upon the two nations as future (v.49), although Israel’s had already been fulfilled a long time before, c. 720 BCE.

AHOLAH (SAMARIA) ISRAEL (5-10)

In this section Ezekiel comments on the adultery of Samaria and uses the language of passion to reflect on Israel’s political alliances with Assyria. Despite belonging to YHWH (‘when she was mine’ – lit, under me v.5) she betrayed her covenant with him by turning to foreign powers for safety and protection. Verse 6 represents Aholah as ‘lusting after’ (she doted – desire carnally – 6 times in Ezek 23 – vs, 5, 7, 9, 12, 16, 20; Jer 4:30) the dashing Assyrian cavalrymen in their bright unforms. Dazzled by Assyrian military power and culture Israel not only made political alliances (‘committed her whoredoms’) with Assyria but also defiled herself by worshipping the idols of the Assyrian elite.

Verse 8 once more emphasises that Israel’s spiritual unfaithfulness can be traced back to its beginnings in Egypt. Joshua had referred to this in a speech recorded in Josh 24: Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD. Josh 24:14. Apparently there had been no improvement in Aholah’s behaviour over her history.

Because of this (vv.9-10) YHWH gave her over to the very nations she had longed for, Assyria in particular, for them to execute judgement upon her. They humiliated her (‘exposed her nakedness’), took her sons and daughters (into captivity), and killed her with the sword (Hos 13:16). The result was that her fate served as a warning to other women (i.e. the surrounding nations). This is a historical reference to Samaria’s fall to Assyria in 722 BCE (2 Kgs 17:6) after which the northern tribes were deported – they later became known as the Ten Lost Tribes of Israel.

Sweeney (2013, p.117) comments:
This…clearly portrays Israel’s relationship with Assyria from the late ninth through the eighth centuries BCE, which ultimately resulted in her destruction. In an effort to defend Israel against the Arameans, King Jehu of Israel (842-815 BCE) submitted to Assyria as a vassal…so that Assyrian power would check any Aramean efforts to invade Israel. This alliance lasted through the reigns of the Jehu kings, including Jehoahaz (815-801 BCE), Jehoash (801-786 BCE), Jeroboam II (786-746 BCE), and Zechariah (746 BCE). Zechariah’s assassination was prompted by an attempt to break the Assyrian alliance and establish a new alliance with Aram. The move was countered by Menahem (745-738 BCE), who assassinated Shallum (745 BCE) and restored relations with Assyria during his reign and that of his son Pekahiah (738-737 BCE). But Pekahiah was assassinated by Pekah (737-732 BCE), who allied with Aram and attacked Jerusalem during the Syro-Ephraimitic War. When King Ahaz of Judah (735-715 BCE) appealed to the Assyrian king Tiglath Pileser for assistance, the Assyrians attacked, destroyed Damascus, killed Pekah and subjugated both Israel and Judah, placing Hoshea as king (732-724 BCE) over a much reduced Israel. When Hoshea revolted against Assyria in 724 BCE, he was imprisoned, the land of Israel was devastated, Samaria was destroyed, and the northern kingdom of Israel came to an end as much of its surviving population was exiled to the far reaches of the Assyrian empire (2 Kings 17).

The timeless lesson from Aholah is that when the people of God betray their loyalty to him for political advantage, religious admiration or material gain the inevitable result is shame and loss.

BIBLIOGRAPHY

Sweeney, M. A., 2013, Reading Ezekiel. Smyth & Helwys Publishing Inc., Macon.

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Posted in Exposition

Ezekiel 22:23-31 – The Moral Failures of Judah’s Leaders

Posted on by writtenexposition

INTRODUCTION

In the two previous oracles in chapter 22 YHWH confronts the bloodshed and idolatrous practices of the people of Jerusalem (22:1-16) and, using the metallurgical imagery of smelting, compares impure Israel to dross that has no value (22:17-22). This third oracle of chapter 22 focuses on the dysfunctional leaders of Judah – prophets, priests, government officials and landed gentry – and shows that every layer of authority is corrupt.

STRUCTURE

23-24 Instruction to Ezekiel to address the land of Judah.

25-39 A catalogue of corruption

30-31 YHWH’s unsuccessful search for a man who could prevent the coming destruction.

INSTRUCTION TO EZEKIEL TO ADDRESS THE LAND OF JUDAH (23-24)

After the familiar prophetic word formula and the designation of Ezekiel as ‘son of Adam’ there comes an instruction to the prophet to directly address the land of Judah. In the first oracle in chapter 22 Ezekiel speaks about ‘the city’ (22:2), in the second about ‘the house’ and in this third oracle about ‘the land.’ All of these represent the people of Jerusalem/Judah.

He is to say: ‘thou art a land not cleansed nor rained upon in the day of indignation.’ The word ‘indignation can mean anger, denunciation or curse. This statement is effectively a declaration of judgement and possibly a prophecy that literal drought will occur at the time of the forthcoming Babylonian siege of Jerusalem (588-586 BCE). It may however, refer metaphorically to current spiritual drought (without cleansing rain the land is impure) and the desolation (punishment) which that will bring about. Rain, followed by food abundance, was guaranteed for obedience to YHWH’s statutes and commandments (Lev 26:3-5) but desolation of the land for unfaithfulness (Deut 28:38-41; Isa 24:1-6; Hos 4:3). Judah is not just suffering misfortune, it is under divine judgement.

A CATALOGUE OF CORRUPTION (25-29)

Verses 25-29 give the basis for judgement and concentrate on the sins of four leading classes in society: prophets, priests, princes and the ‘people of the land.’ Similar sentiments are expressed in Micah 3:11 and Zeph 3:3-4.

(25) THE CONSPIRACY OF THE PROPHETS

‘There is a conspiracy of her prophets’ – The word ‘her’ occurs four times (vv. 25, 26, 27, 28). The prophets have made a pact, thus becoming a significant power bloc in the land. They use this power and influence for personal enrichment – like a roaring lion tearing prey they extort payment for their prophecies; seizing ‘treasures and wealth’ (cf. Jer 20:5). There may also be a suggestion here that the prophets in Judah are involved in murder for material gain (‘they have made her many widows’) but most likely the thought is that their false predictions of peace will lead to the deaths of many of the residents of Judah.

Although the Hebrew Masoretic text has ‘conspiracy of prophets’ in v.25 some translators (see NLT, NIV, NET, RSV, NRSV), in their infinite wisdom, emend this to read ‘conspiracy of princes.’ They reason that:
a) the metaphor of a roaring lion that tears its prey and devours men has already been used of the royal family in Ezek 19:6.
b) the types of crimes listed are more likely to be committed by political leaders than prophets.
c) prophets are mentioned later in the oracle (v.28).
d) In the similar passages in Micah (3:10-11) and Zephaniah (3:3-4) princes are mentioned first.

Like the KJV, other translations (e.g. DBY, ESV, CSB, NKJV, NASB) have retained ‘conspiracy of prophets.’

(26) THE CORRUPTION OF THE PRIESTS

a) They violate the Law.

The priests, whose responsibility it is to teach the torah (Lev 10:11; Hos 4:6), violate (harm, strip, lay waste) its teachings (cf. Zeph 3:4; Mal 2:8). As well as deliberately misinterpreting and perverting divine ordinances they desecrate holy things (e.g. eating the offerings in a state of ritual impurity, Lev 22:1-9).

b) They blur the distinctions between sacred and profane.

The priests also neglect their responsibility to ‘put difference between holy and unholy, and between unclean and clean’ (Lev 10:10). In a later vision Ezekiel includes this requirement in a list of obligations expected of the Zadokite priesthood in the new temple (44:23). ‘Holy’ refers to things dedicated to YHWH, ‘unholy’ to items in everyday use. They fail to show the people what is clean or unclean for sacrifice and do not explain what foods are clean or forbidden to be eaten.

c) They fail to observe the Sabbath.

The priests turn a blind eye to desecration of the Sabbath by the people, thus blatantly disregarding God’s commandment. Jeremiah comments on this in Jer 17:27.

d) God himself is profaned among them (i.e. among the priests). Those responsible for maintaining YHWH’s holiness do not honour it. YHWH is the object of the verb ḥālal (to pollute or profane) in Ezek 13:19 also.

(27) THE CRIMES OF THE PRINCES

The word sarim (chiefs, leaders, rulers), here translated ‘princes,’ refers to officials like top civil servants and judges. They are described as ‘fierce wolves’ – predators lower down the food chain than the ‘roaring lion’ of v.25 – but no less cruel and voracious. Instead of protecting the rights of the people they utilise violence and murder for dishonest gain.

(28) PROPHETS (again)

The prophets are mentioned again because of their complicity with ‘them’ (the officials in the previous verse). They ‘whitewash’ the evil deeds of the officials, making them appear legitimate, and cover up their abuses by proclaiming false visions and uttering divinations that are lies (cf. 13:7-10. They say: ‘Thus saith the Lord God, when the Lord hath not spoken’ (cf. Mic 3:9-1; Zeph 3:3-4).

(29) THE CHARACTER OF THE PEOPLE OF THE LAND

Many commentators take ‘the people of the land’ as referring to the common people, thus indicating that that corruption has spread throughout Judahite society from the top down. It is possible, however, that am ha-aretz is used in a technical sense for a particular social group – the landed gentry – that Ezekiel lists with other parties (prophets, princes and priests) as culpable for systemic corruption in Judah. This wealthy group seems to have been politically influential (2 Kgs 11:14, 18; 21:24; 23:30, 35) and in a position to perpetrate economic crimes against the most vulnerable members of society. They are said to have oppressed, extorted, robbed and ill-treated the poor and needy; including resident foreigners. This kind of behaviour is forbidden in Exod 22:21-23; Lev 19:13-15, 33; Deut 24:17.

YHWH’S UNSUCCESSFUL SEARCH FOR A MAN WHO COULD PREVENT THE COMING DESTRUCTION (30-31)

(30) Having catalogued the sins of the four most powerful groups in Judahite society – prophets, priests, princes and the people of the land – YHWH declares that he searched for a man among them who would ‘build up the wall and stand in the gap’ before him in order to avert judgement – but he found no-one. These four groups have opposed the Lord and have led society into sin.

‘Build up the wall’ and ‘stand in the gap’ are metaphors for repairing moral and spiritual defences and for standing in the breach (by intercession or strong spiritual leadership) in order to prevent coming disaster. The image is that of a gap in the protecting wall of a city with the result that someone must stand in that breach in order to defend it. In Ezek 13:5 it is just the prophets who are accused of failing to ‘stand in the gaps or make up the wall’ but in chapter 22 this applies to all levels of society. There is a failure of leadership; those who are meant to protect and guide would rather extort and exploit.

Since there is total moral collapse in Jerusalem not a single person has the credibility or courage to lead the nation back to faithfulness to YHWH and his covenant. This passage is disturbingly relevant to our modern societies. Corruption filters down when political leaders pursue power and influence at the expense of truth and justice and religious leaders sacrifice biblical convictions on the altar of political expediency. No doubt God is still looking for intercessors and righteous individuals who will make themselves available to repair what is broken and stand between society and disaster.

Is there one convicted enough to take on the challenge of building up God’s wall?

Is there one compassionate enough to care for others?

Is there one courageous enough to go against the flow?

Is there one consecrated enough to surrender talents, time, and treasures for the glory of God?

Unfortunately, in Jerusalem’s case YHWH’s search was unsuccessful. Tragically, YHWH reports: ‘but I found none.’

(31) In the absence of a single person who can ‘build up the wall’ and ‘stand in the gap’ judgement is inevitable, there is no reason for delay. This verse presents YHWH’s acts of judgement as if they have already taken place. He will consume the people of Jerusalem/Judah with the fire of his wrath; in this they will suffer the consequences of their own actions. Like the two previous oracles in Ezekiel chapter 22 this third one ends with a pronouncement of judgement.

SUMMATION

This oracle portrays a society in total moral collapse. Every level of society in Jerusalem is corrupt and guilty of violence, oppression and blatant disregard for the law of God. The extent of the rot is revealed in God’s search for a single person to ‘stand in the gap’ and defend or repair the city’s spiritual and moral defences. That search ends with the declaration: ‘but I found none.’ The nation must therefore face the fire of God’s wrath, a direct consequence of its corruption.

Posted in Exposition

Psalm 134 – A Song for the Night Shift

Posted on by writtenexposition

A SONG OF DEGREES.
​1 Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD.
2 Lift up your hands in the sanctuary, and bless the LORD.
3 The LORD that made heaven and earth bless thee out of Zion.

INTRODUCTION

Have you ever spent time in hospital overnight? If so, you will recall that the corridors which bustle with people during the day grow quiet. Visiting hours and supper over, the lights are dimmed. Many of the patients lie asleep but the work does not stop. A dedicated team of the night shift – doctors, nurses, porters, cleaners, security officers – go about their tasks. Often their work is unseen but it is essential.

In ancient times work never stopped at the Jerusalem temple. Once the evening sacrifice was offered (Psa 141:2) the priests and their assistants, the Levites, had plenty to keep them occupied (Num 3:7-8). 1 Chron 9:17-32 gives an account of the practical duties the Levities performed both day and night – looking after the sacred vessels, portering, baking, allocating oil, wine and spices. The priests were responsible for ensuring that the perpetual fire on the altar of burnt offering never went out (Lev 6:12-13) and that the lamps on the Menorah (lampstand) in the Holy Place burned brightly ‘from evening to morning’ (Exod 27:20-21). Some priests and Levites functioned as temple police. The priests also engaged in spiritual activities (prayer and praise) during the night. A high-ranking official known as the Captain of the Temple (Lk 22:4; Acts 4:1; 5:24) was in overall charge. Psalm 134 acknowledges the vital contribution of those who serve the Lord through the long hours of the night. This psalm is a song for the night shift.

Psalm 134 is the 15th and final poem of a collection (120-134) known as the ‘songs of degrees’ (or ascents). They are called this because they were sung by pilgrims as they travelled up to Jerusalem to celebrate the major Jewish religious festivals – Passover, Weeks (Pentecost) and Tabernacles.

It is also thought that the visitors sung them as they made their way round the city of Jerusalem. It is appropriate that this psalm has been placed at the end of the collection of songs of ascents for it seems to sum up the whole point of pilgrimage to Jerusalem – to bless the Lord and to be blessed by him.

Although mainly directed at a specific group of people – the priests and Levites working night shift at the Jerusalem temple – this psalm contains lessons that we can apply to ourselves, especially those of us who feel that we are on the night shift of life.

The psalm is structured as a call and response. It divides as follows:

1-2 The call – The festival pilgrims encourage the temple night shift to bless the Lord.

3 The response – The priests pronounce a blessing upon the pilgrims.

VERSES 1-2 – THE CALL

The pilgrims directly address the priests and Levites who work overnight in the temple and call on them to worship the Lord with uplifted hands .

‘Behold’ – expresses strong feeling so in this context could be translated ‘Come!’ or ‘Oh!

Bless’ – appears 3 times in the psalm – once in each verse. In vv. 1 and 2 it is an imperative giving a command, advice, or encouragement to worship the Lord. The word ‘bless’ means ‘pay homage to.’

‘the Lord’ – YHWH – the proper name of Israel’s national deity. The name occurs 5 times in these three verses.

‘all’ – all those working in the temple during the night.

‘servants of the Lord’ – this term is used to describe worshippers in general (Psa 135:1; Isa 54:17), also prophets (2 Kgs 9:7). The use of the word ‘stand’ following this phrase suggests that in Psa 134 it refers specifically to the temple personnel.

‘stand’ – a term used for the service of the priests and Levites (Deut 18:7; 1 Chron 2:30; 2 Chron 29:11).

‘by night’ – ‘during the nights’ – i.e. night after night.

‘the house of the Lord’ – the Temple – this term equates to ‘the sanctuary’ of v.2.

(2) ‘Lift up your hands’ – this displayed an attitude of surrender, reverence, worship and expectation while praying (cf. Psa 28:2; 1 Tim 2:8).

‘In the sanctuary’ – ‘sanctuary’ refers to the entire tabernacle (Exod 36:1, 3, 4; 38:27) and Temple.

‘bless the Lord’ – our praise and worship is an active response to who God is.

VERSE 3 – THE RESPONSE

In response to the exhortation from pilgrims to continue their praise and worship of the Lord throughout the night the priests invoke God’s blessing upon them.

‘The Lord…bless thee’ – This is not only a prayer but also a benediction. Some commentators view this as referring to the Priestly Blessing of Num 6:22-26. For a detailed consideration of that see my post THE AARONIC BLESSING. ‘To bless’ was one of the priestly functions (Deut 10:8; 21:5).

‘that made heaven and earth’ – (cf. Psa 121:2) – ‘heaven and earth’ is a merism (use of opposite extremes to express totality) – this figure of speech means the whole creation. It emphasises the power and sovereignty of YHWH the Creator.

‘thee’ – This singular may be taken as referring to the psalmist or interpreted as a collective singular referring to the group of pilgrims.

‘out of Zion’ – The blessing comes from the Lord, not the priests. Zion was where YHWH’s presence dwelt at that time.

LESSONS

Worship of the Lord is not restricted to certain days or times but continues 24/7 – all day and all night, every day of the week. The psalm encourages worshippers to serve and bless God during the night. The following psalms mention praising God at night: Psa 42:8; 63:5-7; 92:1-2; 119:62.

This psalm encourages us to continue serving and worshipping the Lord even when what we are doing seems insignificant and goes unnoticed by others.

The posture of lifted hands in the psalm reminds us that in praise and prayer we ought to have an attitude of surrender to God’s will and one of expectation of his blessing.

The priests are called on to bless the Lord and they in turn bless the people. Praise for the Lord results in blessing for the people of God.

The psalm is a reminder that it is God and not others who is the source of spiritual blessing and enrichment.

The Lord, the maker of heaven and earth, is well able to sustain us throughout the circumstances of our night; times of hardship when we are weary and all around seems dark. He is not a small god who is confined to a temple but is the Creator of all that exists.

Let us faithfully serve and praise God during our night shift, confident that blessing will flow out from his presence and enrich us while we wait for the dawn.