Tag: messianic

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

Posted on by writtenexposition

Reading: Ezekiel 17:1-24

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

THE ALLEGORY OF TWO EAGLES AND A VINE

DIVISION

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

INTRODUCTION

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

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

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

THE IMAGERY OF THE ALLEGORY 1-10

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

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

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

FIRST GREAT EAGLE

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

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

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

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

the highest branch – the aristocracy.

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

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

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

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

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

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

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

(7) SECOND GREAT EAGLE

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

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

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

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

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

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

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

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

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

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

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

THE INTERPRETATION OF THE ALLEGORY 11-21

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

(12a-21) Explanation:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A MESSAGE OF HOPE 22-24

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

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

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

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

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

PREACTICAL LESSONS FROM EZEKIEL 17

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

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

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