King David, the King of Israel by Gerard van Honthorst
Psalm 140
To the leader. A Psalm of David.
1Deliver me, O LORD, from evildoers[1]; protect me from those who are violent, 2who plan evil things in their minds and stir up wars continually. 3They make their tongue sharp as a snake’s, and under their lips is the venom of vipers. Selah
4Guard me, O LORD, from the hands of the wicked; protect me from the violent who have planned my downfall. 5The arrogant have hidden a trap for me, and with cords they have spread a net, along the road they have set snares for me. Selah
6I say to the LORD, “You are my God; give ear, O LORD, to the voice of my supplications.” 7O LORD, my Lord, my strong deliverer, you have covered my head in the day of battle. 8Do not grant, O LORD, the desires of the wicked; do not further their evil plot. Selah
9Those who surround me lift up their heads; let the mischief of their lips overwhelm them! 10Let burning coals fall on them! Let them be flung into pits, no more to rise! 11Do not let the slanderer be established in the land; let evil speedily hunt down the violent!
12I know that the LORD maintains the cause of the needy and executes justice for the poor. 13Surely the righteous shall give thanks to your name; the upright shall live in your presence.
Psalm 140 is the poetic prayer of an individual asking God to deliver them from violent adversaries. The Hebrew of the poem divides into four roughly equal parts (divided by the word selah) with a closing statement of trust.[2] The first two sections use the metaphors of venomous snakes, warfare, and hunting to describe the actions of the violent ones to the God who can deliver the psalmist. The central section turns away from the violent ones to the God who delivers the psalmist in the midst of battle. The fourth section asks for God’s judgment on these evil and violent opponents before the final two verses again return to the God who maintains the cause of the needy.
The enemies are identified only as evildoers, violent, and wicked. Although the psalmist utilizes the metaphor of warfare it is likely that the enemies’ actions may be primarily verbal with the focus on the tongue and lips in the serpent imagery and the hiding of traps for a hunter. That does not mean that the threat is not ominous. The enemies may be attempting to ensnare the psalmist through their word games in court or poison their reputation. These violent ones are stirring up conflict and evil, planning the downfall and entrapment of the faithful psalmist.
God is named at the beginning of each of the first two sections, but in the central section the name of God is called out four times.[3] The LORD is the psalmists God, and then the psalmist asks their God to hear their supplications. The word translated supplications comes from the verbal root hanan which is translated “showing favor” in Psalms 111, 112, and 123 and is part of the self-description of God in Exodus 34:6. The psalmist declares their allegiance to their God and God’s description of Godself before returning to the military metaphors where God clothes them for battle and delivers them. The psalmist closes this section by appealing to God to not grant the desires of the wicked, but instead to hear the appeals of the righteous one.
In the fourth section returns to the enemies that have risen against the psalmist. This section again returns to the verbal themes with the mischief of the lips being turned against those who speak violently against the psalmist. Now the psalmist asks God to judge them with burning coals, falling into the pit. Ultimately the psalmist asks that evil would hunt down these violent, wicked ones. As with all cries to God to judge the enemy, the enemy resides in God’s hands and not the psalmist.
The psalmist closes with a note of trust which calls again on God as the one who protects the needy and poor. The psalmist trusts that their current situation where the wicked and violent successfully oppress the righteous will not last. God hears the cry of the vulnerable and defends them. God will not allow the wicked to prosper indefinitely. The psalmist looks forward to the day when they can give thanks to the LORD for the way God has delivered them from this moment of trouble.
[1] “The Hebrew word is ‘ra, most often translated as “evil.” The word “evil” in English carries an ethical, moral tone that, while appropriate for Ps. 140, is probably not as appropriate as malicious, which means, “having, shown, or cause by malice; spiteful; intentionally mischievous or harmful.”” (Nancy deClaisse-Walford, 2014, p. 968)
[2] Clifford Allen noted that verses 1-3 contain twenty-three Hebrew words, ending with selah; verses 4-5 contain twenty-three words, ending with selah; verses 6-8 contain twenty-four words, ending with selah; verses 9-11 contain twenty-three words with verses 12-13 as a closing statement of trust. (Nancy deClaisse-Walford, 2014, p. 967)
[3] In English translations the capitalized LORD indicates that the four letters of the divine name are behind the translation (YHWH) with vowel markings indicating it is to be spoken as Adonai (Lord). In verse seven the second Lord is the Hebrew Adonai.
1O Lord, you have searched me and known me. 2You know when I sit down and when I rise up; you discern my thoughts from far away. 3You search out my path and my lying down and are acquainted with all my ways. 4Even before a word is on my tongue, O Lord, you know it completely. 5You hem me in, behind and before, and lay your hand upon me. 6Such knowledge is too wonderful for me; it is so high that I cannot attain it.
7Where can I go from your spirit? Or where can I flee from your presence? 8If I ascend to heaven, you are there; if I make my bed in Sheol, you are there. 9If I take the wings of the morning and settle at the farthest limits of the sea, 10even there your hand shall lead me, and your right hand shall hold me fast. 11If I say, “Surely the darkness shall cover me, and night wraps itself around me,” 12even the darkness is not dark to you; the night is as bright as the day, for darkness is as light to you.
13For it was you who formed my inward parts; you knit me together in my mother’s womb. 14I praise you, for I am fearfully and wonderfully made. Wonderful are your works; that I know very well. 15My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. 16Your eyes beheld my unformed substance. In your book were written all the days that were formed for me, when none of them as yet existed. 17How weighty to me are your thoughts, O God! How vast is the sum of them! 18I try to count them—they are more than the sand; I come to the end—I am still with you.
19O that you would kill the wicked, O God, and that the bloodthirsty would depart from me— 20those who speak of you maliciously and lift themselves up against you for evil! 21Do I not hate those who hate you, O Lord? And do I not loathe those who rise up against you? 22I hate them with perfect hatred; I count them my enemies. 23Search me, O God, and know my heart; test me and know my thoughts. 24See if there is any wicked way in me, and lead me in the way everlasting.
Psalm 139 is a paradox. The first eighteen verses in poetic and beautiful imagery describe the psalmists experience of being fully known by God. The language of the final six verses describes the psalmist’s reaction to the jarring reality that there are many who oppose the ways of God. Many readers of this psalm are surprised at the sudden change from the sense of wonder and awe in the first three stanzas of the psalm to the imprecatory voice of the final stanza. Most readers may be familiar with the first eighteen verses while the final six will rarely appear in the worship of most churches. Some scholars feel that these verses were later added into the beautiful and comforting message of God’s full knowledge and encompassing of the speaker, but I feel the psalm makes sense as we have received it as I will share below.
A key word in this psalm is “known/knowledge” which occurs seven times (vv. 1-2, 4, 6, 14, 23 twice) and while the seven occurrences may be random, Hebrew poetry like to utilize numerical occurrence to make a point. Seven is traditionally a number of completeness. So, in addition to the thematic complete knowledge of God it may also be structurally reinforcing this message. (NIB IV: 1235) The verbs attributed to God including “know,” “search,” and “test” often appear in imagery when God is described as a judge, and this image of God is often used when one is calling on God for intervention or help. (Mays, 1994, pp. 426-427) Throughout the psalm the psalmist wrestles with the reality that they are known, searched, and tested completely by God and yet the wicked ones who resist God’s way still endure and God is called to judge these ones who the psalmist ‘hates’ (see below).
In the first stanza God knows the psalmist’s thoughts, words, and actions completely. Whether the psalmist is coming or going, waking or sleeping, standing or sitting, God knows their path, their thoughts, and even the words that have not left their mouth. They live their life surrounded by God’s presence and comforted by God’s touch. They respond in an appropriate sense of awe and wonder that the God who created the heavens and the earth can know them. The psalm is not interested in constructing a doctrine of omnipotence and omnipresence but instead deploys its language to try to express their wonder that God knows them, comforts them, is present with them and protects them.
The second stanza continues the wonder at God’s presence throughout the creation. The most surprising line of this stanza is that the psalmist includes God’s presence in Sheol, a place in other psalms where people are cut off from God’s hand (Psalm 88). Yet, for the psalmist even this place where God had been thought absent God is present. Heaven to Sheol, from the rising sun to the farthest edges of the sea, and even in the darkest night they are seen and known by God. There is nowhere in all creation, the heavens, the earth and under the earth, where they can escape God’s spirit or God’s sight. For the psalmist this is an awe-inspiring reality but primarily in a comforting rather than an ominous sense.
The third stanza turns the reflections to God’s deep involvement throughout the duration of their life. The beautiful language of God knitting the psalmist together in their mother’s womb, shaping and forming them for their life in God’s presence and protection. They wonder at their body and mind created by the hand of God and the days of their life are numbered according to God’s plan. The psalmist is less concerned with an idea or predestination than poetically describing the wonder at their life shaped by God’s hands and lived within God’s presence.
It may be a paradox, but for me the first three stanzas set up the final stanza. The psalmist looks upon God’s active presence in their own life and experience and then turns outward to the world where injustice and wickedness persist. The language does not seem to indicate that the psalmist is personally under threat or attack but instead seems to be broken-hearted by the ways in which others are treating God and God’s commandments. They are heartsick by the idolatry and injustice they see at work in the world and they call upon the God who is profoundly present throughout their life to extend that presence throughout the world and judge the wicked and those who oppose God’s ways. The language of ‘kill’ and ‘hate’ are jarring to our ears. The word translated ‘hate’ (Hebrew sane’) refers to an emotional aversion to something or someone. (Nancy deClaisse-Walford, 2014, p. 966) Throughout the psalms and wisdom literature in the bible the wicked pose a threat, leading astray others from following God’s way and threatening the peace of the society. The psalmist in their own way is calling on God for God’s will to be done on earth. The God who is present throughout the life of the psalmist and whose spirit is present throughout the world is asked to judge the earth and be as deeply involved throughout the creation as they perceive God being within their own life. Like the other psalms calling on God to judge an enemy, the enemy is committed into God’s hands. Yet the psalmist joins those throughout the generations calling upon God to establish God’s justice on earth and to heal the society from the damage done by the wicked, the bloodthirsty, those who speak maliciously, and who rise up against God.
1I give you thanks, O LORD, with my whole heart; before the gods I sing your praise; 2I bow down toward your holy temple and give thanks to your name for your steadfast love and your faithfulness, for you have exalted your name and your word above everything. 3On the day I called, you answered me; you increased my strength of soul.
4All the kings of the earth shall praise you, O LORD, for they have heard the words of your mouth. 5They shall sing of the ways of the LORD, for great is the glory of the LORD. 6For though the LORD is high, he regards the lowly, but the haughty he perceives from far away.
7Though I walk in the midst of trouble, you preserve me against the wrath of my enemies; you stretch out your hand, and your right hand delivers me. 8The Lord will fulfill his purpose for me; your steadfast love, O LORD, endures forever. Do not forsake the work of your hands.
Psalm 138 utilizes themes common throughout the book of Psalms as it thanks and praises the God the psalmist follows with their whole heart. To follow the LORD with one’s whole heart is not merely a matter of belief but also behavior. The heart in Hebrew thought is not the seat of emotion but the seat of will and intention. The first stanza of the psalm begins with the heart, the seat of will and intention, and ends with the nephesh (NRSVue soul) which is the center or essence of life and being. ‘Heart’ and ‘soul’ they give thanks, sing praise, bow down, and call upon the LORD their God.
This psalm, like many portions of the Hebrew Scriptures, are not monotheistic as we conceive, but view the LORD the God of Israel as the God above all gods. In the midst of a pluralistic world where others worship other gods the psalmist sings the praise of the God above all gods. This God whose name[1] and ‘word’[2] are exalted above everything is the God worthy of thanks, praise and bowing down to. The LORD is known by the central descriptions of God’s characters: ‘steadfast love’ (hesed)[3] and faithfulness (‘emet). The LORD is a God who answers when the psalmist calls and they are strengthened in courage and ‘strength of soul’ in response.
The praise of the LORD expands from the psalmist in the first stanza to ‘all the kings of the earth’ in the second. The ‘words’ of the LORD have now spread to the nations and these mighty one join the psalmist in singing of the glory of God. Throughout the psalms there have been times when the praise of God has been echoed throughout the creation but here the emphasis is on the nations not only praising the glory and power of the LORD but also the ways of the LORD. Central to the way of the LORD is the care of the lowly who God regards. The mighty and haughty may find themselves distant from God but the lowly and vulnerable are seen and protected by God. The kings of the earth in honoring the ways of God would also turn to practices which protect the vulnerable and lowly.
Even though the psalmist appears to be delivered in the first stanza, the final stanza returns to God protecting them in the midst of trouble. Thematically this stanza is similar to Psalm 23 preserving the faithful one in the midst of trouble and delivering them from their enemies. The hand of the LORD is a central feature to these final two verses, appearing three times. The psalmist is the work of the hands of God but also asks God to stretch out the hand in protection and deliver with the right hand. The LORD fulfills God’s purposes, and the psalmist echoes the refrain of Psalm 136 ‘your steadfast love, O LORD, endures forever.’ J. Clinton McCann Jr. summarizes the psalm nicely when he states:
The psalmist is able to present his or her whole life to God, because the psalmist trust that it is God’s character to manifest “steadfast love” (hesed) and “faithfulness” (‘emet). (NIB IV: 1232)
The psalmist’s wholehearted and embodied thanks, praise and worship points to a future reality when all the king and nations of the earth join in the celebration of the ways of God. They entrust themselves to the God of steadfast love and faithfulness who walks with them in the midst of trouble.
[1] The name of the LORD is a central idea in Hebrew thought and lies behind the commandment on honoring God’s name and keeping it holy. The temple, for example, is ‘a house built for the name of the LORD.’ The name of the LORD can refer to the presence of God but with the understanding that all the earth cannot contain the presence of the LORD.
[2] The Hebrew term for ‘word’ throughout this psalm is not the normal debar but instead from the verbal root ‘amar. Nancy deClaissé-Walford indicates this is more of an emphasis on voicing of the word and perhaps ‘sayings’ is a more accurate translation of this less common word. (Nancy deClaisse-Walford, 2014, p. 960)
[3] For more about the hesed of God see my comments on Psalm 136.
By the Waters of Babylon, painting by Arthur Hacker, c. 1888
Psalm 137
1By the rivers of Babylon— there we sat down, and there we wept when we remembered Zion. 2On the willows there we hung up our harps. 3For there our captors asked us for songs, and our tormentors asked for mirth, saying, “Sing us one of the songs of Zion!”
4How could we sing the LORD’s song in a foreign land? 5If I forget you, O Jerusalem, let my right hand wither![1] 6Let my tongue cling to the roof of my mouth, if I do not remember you, if I do not set Jerusalem above my highest joy.
7Remember, O LORD, against the Edomites the day of Jerusalem’s fall, how they said, “Tear it down! Tear it down! Down to its foundations!” 8O daughter Babylon, you devastator! Happy shall they be who pay you back what you have done to us! 9Happy shall they be who take your little ones and dash them against the rock!
The deportation to Babylon is one of the pivotal events in the story of the Jewish people. The Deuteronomic history (Joshua, Judges, 1&2 Samuel and 1&2 Kings) ends with exile as does the retelling of the story of Israel and Judah by the author of 1&2 Chronicles. Two of the three major prophets, Jeremiah and Ezekiel, have their ministries in the time immediately before and after the final deportation.[2] The Gospel of Matthew when it organizes the genealogy of Jesus breaks the second and third groups of generations at the deportation to Babylon. There are pre-exilic experiences of Judaism and post-exilic experiences and scholars often divide texts into pre-exilic and post-exilic texts. The loss of the Davidic king, the city of Jerusalem, the temple destroys many of the central features of Jewish life and requires a reorganization for the people of their identity and their faith. Psalm 137 taps into the grief, confusion, anger, and desire for revenge of the refugees of Jerusalem arriving at the rivers of Babylon crying out their jagged words to God through their tears.
Zion, the destination of the Songs of Ascent (Psalms 120-134), is a smoldering ruin. The songs of Zion, like Psalm 46 and 48, were full of a confidence that God was in the midst of the city and would defend it from harm by breaking bows, shattering spears, and burning shields (Psalm 46: 9). Yet the prophet Ezekiel declared that God has departed the temple and the city because of the idolatry of the people (Ezekiel 10). The city of peace (Yeru-shalom) has become the casualty of war, and the survivors of the siege and deportation sit as strangers in the land of their enemy grieving their loss, questioning their future, resisting their captor’s taunts, and shedding tears as they remember their lost home. There are no songs of mirth that can come from the heavy hearts of these grieving and shattered people. Their captors may taunt them desiring to hear their songs of Zion where the God of Israel promised to defend the city so they can mock the absence of their God, and so they hang their harps on the willow trees and no songs of joy and praise are able to emerge from the broken hearts of the captive people.
The people are committing themselves to ‘never forget’ the city and what occurred there. They may eventually have to settle down and make their home by the rivers of Babylon, but they can no more forget Jerusalem than their right hand. If they forget Jerusalem, they ask to lose their power to act and speak. Looking at this poem through the lens of Elisabeth Kübler-Ross’s stages of grief the first six verses rest within the space of depression but in verse seven they turn to anger.
Psalm 137 is an imprecatory psalm, like Psalm 58 and 109, and it will probably not make its way into the worship bulletins or the sermons of many churches, but it has something to teach us. This is the language of the broken heart crying out in its pain against those who have wounded it. There is a reason that Jeremiah and Ezekiel spend so much ink crying for revenge against those who participated in the destruction of Jerusalem (Jeremiah 46-51, Ezekiel 24-32). Jeremiah’s harshest words are directed to Babylon (Jeremiah 50-51) while Jeremiah, Ezekiel, and Obadiah (Jeremiah 49: 7-11; Ezekiel 25: 8-11; 35; Obadiah 10-14) bear witness to the betrayal of Edom.[3]
Nancy deClaissé-Walford speaks about revenge by saying:
The basic human desire for revenge when we or those we love have been wronged. God does not ask us to suppress these emotions, but rather to speak about them in plain and heartfelt terms. (Nancy deClaisse-Walford, 2014, p. 957)
Yet I suspect that many people of faith would be troubled by the graphic and violent language that the people call for against their enemies. It is only in this psalm that the Hebrew asre (NRSVue ‘happy’), so often an indicator of wisdom literature, is deployed to call for violence against one’s enemies. It is easy for those who have lived in peace to find the language of killing the children of one’s enemies repulsive but it is likely that these survivors saw their own children die of starvation during the siege, brutality during the conquest of the city, or abused and killed on their journey to Babylon. Their red-hot anger is an honest if uncomfortable emotion. A traumatized people call for their oppressors to experience what they have experienced, and rather than suppressing those feelings they exclaim them to God in plain and heartfelt terms. They may wonder if God hears their cries any longer but they have no other place to direct their raw rage about a world that no longer makes sense, where their children endured starvation, death, brutality, and trauma.
Miroslav Volf relates a story recorded by Željko Vukovic from the conflict between the Serbs and Croats in Bosnia.
I am a Muslim, and I am thirty five years old. To my second son who was just born, I gave the name “Jihad.” So he would not forget the testament of his mother—revenge. The first time I put my baby at the breast I told him, “May this milk choke you if you forget.” So be it. The Serbs taught me to hate. For the last two months there was nothing in me. No pain, no bitterness. Only hatred. I taught these children to love. I did. I am a teacher of literature. I was born in Ilijaś and I almost died there. My student, Zoran, the only son of my neighbor, urinated into my mouth. As the bearded hooligans standing around laughed, he told me: “You are good for nothing else, you stinking Muslim woman…” I do not know whether I first heard the cry of felt the blow. My former colleague, a teacher of physics, was yelling like mad, “Ustasha, ustasha…”And kept hitting me. Wherever he could. I have become insensitive to pain. But my soul it hurts. I taught them to love and all the while they were making preparations to destroy everything that is not of the Orthodox faith. Jihad—war. This is the only way… ” (Volf, 1996, p. 111)
Thankfully most of us have never experienced the level of degradation and dehumanization expressed by this Muslim woman or by these Jewish survivors, but the rage and the anger will go somewhere. It can be handed on as an inheritance over the generations, as is done by this mother who names her son Jihad and continues among the Jewish people in their desire to never again find themselves enduring another Holocaust, or it can be lifted up in imprecatory cries to God like in this psalm.
Ellen Davis’s chapter on the cursing psalms in Getting Involved with God: Rediscovering the Old Testament (Davis, 2001, pp. 23-29) has been influential on my thinking about the imprecatory psalms, like this one. She proposes three possible uses for psalms like this one when we are angry, and one, if we have the courage to encounter these words when we are not. First, they can give us words to wrap around our anger when we are not able to find adequate words on our own. She shares the advice a professor once gave her after a betrayal, “Go into the chapel when no one else is around and shout these at the top of your lungs.” This practice allowed her to both vent and release the anger but hearing herself speak these words she also could hear the self-righteousness and pettiness in her petitions. Secondly, the psalms function as divinely given ‘counselors’ and teach us that vengeful anger is one mode of access to God. We can come to know that God who created us for life together is also outraged by those who destroy community or deny justice. Thirdly, the cry is a cry for God to act which allows the petitioner to bypass acting personally against the one who harmed us. We demand our enemy be driven into God’s hands, but we are not in control of what happens there or how God brings about this justice and reconciliation. Finally, she suggests if we are reading when we feel none of the feelings in the psalm to turn it around and to ask if there is anyone in the community or among God’s people who may want to pray these words about me? (Davis 2001, 26-29)
My prayer is that no one reading these words ever encounters the dehumanizing experiences which call into question their identity and their faith like these refugees remembering Zion by the rivers of Babylon, mourning the loss of their homes, their neighbors, their society, and likely their children. Yet at some point we all know the desire for revenge on those who have wounded us and those we love. Many will encounter events which reshape their identity and may challenge their faith. Others will long for a home and a safety that no longer exist. They may not be able to sing the songs of their God with a heavy heart, at least not the ones full of praise and joy. At that point the jagged words of Psalm 58, 109, and 137 may be closer to the words their hearts need to speak as they grieve, question, and wrestle. They may need to know that this space of heartbrokenness and rage where they wish for vengeance on those who caused the pain is not a space they need to hide from God, but instead people of faith for millennia have voiced these words calling for judgment but entrusting vengeance to the Lord. They can no more forget the object of their grief than their right hand nor may they be able to speak of anything else in this moment of pain. Yet God’s people trust that God hears the words of these refugees from the world they knew, when they were safe and loved before that world collapsed around them and that God can lead them beyond this moment. They may long with Isaiah for a time when the tears of this moment are wiped away and the death causing action on this world cease:
And he will destroy on this mountain the shroud that is cast over all peoples, the covering that is spread over all nations;he will swallow up death forever. Then the Lord God will wipe away the tears from all faces, and the disgrace of his people he will take away from all the earth, for the Lord has spoken. Isaiah 25: 7-8
[1] Hebrew literally: “If I forget Jerusalem, forget my right (hand).”
[2] There are two deportations under Babylon. The initial deportation (598/597 BCE) takes the king (Jehoiakim) and many of the leaders, artisans, priests, and other elites of the land. The prophet Ezekiel is one of those taken into exile with this initial group and his declarations come from this space in the exile. The prophet Jeremiah is still with the remnant in Jerusalem. Those left behind rebel against Babylon and in 586 BCE after a crippling siege the city wall is broken down, the temple and city destroyed, and much of the remnant is taken into exile in Babylon. For more detail see my post on the Babylonian Empire.
[3] Edom is one of the nations who met with King Zedekiah in Jerusalem (Jeremiah 27:3). It is likely that these kings were negotiating a defensive alliance against Babylon, but when Babylon besieges Jerusalem Edom seizes the opportunity to participate in the destruction and pillaging of their neighbor.
1O give thanks to the Lord, for he is good, for his steadfast love endures forever. 2O give thanks to the God of gods, for his steadfast love endures forever. 3O give thanks to the Lord of lords, for his steadfast love endures forever;
4who alone does great wonders, for his steadfast love endures forever; 5who by understanding made the heavens, for his steadfast love endures forever; 6who spread out the earth on the waters, for his steadfast love endures forever; 7who made the great lights, for his steadfast love endures forever; 8the sun to rule over the day, for his steadfast love endures forever; 9the moon and stars to rule over the night, for his steadfast love endures forever;
10who struck Egypt through their firstborn, for his steadfast love endures forever; 11and brought Israel out from among them, for his steadfast love endures forever; 12with a strong hand and an outstretched arm, for his steadfast love endures forever; 13who divided the Red Sea in two, for his steadfast love endures forever; 14and made Israel pass through the midst of it, for his steadfast love endures forever; 15but overthrew Pharaoh and his army in the Red Sea, for his steadfast love endures forever; 16who led his people through the wilderness, for his steadfast love endures forever; who made water flow from the rock, for his steadfast love endures forever; 17who struck down great kings, for his steadfast love endures forever; 18and killed famous kings, for his steadfast love endures forever; 19Sihon, king of the Amorites, for his steadfast love endures forever; 20and Og, king of Bashan, for his steadfast love endures forever; 21and gave their land as a heritage, for his steadfast love endures forever; 22a heritage to his servant Israel, for his steadfast love endures forever.
23It is he who remembered us in our low estate, for his steadfast love endures forever; 24and rescued us from our foes, for his steadfast love endures forever; 25who gives food to all flesh, for his steadfast love endures forever.
26O give thanks to the God of heaven, for his steadfast love endures forever.
There are words that we utilize all the time that are sometimes the hardest to define. The Hebrew word hesed (NRSVue “steadfast love”) is used 245 times in the Hebrew scriptures and 127 times in the Book of Psalms. (Nancy deClaisse-Walford, 2014, p. 948) But if you ask people who study the Old Testament/Hebrew Scriptures to define this word you will get a variety of ideas: steadfast love, covenant faithfulness, enduring commitment, or lovingkindness. What no one disagrees with is that hesed is a defining characteristic of God’s relationship with God’s people. It appears twice in Exodus 34: 1-10 when God declares who God will be in what is known as the thirteen attributes of God (frequently repeated or alluded to throughout the scriptures):
The Lord descended in the cloud and stood with him there and proclaimed the name, “The LORD.” The Lord passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness,keeping steadfast love for the thousandth generation, forgiving iniquity and transgression and sin, yet by no means clearing the guilty, but visiting the iniquity of the parents upon the children and the children’s children to the third and the fourth generation.” Exodus 34:5-8.
But like love, this term is difficult to put limits and boundaries on. Arthur Green, a Jewish scholar defines hesed as “a free-flowing love that knows no bounds.” (Nancy deClaisse-Walford, 2014, p. 948) So perhaps trying to put limits and boundaries around the meaning of hesed is like trying to catch the wind, but it is constantly seen in action throughout the scriptures and particularly the psalms. In this psalm where refrain continually reminds us that “for his steadfast love endures forever” or as Nancy deClaissé-Walford renders the phrase, “because for all time is the LORD’s hesed.” (Nancy deClaisse-Walford, 2014, p. 950) I am a believer that love is as much a verb as it is a noun, and the pattern of this psalm which matches the story of God’s actions with the enduring quality of God’s hesed “makes it clear that hesed is action; the wonders are a performance of hesed.” (Mays, 1994, p. 420)
The structure of Psalm 136 lends itself to being utilized in liturgical use where the leader most likely spoke the first half while the worshippers responded with the repetitive second half of each verse as a refrain. As Nancy deClaissé-Walford notes:
The same refrain occurs in a number of liturgical passages in the Hebrew Bible (1 Chr. 16:34; 2 Chr. 5:13; 7:3; 20:21; Ezra 3:11) and in other psalms (106:1; 107:1; 118: 1-4; 100:5). (Nancy deClaisse-Walford, 2014, p. 948)
Most modern readers gloss over the refrain after the initial verses, but as Leslie C. Allen reminds us that this repetition in the congregation becomes, “the regular heartbeat of the congregational refrain.” (Nancy deClaisse-Walford, 2014, p. 951) Creation, exodus, the promised land, the provision of daily bread are all a part of the enduring hesed of the LORD the God of Israel.
Psalm 135 and 136 share common themes and language in expressing the praiseworthiness of the LORD. Psalm 136 only mentions the name of God in verse one, and throughout the rest of the psalm is referred to by titles (God of gods, Lord of lords) or by action. As in the previous psalm, creation and the exodus narrative are linked together. This linkage brings together Israel’s unique origin story where God chooses them with God’s purpose for the entirety of creation. As J. Clinton McCann, Jr. states it,
In other words, the story of Israel’s deliverance from Egypt (that is, from death) and entry into the land (that is life) is still the story of the fulfillment of God’s creational purposes. (NIB IV:1224-1225)
Israel was, through their covenantal faithfulness, to embody a way of living in harmony with God’s will for the world. The ways of Egypt and other kingdoms and empires throughout history that opposed God’s will would find out that this love of God is not sentimental but will resist the powers that work against the enduring hesed of God for the world and God’s people.
The psalm ends with God remembering the people in their low estate, rescuing them from their foes, and giving food to all flesh. That God’s provision of ‘daily bread’ is now linked to God’s incredible acts of hesed in the creation of the cosmos, the rescue from Egypt, and the overcoming of the barriers to reaching the promised land. Yet, the ending of this psalm and the content of Psalm 137 invites us to ponder the people of Israel at their lowest point: the beginning of the Babylonian exile. Even in this godforsaken moment the hesed of God is unending. In their low estate they are still remembered, God can and will rescue them from their foes and provide for them and all creation because the hesed of God endures forever. For that unending hesed they can give thanks to the God of heaven.
Statue of a mother with children at the Monumental Cemetery of Staglieno in Genoa. Photo by Alessandro Giudice CC by SA 4.0
Psalm 131
A Psalm of Ascents. Of David.
1O LORD, my heart is not lifted up; my eyes are not raised too high; I do not occupy myself with things too great and too marvelous for me. 2But I have calmed and quieted my soul, like a weaned child with its mother; my soul is like the weaned child that is with me. 3O Israel, hope in the LORD from this time on and forevermore.
This short psalm is striking for its central metaphor where the faithful one is a dependent child and LORD is the mother who is the safe and comforting place the child goes to. Jesus will later tell his disciples
Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me.Matthew 18: 3-5
Humility plays a central role in both the posture of the psalmist and the posture that Jesus is encouraging in his disciples. The hearers are encouraged to have, “Utter trust in and childlike dependence on God for life and the future.” (NIB IV: 1209) The first verse points to the humble and childlike stance of the psalmist, while the second verse introduces the central metaphor of the childlike speaker and the mothering God who comforts and quiets the speaker’s being, and the third verse expands this posture to Israel whose hope is in the nurturing presence of God.
The heart in Hebrew thought is not the seat of emotion but the seat of will and direction, so the heart not being lifted up is not about being in an exalted emotional state but instead the inner intention of the psalmist is to remain in one’s proper state. The eyes are the outward facing representation of this stance, and they are also not raised too high. The psalmist focuses on the simple things and rather than concentrate their will and striving on great and marvelous things, they rest in their dependence on God. The triple negative of the first verse demonstrates verbally the stance of humility the psalmist has towards God and the world. If this psalm comes from David, as its attribution indicates, it paints the picture of a king who understands their limits and who places honor where it belongs. The king becomes the child needing to be quieted by the nurturing mother God.
The use of feminine imagery for God is relatively rare in the bible, but it does occur. Isaiah uses a similar image of a mother and a nursing child:
Can a woman forget her nursing child, or show no compassion for the child of her womb? Even these may forget, yet I will never forget you. Isaiah 49: 15
The psalmist has been calmed and quieted in their innermost being. The Hebrew nephesh, rendered soul by the NRSVue, is the most essential part of life and the self but it does not have the sense of soul that is separate from the body and continues beyond life.[1] The Hebrew gamal translated by the NRSVue as weaned can mean either ‘sated’ or ‘weaned.’ If the word is translated ‘sated’, the image of the child is that of an infant who is relaxing after feeding where the hands and legs relax and the child may fall asleep on the mother’s breast or look up at their mother with a satisfied look. If the word is translated ‘weaned,’ as most translations do, the child is coming to the mother for comfort, nurturing, and a loving embrace instead of food. Normally in the bible the context indicates that gamal be translated as a weaned child but here the context allows for either interpretation. With the theme of humility, I like the translation of ‘sated’ with a completely dependent infant on the mother for nutrition, care, and love but ultimately either translation serves the metaphor.
The psalm concludes with the expansion to the people of Israel. The declaration for Israel to hope in the LORD echoes the identical declaration in Psalm 130:5 linking the two psalms together in their conclusions. The God who provides rescue from the desperate situation is the same God who quiets the inner being of humble on like a mother comforts her child. In de Profundis (Psalm 130) the petitioner waits on the LORD more than one who waits for morning, but in Psalm 131 the comforted child can be at peace in the present moment and know that their hope for the future is in the steady, comforting mother-like love of God which calms and quiets them both in the present and forevermore.
[1] The Greek philosophical idea of soul, which many Christians assume is the biblical idea, where the soul is imprisoned in the body and is liberated at death is not the perspective of the Old or New Testament. This enters Christian thought through theologians in the church influenced by Neo-Platonic philosophy (like Augustine).
1If it had not been the LORD who was on our side —let Israel now say— 2if it had not been the LORD who was on our side, when our enemies attacked us, 3then they would have swallowed us up alive, when their anger was kindled against us; 4then the flood would have swept us away; the torrent would have gone over us; 5then over us would have gone the raging waters.
6Blessed be the LORD, who has not given us as prey to their teeth. 7We have escaped like a bird from the snare of the hunters; the snare is broken, and we have escaped.
8Our help is in the name of the Lord, who made heaven and earth.
Bolded words have notes on translation below.
The overall meaning of the psalm should be clear to any reader: the LORD is the one who is on our side and who rescues us from the perils of the world. The theme of God as strength, support, shelter, rock, shield, fortress and many other metaphors of protection and comfort occur regularly throughout the psalms and scripture in general. The theme of this fifth song of ascent is not new, but its language (somewhat dulled in English translations) is striking. Israel would not continue to exist without the LORD. Paul’s defiant statement in his letter to the church in Rome echoes the sentiment of this psalm: “What then are we to say about these things? If God is for us, who is against us?” (Romans 8:31)
Verse one and two both begin with a statement that seems conditional in English, “If it had not been the LORD who was on our side” but as Nancy deClaissé-Walford highlights,
Verses 1 and 2 both begin with if not (lûlê), forming the protasis of vv. 1-5. Lûlê, however, is only used in Hebrew to express an unreal condition. The psalm-singers are confident that the Lord is on their side. (Nancy deClaisse-Walford, 2014, p. 907)
This psalm of corporate trust in the LORD begins and ends with a confident assurance that the God of Israel has protected the people of God against her enemies. The enemies identified in verse two is identified with the collective noun humanity(‘adam). Israel and God have all humanity arrayed in opposition to them, and without God Israel would have been overwhelmed.
The psalm then uses several images that indicate that the people of God on their own are powerless before those who oppose them. Their enemy is large enough to swallow them alive, or to sweep over the life of the people,[1] to be devoured in the mouth or captured in a trap. In verse six the word rendered teeth is the same word (lason) rendered tongue in Psalm 120:2
Deliver me, O LORD, from lying lips, from a deceitful tongue.
Compared to the hunter of fowl the people of Israel are like a bird unable to free themselves from the traps their enemies have laid. On their own Israel is small and weak before the mass of humanity arrayed against them. Yet here, as in Psalm 121, their help is in the name of the LORD who makes heaven and earth. What was a confession of individual trust in Psalm 121 is now a corporate statement of trust in the creating and protecting God. As a people they ‘go with God.’
In the United States, where I live and lead a congregation, there is a reliance on self-sufficiency that is very different from the biblical faith represented in the psalms and throughout the bible. As J. Clinton McCann, Jr. aptly writes,
To profess that God is our fundamental help means to profess that we are not sufficient to create and secure our own lives and future. In short, we need help. (NIB IV: 1191)
As people of God, we believe that God is on our side and stands with us against the enemies that threaten to consume or overwhelm us. If it were only our own strength that we could rely on we would find ourselves consumed, overwhelmed, and trapped but in our own weakness we know our help comes from the one who created the heavens and the earth.
[1] In verse 4b and 5 the “us” in the verse is the Hebrew nephesh, often rendered “soul” in English translations but in Hebrew thought it is closer to the essence of life, not something that can be separated from life. J. Clinton McCann, Jr. notes the word may have originally meant neck. (NIB IV: 1190)
The King Uzziah Stricken with Leprosy, by Rembrandt, 1635.
2 Kings 15: 1-7 King Azariah (Uzziah) of Judah
1In the twenty-seventh year of King Jeroboam of Israel, King Azariah son of Amaziah of Judah began to reign. 2He was sixteen years old when he began to reign, and he reigned fifty-two years in Jerusalem. His mother’s name was Jecoliah of Jerusalem. 3He did what was right in the sight of the Lord, just as his father Amaziah had done. 4Nevertheless, the high places were not taken away; the people still sacrificed and made offerings on the high places. 5The Lord struck the king so that he had a defiling skin disease to the day of his death and lived in a separate house. Jotham the king’s son was in charge of the palace, governing the people of the land. 6Now the rest of the acts of Azariah and all that he did, are they not written in the Book of the Annals of the Kings of Judah? 7Azariah slept with his ancestors; they buried him with his ancestors in the city of David; his son Jotham succeeded him.
King Azariah, also known as King Uzziah, has a long and successful reign over Judah. Uzziah and Azariah are used interchangeably in scriptures and even in this chapter and Uzziah was likely the name he assumed as king of Judah. His fifty-two-year reign begins in the middle of the forty-one year reign of Jeroboam II and both kings enjoy a period of military success and national resurgence. Azariah’s long and stable reign contrasts with his two predecessors (Joash and Amaziah) who saw the royal and temple treasuries diminished and in their political or military weakness were ultimately assassinated by those who served them. The stability during the time of Azariah in Judah also contrasts sharply with the instability in Samaria after the death of Jeroboam II.
Although 2 Kings does not spend a lot of time on the reign of Azariah/Uzziah his story is greatly expanded in 2 Chronicles 26. According to 2 Chronicles Azariah/Uzziah is a successful military leader who wins victories over Philistia, Ammon and extends Judah’s trade and military influence over the region. 2 Kings 14:22 gives a small window into the king’s success when it notes, “He rebuilt Elath and restored it to Judah after King Amaziah slept with his ancestors.” This small note indicates a large accomplishment only shared by Solomon, Jehoshaphat and Hezekiah. This gave Judah a port on the Mediterranean but also required them to control not only the port but the wilderness between. Alex Israel notes that he controls both major highways between Egypt and Mesopotamia, a lucrative trade route and source of income for the nation. (Israel, 2019, p. 227) 2 Chronicles also notes that King Uzziah strengthened the city walls of Jerusalem and increased the agricultural output of the land by his improvements and built up the army.
2 Kings’ brief account of this king who did what was right in the sight of the LORD ends with the jarring note that the LORD struck the king with ‘a defiling skin disease.’ This skin disease was traditionally rendered leprosy in most translations although we now believe that Hanson’s disease (which is what we call leprosy today) did not exist in the Middle East during this time. Yet, this affliction was normally associated with a judgment from God, and 2 Chronicles tells of the king entering the temple to offer incense, the job of the priests, and being struck with ‘leprosy’ as a punishment. Ultimately in 2 Chronicles the king is punished for overstepping his responsibility, attempting to fulfill both the kingly and the priestly role and ends his life separated from the palace and his responsibilities were assumed by his son Jotham until he died.
It is interesting that 2 Kings does not go into the success and fall of Azariah/Uzziah in the same manner as 2 Chronicles. Perhaps the narrator of 2 Kings doesn’t want to focus on the military success of Azariah in contrast to the lack of success by Joash and Amaziah who are both evaluated as kings who did what was right in the site of the LORD and at the same time does not want to focus on the act that leads to the king’s affliction. Despite the short narration of Azariah’s lengthy reign it is a consequential time as Judah remains stable as Northern Israel becomes chaotic and is one generation from collapse. This is also a time of prophetic voices and Isaiah (first Isaiah), Amos, Hosea, and Micah all give voice to this time in Israel and Judah.
2 Kings 15: 8-12 The Brief Reign of Zechariah King of Israel and the End of the Jehu Dynasty
8 In the thirty-eighth year of King Azariah of Judah, Zechariah son of Jeroboam reigned over Israel in Samaria six months. 9 He did what was evil in the sight of the Lord, as his ancestors had done. He did not depart from the sins of Jeroboam son of Nebat that he caused Israel to sin. 10 Shallum son of Jabesh conspired against him and struck him down in Ibleam and killed him and reigned in place of him. 11 Now the rest of the deeds of Zechariah are written in the Book of the Annals of the Kings of Israel. 12 This was the promise of the Lord that he gave to Jehu, “Your sons shall sit on the throne of Israel to the fourth generation.” And so it happened.
The message of the LORD to Jehu after the destruction of the Omri dynasty indicated that his line would continue for four generations (2 Kings 10:30) and now after the death of Jeroboam II, the fourth generation, the Jehu dynasty collapses six months later. Jehu’s line ruled in Samaria for ninety-two years and it was enjoying a period of success under Jeroboam II, but the public murder of Zechariah ignites a power for struggle that will be violent and ultimately weaken Northern Israel as the Assyrian empire under Tiglath-Pileser III ascends. Zechariah is the first of a group of inconsequential kings in Samaria whose cumulative impact is very consequential in weakening Israel in a dangerous world.
2 Kings 15: 13-31 A Tumultuous Period in Israel
13Shallum son of Jabesh began to reign in the thirty-ninth year of King Uzziah of Judah; he reigned one month in Samaria. 14Then Menahem son of Gadi came up from Tirzah and came to Samaria; he struck down Shallum son of Jabesh in Samaria and killed him; he reigned in place of him. 15Now the rest of the deeds of Shallum, including the conspiracy that he made, are written in the Book of the Annals of the Kings of Israel. 16At that time Menahem sacked Tiphsah, all who were in it and its territory from Tirzah on; because they did not open it to him, he sacked it. He ripped open all the pregnant women in it.
17In the thirty-ninth year of King Azariah of Judah, Menahem son of Gadi began to reign over Israel; he reigned ten years in Samaria. 18He did what was evil in the sight of the Lord; he did not depart all his days from any of the sins of Jeroboam son of Nebat that he caused Israel to sin. 19King Pul of Assyria came against the land; Menahem gave Pul a thousand talents of silver, so that he might help him confirm his hold on the royal power. 20Menahem exacted the silver from Israel, that is, from all the wealthy, fifty shekels of silver from each one, to give to the king of Assyria. So the king of Assyria turned back and did not stay there in the land. 21Now the rest of the deeds of Menahem and all that he did, are they not written in the Book of the Annals of the Kings of Israel? 22Menahem slept with his ancestors, and his son Pekahiah succeeded him.
23In the fiftieth year of King Azariah of Judah, Pekahiah son of Menahem began to reign over Israel in Samaria; he reigned two years. 24He did what was evil in the sight of the Lord; he did not turn away from the sins of Jeroboam son of Nebat that he caused Israel to sin. 25Pekah son of Remaliah, his captain, conspired against him with fifty of the Gileadites and attacked him in Samaria, in the citadel of the palace along with Argob and Arieh; he killed him and reigned in place of him. 26Now the rest of the deeds of Pekahiah and all that he did are written in the Book of the Annals of the Kings of Israel.
27In the fifty-second year of King Azariah of Judah, Pekah son of Remaliah began to reign over Israel in Samaria; he reigned twenty years. 28He did what was evil in the sight of the Lord; he did not depart from the sins of Jeroboam son of Nebat that he caused Israel to sin. 29In the days of King Pekah of Israel, King Tiglath-pileser of Assyria came and captured Ijon, Abel-beth-maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, all the land of Naphtali, and he carried the people captive to Assyria. 30Then Hoshea son of Elah made a conspiracy against Pekah son of Remaliah, attacked him, and killed him; he reigned in place of him, in the twentieth year of Jotham son of Uzziah. 31Now the rest of the acts of Pekah and all that he did are written in the Book of the Annals of the Kings of Israel.
Shallum son of Jabesh, Menahem son of Gadi, Pekahiah son of Menahem and Peka son of Remaliah all struggle for power during the stable reign of Azariah/Uzziah and (during Pekah’s reign in Samaria) the transition to Azariah’s son Jothan. Shallum reigns only for a month before he is overthrown by Menahem. Menahem assumes power in a violent manner and his description of sacking Tiphsah and tearing open the wombs of pregnant women describes him like the worst oppressors of Israel[1] and it is the violent ones who have ascended to power. Menahem may reign for ten years in Samaria but the large tribute payment[2] to Assyria under Tiglath-Pileser III[3] that he extracts from the gibbor hahayil (NRSVue ‘wealthy’)[4] likely means he is ruling with the political and even possibly military support of Assyria. When he dies his son is only to reign for two years. There are likely factions looking to align the nation with Assyria or Egypt as Hosea states:
Ephraim has become like a dove, silly and without sense; they call upon Egypt, they go to Assyria. (Hosea 7:11)
This is conjecture, but if Peka son of Remaliah ended the alliance with Assyria it would make sense of Tiglath-Pileser III seizing territory as well as dragging the captured people into exile. Records from Assyria indicate that there was a campaign against Israel in 733-732 BC and they took 13,520 people into exile. (Israel, 2019, p. 238) The Assyrian were known for taking exiles and displacing them to where they are totally dependent on Assyria and forced to blend into the larger Assyrian world. (Cogan, 1988, p. 177) The enemy has been within Samaria with this string of strongmen seizing power but now they face a much larger threat which is penetrating their borders and capturing the people and Israel appears powerless to resist.
2 Kings 15: 32-38 King Jothan of Judah
32In the second year of King Pekah son of Remaliah of Israel, King Jotham son of Uzziah of Judah began to reign. 33He was twenty-five years old when he began to reign, and he reigned sixteen years in Jerusalem. His mother’s name was Jerusha daughter of Zadok. 34He did what was right in the sight of the Lord, just as his father Uzziah had done. 35Nevertheless, the high places were not removed; the people still sacrificed and made offerings on the high places. He built the upper gate of the house of the Lord. 36Now the rest of the acts of Jotham and all that he did, are they not written in the Book of the Annals of the Kings of Judah? 37In those days the Lord began to send King Rezin of Aram and Pekah son of Remaliah against Judah. 38Jotham slept with his ancestors and was buried with his ancestors in the city of David, his ancestor; his son Ahaz succeeded him.
In contrast to the bloody and dangerous instability of Samaria, Judah continues to function under another king of the Davidic line who does what is right in the sight of the LORD. 2 Chronicles 27 indicates that Jothan continues to build up the walls and defenses of Judah, and the king is likely aware of the growing threat to the north in Assyria. Again, 2 Chronicles portrays Jothan as a militarily successful king and in 2 Kings we have indication of both Aram and Samaria/Northern Israel attacking Judah (possibly as agents of Assyria) yet we do not have any indication that Judah is losing territory. Resin and Pekah may be attempting to raid for resources in their own struggles against the rising might of Assyria, but for the moment the threat to stable Judah is significantly less than it appears to be for Northern Israel.
[1] See for example Elisha’s description of what Hazael will do in 2 Kings 8:12, the accusations against Edom in Amos 1:13, or the judgement oracle of Hosea 13:16.
[2] Roughly seventy five thousand pounds of silver.
[3] King Pul is a nickname in late sources for Tiglath-Pileser III, and the use of this title in 2 Kings indicated the familiarity of the narrator with this leader of Assyria. (Israel, 2019, p. 238)
[4]Gibbor hahayil is often rendered mighty ones and often this was assumed to have military connotations. This term is common in the book of Judges, but it also can refer to landowners like Boaz in the book of Ruth. Wealthy may be the proper translation, but with Menahem being a warrior leader, it may also indicate something like warlords who are maintaining power beneath him.
The miracle at the grave of Elisha. (Jan Nagel, 1596)
2 Kings 13:1-13 The Reign of Jehoahaz and Jehoash (Joash) of Israel
1In the twenty-third year of King Joash son of Ahaziah of Judah, Jehoahaz son of Jehu began to reign over Israel in Samaria; he reigned seventeen years. 2He did what was evil in the sight of the LORD and followed the sins of Jeroboam son of Nebat that he caused Israel to sin; he did not depart from them. 3The anger of the LORD was kindled against Israel, so he gave them repeatedly into the hand of King Hazael of Aram, then into the hand of Ben-hadad son of Hazael. 4But Jehoahaz entreated the LORD, and the LORD heeded him, for he saw the oppression of Israel, how the king of Aram oppressed them. 5Therefore the LORD gave Israel a savior, so they escaped from the hand of the Arameans, and the people of Israel lived in their homes as formerly. 6Nevertheless, they did not depart from the sins of the house of Jeroboam that he caused Israel to sin but walked in them; the sacred pole also remained in Samaria. 7So Jehoahaz was left with an army of not more than fifty horsemen, ten chariots, and ten thousand footmen, for the king of Aram had destroyed them and made them like the dust at threshing. 8Now the rest of the acts of Jehoahaz and all that he did, including his might, are they not written in the Book of the Annals of the Kings of Israel? 9So Jehoahaz slept with his ancestors, and they buried him in Samaria; then his son Joash succeeded him. 10In the thirty-seventh year of King Joash of Judah, Jehoash son of Jehoahaz began to reign over Israel in Samaria; he reigned sixteen years. 11He also did what was evil in the sight of the LORD; he did not depart from all the sins of Jeroboam son of Nebat that he caused Israel to sin, but he walked in them. 12Now the rest of the acts of Joash and all that he did, as well as the might with which he fought against King Amaziah of Judah, are they not written in the Book of the Annals of the Kings of Israel? 13So Joash slept with his ancestors, and Jeroboam sat upon his throne; Joash was buried in Samaria with the kings of Israel.
One of the struggles many readers of 2 Kings have in this, and the surrounding chapters is that the names are often reused by different leaders. In this chapter alone we have a King Jehoash/Joash of both Judah and Israel as well as King Hazael naming his son Ben-hadad, the name of the king he murdered in Aram. It is also worth noting briefly that the math for the time period of the reigns of these two kings in Samaria do not add up: If Jehoahaz begins his reign in the twenty-third year of King Joash of Judah and his son King Jehoash begins his reign in the thirty-seventh year of King Joash of Judah he would reign fourteen years, not seventeen as indicated by 2 Kings. There can be reasons, like a co-regency for three years, that can cause the math to work out. I’m not going to dwell on this because it is ultimately not the focus of the narrative, but it is worth noting.
Jehoahaz and Jehoash of Samaria are descendants of Jehu who in his bloody revolution wiped out the worship of Baal in Samaria but, in the view of 2 Kings, Jehu and his descendants did not go far enough to return Northern Israel to the right worship of God. The sins of Jeroboam son of Nebat are the golden calves which the first king of Northern Israel placed in shrines at Bethel and Dan (1 Kings 12: 25-33) to represent the God of Israel and to prevent the people of Northern Israel from returning to Jerusalem to worship in Solomon’s temple. There is also an Asherah (NRSVue sacred pole) in Samaria. The term refers both to the goddess Asherah and the sacred pole utilized in her worship. These worship sites and practices anger the God of Israel and are a cause for the continued victories of Aram over the kings of Israel in the view of the narrator.
Hazael and later his son Ben-hadad of Aram continue to gain territory from Israel and to humiliate the kings of Israel militarily. King Jehoahaz being left with an army of fifty horsemen, ten chariots, and ten thousand footman points to an army whose maneuver units (horsemen and chariots) have been decimated. Ten thousand footmen is a significant force, but they are vulnerable to the much faster moving horse mounted or pulled forces. Likely this transformed the army of Jehoahaz into a defensive force rather than one that has the speed and maneuverability to be an effective raiding and attacking force. Yet, Israel was never to be a military power and Jehoahaz finally appeals to the LORD from the oppression of the people and the LORD hears.
The narration of this flow where the kings did what was evil in the sight of the LORD causing the LORD to be angry with the people but then crying out to the LORD and the LORD providing deliverance is the basic pattern of the book of Judges. Here King Jehoahaz entreats the LORD, the LORD sees the oppression of the people and sends a deliverer/savior. Yet, this narration is unusual because it never identifies the deliverer. As Choon-Leong Seow can state:
Whereas the “savior” is typically named in the analogous depictions from Israel’s early history (it was typically the next ruler), however, he is not explicitly identified here (v.5). Scholars have variously suggested that the allusion is to a third-party aggressor whose pressure on the Arameans brought a reprieve for Israel (such as the Assyrian king Adad-nirari III or even Zakkur of Hamath), another Israelite king like Joash or Jeroboam (II), or Elisha. (NIB III: 236)
Although there are geopolitical events, like the rise of Assyria, which weaken the Arameans I do think that the likely candidates for the text are King Jehoash or the Prophet Elisha (see below) since Jehoash will recapture the land lost to the Arameans after his meeting with the dying Elisha.
2 Kings 13: 14-20 The Death of Elisha
14Now when Elisha had fallen sick with the illness of which he was to die, King Joash of Israel went down to him and wept before him, crying, “My father, my father! The chariots of Israel and its horsemen!” 15Elisha said to him, “Take a bow and arrows,” so he took a bow and arrows. 16Then he said to the king of Israel, “Draw the bow,” and he drew it. Elisha laid his hands on the king’s hands. 17Then he said, “Open the window eastward,” and he opened it. Elisha said, “Shoot,” and he shot. Then he said, “The LORD’s arrow of victory, the arrow of victory over Aram! For you shall fight the Arameans in Aphek until you have made an end of them.” 18He continued, “Take the arrows,” and he took them. He said to the king of Israel, “Strike the ground with them”; he struck three times and stopped. 19Then the man of God was angry with him and said, “You should have struck five or six times; then you would have struck down Aram until you had made an end of it, but now you will strike down Aram only three times.” 20So Elisha died, and they buried him. Now bands of Moabites used to invade the land in the spring of the year. 21As a man was being buried, a marauding band was seen and the man was thrown into the grave of Elisha; as soon as the man touched the bones of Elisha, he came to life and stood on his feet.
Elisha’s approximately fifty-year ministry comes to an end as he nears his death, yet the text records two final miraculous actions to the prophet. The first involves the deliverance of Israel from its oppression under the Arameans. King Joash/Jehoash of Israel comes to the prophet’s deathbed mourning. It is conceivable that the king has come to seek the prophet’s guidance as he marches to war with Aram. As Mordechai Cogan and Hayim Tadmor note,
Prophets were regularly consulted prior to the departure of the army to battle (cf. e.g. 1 Kgs 22); Elisha even accompanied Jehoram on the Moabite campaign (see above 3:11) Might not Joash have sought the advice of the dying Elisha, just as Israel was setting off to attack Aram? (Cogan, 1988, p. 150)
It is also worth noting that Elisha has been a thorn in the Aramean side before by informing the king of Israel where the Aramean forces would be. (2 Kings 6: 8-23) For the narrator of 2 Kings prophets often have more power than kings to deliver the people.
The phrase, “The chariots of Israel and its horsemen!” first appeared at the ascension of Elijah into heaven and its presence here may link Elisha with his famous predecessor. It appears visually in 2 Kings 6: 8-23 when the eyes of the servant of Elisha is opened to see the horses and chariots of fire which surrounded and protected Elisha and the sons of the prophets. Yet here it may also allude to the reality that Israel no longer has horsemen and chariots after their humiliation by the Arameans. Elisha’s presence may be the necessary replacement for the military inadequacy of King Joash/Jehoash of Israel’s forces and now the prophet is on his deathbed.
Elisha does two sign acts with a bow and arrow.[1] First an arrow is drawn and shot out the east facing window which becomes the LORD’s arrow of victory over Aram. Then the king is instructed to take the arrows and strike the ground with them. The prophet is angered that the king only strikes the ground three times which portends three victories over Aram rather than five or six which would have eliminated Aram as a threat, yet in the text the instructions of the prophet do not indicate the expectation of striking the ground multiple times. Yet, the ways of prophets are often inscrutable to those who seek their counsel and the words of the prophet give immediate hope to a beleaguered people and their king.
After Elisha dies and is buried we hear of another conflict involving the Moabites. This may be a story from a later time, but it also may occur in the continued conflict between Aram and Israel where Moabites take advantage of the instability to raid. Ultimately the conflict is not the primary point of the narrative. Rather, the continuing power of the prophet Elisha is whose bones are enough to bring a dead man back to life are the focal point of the story. Elisha had once brought the son of the Shunammite woman back to life and now even in death his bones continue to bring life in a time of death.
2 Kings 13: 22-25 The Conflict Between Israel and Aram
22 Now King Hazael of Aram oppressed Israel all the days of Jehoahaz. 23 But the LORD was gracious to them and had compassion on them; he turned toward them because of his covenant with Abraham, Isaac, and Jacob and would not destroy them, nor has he banished them from his presence until now. 24 When King Hazael of Aram died, his son Ben-hadad succeeded him. 25 Then Jehoash son of Jehoahaz took again from Ben-hadad son of Hazael the towns that he had taken from his father Jehoahaz in war. Three times Joash defeated him and recovered the towns of Israel.
The narrator of 2 Kings views the occurrences in the story of Israel and Judah through a theological lens where the LORD the God of Israel is responsible for both the good and the bad that occurs to the people. Even with the actions of Israel that cause the LORD to be angry the LORD still responds to their entreaties in a gracious manner because of the promises made to Abraham, Isaac, and Jacob. The combination of the story of Elisha’s action with the defeat of Aram by Jehoash son of Jehoahaz illustrate the faithfulness and patience of God with the people. Yet, the narrator of 2 Kings knows that this patience of God will not last forever, and the story is told from the perspective of the exile of Northern Israel by Assyria and Judah by Babylon, hence the ominous “until now” in verse 23.
From a historical perspective this is a time where the Aramean threat is tempered by the rise of Assyria. Northern Israel is still a militarily vulnerable kingdom whose practices continue to, from the perspective of 2 Kings, anger the LORD their God. The prophet Elisha who had been a deliverer of the people in many times is now dead and the promised four generations of Jehu on the throne in Samaria has now halfway to its completion. There are storms brewing to the north of Israel and within the kingdom of Samaria that will break forth in the coming years and chapters.
[1] In Ezekiel 21:21 shaking arrows is used by the Babylonians as a means of divination, but with the prophets of Israel and Judah these are sign acts which enhance the prophet’s words.
Sign of the Rose 