Psalm 27: An Exegetical Paper

Megan Friend

BR490 Old Testament Poetry

Dr. John Noble

02 December 2014

Historical Context:

The Psalms are very hard to pinpoint the exact date of when they were written, which makes it hard to define the history behind the text. The time periods could range from late exilic period, to postexilic period, to David’s reign, to the temple period in Jerusalem. Some of the psalms are found in a collection of scrolls that were written around 300 B.C. Overall, “the

Psalter contains poetry from almost a thousand years.”1 Since there is a one thousand year gap from the beginning to the end of the Psalter, no matter what order they were written, the history is really hard to trace. Although, based on the psalms’ language, it is possible to be written during the postexilic period. Some have stated the main focus of the history of the

Psalter was driven by the temple in Jerusalem. During the time of the Psalter, there was also the destruction of Jerusalem and “the rule-in-exile of the Judeans”2 as a major historical event.

However, it is determined the psalms were recited and worked on by the priests and temple singers of the time periods. Because of this, most of the psalms were collaborated based on someone sharing their distress and recovery from that distress.

There are many speculations of who the speaker is in this particular psalm. Some have assumed a leader of an army based on the language it radiates, or a high priest, or even a king.

As quoted by Kraus, H. Schmidt states, “The psalm deals with a person who is persecuted and innocently accused.”3 No matter who wrote this psalm, it is a psalm that expresses the struggle going on around them and their trust in the Lord. “In its entirety the psalm is a self-contained

1 Hans­Joachim Kraus, Psalms 1­59: A Commentary, 68. ​ ​ 2 Hans­Joachim Kraus, Psalms 1­59: A Commentary, 65. ​ ​ 3 Hans­Joachim Kraus, Psalms 1­59: A Commentary, 333. ​ ​

combination that was available as a formulary for people who were falsely accused and persecuted in Jerusalem.”4

Literary Context:

Psalm 26 begins with proclaiming trust in the Lord and loyalty to the Lord: “... I have trusted in the Lord without wavering” (Ps 26:1b). There is a complete and utter devotion to God in these first few verses, so much so that the “psalmist invites God’s examination.”5 In verse 2, the psalmist gives their whole self to God to examine and to be completely the Lord’s. The tone switches after verse three into a more negative way of thinking. There is a comparison between this righteous psalmist and the wicked. After this comparison, or contrast, the psalmist goes back to a profession of loyalty to the Lord. However, this profession is in “Temple terms.” “His or her faithful life-style is accompanied by faithful worship in the Temple, including joyful expression of gratitude and witness to God’s activity.”6 The next section of this chapter slides … back into a mode of wickedness, but in different terms. Verse 9 ties back into verse 1a, petitioning to stay pure and blameless in the sight of the Lord. The last part of Psalm 26 ties the whole chapter together. Again, verse 11 refers back to verse 1 in the sense of the “psalmist’s integrity.” The New Interpreter’s Bible states, “The psalmist lives in dependence on the grace of

God.”7 Through this grace, the psalmist can live on “level ground,” standing firm (Ps 26:12).

There is also another reference to the Temple at the very end of verse 12, in which the psalmist takes their place in the “great assembly” of the Lord (Ps 26:12). Through this act, the psalmist is, again, declaring his or her dependency on the Lord.

4 Ibid ​ 5 Doran et al., The New Interpreter’s Bible Vol. 4, 782. ​ ​ 6 Ibid ​ 7 Doran et al., The New Interpreter’s Bible Vol. 4, 783. ​ ​

Psalm 28 begins with a call to God, as well as the confidence that God will answer. The first verse is a description of the psalmist’s need for God. The New Interpreter’s Bible concludes verse 2 by stating, “The psalmist’s words are accompanied by the proper posture of prayer: hands lifted, perhaps toward the holy of holies where God was symbolically enthroned.”8 In verses 3 through 5, we find the meat of this psalm. It is very similar to Psalm 26:9-10 in the sense of the “behavior of the wicked.” The psalmist is praying for divine justice to intervene, not for personal revenge on the innocent. It is stated, “In effect, the behavior of the wicked sows the seeds of its own destruction.”9 Because of this, the conclusion of verse 5 is a strong statement that God will “never build them up again” (Ps 28:5). The next two verses are a cry of thanks for answering the previous verses. Following this, the psalmist speaks words of trust in

God and of celebration because of this trust. “The psalm concludes with a communal affirmation and a prayer for the community. What God is for individuals, God is also for the entire people and the king .”10 This claim in verses 8 and 9 are affirmations of God’s protection … over the psalmist and the people.

Psalm 27 fits in between these two chapters almost perfectly. It expresses tremendous amount of trust in God, as well as a call of protection against the wicked. This psalm seems to be an expansion of Psalm 26. However, Psalm 27 is expressed more in military terms and being protected from the enemy. Still, there is a cry for help and a cry for protection. In the end of the psalm, there is celebration for God’s protection and waiting on God’s good and perfect timing.

Structure Analysis:

I. Words of trust and confidence

8 Doran et al., The New Interpreter’s Bible Vol. 4, 789. ​ ​ 9 Ibid ​ 10 Doran et al., The New Interpreter’s Bible Vol. 4, 790. ​ ​

A. The Lord is the light, salvation and stronghold for psalmist (v1)

B. Enemies will fail against the psalmist because of God’s protection (v2)

C. Another declaration of confidence of God’s protection without fear (v3)

D. Psalmist desiring to dwell in the house of God and to seek him (v4)

E. Temple language of God’s shield over the psalmist (v5)

F. Praise for God for his protection against the enemy (v6)

II. Prayer to God

A. Cry to God to hear the psalmist (v7)

B. Hearing, internally, God speaking to seek his face (v8)

C. Pleading for God to never let the psalmist turn away or to forsake the psalmist

(v9, 10)

D. Guide the psalmist against his enemies and in the path of the Lord (v11, 12)

E. Praise of confidence in God’s goodness (v13)

F. Claim of salvation and claim of patience (v14)

This psalm is originally divided into two parts: proclamation of trust and confidence in the Lord and prayer to God. However, verse 14 can be separated because it sometimes considered as a “reference to a final ‘oracle of salvation.’”11 As mentioned, the first part of the psalm expresses such confidence and trust in the Lord. It claims protection against the enemy and how the enemy will try and fail (Ps 27: 2, 3). The psalmist then makes a claim of desire to seek God and his temple, to be a part of his dwelling place. He then uses Temple language to describe his protection under God’s shield. Verse 7 begins with a prayer of cry for help.

11 Hans­Joachim Kraus, Psalms 1­59: A Commentary, 337. ​ ​

Following, the psalmist seems to hear God speak, “Seek his face” (Ps 27:8), then the psalmist asks God not to turn or forsake him. He prays for teaching and guidance in the “straight path” and not to be turned over to his enemies. The psalm concludes with confidence in God’s goodness and this “oracle of salvation.”

Lexical Context:

There are multiple words that hold high significance in this psalm, but these two following words seem to be of higher importance. The word “heart” found throughout this psalm is leb in Hebrew and there are over 800 occurrences throughout the Bible. Since this ​ ​ ​ term has similar definitions, it is very easy to define what the psalmist means when he says,

“My heart says of you .”12 This claim seems to be of the psalmist’s inner being or possibly his ​ ​ … mind, since the heart is speaking. Exodus 4:21 gives a different account of the word: “... perform before Pharaoh all the wonders I have given you the power to do. But I will harden his heart so that he will not let the people go.”13 In this sense, heart can be defined in terms of will ​ or mind. Pharaoh’s heart is hardened in the way that he will not be able to change his mind or waiver on any decision; he stands his ground. In modern terms, his heart is cold. Later in

Deuteronomy, there is another meaning for heart: “Love the Lord your God with all your heart .”14 In this way, heart seems to be inner being and possibly, mind and will. The same ​… speech is used in Mark 12:33 and Matthew 22:37, stating to “Love the Lord your God with all ​ your heart .” These two references of heart are the exact same as Deuteronomy. ​… The heart can only be broken down into these three terms: inner man, mind and will. To build on these terms, the heart in Hebrew can also be defined in terms as the “seat of thought

12 Ps 27:8 NIV 13 Ex 4:21 NIV 14 Dt 6:5 NIV

and emotion, conscience, courage, mind and understanding.”15 This vast array of definitions is very broad but also very narrow, as seen in the Scripture references.

The second word that seems to have high significance in Psalm 27 is fear, which in

Hebrew is yere. It can be defined in many ways, depending on which conjunction is being used. ​ ​ For the Qal conjunction, fear is defined as being afraid, standing in awe of God, reverence, or ​ ​ honour. Niphal conjunction of the verb defines fear as fearful, dreadful, cause of astonishment ​ ​ and awe of YHWH, inspire reverence, or godly fear and awe. Finally, the Piel conjunction of the ​ ​ ​ ​ verb is defined as make afraid or to terrify.16 Fear occurs multiple times throughout the Bible, but it also occurs in different ways. The first occurrence of this word in Psalm 27 is in the very first verse: “The Lord is my light and my salvation -- whom shall I fear?”17 A couple verses later, ​ ​ the psalmist states, “Though an army besiege me, my heart will not fear .”18 Fear in these ​ ​… references are defined as being afraid or dreadful. It raises the question of who shall I be afraid of if You are good? In contrast, Exodus 20:20 uses fear in another way. It states, “Do not be afraid. God has come to test you, so that the fear of God will be with you to keep you from ​ ​ sinning.”19 In this reference, fear can be defined as reverence or awe of God, not being afraid as seen in the psalm. To continue with this definition of fear, another psalm states, “Let all the earth fear the Lord .”20 This is similar to Exodus and defines fear as reverence for or awe of ​ ​ … God. Turning to the New Testament, this same definition of fear is present. “Show proper

15 Accordance Software 16 Ibid ​ 17 Ps 27:1 NIV 18 Ps 27:3 NIV 19 Ex 20:20 NIV 20 Ps 33:8 NIV

respect to everyone, love the family of believers, fear God .”21 Again, fear is defined as ​ ​ … reverence for God or a state of awe of God.

The word fear really boils down to two different definitions: afraid or reverence and awe of God. Many passages in the Bible point towards reverence for God, while others describe being afraid of adversaries and enemies. As mentioned, Psalm 27 uses fear in a way of being afraid. However, the beauty is that even though fear is being used in this way, the psalmist has such confidence in God that they ask, “Whom shall I fear?” (Ps 27:1).

Biblical Analysis:

There are pieces of this psalm that are found in pieces of other psalms. However, there is one passage that is very similar to this psalm and that can be found in Romans 8:33-39. Paul makes the same move as the psalmist by expressing confidence and trust in God. If enemies charge against God’s people, why be afraid? Nothing can keep us separated from God and His love. The people of God can conquer the enemy of the world through God’s only Son, Jesus

Christ.22 Psalm 27 is unique because it contains a piece of desire to dwell in the Lord’s house forever. This psalm also includes a prayer of crying out to God. It expresses deep passion for

God to intercede in the psalmist’s life, rather than forsaking him or turning away from him. This language encapsulates this cry but also shares confidence in God’s goodness and waiting on the

Lord.

This psalm stands out in the biblical context because it encompasses multiple layers of language. For example, this psalm can be read in light of David, the priests in the temple of

Jerusalem, or even read in the light of a military leader. It shares a continual passion in God’s

21 1 Pt 2:17 NIV 22 Rom 8:33­39 NIV

protecting shield. This psalm contains a cry for help, but it also includes a level of trust in the cry. This psalm holds together the idea that enemies will try to fight you, but God will remain.

People can take shelter in His holy temple and can have the hope of dwelling in His house for the rest of their days. This passage adds to the biblical story and adds to the confidence and trust we can have in God.

Theological Contribution:

Psalm 27 has a connective link between thanksgiving, trust, confidence, prayer, and

“self-encouragement.” This psalm testifies to God’s goodness and protection, in which we can be encouraged in and challenges us to do so as well. John Goldingay states, “The psalm testifies to the experience of God protecting from worldly attackers, prays for God to do so again, and urges the self to keep expecting God to do that.”23 Through prayer, the psalmist is reminded of how God has delivered His people time after time, despite the struggle. Because of this, we are able to build up our confidence in the Lord and knowing that He will answer our cries.

God is faithful and God proves Himself to be faithful throughout Scripture. The psalmist expresses deep trust in God’s faithfulness and has no need to fear. We, as a people now, should also express this deep trust and confidence in the Lord. He is never failing and delivers us from our adversaries and enemies. In this psalm, the psalmist is delivered out of the hands of his enemies and is protected in God’s tabernacle. God gives us hope to dwell with Him in His house one day (this is especially true in the New Testament). Not only does He deliver us, but He has also proven to answer our cries and our many pleas to Him. He never turns from His people.

Through this, we are able to witness God’s love for His people. He wants to provide for us,

23 John Goldingay, Psalms Vol. I: Psalms 1­41, 401. ​ ​

protect us, deliver us and fill us with Him. This also shows God’s consistency with His people. If the psalmist has this much trust in God, then God is consistent and is always there.

Application:

Psalm 27 guides the reader in a poem of God’s goodness, faithfulness, protection and guidance. This psalm is relevant for all ages because everyone faces some sort of enemy. God delivers us from those enemies and protects us. If someone has been forsaken, God is still there with them. Throughout the ages, this psalm has been recited and proclaimed in many areas of life. Even to this day, Psalm 27 is a foundational psalm to remind the reader of the trust they can place in the Lord.

For me personally, I turn to this psalm any time I am in distress. It holds as a constant reminder to me that God is forever good and true. I am reminded that I do not need to fear this world because God is with me and is for me. No matter how many times I cry and plead to God,

He answers my prayers just as He did in the times of David, this psalmist and earlier. I have no need to ever feel alone because God will not turn away from me. When I become impatient, I just need to reread “wait on the Lord.”24 Having the New Testament and knowing that God sent

His only Son, the hope in verse 4 is even more exciting. Since I have received Christ as my Savior and believe in the one, true God, I will be able to dwell in His house for the rest of my days. It is a beautiful reminder that God has provided a way for us to be with Him. My hope in God is even deeper after reading and studying this psalm.

In conclusion, God is sovereign. We have no need to fear because our innermost being should contain so much trust in God’s goodness. Throughout this psalm, God never waivers.

24 Ps 27:14 NIV

God is always present and continues, to this day, to be present in our cries for help. No matter how badly our enemies advance against us, God is there and fighting for us. When our family forsakes us, God is there. The takeaway from this psalm is to trust in God because He is always present. He is always good. He is always faithful. God is greater than we are and God is our salvation.

Bibliography

Doran, Robert, Adele Berlin, Carol A. Newsom, J. Clinton McCann. The New Interpreter’s Bible ​ Vol. IV: The First Book of Maccabees, The Second Book of Maccabees, Introduction to

Hebrew Poetry, The Book of Job, T he Book of Psalms. Nashville: Abingdon, 1996. ​ John Goldingay, Psalms Vol. I: Psalms 1-41. Grand Rapids: Baker Academic, 2006. ​ ​ Hans-Joachim Kraus, Psalms 1-59: A Commentary. Minneapolis: Augsburg Pub. House, 1988. ​ ​ Waldon, John H. "Deuteronomy." Zondervan Illustrated Bible Backgrounds Commentary Old ​ Testament. Vol. 1. Grand Rapids: Zondervan, 2009. N. pag. Print. ​