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.