The Joy of the Lord (Nehemiah 8:10)

Who said, “the joy of the Lord is your strength”? Nehemiah (Nehemiah 8:10)

The book of Nehemiah is largely a first person memoir recounting the rebuilding of Jerusalem’s city walls during the 5th century BCE. After the wall is completed (Nehemiah 6:15) and guards are installed (Nehemiah 7:1-3), the people are assembled and Ezra reads “the book of the law of Moses” (Nehemiah 7:73-8:8).

Lester L. Grabbe (b. 1945) recaps:

The people, both men and women, are gathered on the 1st day of the 7th month (the Festival of Trumpets according to Leviticus 23:23-25) in the space before the Water Gate, which was probably the main open square of the city (Nehemiah 8:1-2). Ezra reads from early morning to midday, with various individuals standing on both sides of him (Ezra 8:3-4)...Ezra begins by pronouncing a blessing on Yhwh, to which the people respond (Nehemiah 8:5-6). Then various individuals (presumably priests) and Levites clarify the reading to the people (Nehemiah 8:7-8). (Grabbe, Ezra-Nehemiah, 51)

The reading triggers an emotional roller coaster. Initially, the people weep (Nehemiah 8:9) before Nehemiah reorients them (Nehemiah 8:9-10).

Then he said to them, “Go, eat of the fat, drink of the sweet, and send portions to him who has nothing prepared; for this day is holy to our Lord. Do not be grieved, for the joy of the Lord is your strength.” (Nehemiah 8:10 NASB)

The priests affirm Nehemiah’s summons, dismissing the congregation with reassuring words (Nehemiah 8:11). The people then disburse to celebrate (Nehemiah 8:11-12).

J.I. Packer (b. 1926) assesses:

The course of action that the leaders pressed on them was better from every point of view. “The joy of the Lord is your strength,” said Nehemiah (one imagines him shouting it from the platform); so rejoice!—feast in joyful generosity, rather than fast in sad self-absorption! “Go and enjoy...Do not grieve.” Thus he brought the meeting to an end. (Packer, A Passion for Faithfulness: Wisdom from the Book of Nehemiah, 158)

Penance will come soon, in fact in the next chapter (Nehemiah 9:1-37). Now, however, is the time to celebrate as God is renewing the covenant.

Mark A. Throntveit (b. 1949) understands:

This...scene, together with the next...functions as the first part of the covenant renewal that these chapters present: proclamation. The “joy of the LORD” (Nehemiah 8:10), freshly renewed through the teaching of Ezra and the Levites, will strengthen the people for the soul-searching that lies ahead in chapters 9 and 10. (Throntveit, Ezra–Nehemiah (Interpretation: A Bible Commentary for Teaching & Preaching), 97)

Stan Purdum (b. 1945) concurs:

Both Ezra and Nehemiah told them to rejoice...because “the joy from the LORD is your strength!” (Nehemiah 8:10). In other words, God was calling them to be the current community in covenant with him. God was giving them the teaching that make for a wholesome and holy life, which is a source of joy. (Purdum, Ezra, Nehemiah, Esther (Immersion Bible Studies), 44)

Nehemiah 8-10 is distinct from the rest of the book. Rather than being narrated by the titular character these chapters are composed in the third person. This portion is about Nehemiah not by him. Further, Nehemiah 8 focuses on the figure of Ezra (Nehemiah 8:1, 2, 4, 5, 6, 9, 13). This chapter represents one of the few instances that Ezra and Nehemiah appear together.

Lester L. Grabbe (b. 1945) critiques:

In this chapter the attention suddenly turns from Nehemiah to Ezra. In the combined writing Ezra-Nehemiah this would cause no problem for the reader since Ezra was already the subject of an extensive section of the book a few chapters earlier; nevertheless the appearance of Ezra without warning or separation, with the almost non-mention of Nehemiah, still looks rather abrupt. The subject of the chapter is the reading of the law. Again, the focus on this makes some sense in the context since the completion of the wall allows the people to gather together and the wall was finished on the 25th of Elul (Nehemiah 6:15), the 6th month while this chapter begins on the 1st day of the 7th month (Nehemiah 8:2). In the context, one might expect that the people would gather, the law be read, and then the wall be dedicated in a mainly religious celebration. This is not what happens, however, for the dedication does not come until much later (Nehemiah 12:27-43, though no date is given), after the question of mixed marriages is dealt with. This is difficult to explain from a purely literary analysis...as is the thirteen-year wait from the time of Ezra’s first coming during which time he supposedly did nothing about the law. (Grabbe, Ezra-Nehemiah, 50)

Ezra’s having been in possession of the law without utilizing it has generated speculation (Ezra 7:10). Kyung-Jin Min asserts:

In the case of Nehemiah 8, few doubt that it originally belonged with Ezra 7-10. The dating system in Nehemiah 8 fits with Ezra 7-10, and Ezra is one of the central figures in Nehemiah 8 even though it is located in the middle of the Nehemiah narrative, whereas the single reference to Nehemiah (Nehemiah 8:9) is normally treated as a later insertion. (Min, The Levitical Authorship of Ezra-Nehemiah, 106)

Joseph Blenkinsopp (b. 1927) construes:

As the singular verb in Nehemiah 8:9 and Nehemiah 8:10 suggests, the admonition was delivered by Ezra alone in the earlier form of the narrative. Nehemiah the governor and the Levites were added at a later stage. (Blenkinsopp, Ezra-Nehemiah: A Commentary (Old Testament Library), 288)

It is Ezra who reads “the book of the law of Moses” (Nehemiah 8:1-5). The text does not record which passage is read but instead emphasizes the people’s response.

Gordon F. Davies (b. 1954) notes:

The important point here is not the stipulations of the Law as read: these details are omitted in this telling of the event. The first question is its reception—how the Law, designed as a constitution for a sovereign realm, can be observed afresh in a subject province of a pagan empire. How can it be proclaimed in a way that is current and engaging but at the same time free from the vicissitudes of Israel’s political fortune?...The people’s reception of the Law becomes the paradigm for Israel’s faith. Although not politically powerful, Israel can have an autonomous faith that is sincere about conversion and structured within tradition. (Davies, Ezra & Nehemiah (Berit Olam: Studies in Hebrew Narrative & Poetry), 112)

The people instinctively weep upon hearing the law. Mark A. Throntveit (b. 1949) exclaims:

What a shock to the reader...when the people’s response to the law, reverently read, painstakingly interpreted, and worshipfully received, issues in weeping (Nehemiah 8:9)! Not that grief over their laxity with regard to the law was inappropriate. Under similar circumstances in Josiah’s time, their ancestors had also responded with mourning and weeping in repentance (II Kings 22:11; II Chronicles 34:19, 27). But this day, New Year’s Day (Leviticus 23:24), was “holy to the LORD” (Nehemiah 8:9, 10, 11), set aside for another purpose, namely rejoicing and the blowing of trumpets (Leviticus 23:24; Numbers 29:1). Lest the reader miss this emphasis, the final verses of the text employ a narrative “double strike” to drive the lesson home. In parallel proclamations both Ezra and the Levites prohibit grief and enjoin rejoicing. (Throntveit, Ezra–Nehemiah (Interpretation: A Bible Commentary for Teaching & Preaching), 97)

Presumably, the law serves it purpose by revealing transgression (Romans 7:1). Joseph Blenkinsopp (b. 1927) argues:

It is remarkable how often Ezra-Nehemiah, generally thought to be gloomy and jejune, reports demonstrations of anger, grief, and joy. The reason for the weeping and mourning in this instance is the sense of inadequacy and failure vis-à-vis the law and the threat posed by the curses appended to it. (Blenkinsopp, Ezra-Nehemiah: A Commentary (Old Testament Library), 288-89)

Mark Roberts (b. 1957) discusses:

When the people heard and understood the Law, they began to weep (Nehemiah 8:9). We can only imagine why. Perhaps they were convicted of sin, or perhaps they realized that their suffering could have been prevented if only they and their ancestors had obeyed God precepts. Whatever their reason, although it seems an appropriate response to the Law, the leaders (including Nehemiah, Ezra, and the Levites) rebuked the people for their tears: This day is holy to the LORD your God; do not mourn nor weep” (Nehemiah 8:9)...Weeping in response to the Law will be encouraged later, in chapter 9, but rejoicing comes first. (Roberts, Ezra, Nehemiah, Ester (Mastering the Old Testament), 239)

While it seems a shame to waste the rare occurrence of an uncontrived wellspring of contrition, here it is inappropriate. There is a time to mourn (Ecclesiastes 3:4) but this is not it. Forlorn tears during festival days are as inappropriate as laughing in the midst of tragedy. Nehemiah reminds the people not to rain on God’s parade: There’s no crying in holidays!

Lester L. Grabbe (b. 1945) apprises:

The day is made into a festival day for eating, drinking, and rejoicing (Nehemiah 8:9-12)...Although the people have been read the Torah, nothing is said about this day as the Day of Trumpets. It is said to be a holy day but not because of the instructions given to Moses; on the contrary, the day is apparently declared holy because ‘they made them understand all the words which they taught them’ (Nehemiah 8:12). (Grabbe, Ezra-Nehemiah, 52)

Leslie C. Allen (b. 1935) informs:

There is a triple refrain in Nehemiah 8:9-11 concerning the holiness of This day as a festival day and the obligation not to grieve. The monthly New Moon festival and the longer festivals were to be days of rejoicing, according to Numbers 10:10, while Deuteronomy stipulates that joyful celebration was to be a regular feature of the festivals (Deuteronomy 12:7, 12, 18, 14:26, 16:11, 14). The tension between the people’s weeping and the leaders’ exhortation to rejoice is reminiscent of Ezra 3:12-13, where official rejoicing mingled with lamenting dissatisfaction. Here, however, the grief was evidently due to the content of the reading, which prompted a healthy recognition of falling short of its standards...Yet the sacred duty of the day as devoted to the joyful worship of God made tears inappropriate. Rejoicing over the Lord is described as a source of protection, the people’s “strong-hold” (NJB). Such a positive attitude supplied a stimulus to comply with the moral will of God in the future, and so gave protection against the divine wrath for disobedience that had loomed in Ezra 9. The special, party-like fare that expressed their joy and generous sharing with those who had no food are both reminiscent of Deuteronomy 12:18-19 and Deuteronomy 14:26-27. The end of Nehemiah 8:12 resumes Nehemiah 8:8: it was not simply the holiday that sparked communal joy, but the appreciation of the reading and the exposition of the Torah. (Allen and Timothy S. Laniak [b. 1958], Ezra, Nehemiah, Esther (Understanding the Bible Commentary Series))

Johanna W. H. Van Wijk-Bos (b. 1940) accuses the Israelites of selective hearing:

The people have heard and understood, but even with understanding one may hear all too selectively. This is a time, so the leaders say, to rejoice, for the people’s strength is located in their joy rather than in their grief. Three times the motivation for abstaining from tears is provided with the statement that this is a holy day...To declare a day “holy to the Lord,” means for the community to set it aside, to dedicate it to God in joyful remembering of who they are and who God is. (Wijk-BosEzra, Nehemiah, and Esther (Westminster Bible Companion), 75-76)

The people are assured that the joy of the Lord is their strength (Nehemiah 8:10). As is often the case, joy succeeds sorrow.

Edwin M. Yamauchi (b. 1937) analyzes:

“The joy” (hedwá) occurs only here and in I Chronicles 16:27 (cf. Aram in Ezra 6:16). Most commentators interpret this joy as having the Lord as its object. In other words, our joy in the Lord as we eat and labor before him will sustain us (Deuteronomy 12:7, 12, 18, 14:26, 17:11, 14). However, arguing from the fact that “strength” (mā‘ōz) means “stronghold, fortress” (cf. Psalm 27:1, 37:39; Jeremiah 16:19), Gordon C.I. Wong [b. 1961] has argued for “the joy of the LORD” as a subjective genitive, that is, the Lord’s joy in us, as that makes more sense. He suggests, “In other words, it is Yahweh’s joy over his people that is the basis for the hope that they will be saved or protected from his anger.” (John H. Walton [b. 1952], 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther (Zondervan Illustrated Bible Backgrounds Commentary), 441)

The joy of the Lord will be the people’s “strength” (ASV, ESV, KJV, MSG, NASB, NIV, NKJV, NLT, NRSV, RSV) or “stronghold” (HCSB). The mighty fortress that is the joy of the Lord will protect the people.

H.G.M. Williamson (b. 1947) comments:

In this context “protection” must be against the judgments of God, it follows that on occasions when God’s earlier acts of salvation were recalled it was appreciated that grace was an overriding characteristic of his nature. “The joy of the Lord” was the joy each Israelite felt at these festivals as he identified himself afresh with the community of God’s people and so appropriated in his own generation the salvation once bestowed upon his ancestors. In this act of identification—which took the form of joyful celebration and worship—lay his protection from the judgment that might otherwise fall on those outside of the covenant. Naturally, the sacred recital of the original event formed a vital part of this process. Ezra, therefore encouraged the people to regard his reading of Scripture in this light. Though it might challenge their consciences, it was to be regarded first and foremost as a declaration of God’s grace to his people. (Williamson, Ezra, Nehemiah (Word Biblical Commentary), 292)

Instead of mourning the people are to do just the opposite; they are to party. Keith Schoville (b. 1928) details:

Rather than fasting and mourning, this was a day for joyous feasting. The people were encouraged to eat delicacies not a part of their normal diets. Special days call for special foods in all cultures. Choice food is literally “of the fat,” as in the KJV and RSV, that is, the choicest portions. Sweet drinks may have been sweet wine; the Vulgate indicates wine mixed with honey. The instruction to send some to those who have nothing prepared is taken by a Jewish commentator to refer to the poor. The day was holy to the Lord and all of the people should share in the joy of it. All are to receive renewed strength by rejoicing in the Lord. The Levites must have helped the people to understand the grace of God so that they could celebrate with great joy. H.G.M. Williamson [b. 1947] points to the importance of Ezra’s interpretation of the Torah to the people: “In this late period, when circumstances had changed so much from the time of the original law-giving, there had arisen the danger that the Law would slip into being a document of only antiquarian interest. It was Ezra’s hermeneutic that brought it to life again for the community. Although in theory the text of Scripture alone was normative, in practice it could only be that text as it came to be interpreted that would shape the future bold of Judaism.” Every generation needs to be confronted afresh with the meaning of God’s word and will for that generation. (Schoville, Ezra-Nehemiah (The College Press NIV Commentary), 217)

Joseph Blenkinsopp (b. 1927) remarks:

The admonition is to put aside sadness and enjoy the good fare and fellowship associated with festal sacrifices (cf. Numbers 29:2-6). The theme of rejoicing, closely associated with worship in Deuteronomic-Chronistic preaching (e.g., Deuteronomy 12:12, 14:26; II Chronicles 29:36, 30:25), is rounded off with a psalmlike asseveration: joy in YHVH is your strength...The passage ends, therefore, on a note which calls into question the indictment—so often repeated in the modern period—of early Judaism as fearful and joyless. (Blenkinsopp, Ezra-Nehemiah: A Commentary (Old Testament Library), 289)

Knute Larson (b. 1941) and Kathy Dahlen (b. 1952) reason:

Ezra concluded, Do not grieve, for the joy of the LORD is your strength. The emphasis was on God’s grace. Although they had sinned and had not fulfilled the law, God was celebrated as the gracious Sovereign who “does not treat us as our sins deserve or repay us according to our iniquities. For as high as the heavens are above the earth, so great is his love for those who fear him” (Psalm 103:10-11). Their protection came from God’s grace. (Larson and Dahlen, Ezra, Nehemiah, Esther (Holman Old Testament Commentary), 219)

The festivities should continue into the present day. Michael Frost (b. 1961) affirms:

I believe that celebration is a core practice of those who live in a world under God’s reign, but I’m not sure whether a rip-roaring “contemporary worship service” is going to quite to do it. I’d prefer a celebration similar to that which Nehemiah commends: “Go and enjoy choice food and sweet drinks, and send some to those who have nothing prepared. This day is sacred to our Lord. Do not grieve, for the joy of the LORD is your strength” (Nehemiah 8:10). Celebration, beauty, and generosity are a godly combination. (Hirsch, The Road to Missional: Journey to the Center of the Church, 144)

Though Nehemiah’s command not to grieve could prove difficult for some, God’s grace always gives cause to celebrate and be thankful. Pleasing God produces joy and a heart infused with joy is strong. The joy of the Lord will sustain the Israelites just as the wall that is built will stabilize the city itself.

Does Nehemiah instruct the Israelites to compartmentalize their emotions? Why is it so important that the nation celebrate in this instance? When have you misheard the intent of a speaker? How is celebrating different when building as opposed to rebuilding? Which is more unifying, corporate celebration or mourning? Should tears ever be rebuked? When have you responded inappropriately at a public event? Have you ever attended a party where you did not feel like celebrating? What should you be celebrating today? Which Scripture do you think that Ezra read? What is typically your response to the reading of Scripture; have you ever wept? Should reading Scripture always produce joy? From what source(s) do you draw strength? Is the joy of the Lord your strength?

The joy of the Lord empowers believers. It strengthens us to endure hardship. John Piper (b. 1946) cites:

From the beginning of his Christian life in 1785 until he died in 1833, William Wilberforce [1759-1833] lived off the “great doctrines of the gospel,” especially the doctrine of justification by faith alone based on the blood and righteousness of Jesus Christ. This is where he fed his joy. Because of these truths, “when all around him is dark and stormy, he can lift up an eye of Heaven, radiant with hope and glistening with gratitude.” The joy of the Lord became his strength (Nehemiah 8:10). And in this strength he pressed on in the cause of abolishing the slave trade until he had the victory. (Piper, The Roots of Endurance: Invincible Perseverance in the Lives of John Newton [1725-1807], Charles Simeon [1759-1836], and William Wilberforce [1759-1833], 160)

Andrew Murray (1828-1917) endorses:

There is no proof of the reality of God’s love and the blessing He bestows, which people so quickly feel the strength of, as when the joy of God overcomes all the trials of life. And for the Christian’s own welfare, joy is just as indispensable; the joy of the Lord is his strength (see Nehemiah 8:10), and confidence, courage, and patience find their inspiration in joy. With a heart full of joy no work can make us weary and no burden can depress us; God himself is our strength and song. (Murray, Abiding in Christ, 152)

Joy is a cardinal Christian virtue. Leonard Sweet (b. 1947) distinguishes:

Nehemiah declared, “The joy of the LORD is your strength.” Followers remain mindful of their joy quotient while guarding against an addictive dependence on happiness. Orthodox theologian Alexander Schmemann [1921-1983] contends, “It is only as joy that the Church was victorious in the world, and it lost the world when it lost the joy, when it ceased to be the witness of it. Of all accusations against Christians, the most terrible was uttered by Friedrich Nietzsche [1844-1900] when he said that Christians had no joy...‘For behold I bring you good tidings of great joy [Luke 2:10]’—thus begins the Gospel, and its end is: ‘And they worshiped him and returned to Jerusalem with great joy [Luke 24:52].’” (Sweet, I Am a Follower: The Way, Truth, and Life of Following Jesus, 114)

How does your enjoyment of God give you strength for living? How does this fortitude translate to your family and friends? How essential is being joyful to the Christian life? Is your church joyful? Are you?

“Joy as a moral quality is a Christian invention.” - Dean William Ralph Inge (1860-1954), “St. Paul,” Outspoken Essays, p. 226

Note: The painting featured in this post, “The Joy Of The Lord Is Your Strength”, was rendered by Kathy Clark (b. 1953).

Raising Our Ebenezer (I Samuel 7:12)

What does Ebenezer mean? “Stone of help” or “Hitherto the Lord had helped us” (I Samuel 7:12)

One of the most catastrophic military losses in Israel’s history occurs when the Philistines capture the ark of the covenant at Ebenezer (I Samuel 4:1-11). About twenty years later (and after retrieving the ark), the Israelites engage the Philistines in another significant battle, only this time it is they who prevail (I Samuel 7:7-11). Unlike the first battle, in which the nation acts without consulting God (I Samuel 4:3), they choose to rely on divine intervention (I Samuel 7:8) and are rewarded with an improbable if not miraculous victory (I Samuel 7:10-11). This is a significant triumph as it marks the first time in the nation’s history that they defeat the Philistines.

Samuel, Israel’s last judge, first prophet and de facto leader, commemorates the occasion by erecting a monument which he names: “Ebenezer” (I Samuel 7:12).

Then Samuel took a stone and set it between Mizpah and Shen, and named it Ebenezer, saying, “Thus far the Lord has helped us.” (I Samuel 7:12 NASB)

Israel now has a new religious symbol, a boundary with both geographic and spiritual meaning.

Stephen J. Andrews (b. 1954) and Robert D. Bergen (b. 1954) summarize:

Samuel sought to keep the memory of God’s deliverance current in Israel’s mind. He wanted Israel to remember the past and be thankful for God’s help. Remembering God’s help in the past also encourages hope for the future, and hope sustains faith. (Andrews and Bergen, I & II Samuel (Holman Old Testament Commentary), 57)

Large rocks and stones were often used to mark significant events in the ancient world. This incident recalls the stone of Beth Shemesh in the preceding chapter (I Samuel 6:14-15, 18).

V. Philips Long (b. 1951) comments:

The use of (often inscribed) boundary stones was widespread throughout the ancient Near East. The stones were sometimes named and believed to be under divine protection. Curses against those who moved them were sometimes included in the inscription. (John H. Walton [b. 1952], Joshua, Judges, Ruth, 1 & 2 Samuel (Zondervan Illustrated Bible Backgrounds Commentary), 306)

Samuel names the stone “Ebenezer,” meaning “stone (or rock) of help”. Robert Alter (b. 1935) defines, “The name means ‘stone of help,’ with ‘help’ bearing a particularly martial implication (Alter, The David Story: A Translation with Commentary of 1 and 2 Samuel, 38).”

Samuel accents this etymology by adding, “Thus far the LORD has helped us” (I Samuel 7:12 NASB, NIV, NKJV, NRSV). Robert D. Bergen (b. 1954) comments:

Samuel named the newly erected stone monument “Ebenezer” (Hebrew ’eben hā‘ēzer), “The Stone of [the Help” or “The Help[er] Is a Stone”) because “the LORD helped us.” The name given the memorial undoubtedly is a confession of faith and trust in the Lord. In the Torah the Lord is poetically referred as the “Stone of Israel” (Genesis 49:24), an obvious reference to his strength exercised in Israel’s behalf; in the Psalms the Lord is frequently praised as a Helper (cf. Psalms 10:14, 33:20, 40:17, 46:1, 63:7, 115:9-11, 118:7, 146:5). Thus whether Samuel was confessing that Israel’s strong God is also a source of help for his people or that Israel’s assistance-giving God is strong, the name affirms two of the Lord’s virtues. (Bergen, 1, 2 Samuel (New American Commentary), 108)

Francesca Aran Murphy (b. 1960) interprets:

Samuel does one thing that, as he saw it, was as good as raising a standing army to match the Philistines’: Samuel took a stone and set it up between Mizpah and Shen and called its name Ebenezer...Augustine [354-430] interprets Samuel’s comment in relation to etymology: he thinks Ebenezer meant “stone of the helper.” For Augustine, the stone, set up on the new border between the Philistine and the Israelite settlement, represents the choice of direction the Israelites had to make: a “material kingdom” and authentic happiness “in the kingdom of heaven.” The stone “points” toward Israel: “And since there is nothing better than this, God helps us ‘so far’” (City of God 17.7). In the emblem of the stone, God helps to orient us toward the choice for God over a merely human kingdom. (Murphy, 1 Samuel (Brazos Theological Commentary on the Bible), 54)

Mark Batterson (b. 1969) simplifies:

I...came up with a personal translation of I Samuel 7:12. I decided to tweak the old adage “So far, so good” by taking “good” out of the equation. My translation? “So far, so God.” (Batterson, Soulprint: Discovering Your Divine Destiny, 85)

Christians have long taken hope in the name Ebenezer. J. Hudson Taylor (1832-1905), founder of the China Inland Mission, famously displayed a plaque in each of his residences which read “Ebenezer Jehovah Jireh”: “The Lord has helped us to this point, and He will see to it from now on.”

The name has also been famously adopted by Christian churches. Alton Hornsby, Jr. (b. 1940) chronicles:

The Ebenezer Baptist Church was founded in 1886, just two decades following the Civil War. The selection of the name Ebenezer, “Stone of Help” (I Samuel 7:12), was “profoundly prophetic,” for this church attained a unique history “in the struggle for freedom of all oppressed people.” The Reverend Dr. Martin Luther King, Jr. [1929-1968] was born into and nurtured by Ebenezer Baptist Church. (Hornsby, Southerners, Too?: Essays on the Black South, 1733-1990, 102)

The name Ebenezer affirms that the Israelites’ upset was the result of divine assistance rather than human strength. The stone’s name gives God rightful credit for the victory.

John Goldingay (b. 1942) elucidates:

For the Israelites, the battle meant God had been an extraordinary and decisive help to them “as far as this” in making it possible for them to reach their destiny as a people. They were not all the way there yet, but they were well on the way, and experiencing God acting powerfully on such an occasion had the capacity to embolden them about the certainty that God would take them to that destiny. During the narrative that will unfold through the story of Saul and into the early years of David, God will do so. (Goldingay, 1 & 2 Samuel for Everyone, 44)

Ebenezer puts the Israelites’ accomplishment in its proper perspective. Richard D. Phillips (b. 1960) remarks:

He [Samuel]...reminds Israel that this recent victory is just the latest in a long history of God’s mighty redemptive acts, not the least of which was God’s aid in helping the Israelites to repent. It is because of a long chain of mercies that the people of God exist in blessing. Samuel aims for the people to remember what God has done “till now,” so that in the future they will again appeal to him in faith. (Phillips, 1 Samuel (Reformed Expository Commentary), 128)

The name also alludes to the nation’s inevitable need for future assistance. Their success as a nation would be largely dependent upon their willingness to rely on God. At the moment Ebenezer is erected, they acknowledge this need.

Robert P. Gordon (b. 1945) expounds:

There is more to the naming of the commemorative stone than the acknowledgment that the victory had come from God. Ebenezer, as the name linked with Israel’s earlier defeats by the Philistines (cf. I Samuel 4:1, 5:1), announces the reversal of these indignities; it is a symbol of reintegration...Hitherto may mean no more than that God’s help against the Philistines was experienced along the way as far as Ebenezer. However, in the present setting...it is tempting to entertain a temporal significance: until this point in Israel’s history Yahweh has been her helper. The question soon to be resolved (I Samuel 8) is whether Yahweh would be allowed to continue that help within the old theocratic framework, or would be set aside as Israel sought to go it alone. (Gordon, I and II Samuel: A Commentary (Library of Biblical Interpretation), 107-108)

Erecting this monument is very personal for Samuel. Joyce G. Baldwin (1921-1995) connects:

Samuel’s spiritual style of leadership had been vindicated. The memorial-stone named Ebenezer...proclaimed the effectiveness of trusting the Lord and his designated judge. What possible need could there be to seek innovations such as kingship? The incident provided a strong argument for maintaining the tradition of leadership by judges, appointed and spiritually endowed by the Lord. (Baldwin, 1 and 2 Samuel (Tyndale Old Testament Commentaries), 33-34)

Walter Brueggemann (b. 1933) adds:

The primary focus is again on the person of Samuel. Samuel’s words assert the theological reality of the inversion and surprising victory: “Yahweh helped” (I Samuel 7:12). Samuel and Israel are clear that the transformation was wrought by Yahweh and by none other. Israel must always remember that the victory is a victory given by Yahweh. It is not Israel’s victory, or even the victory of Samuel. (Brueggemann, First and Second Samuel (Interpretation: A Bible Commentary for Teaching and Preaching), 54)

The name is also significant as the location where the ark had been seized was also called Ebenezer (I Samuel 4:1, 5:1). Prior to Samuel’s dedication, the Israelites would have cringed at the name “Ebenezer” the way that Napoléon Bonaparte (1769-1821) reacted to the name “Waterloo” after 1815.

Though they share the same name, there are likely two Ebenezers with the site of the monument being located many miles northwest of the previous battle site. P. Kyle McCarter, Jr. (b. 1945) analyzes:

The relationship of this Ebenezer, located north of Mizpah, to the site of the great battle in I Samuel 4...is problematic, especially since that Ebenezer is supposed to have existed already before the foundation of this one. But it is clear that a certain symmetry is intended between the two battles of Ebenezer, and perhaps the two sites are to be identified...The Bible provides plenty of examples of the anachronistic mention of a place name in advance of the narrative describing the foundation of the place so named. (Bethel, for example, is named by Jacob in Genesis 28:19, though already mentioned in connection with Abraham as early as Genesis 12:8.) (McCarter, I Samuel (Anchor Bible), 146)

Though the victory likely did not occur at the same site as the earlier defeat, a name associated with destruction becomes synonymous with victory. One timely right counters a costly wrong. The sting of the earlier defeat is alleviated and the name “Ebenezer” is redeemed.

David Toshio Tsumura (b. 1944) explicates:

Perhaps Samuel named the stone after the place-name “Ebenezer” with the earlier experience in I Samuel 4-5 in mind so that the people might always be reminded of God’s special help (‘ēzer) in this time and at this place. The name “the stone Ezer” is not unusual as a place-name, and it is certainly a reminder of God’s powerful intervention in the history of Israel as well as her former failure at the other “Ebenezer.” (Tsumura, The First Book of Samuel (New International Commentary on the Old Testament), 238)

Hans William Hertzberg (1895-1965) determines:

It is hardly fortuitous that the same geographical designation also appears in the account of Israel’s defeat (I Samuel 4:1, 5:1). In that case it was the false Ebenezer; this time it is the real one. Whether we have, or are meant to have...the same locality here, cannot be ascertained...because of the intimate geographical details in either case; it will be a place near Mizpah. Here...the theological element is more important that the historical. (Hertzberg, I & II Samuel: A Commentary (Old Testament Library), 68-69)

The name specifically and intentionally accents God’s redemption. John Woodhouse (b. 1949) remarks:

Giving this memorial stone the name of the earlier locality...and drawing attention to the meaning of the name underlines the reversal that had taken place. The earlier Ebenezer had a terribly ironic name. At “stone of help” Israel had not been helped! Now, however, the new Ebenezer stood as a testimony to the Lord’s help, which was once again enjoyed by Israel. (Woodhouse, 1 Samuel: Looking for a Leader (Preaching the Word), 133)

Ebenezer was to remind the Israelites that God had reversed their fortunes in the past and could do so again. It serves the same notice to the modern reader.

What do you associate with the name Ebenezer? Why do you think that Charles Dickens (1812-1870) named the immortal protagonist of A Christmas Carol (1843) “Ebenezer Scrooge”? What is the modern equivalent of erecting an Ebenezer stone? What disgraced names do you know of that have been redeemed? How do you acknowledge your dependence upon God? What personal victories do you commemorate? Do you give God proper credit? What in your life has been redeemed?

Samuel’s institution of the “Ebenezer” stone sets a strong example to establish spiritual markers in our own lives. Dutch Sheets (b. 1954) admits:

There are many...memorials that stand as monuments to the faithfulness of God in my life. Today, when nagging doubts try to trouble my mind in order to convince me that God will not come through for me in a particular situation, I revisit my Ebenezer. I whisper quietly. “Thus far He has helped me.” (Sheets and William Ford III [b. 1965], History Makers: Your Prayers Have the Power to Heal the Past and Shape the Future, 117)

Being intentional about acknowledging God is important as it seems to be in human nature to forget. Eugene H. Peterson (b. 1932) contextualizes:

The promised land that had been slowly eroded through generations of willfulness and forgetfulness was recovered as Samuel preached God’s word and administered God’s law. Enemies to the west (Philistines) and to the east (Amorites) were put in their place. The life of faith is never only a matter of the soul; nor is it ever merely circumstantial. The interior and exterior are always impinging on and affecting each other. Every once in a while there is a remarkable confluence of the two elements that calls for recognition. “Ebenezer” is one of those moments of recognition...It marks the place and time in Samuel’s leadership of Israel when the “insides” and “outsides” of Israel were in harmony. These moments are not constant in the life of God’s people, but when they arrive they deserve to be memorialized, for they are evidence of what can happen and what finally will happen as we pray, “Thy kingdom come.” (Peterson, First and Second Samuel (Westminster Bible Companion), 53)

Often, we must be reminded of how far we have come and who got us where we are today. Kenneth Chafin (1926-2001) advises:

Creating occasions for remembering is important in life. Often we receive stability in our present and hope for our future as we are reminded how God has dealt with us in the past. This is why one aspect of worship should always be remembering what God has done for us. This creates praise that fortifies us against temptation. Often an individual can work out of a time of discouragement simply by stopping to remember all the blessings God has brought into his or her life. (Chafin, 1, 2 Samuel (Mastering the Old Testament), 71)

Beth Moore (b. 1957) encourages:

As we walk out the remainder of our time line of faith, let’s keep memorializing God’s obvious interventions through stones of remembrance. In the meantime, by faith let’s walk with a (figurative) stone on our hand as an “Ebenezer” until we see the next astonishing evidence or spiritual marker and lay it on our line...The “Ebenezer” stone constantly reminds us, “Thus far the LORD helped us.” In other words, with God’s help we’re making it so far, and we’ll make it some more.” (Moore, Believing God, 255)

Samuel creates Ebenezer so that the Israelites have a constant reminder of God’s activity in the world and their lives. Jonathan Falwell (b. 1966) imagines:

Every time the children of Israel looked at that rock, it reminded them that God had been faithful before and would be faithful again, no matter what danger or trial they might face. We, too, need to be reminded of God’s grace in our lives. In our humanity, we tend to forget how good God has been to us. We must always remember how God takes us by the hand and leads us through violent rivers and dark paths of pain and doubt. Let us always remember our deliverer and all he has done for us. (Falwell, One Great Truth: Finding Your Answers to Life)

Unfortunately, there is no evidence that the Israelites ever built upon Ebenezer. I Samuel 7:12 is the last of only three occurrences of the name Ebenezer in the Bible (I Samuel 4:1, 5:1, 7:12). The euphoria of the victory at Ebenzer does not last long as in the next chapter the Israelites demand a king (I Samuel 8:20). There are no further Bible stories set at Ebenezer and there are no tales of heroes drawing inspiration from the landmark. At no point in the Bible is anyone ever said to look back at the Ebenezer stone.

Did the Israelites ever remember Ebenezer? When have you drawn comfort from the past? Are you thankful for God’s blessings in your life? What are the spiritual markers in your life story? Do you take time to look at the Ebenezer stones in your life?

Here I raise mine Ebenezer;
hither by thy help I'm come;
and I hope, by thy good pleasure,
safely to arrive at home.
- Robert Robertson (1735-1790), “Come Thou Fount of Every Blessing”, 1758

Psalm 100, Worship 101

Complete: “Serve the Lord with gladness! Come into His presence ____________!” With singing

Situated in Book IV of the Psalter, Psalm 100 is one of the Bible’s most beloved hymns. The short composition is comprised of only five verses (Psalm 100:1-5). The psalm offers both an invitation (Psalm 100:1) and a reason to worship: God is worthy (Psalm 100:5).

The hymn, tailor made for a call to worship, is still in use. The standard hymn tune “Old 100th” is associated with this psalm due to a famous paraphrase by William Kethe (d. 1594) entitled “All People that on Earth do Dwell”. J. Clinton McCann, Jr. (b. 1951) calls this metrical version “the banner hymn of the Reformed tradition” (McCann, New Interpreter’s Bible: 1 & 2 Maccabees, Job, Psalms (Volume 4), 1079).

Beth LaNeel Tanner (b. 1959) lauds:

Psalm 100 is the best known psalm in the Christian church, especially in the form with words by Thomas Ken in the Doxology. While beautiful in its own way, the words of the song do not have the same powerful imagery of movement and praise as the psalm. (Tanner, The Psalms for Today, 83)

Psalm 100 is the first of a series of four psalms with a superscription and the only psalm whose heading identifies it with the word “thanksgiving”. It famously begins by echoing Psalm 98:4’s universal summons to all the earth.

Shout joyfully to the LORD, all the earth. (Psalm 100:1 NASB)

Unlike many psalms, there is no shift in mood. The hymn opens in jubilation and maintains its exultant tone throughout.

The short poem has two movements, featuring two calls to worship (Psalm 100:1-2, 4). John Eaton (b. 1927) explains:

As regards structure, the pattern is the same as that of Psalm 95:1-7: call to praise (Psalm 100:1-2) and reason (Psalm 100:3); further call to praise (Psalm 100:4) and reason (Psalm 100:5)...Our psalm will thus have belonged to the same context in the autumn festival as its immediate predecessors. (Eaton, Psalms: A Historical and Spiritual Commentary with an Introduction and New Translation (Continuum Biblical Studies), 349)

Herbert W. Bateman IV (b. 1955) and D. Brent Sandy (b. 1947) concur:

The psalmist begins with a call to universal praise (Psalm 100:1-2), reasoning that God’s power alone has created the covenant community (Psalm 100:3). Second, he calls his readers to praise again (Psalm 100:4), reasoning that God’s covenant faithfulness is unending (Psalm 100:5). (Bateman and Sandy, Interpreting the Psalms for Teaching & Preaching, 41)

Many have speculated that the song was originally used in a temple procession with some theorizing that the two calls to worship corresponded to two movements in the march. Samuel L. Terrien (1911-2002) posits:

The singing of praise and thanksgiving is to be intoned in the presence of the Lord, after the portals of the temple are opened. Presumably, the congregation is still marching up toward the sacred hill. (Terrien, The Psalms: Strophic Structure and Theological Commentary (Eerdmans Critical Commentary), 690)

Though short, the song is replete with instruction concerning the nature of worship. James Luther Mays (b. 1921) informs:

Psalm 100 is an introductory hymn in two ways, liturgical and theological. Its liturgical subject is the movement into the presence of God, the first and fundamental human act that constitutes worship. Its theological purpose is to incorporate into a hymn to accompany that movement that the first and fundamental characteristics of the worship of the LORD. Psalm 100 initiates worship and sets forth a theology of worship. (Mays, Psalms (Interpretation, a Bible Commentary for Teaching and Preaching), 317)

Beth LaNeel Tanner (b. 1959) consents:

The psalm is dominated by the seven imperative verbs that call the congregation to shout, serve, come before, know, enter, give thanks, and bless. There are movement and voice and expression and learning, demonstrating how one can praise God will all one’s might. (Tanner, The Psalms for Today, 83-84)

Psalm 100:2 instructs its audience to gladly serve/worship and to come into God’s presence in song.

Serve the LORD with gladness;
Come before Him with joyful singing. (Psalm 100:2 NASB)

The use of the Hebrew ‘abad is instructive. The word is translated as either “serve” (ASV, ESV, HCSB, KJV, NASB, NKJV, RSV) or “worship” (CEV, NIV, NLT, NRSV). It occurs only twice in the Psalter and it is fitting that it is embedded here, immediately following Psalms 93-99, a unit which proclaims God’s kingship.

J. Clinton McCann, Jr. (b. 1951) explains:

Because both “worship” and “serve” are appropriate translations of the Hebrew that begins Psalm 100:2, it is fitting that many Protestants ordinarily designate an occasion for worship as a “worship service.” Strictly speaking, the phrase may be redundant; but it has the advantage of communicating the reality that worship is essentially a public profession of submission to God and God’s purposes for our lives and the life of the world. (Carol M. Bechtel [b. 1959], Touching the Altar: The Old Testament for Christian Worship (Calvin Institute of Christian Worship Liturgical Studies), 166)

John Goldingay (b. 1942) concurs:

In English, talk about church services is a dead metaphor, and that is partly so when the Old Testament uses ‘ābad...Yet the verb does point to the fact that worshiping Yhwh involves a serious submission of the whole self. It involves the words of the mouth (Psalm 100:1a) and the feelings of the heart (“with joy”; it is a strange kind of servitude that is offered with joy). But it is not confined to words and feelings. The verb implies that worship is done for God’s sake and not for ours; servants serve their master; not themselves. And the fact that serving God mostly takes place outside worship also hints that there needs to be some coherence between what happens in worship and what happens outside. (Goldingay, Psalms (Baker Commentary on the Old Testament Wisdom and Psalms), 135)

Richard J. Foster (b. 1942) concludes, “As worship begins in holy expectancy, it ends in holy obedience. If worship does not propel us into greater obedience, it has not been worship (Foster, Celebration of Discipline: The Path to Spiritual Growth, 173).”

The song next advocates entering God’s presence with singing. The Message paraphrases Psalm 100:2b, “Sing yourselves into his presence”. Worship leader Bob Kauflin (b. 1955) affirms, “The psalmists model numerous ways we can express our affections toward God to magnify his greatness, all of which can be reflected in our songs (Kauflin, Worship Matters: Leading Others to Encounter the Greatness of God, 65).”

Robert Alter (b. 1935) specifies, “The Hebrew preposition...has the sense of “His presence.” The spatial reference is to the temple, where God’s presence is conceived to dwell, an idea that will be developed in Psalm 100:4 (Alter, The Book of Psalms: A Translation with Commentary, 348).”

Walter D. Zorn (b. 1943) adds:

This is the first use of the word for “come” (Psalm 100:2b) or “enter (Psalm 100:4a) – same word in Hebrew...The language is taken from how people were given an audience with human kings (cf. I Samuel 10:24; II Samuel 14:3, 15, 15:2; Esther 4:11-16, 8:1). (Zorn, Psalms Volume 2 (The College Press NIV Commentary: Old Testament Series), 237)

We are too approach God with at least the same reverence one would a human authority figure.

How do you approach God? Do you enter God’s presence with singing? Does your Sunday worship extend throughout the week? How should worship begin? What role does music play in worship? Is it a necessary component? With what attitude do you worship?

Artur Weiser (1893-1978) reminds:

The call to worship...in Psalm 100:2 is addressed to the congregation assembled in the Temple. It expresses the motive and the aim and at the same time the spirit of the ‘service’ rendered to God in worship, that is, enthusiastic joy in the presence of God. The note of a joy that is utterly devoted to God and leaves behind it every earthly sorrow that may burn the heart is not only reflected in the opening verses but resounds through the whole psalm. (Weiser, The Psalms: A Commentary (The Old Testament Library), 646)

Hans-Joachim Kraus (1918-2000) adds:

The worship of God at the festival began with the call, “Serve the Lord with gladness! Come into his presence with singing!” (Psalm 100:2). Thus worship in Israel was characterized by joy. To serve God means in cultic terms to come before his face, to praise him, laud him, and honor him. (Kraus, Theology of the Psalms (Continental Commentaries), 91)

Rick Warren (b. 1954) advises:

Because God wants our worship to be a celebration, we cultivate an atmosphere of gladness and joy. Too many church services resemble a funeral more than a festival...Worship is a delight, not a duty. (Warren, The Purpose Driven Church: Growth Without Compromising Your Message & Mission, 271)

What can you glean about worship from Psalm 100? Do you worship God joyfully? Do you joyfully serve the Lord?

“The most valuable thing the Psalms do for me is to express the same delight in God which made David dance.” - C.S. Lewis (1898-1963), Reflections on the Psalms, p. 45