Singing Jehoshaphat (II Chronicles 20:21)

Whose army went into battle singing? Judah’s, under King Jehoshaphat (II Chronicles 20:21)

King Jehoshaphat becomes the fourth king of Judah when he succeeds his father Asa (I Kings 15:23-24; II Chronicles 17:1). He reigns for twenty-five years (I Kings 22:42; II Chronicles 20:31) and is remembered as one of the few kings faithful to God, the Old Testament benchmark for royals (I Kings 22:43; II Chronicles 17:3-6).

Jehoshaphat is far more prominent in Chronicles, where he is featured in four chapters (II Chronicles 17:1-20:37), than Kings, which devotes only ten verses to his reign (I Kings 22:41-50).

Brian E. Kelly observes:

Jehoshaphat plays a much more extensive and important role in Chronicles than in Kings, where his reign is described only briefly (I Kings 22:41-50) and he is a secondary figure compared to Ahab (cf. I Kings 22:1-38; II Kings 3:4-27). (Kelly, Retribution and Eschatology in Chronicles, 98)

The last notable event of Jehosphat’s reign occurs when an eastern coalition forms primed to invade Judah. This assailing confederation is comprised of Moabites, Ammonites and Meunites (II Chronicles 20:1). Naturally alarmed in the face of daunting odds (II Chronicles 20:3), Jehoshaphat responds radically: He prays, declares a national fast and assembles his country (II Chronicles 20:3-13). Prayer is Jehoshaphat’s first, not last, resort.

After being encouraged by a prophecy assuring that Judah would attain victory without having to fight (II Chronicles 20:14-17), Jehoshaphat consults his constituents and the army marches to the would-be battlefield praising God (II Chronicles 20:18-21). The king implores the people, “Put your trust in the Lord your God and you will be established. Put your trust in His prophets and succeed” (II Chronicles 20:20 NASB).

Paul K. Hooker (b. 1953) interprets:

King and people assemble at Tekoa, east of Jerusalem in the Judahite highlands. As they assemble, Jehoshaphat gives them what in other situations might have been battle instructions. Here, however, we have...religious admonition: “Believe in the LORD your God and you will be established [II Chronicles 20:20].” One final time, the Chronicler returns to the theme of trust. The language here is reminiscent of Isaiah 7:9: “If you do not stand firm in faith, you shall not stand at all” (the verb translated “stand firm” in Isaiah is the same as that translated “be established” here). The link between faith and victory is explicit: Belief, not strength of arms, is the key to the deliverance of God. (Hooker, First and Second Chronicles (Westminster Bible Companion), 213)

Leslie Allen (b. 1935) concurs:

Jehoshaphat’s battle speech on the morrow places a premium on faith. It echoes the message of Isaiah in a similar context of military threat , a message rendered more effectively by its Hebrew wordplay: “Have firm faith, or you will not stand firm” (Isaiah 7:9 NEB). In expression of such faith orders are given for anticipatory praise to be sung afresh, as on the day before in the temple precincts. The praise looks forward to a manifestation of God’s “steadfast love” (RSV), promised “forever” (II Chronicles 20:21) and so for today. The praise here replaces the shout associated with Holy War (see Judges 7:20; II Chronicles 13:15). It accentuates the fact that the people’s part was not to fight but to be spectators of the divine defeat of the foe, in accord with the prophet’s promise (II Chronicles 20:15, 17). (Allen, 1, 2 Chronicles (Mastering the Old Testament), 308)

Jehoshaphat’s faith has blossomed. J.G. McConville (b. 1951) charts:

The Jehoshaphat of II Chronicles 20:20 is one who has come from his initial fear (II Chronicles 20:3) to a new confidence that God is for him. His exhortation to Judah, “Believe in the Lord your God and you will be established (II Chronicles 20:20), is similar to the prophet Isaiah’s appeal to Ahaz (Isaiah 7:9). The thought may be paraphrased. Trust in the Lord your God, and you will find him trustworthy. There is in the exhortation a call to commitment. The trustworthiness of the Lord cannot be known until one begins to make decisions on the basis of his promises, staking wealth and welfare on the outcome—just as it is impossible to know certainly that a chair will bear one’s weight without actually sitting on it. (McConville, I & II Chronicles (The Daily Study Bible Series), 195)

As David had done in preparing the ark of the covenant (I Chronicles 13:1), the monarch collaborates rather than dictates. Sara Japhet (b. 1934) comments:

The Chronicler’s familiar ‘democratizing’ tendency...with its constant reference to the active participation of the people...is epitomized, with the king actually taking counsel with the people in a matter of military tactics, or cultic activity, ordinarily defined as a kingly prerogative. After having been made his full partners in his initiative and responsibility, his subjects will deservedly share the reward of victory. (Japhet, I and II Chronicles: A Commentary (Old Testament Library), 797)

The people collectively resolve to praise God while entering battle.

When he [Jehoshaphat] had consulted with the people, he appointed those who sang to the Lord and those who praised Him in holy attire, as they went out before the army and said, “Give thanks to the Lord, for His lovingkindness is everlasting.” (II Chronicles 20:21 NASB)

Jehoshaphat appoints a choir to lead the nation onto the battlefield. Frederick J. Mabie (b. 1965) surmises:

The men appointed by Jehoshaphat to lead singing to God and praise for the “splendor of his holiness” (II Chronicles 20:21) are presumably Levites (on the musical service of Levites, cf. I Chronicles 6:31-48, 23:2-32, 25:1-7). Going to battle in song is found in several key battles of faith in the Old Testament and seems to underscore an especially intentional focus on God and his strength (cf. Joshua 6:1-21; II Chronicles 13:3-20). (Tremper Longman III [b. 1952] and David E. Garland [b.1947], 1 Chronicles–Job (The Expositor’s Bible Commentary), 245)

Singing en route to battle is not entirely unique in the annals of the Old Testament (Joshua 6:4-20; Judges 7:18-20; II Chronicles 13:12; Psalm 47:5) and the story also has extra-biblical parallels. Kenneth C. Way (b. 1975) compares:

This account shares interesting similarities to the Old Aramaic memorial stela of Zakkur (The Context of Scripture 2.35:155), king of Hamath, who also faced a coalition of enemy nations, cried out to his god, and received a similar divine response by means of cultic personnel...The date of the events in II Chronicles 20 is difficult to determine, but an early setting in Jehoshaphat’s reign seems likely. References to the “terror of God” being upon Judah’s enemies and to Judah enjoying a period of peace both occur at the end of this episode and in a passage describing the early events of Jehoshaphat’s reign (II Chronicles 17:10, 20:29-30) (see Gary N. Knoppers [b. 1956] 1991, 518). Furthermore, the mention of the “new court” of the temple (II Chronicles 20:5) may hint that the repairs made by his father, Asa, were relatively recent II Chronicles 15:8]. (Bill T. Arnold [b. 1955] and H.G.M. Williamson [b. 1947], Dictionary of the Old Testament: Historical Books, 532-33)

In the midst of crisis, the nation sings the opening line to the 136th Psalm (II Chronicles 20:21; Psalm 136:1), a recurring refrain in Chronicles (I Chronicles 16:34; II Chronicles 5:13, 7:3, 20:21). Martin J. Selman (1947-2004) chronicles:

Both the form and content of this song of praise are based on the use of psalms in temple worship. The appointed ‘musicians’...were Levites (cf. I Chronicles 6:31-32, 25:1-31), their song was taken from Chronicles’ favorite psalm (Psalm 136:1; cf. I Chronicles 16:34; II Chronicles 5:13, 7:3) and the phrase the splendour of his holiness...is found elsewhere only in the Psalms (Psalm 29:2, 96:9; I Chronicles 16:29). The outstanding feature, however, is that as they began to sing and praise (II Chronicles 20:22), the Lord started the battle. There can be no clearer indication that this was neither an ordinary battle nor a traditional holy war, but Yahweh’s war in which he acted on his own. In that sense, it anticipates Jesus’ victory on the cross, though that was accompanied by silence rather than singing. (Selman, 2 Chronicles (Tyndale Old Testament Commentaries), 428)

The battle becomes an opportunity for worship. Winfried Corduan (b. 1949) comments:

The same spirit of praise continued as Jehoshaphat and his army set out for the Judean desert the next morning. As the troops left Jerusalem, the king turned the military mission into a “singspiration.” He reassured everyone of God’s promise and appointed song leaders to lead the soldiers in praise choruses. Soon everyone joined in the familiar tune, Give thanks to the LORD, for his love endures forever. This anthem was associated with the occasions when David and then Solomon moved the ark of the covenant (I Chronicles 16:41; II Chronicles 5:13). God was on the march again! (Corduan, I & II Chronicles (Holman Old Testament Commentary), 277)

Steven S. Tuell (b. 1956) determines:

The advance of Jehoshaphat’s host is more a liturgical procession than a military maneuver. (Tuell, First and Second Chronicles (Interpretation: a Bible Commentary for Teaching and Preaching), 183)

Andrew E. Hill (b. 1952) agrees:

H.G.M. Williamson [b. 1947], almost humorously, has commented that the battle cry has been replaced by the Levitical chorale. The report of an army going into battle singing the praises of God is unique in the Bible, although music accompanies the appearance of the divine warrior when he executes judgment on the earth (Psalm 47, 96, 98). The event gives new meaning to the psalmist’s declaration that God’s “pleasure is not in the strength of the horse, not his delight in the legs of a man; the LORD delights in those who fear him, who put their hope in his unfailing love” (Psalm 147:10-11). (Hill, 1 and 2 Chronicles (The NIV Application Commentary), 491)

The nation of Judah praises God before victory has been secured. John C. Endres (b. 1946) remarks:

Levites arise to praise God with a very loud voice, which they are appointed to do, but here it seems premature, for the victory is still in the future. Jehoshaphat then rises and delivers a speech that sounds like a sermon. Believe God and you will be set firm (II Chronicles 20:20)...The Chronicler gives a theological commentary on this event: Jehoshaphat faces a test of faith, just as Ahaz faced a test of faith when Isaiah uttered the word to him. (Endres, First and Second Chronicles (New Collegeville Bible Commentary), 103)

Jehoshaphat passes the test. Victor P. Hamilton (b. 1941) favorably contrasts Jehoshaphat with his father, Asa:

When attacked by King Baasha of Israel, Asa goes the alliance route, and as a result is chided by a prophet (II Chronicles 16:7-8). Asa’s sad story is one of a shift from trust in God to trust in human power, and the tragic consequences that befall...The opposite of Asa’s latter strategy is that of Jehoshaphat when he is attacked by a military coalition (II Chronicles 20:1-30). The text records absolutely no military response by Jehoshaphat and his soldiers. Instead, they engage in liturgical acts like singing and praying, and Yahweh defeats the enemy (“As they began to sing and praise, the Lord set to ambush against the Ammonites...so that they were routed” [II Chronicles 20:22]). Philip R. Davies [b. 1945] (1992: 45) captures well the scene here: “If your cause is just and you are faithful to your deity (and if that deity is YHWH), you will not need an army to protect you. Spend your defense budget on hymnbooks and musical training for your brass band! The only army you need is the Salvation Army.” (Hamilton, Handbook on the Historical Books: Joshua, Judges, Ruth, Samuel, Kings, Chronicles, Ezra-Nehemiah, Esther , 492-93)

Jehoshaphat responds to the disastrous events with a sign of trust and his faith is rewarded. As the Lord had promised, Judah never even engages in battle. The tenuous alliance disbands as the opposition turns on one another (II Chronicles 20:22-25).

Andrew E. Hill (b. 1952) explains:

Whether God terrifies the coalition armies with the appearance of his heavenly army (as in II Samuel 5:24; II Kings 7:5-7) or sends a spirit of confusion and mistrust among the allies (as in Judges 7:22; II Kings 3:23) is unclear. What is clear is that God stirs the Transjordan armies into a spirit of frenzied self-destruction (II Chronicles 20:22-23). First, the armies of Moab and Ammon slaughter the soldiers from Seir, perhaps out of distrust (II Chronicles 20:23a). Then the Moabites and the Ammonites destroy each other so that no one escapes (II Chronicles 20:23b-24a). (Hill, 1 and 2 Chronicles (The NIV Application Commentary), 492)

Through some undisclosed mechanism God delivers Judah and the conflict is remembered as one of Jehoshaphat’s greatest triumphs.

Regardless of what had happened in the battle, in choosing to praise God, Jehosphapat has already scored a far more important victory: His faith has been demonstrated. What begins as an invasion story evolves into a classic story of faith.

Why does Jehoshaphat dismiss military strategy in favor of divine consultation? What leaders are you familiar with who have prayed publicly when facing a national crisis? What armies have gone into battle singing? Is there ever an inappropriate time to worship? Did the singing in any way trigger the discord between Judah’s adversaries? When have you not had to fight a seemingly inevitable battle? Do you truly believe that God is for you? When have you praised God before victory has been secured?

While most contemporary believers will not be surrounded by armies from multiple nations, Jehoshaphat sets a precedent. Worship is a proper response in the face of crisis and worshiping God can be done in the midst of catastrophe.

Neil T. Anderson (b. 1942) and Rich Miller (b. 1954) apply:

In response to the word of God, all the people worshiped God (II Chronicles 20:18). Worship became their battle plan to defeat the enemy. “And when he [Jehoshaphat] had consulted with the people, he appointed those who sang to the LORD and those who praised Him in holy attire, as they went out before the army and said, “Give thanks to the LORD, for His lovingkindness is everlasting.’ And when they began singing and praising, the LORD set ambushes against the sons of Ammon, Moab, and Mount Seir, who had come against Judah so they were routed” (II Chronicles 20:21-22)...Worship brings to our minds the awareness of God’s presence and fear flees! When the first hint of fear or anxiety comes into your mind, worship God. (Anderson and Miller, Freedom from Fear: Overcoming Worry and Anxiety, 274)

Worship reminds us that we are never alone. This is especially beneficial at times when we feel abandoned. Creflo A. Dollar (b. 1962) advises:

When you are faced with a life-and-death crisis, the most important thing you can remind yourself is that God’s mercy endures forever. It will stir your faith. It will move to tap in to the power of praise. (Dollar, In the Presence of God: Find Answers to the Challenges of Life)

Worship makes us keenly aware of God’s presence. Anthony De Mello (1931-1987) connects:

When we praise God for his goodness and for the good things he has given to us and to others, our hearts become lightsome and joyous...There are few forms of prayer so effective for giving you the sense that you are loved by God, or for lifting depressed spirits and overcoming temptation. Psalm 8 says, “You have established praise to destroy the enemy and avenger [Psalm 8:2],” and it was the custom among the Jews to march out into battle singing praises to the Lord. This was considered a mighty weapon for defeating the foe. (De Mello, Contact with God, 116)

Though often neglected, praising God is a useful tactic when facing trials.

How do you respond to adversity? Do you turn toward God or away from God? Do you blame or praise? How do you enter into battle?

“This is not the time to panic, this is the time to praise!” - Cynthia A. Patterson (b. 1964), It Had to Happen: Understanding that Everything You Go Through in Life is for God’s Purpose

Leaping Tall Buildings (Psalm 18:29)

Who by God’s help was able to jump over a wall? David (Psalm 18:29)

Psalm 18 is a lengthy psalm that can be classified as an individual royal psalm of thanksgiving (Psalm 18:1-50).

Richard J. Clifford (b. 1934) introduces:

Psalm 18 shifts the topic from the subject of the three preceding psalms, the Temple, to the king (though the king is often associated with the Temple.) It is the third longest poem in the Psalters (after Psalms 119 and 78). A nearly identical version is found in II Samuel 22 [II Samuel 22:1-51]. (Clifford, Psalms 1-72 (Abingdon Old Testament Commentaries), 104)

The psalm’s superscription attributes its composition to King David. Geoffrey W. Grogan (1925-2011) notes:

Most scholars now see this psalm as very old, and the possibility that all or much of it is by David is quite widely (but not universally) accepted, even by some denying most other psalms to him. It is sometimes used as a yardstick for measuring whether others headed לדוד, lědāwid, are by him. (Grogan, Psalms (Two Horizons Old Testament Commentary), 64-65)

William L. Holladay (b. 1926) adds:

Strikingly, this psalm [Psalm 18:1-50] is duplicated in II Samuel 22 [II Samuel 22:1-51], and there it is specifically attributed to David (II Samuel 22:1). The context given for the Psalm in II Samuel 22 might itself be unhistorical, but that this psalm, which appears to offer archaic language, is preserved in two different parts of the Old Testament suggests that the attribution to David should be taken seriously; most scholars at least date it to the tenth century B.C.E. (Holladay, The Psalms Through Three Thousand Years: Prayerbook of a Cloud of Witnesses, 24)

Derek Kidner (1913-2008) defends Davidic authorship:

Although some have assumed from the final verse [Psalm 18:50] that the king in question was not David but one of his descendants, the verse does not require this, and the zest and vividness of the writing point to first-hand experiences such as David pre-eminently had. An incidental pointer to him is the allusion to fighting on foot (Psalm 18:29, 33), since later kings soon took up chariots (cf. I Kings 22:34; II Kings 9:21), which were introduced on a large scale by Solomon. (Kidner, Psalms 1-72 (Tyndale Old Testament Commentaries), 90)

The psalm’s superscription states that the psalm documents “the day that the Lord delivered him [David] from the hand of all his enemies and from the hand of Saul.” This heading is highly irregular.

Samuel Terrien (1911-2002) informs:

The editor of the Davidic Psalter not only attributed Psalm 18 in its totality to David but also assigned it to a concrete situation without parallel elsewhere in the completed Psalter. Instead of a specific episode in the life of the young monarch, as was the case in most of the other David superscriptions (Psalms 3, 7, 34, 51-52, 54, 56-57, 59-60, 63; cf. 142), this notice covers all the king’s victories during Saul’s pursuits (II Samuel 5:5-25, 15:1-21:22). The psalm is called “canticle” or “chant” (cf. Deuteronomy 31:30), and the poet insists on the exceptional quality of the singer, whom he names “the servant of the Lord” (cf. Psalm 36:1, 144:10; cf. also “Moses, man of God”; Deuteronomy 33:1). (Terrien, The Psalms: Strophic Structure and Theological Commentary, Volume 1: Psalms 1-72 (Eerdmans Critical Commentary), 196)

Given this context, the psalm is sung as a sigh of relief after the singer has emerged victorious following a long struggle. It functions much the same way as the 1997 ubiquitous Chumbawamba hit “Tubthumping” whose hook is preceded by, “We’ll be singing when we’re winning!”

In recounting the Lord’s assistance, the psalm transitions from defense (Psalm 18:16-19) to attack when David exclaims:

For by You I can run upon a troop;
And by my God I can leap over a wall. (Psalm 18:29 NASB)

James Limburg (b. 1935) contextualizes:

Psalm 18:25-30 consists of praise accompanied by instruction. The king speaks of what the Lord has done for his people (Psalm 18:27). Then, with striking imagery and exaggeration, the king tells what the Lord means for his own life: “Lord, you light my lamp, you give me the strength to take on an entire army, with you I can leap over a wall!” (Psalm 18:28-29 paraphrased). (Limburg, Psalms (Westminster Bible Companion), 56)

Peter C. Craigie (1938-1985) supplements:

The psalmist turns to a personal reflection (Psalm 18:28-29), in which he recalls the crisis from which he had sought deliverance, and the deliverance which came. He had almost been trapped by Death and Sheol (Psalm 18:4-5), which are symbolized by darkness, but in that darkness, God had given him light (Psalm 18:28) and had warded off the ultimate darkness of defeat in death. He had been threatened by enemies (Psalm 18:3), but had been enabled by God to attack a greater force (“a troop”) and “scale a wall” (namely the walls of enemy forts or cities, Psalm 18:29). (Craigie, Psalms 1-50 (Word Biblical Commentary), 175)

Some have seen the verse as out of place. Donald K. Berry (b. 1953) acknowledges:

Douglas K. Stuart [b. 1943] recommends that the entire verse be omitted for metrical and semantic reasons. The verse is tenuously connected to the statements which precede and follow it, but omission is somewhat drastic. (Berry, The Psalms and their Readers: Interpretive Strategies for Psalm 18 (Library Hebrew Bible/Old Testament Studies), 42)

David asserts that, with God’s help, he can “leap” (ASV, ESV, HCSB, KJV, NASB, NKJV, NRSV, RSV), “scale” (NIV, NLT) or “vault” (Robert Alter [b. 1935], MSG) a wall (Psalm 18:29).

The Hebrew word for wall is shûr. Stephen D. Renn researches:

Shûr is a noun found in four places, designating a literal wall in each case (cf. Genesis 49:22; Psalm 18:29; II Samuel 22:30; Job 24:11). (Renn, Expository Dictionary of Bible Words: Word Studies for Key English Bible Words Based on the Hebrew And Greek Texts, 1025)

Colin J. Humphreys (b. 1941) infers:

The Hebrew word translated “wall” here is shur, and clearly it means a high wall that the psalmist can climb with the help of God, not a low wall he can easily step over. (Humphreys, The Miracles of Exodus: A Scientist’s Discovery of the Extraordinary Natural Causes of the Biblical Stories, 210)

Because of this presumption, The Message paraphrases the word as “highest fences” (Psalm 18:29 MSG).

Eugene H. Peterson (b. 1932) titled his “Reflections on the Life of David”, Leap over a Wall because he felt that Psalm 18:29 typified the king’s entire life. Peterson characterizes:

The image of David vaulting the wall catches and holds my attention. David running, coming to a stone wall, and without hesitation leaping the wall and continuing on his way—running toward Goliath, returning from Saul, pursuing God, meeting Jonathan, rounding up stray sheep, whatever, but running. And leaping. Certainly not strolling or loitering...David’s is a most exuberant story. Earthy spirituality characterizes his life and accounts for the exuberance. (Peterson, Leap Over a Wall: Earthy Spirituality for Everyday Christians, 11)

The setting of this particular leaping is a battlefield. Craig C. Broyles (b. 1953) situates:

In this section we have the first clear reference to the psalm’s military context: With your help I can advance against a troop; with my God I can scale a wall. In contrast to the theophany, which refers only to Yahweh in the third person...this song is dominated by first and second persons (he is used, however, in Psalm 19:30-34). While the theophany gives focus to divine intervention, and a dramatic one at that, this section gives attention to Yahweh’s equipping...and training...of his agent of victory. (Broyles, Psalms (Understanding the Bible Commentary Series), 106)

Konrad Schaefer (b 1951) compiles:

God instructs and equips the psalmist for military triumph: a belt of strength, safe passages, fleetness of foot (“like the feet of a deer”), a stronghold out of reach, amazing strength (to “bend a bow of bronze”), and training for battle (Psalm 18:31-35). Military vocabulary and images are preferred as the situation unfolds (Psalm 18:36-42). In an attack and allied victory, the psalmist pulverizes the enemy (Psalm 18:42). (Schaefer, Psalms (Berit Olam: Studies in Hebrew Narrative And Poetry), 43)

William P. Brown (b. 1958) concurs:

In Psalm 18, the king can “run over a wall” (Psalm 18:29); he is girded with “strength”; his way is “perfect” (Psalm 18:32); and his “stride” is “lengthened” (Psalm 18:36). Such qualities, among others, establish the king’s prowess in combat (see also Psalm 18:33-34). (Brown, The Psalms (Interpreting Biblical Texts))

Allen P. Ross (b. 1943) analyzes:

Psalm 18:29 says, “By you I can run against a troop,” (a synecdoche, referring to all kinds of conflict in warfare). The second half of the verse may also refer to some aspect of war, although the idea is not readily clear: “I can leap over a wall” (perhaps escaping; see I Samuel 23:2). (Ross, A Commentary on the Psalms, Volume 1: 1-41 (Kregel Exegetical Library), 454)

Many interpreters see the wall being leaped as reflecting David’s ability to penetrate enemy defenses.

The image depicted is that of a divinely inspired warrior. As such the Contemporary English Version paraphrases: “You help me defeat armies and capture cities” (Psalm 18:29 CEV). A more modern exemplar of Psalm 18:29 is Sergeant Alvin C. York (1887-1964), a Christian who merited the Medal of Honor during World War I for his individual exploits during an assault on October 8, 1918.

Given the indeterminate superscription, the psalm may not refer to any particular battle. Michael Wilcock (b. 1932) speculates:

The effects of grace, God’s undeserved goodness to such people, are to bring light into their life and (what is more) to keep it burning, and to provide the very resources which they lack in coping with both people (a troop) and with things (a wall). David is no doubt thinking of some of the achievements which climaxed with his accession to the throne, for instance his defeat of the Amalekite raiders in I Samuel 30:1-20 and his capture of the Jebusite city of Jerusalem in II Samuel 5:6-16. (Wilcock, The Message of Psalms, Volume 1 (The Bible Speaks Today), 66)

Whoever the opponent, David is elated. Willem A. VanGemeren (b. 1943) restates:

In his newfound deliverance, the psalmist expresses a spirit of confident joy. There is no barrier that the Lord cannot overcome, whether it be a “troop” or the wall of an enemy city (Psalm 18:29). The presence of the Lord gives confidence of victory (cf. Joshua 23:10). (Tremper Longman III [b. 1952] and David E. Garland [b. 1947], Psalms: Revised Edition (The Expositor’s Bible Commentary), 209)

Significantly, the psalmist’s confidence does not emanate from within himself but from without in the form of his God (Psalm 18:29; Romans 8:31). John Eaton (b. 1927) elucidates:

In Psalm 18:28-29 the king pictures the effect of his deliverance, and one can easily interpret his hopes as based on the meaning of a foregoing sacrament; God has in symbol ‘saved’ him and confirmed his choice of him, and so the king looks forward to having the divine help in the struggles that lie ahead. In times of darkness God will light his ‘candle’ (the picture will be of a lamp made of a wick set in a saucer of oil). It is a picture of one who has to go through much darkness, but whose little light is sufficient because it is lit by the Lord. Through God this warrior will not fear to run at a whole troop of foes, and a mighty city wall will be no obstacle to him. (Eaton, The Psalms: A Historical and Spiritual Commentary with an Introduction and New Translation (Continuum Biblical Studies), 106)

The king has assurance that God will equip him with whatever skills he may need, even superhuman abilities such as Superman’s capacity to “leap tall buildings in a single bound”.

James H. Waltner (1931-2007) summarizes:

The loyal God lights my lamp (Psalm 18:28). In that God-given vitality, the king can crush a troop or scale the wall of a hostile city (Psalm 18:29). With God as enabler, he can do the unthinkable. The concluding assertion states the theme of the whole psalm: This God...is perfect (Psalm 18:30, tāmîm, “whole, integral”). God is totally reliable. (Waltner, Psalms (Believers Church Bible Commentary), 104)

After triumphing over numerous obstacles, David’s faith is soaring. The king’s assertion that he can leap over walls is a precursor to Paul’s famous declaration, “I can do all things through Him who strengthens me.” (Philippians 4:13 NASB).

What is the highest you have ever leapt? Have you ever felt as though you could “leap over a wall” with God’s assistance? What historical figures have illustrated Psalm 18:29 by exceeding their natural limitations? Who receives the credit for your successes? At what point in your life were you most confident in God’s ability to empower you? Is your life characterized by the joy inherent in Psalm 18:29?

David’s intent in penning the eighteenth psalm is not simply to document an historical victory but to inspire future communities of believers. The king’s military might is a community concern as it affects the entire nation.

Robert Davidson (1927-2012) connects:

On the king’s relationship with God and on his God-given vitality depends the well-being of the whole nation. As a warrior, the king can, with God’s help, successfully lead his army into battle. He can storm ramparts...and, taking his enemies by surprise, leap over a defensive wall. (Davidson, The Vitality of Worship: A Commentary on the Book of Psalms, 68)

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

If Psalm 18 is viewed simply as a royal psalm of thanksgiving used by David or one of his descendants upon the occasion of military victory, then it must be viewed essentially as a literary artifact—an interesting museum piece, but not something for contemporary handling and use. Taking a clue from Erhard S. Gerstenberger [b. 1932], however, the interpreter may move in a different direction. Gerstenberger’s proposal that Psalm 18 was intended “to keep hope alive in hard-pressed Jewish communities” is all the more likely when we consider that, in some post-exilic circles, the promises attached to the Davidic monarchy were applied to the whole community...The circumstances and faith of the psalmist, as well as the intent of Psalm 18 to keep hope alive, are captured in Jesus’ parting words to his disciples: “Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid...I have said this to you, so that in me you may have peace. In the world you face persecution. But take courage; I have conquered the world!” (John 14:27, 16:33 NRSV). (1 & 2 Maccabees, Introduction to Hebrew Poetry, Job, Psalms (New Interpreter’s Bible), 749)

Many have been encouraged by David’s experience. Herbert Lockyer, Sr. (1886-1934) documents:

This portion of Scripture was the constant source of inspiration of the Scottish Covenanters...Walter Scott [1771-1832] has embodied in his novels the influence of the Psalms in their lives. It was a Psalm that nerved Manse Headrigg to leap her horse over a wall, Psalm 18:29. (Lockyer, Psalms: A Devotional Commentary, 65)

It continues to provide hope for modern believers. Robert L. Alden (1937-1996) confesses:

Psalm 18:29b is one of this writer’s favorite testimony verses. It comes to mind whenever a human impossibility is faced. “By my God I can leap over a wall!” Joshua and the people of Israel did it literally at Jericho. David and his army did it at Jerusalem. Why can’t we? (Alden, Psalms, Volume 1: Songs of Devotion (Everyman’s Bible Commentary), 47-48)

William R. Taylor (1882-1951) generalizes:

Our possibilities, both of mind and body, are far greater than we realize. It is recorded of an athlete that when he was fifteen, he jumped over a five-barreled gate—a feat he never afterward equaled—because he was then chased by a bull. Fear drew out his latent power. If fear can be so great an incentive, how much more may love be? The stories of the martyrs and heroes provide the answers. (George A. Buttrick [1892-1980], Psalms, Proverbs (The Interpreter’s Bible), 99)

It is worth noting that God assists the believer as opposed to eliminating the obstacle. Even David, God’s anointed, does not claim that the wall is flattened, only that God has empowered him to move past it.

When have you been inspired by the triumphs of believers that have preceded you? What is the greatest thing you have accomplished “by” God? What walls do you need to leap over? When you pray, do you pray for your walls to be flattened or the ability to hurdle them? As God did not remove the wall before David, does this imply that there is value in our trials?

“It is not by my own strength but in my God that I shall leap over the wall which sins have built between humankind and the heavenly Jerusalem.” - Augustine of Hippo (354-430), Expositions of the Psalms 1-32 (Works of Saint Augustine, Vol. III, No. 15), p. 194

When Life is the Pits (Jeremiah 38:6)

What prophet was imprisoned in a cistern (a water tank)? Jeremiah (Jeremiah 38:6)

Amid the Babylonian attack on Jerusalem, the prophet Jeremiah gives his customary message as he predicts the fall of the city (Jeremiah 38:2-3). His nation has only two options: submit or resist. While the government is committed to resistance, the prophet does what prophets often do and dissents. In his theological reading of the situation, Jeremiah encourages submitting to the empire noting the inevitable consequences of the siege: death, famine and pestilence (Jeremiah 38:3).

The local patriots cannot accept this perceived endorsement of Babylonian supremacy and respond by charging the prophet with treason and advise a death sentence (Jeremiah 36:4).

Leslie C. Allen (b. 1935) analyzes:

The officials’ accusatory report to the king includes its own suggested verdict. Jeremiah is portrayed as a deliberate agitator, and his bad influence is described—perhaps exaggerated to bolster the accusation—as percolating through the city, affecting the military stationed in Jerusalem and civilians alike, and damaging the war effort. Not even the king could deny the accusation or verdict, and he assigned the officials to carry out the verdict (cf. Jeremiah 26:14). Publicly committed to the war effort, he had no option but to accede to their demand, which led to Jeremiah’s being moved to wretched conditions of imprisonment. (Allen, Jeremiah: A Commentary (Old Testament Library), 413)

The officials’ report puts king Zedekiah’s weakness on display. Caught in the middle between zealous patriots and the disapproving prophet, Zedekiah abdicates just like Pilate would do centuries later (John 19:6). The indifferent monarch claims to be powerless (Jeremiah 37:5) and as he was appointed king by Nebuchadnezzar (II Kings 24:17; II Chronicles 36:10; Jeremiah 37:1), this is not entirely inaccurate. The king takes orders from his subjects and Jeremiah, just as he had been in the previous chapter (Jeremiah 37:15), finds himself imprisoned (Jeremiah 38:6). Only this time, his cell is much worse.

Then they took Jeremiah and cast him into the cistern of Malchijah the king’s son, which was in the court of the guardhouse; and they let Jeremiah down with ropes. Now in the cistern there was no water but only mud, and Jeremiah sank into the mud. (Jeremiah 38:6 NASB)

The entire account of Jeremiah’s cistern imprisonment is highly detailed and demonstrates that the author clearly has intimate knowledge of the events (Jeremiah 38:1-13). The passage even chronicles information as trivial as the source of the rags used to raise the prophet (Jeremiah 38:11). Many have seen this as evidence of the passage recalling recent historical facts.

Walter Brueggemann (b. 1933) demonstrates that Jeremiah is an enemy of the state:

[Jeremiah] is undermining the war effort, and that cannot be tolerated. His is an effective act of sabotage of royal policy because it combines an intelligent political assessment of the chances for Jerusalem with a claim of theological insight. The government does not — indeed dares not — agree with him. It only wants him silenced. On any “realistic” reading of the situation, Jeremiah is an enemy of the government, preparing a counteroption against the “well-being” (shalom) of the city as defined by the government. The issue is joined between the government and this formidable dissent. Indeed, this entire chapter is about the problem of public dissent which claims to be the voice of God. (Brueggemann, A Commentary on Jeremiah: Exile and Homecoming, 362)

Consequently, Jeremiah is incarcerated in a cistern (Hebrew: bowr) near the palace. The word “cistern” (ESV, HCSB, MSG, NASB, NIV, NLT, NRSV, RSV) is also translated “dungeon” (ASV, KJV, NKJV) and “well” (CEV). Though the word is best understood by the dominant reading, the older translations are correct in deeming it a dungeon as in this case, that is its function.

A cistern was a reservoir into which rainwater could drain to be collected and stored. Cisterns were a fairly common feature in Israelite homes, typically dug out of limestone rock to varying depths. Cistern water was inferior; previously, Jeremiah had contrasted the water of cisterns with the springs that produced “living” water (Jeremiah 2:13).

Philip J. King (b. 1925) describes:

In agricultural societies, cisterns (bor, borot; bo’r, bo’rot) are important for several reasons. A principal use of these underground chambers is as storage for rainwater collected through drains as it accumulated on flat roofs or in courtyards. This rainwater is then stored for use in the dry season (from May through September). Cisterns were of various sizes and shapes in antiquity. Many were bottle-shaped, approximately ten feet wide and sixteen feet deep, with a stone-covering over the small opening at the top. The neck was the narrow shaft through which vessels were lowered into the cistern by rope. Other cisterns were bell-shaped, approximately eight feet wide and twelve feet deep. Some cisterns had steps–for example, the cisterns at Qumran where the Dead Sea Scrolls were discovered. Cisterns were hollowed out of natural rock or converted from natural cave formations. (King, Jeremiah: An Archaeological Companion, 154)

It is unknown why this specific cistern is selected but convenience (it is close and dry) is probable.

Entrance to cisterns was difficult, hence the references to the prophet being admitted and removed by ropes (Jeremiah 38:6, 13). The fact that a cistern was more than twice the height of a person made for difficult escape. Cisterns were often pear-shaped with a small opening at the top leading to a wider basin. As such, Jeremiah is trapped like a genie in a bottle.

The cistern made for abhorrent prison conditions. The prophet finds himself in solitary confinement, sinking in a filthy, slimy pit (Jeremiah 38:6). Quarters are also cramped leaving him unable to move easily or rest. He will not be able to survive long in this environment.

Beth Moore (b. 1957) imagines:

Sinking inch by inch. That’s what happens in a pit. Jeremiah knew the feeling...Jeremiah 38:6 describes his pit as a place of sinking down. Imagine how much worse it was in sandals. No matter what’s on your feet, you can take this fact to the spiritual bank: a pit only gets deeper. Low ground always sinks. There’s no living at maintenance level in a pit. (Moore, Get Out of That Pit: Straight Talk About God’s Deliverance, 15)

Worse and more importantly for his suitors, his solitary confinement severely limits his audience. His voice, a critical prophetic word, is presumably silenced.

The prophet of doom is himself doomed to a slow lingering death. As the cistern is muddy, the government is clearly not attempting to drown him. Instead he is left for dead: starvation is the death that awaits the prophet.

Ironically, like sterilizing a needle to be used in a lethal injection, his vindictive captors go to great lengths to not harm Jeremiah themselves, gently lowering him into the pit (Jeremiah 38:6). Some have speculated that they wish to humiliate the prophet by producing a slow, ignominious death. Perhaps they do not wish to make him a martyr.

There is likely a more selfish reason. F.B. Huey, Jr. (b. 1925) explains:

No reason is given for putting Jeremiah in the cistern to die rather than killing him outright (cf. Joseph, Genesis 37:22-24). Perhaps they wanted him to suffer, but it is more likely that they had a superstitious fear of killing a prophet or shedding innocent blood. Shedding of innocent blood was considered to be one of the most abhorrent sins that could be committed (cf. Deuteronomy 19:10, 13, 21:8; Jonah 1:14). (Huey, Jeremiah, Lamentations (New American Commentary), 334)

To add insult to injury, it was Jeremiah’s very faithfulness to God that brought him his shame and isolation.

John M. Bracke (b. 1947) interprets:

Jeremiah was in a precarious position. Jeremiah’s public dissent of the government’s pro-Egyptian policy placed him in a life-threatening situation. However, it was finally not Jeremiah’s politics that placed him in danger but his theology, the way he understood who God was and what God was about in his time and place. God promised Jeremiah, “I will deliver you out of the hand of the wicked and redeem you from the grasp of the ruthless” (Jeremiah 15:21; compare Jeremiah 1:8, 17-19). God’s assurances to Jeremiah will be tested. (Bracke, Jeremiah 30-52 and Lamentations (Westminster Bible Companion), 69-70)

Prophets often (in this case quite literally) are required to get down and dirty.

Do prophets ever agree with the majority opinion? Who protests war in your society? Are they being prophetic? Who is trying to silence their voices? When have you seen misguided patriotism in opposition to the word of God? What organizations are currently attempting to silence the word of God? Have you ever been persecuted for your religious beliefs? Who do you know who has suffered for God?

Even amid Jeremiah’s terrible circumstances, there is hope: The cistern is empty. Not only does this indicate that he will not drown but it is also evidence of water scarcity; Jeremiah’s prophecy of famine is coming true. His view of God is correct.

Thankfully, Jeremiah’s tenure in the pit is short-lived. A foreign official named Ebed-Melek the Cushite inexplicably appears out of nowhere and intercedes on Jeremiah’s behalf (Jeremiah 38:7-9). There is no hint of his motives but the puppet king yields again and the prophet is delivered (Jeremiah 37:10-13). The will of the government cannot silence God’s voice. The Word works even in the face of determined opposition.

Just as the prophet is delivered from the cistern, there is hope for his nation. And hope for us. The pit is a symbol that many believers can relate to. John Calvin (1509-1574) viewed the cistern as a sort of grave and Jeremiah as a resurrected figure. Though Jeremiah 38:1-13 is not a resurrection passage it does provide hope.

Kathleen M. O’Connor (b. 1942) sees another Biblical allusion:

The cistern...connects Jeremiah’s captivity with the story of Joseph in the book of Genesis. Joseph’s brothers leave him to die in the cistern (bôr) and from there sell him into slavery in Egypt (Genesis 37:24, 28). Later Potiphar imprisons Joseph in a cistern (Genesis 40:15) and from there he finally escapes (Genesis 41:14). The allusion to the story of Joseph cloaks Jeremiah’s imprisonment in the cistern with ancient meaning. The word joins his captivity to that of an ancestor who knows similar peril and escapes imprisonment to flourish another day. Jeremiah’s story thereby gains the aura of ancestral authority and promises hope of survival to the people also trapped in the pit of suffering. (O’Connor, Jeremiah: Pain and Promise, 154)

There is no pit so deep as to eliminate the possibility of God’s rescue. There is always hope for redemption.

Has your life ever felt as gloomy as if you were trapped in a miry pit? Who helped you through your ordeal? How did you maintain hope amid the trial? What does this text say to those who are in the pit with seemingly no reprieve? Is there anyone you know struggling in the pit that you can help?

I waited patiently for the Lord;
he turned to me and heard my cry.
He lifted me out of the slimy pit,
out of the mud and mire;
he set my feet on a rock
and gave me a firm place to stand.
— Psalm 40:1-2, NASB