Psalm 27 How to Overcome in a Time of War
Psalm 27 How to Overcome in a Time of War
PSALM 27
A Psalm of Fearless Trust in God.
A Psalm of David.
1 The Lord is my a light and my b salvation;
Whom shall I fear?
The Lord is the 1c defense of my life;
d Whom shall I dread?
2 When evildoers came upon me to a devour my flesh,
My adversaries and my enemies, they b stumbled and fell.
3 Though a a host encamp against me,
My heart will not fear;
Though war arise against me,
In spite of this I 1 shall be b confident.
4 a One thing I have asked from the Lord , that I shall seek:
That I may b dwell in the house of the Lord all the days of my life,
To behold c the 1 beauty of the Lord
And to 2d meditate in His temple.
5 For in the a day of trouble He will b conceal me in His 1 tabernacle;
In the secret place of His tent He will c hide me;
He will d lift me up on a rock.
6 And now a my head will be lifted up above my enemies around me,
And I will offer in His tent b sacrifices 1 with shouts of joy;
I will c sing, yes, I will sing praises to the Lord .
7 a Hear, O Lord , when I cry with my voice,
And be gracious to me and b answer me.
8 When You said, “ a Seek My face,” my heart said to You,
“Your face, O Lord , b I shall seek.”
9 a Do not hide Your face from me,
Do not turn Your servant away in b anger;
You have been c my help;
d Do not abandon me nor e forsake me,
O God of my salvation!
10 1 For my father and a my mother have forsaken me,
But b the Lord will take me up.
11 a Teach me Your way, O Lord ,
And lead me in a b level path
Because of 1 my foes.
12 Do not deliver me over to the 1a desire of my adversaries,
For b false witnesses have risen against me,
And such as c breathe out violence.
13 1 I would have despaired unless I had believed that I would see the a goodness of the Lord
In the b land of the living.
14 a Wait for the Lord ;
Be b strong and let your heart take courage;
Yes, wait for the Lord .[1]
Background: This is a royal psalm either used for the coronation ceremony for the king or used as a declaration by the king as a pattern for ceremonial worship as the nation of Israel would prepare for military action in a time of war.
As a pattern of ceremony before the battle ensued, the king would publicly declare his faith to the people and offer sacrifices and shouts of praise unto the Lord (verses 1-6). A prayer would then be addressed directly to God (verses 7-13). The third part would consist of a priest or temple servant receiving and delivering an oracle or a word of direction and assurance from the Lord to the people (verse 14).
* You must have an up-to-date revelation as to who the Lord is on your behalf.
Our confidence is based upon who the Lord is regardless of the dimensions of the threat against us. The Lord is described in verse one by three military terms: light, salvation, and refuge.
Light – Light dispels darkness. Nothing is hidden. God cannot be surprised by an attack because he dwells in unapproachable light. He sees the night as though it were day. In him there is no shadow of turning.
Illustration: Military Night Vision Goggles
Our proclamation is that the Lord is my light. It must become our personal experience. I John talks about walking in the light, being in fellowship with God and with one another. As I walk in close fellowship with God, his word becomes a lamp for my feet and a light unto my path. David said in Psalm 18:28-29, “You, oh Lord, keep my lamp burning; my God turns my darkness into light. With your help I can advance against a troop; with my God I can a scale a wall.” In Psalm 23:4, a verse quoted often this past week, David says, “though I walk through the valley of the shadow of death, I will fear no evil for you are with me.”
God is my light. I can see clearly and I am not afraid! I can advance with confidence because my darkness is being turned into light.
The concept of light in Scripture is important, dealing with personal and impersonal forces on both literal and metaphorical levels. Light is closely related to life and happiness, which may account for the frequent comparisons between God and light. Since the ancient world often worshiped the sun, God’s role as creator of light is stressed. Eventually, he will make the sun unnecessary ( Isa 60:19–20 ).
Light is frequently used as an indicator of time, separating day from night ( Gen 1:5 ). The emphasis is on the shining of the sun in the early morning ( Gen 44:3 ; Jud 16:2 ), so that “light” can sometimes be translated “dawn” ( Neh 8:3 ). A distinction may be drawn between “daybreak” and the “daylight” that follows ( Jud 19:26 ) the rising of the sun ( Isa 60:1–3 ). Amos ( 8:9 ) mentions a judgment of darkness that will strike Israel “in broad daylight.”
Light is of course associated with light-bearing bodies, but it is distinct from them, as seen in its creation apart from the luminaries ( Gen 1:3 ). The sun and the moon are the “greater light” and the “lesser light” ( Gen 1:16 : Ps 136:7 ), and the stars are closely associated as “stars of light” ( Ps 148:3 ). “Every passage that speaks of the shining ( ˒ôr in the Hiphil) or the light ( ˒ôr ) of the sun ( Gen 1:14–16 ; Isa 30:20 ; 60:19 ; Jer 31:35 ; Ezk 32:8 ; Ps 136:7–9 ) also refers to the light of the moon and sometimes also of the stars” ( TDOT , I, p. 151). These heavenly luminaries are an integral part of the wonder of the cosmos as founded by the Creator and serve as a clock to regulate the seasons ( Gen 1:14 ; Ps 104:19 ; Jer 31:35f .). The ot avoids isolating the sun as “the light” lest the Hebrews succumb to the tendency to worship it (cf. Job 31:26–27 ). Another of God’s lights was the pillar of fire that illumined the night for the Israelites during the wilderness wanderings ( Ex 13:21 ; Ps 105:39 ). This was probably more awesome than lightning, which also displayed the glory of God ( Ps 77:18 [H 19 ]: 97:4 ; Job 36:32 ). Manmade lights included the sacred lampstand in the tabernacle ( Num 4:9 , 16 ; 8:2 ) which cast its light in the holy place. Lamps burning olive oil were highly valued for use in people’s homes ( Prov 13:9 ).
˒ôr is used metaphorically when a person’s face or the eyes are viewed as light-bearing objects. Sometimes literal eyesight is intended ( Ps 38:10 [H 11 ], probably also the difficult I Sam 14:27 ), but more often the “light of the face” refers to a cheerful face expressing good will ( Job 29:24 ). The favor of a king is seen in his face ( Prov 16:15 ), and “the light of God’s face” indicates divine approval ( Ps 44:3 [H 4 ]; 89:15 [H 16 ]).
In the famous priestly blessing of Num 6:25 , the Hiphil stem of the verb is used in a similar context: “The Lord make his face to shine upon you, and be gracious to you.” This time-honored expression occurs five times in the Psalms, invoking God’s saving and restoring presence on behalf of his servants ( Ps 31:16 [H 17 ]; 67:1 [H 2 ]; 80:3 , 7 , 19 [H 80:4, 8, 20 ]; 119:135 ). In Dan 9:17 the great statesman implores the Lord of mercy to let his face shine upon his sanctuary and reverse the desolate conditions in Jerusalem. The expression finds a parallel in Ugaritic, “the countenace of the sun shines upon me,” meaning “I enjoy the favor of the king.” Light can also symbolize general “life” or “prosperity.” “To see the light” is “to be born” ( Job 3:16 ), and the “light of life” is a poetic reference to being alive ( Job 33:30 ; Ps 56:13 [H 14 ]). Some, however, contend that this compound should be rendered “the land of the living” because this is the meaning of the word in Phoenician. It makes excellent sense in such passages as Job 33:30 . The word “land” is found in Ps 116:9 , a close parallel to Ps 56:13 [H 14 ]. Dahood ( Psalms, I, II in AB ) suggests the meaning “land of eternal life.”
In Ps 36:9 [H 10 ] “light” is parallel to “the fountain of life.” In line with this usage Dahood argues that “to see light” is often really to see the light of God’s face in immortality ( Ps 36:9 [H 10 ]; and contra Ps 49:19 [H 20 ]). This is the expression in Isa 53:11 when the LXX and DSS texts speak in this vein of immortality for the suffering servant (cf. Ps 17:15 ). Job 22:28 describes prosperity as light shining on one’s ways, and a few chapters later “good” is compared with “light” ( 30:26 ). Unfortunately, Job has encountered “evil” and “darkness,” a set of contrasts in line with Amos’s portrayal of the day of the Lord as one of darkness and not light ( 5:18 ). A day without light speaks of trouble and calamity.
Prosperity and life are closely linked with joy, so it is appropriate to find “happiness” as a meaning for “light.” The two concepts are parallel in Ps 97:1 l. In Est 8:16 (using ˒ôrâ ) “light” is one of several words describing the relief and joy felt by the Jews in Persia when the decree to destroy them had been rescinded. Proverbs 15:30 speaks of the light of the eyes that makes the heart happy.
Another prominent metaphorical usage relates light to instruction. When a man finds wisdom, his face lights up ( Eccl 8:1 ). The teaching of one’s parents ( Prov 6:23 ) as well as the word of God are a lamp to one’s feet, a light to one’s path ( Ps 119:105 , 130 ). In Psalm 19 , which compares the written Scriptures to nature and to the sun in particular, the commandments of the Lord are said to enlighten the eyes (v. 8 [H 9 ]). Most likely the challenge to Israel “to walk in the light of the Lord” denotes adherence to the laws and teachings of God ( Isa 2:3 , 5 ; cf. 51:4 ). In a word, whereas darkness is associated with death ( Job 3:5 ; 10:21 ; Ps 88:6 ; 91:6 ). failure and suffering ( Jer 28:12 ; Amos 5:18 , 20 ; Lam 3:2 ), folly ( Job 37:19 ; 38:2 ; Eccl 2:13 ), and sin ( Job 24:16 ; Ps 74:20 ; Prov 2:13 ; Jer 49:9 ), light is associated with life ( Mal 3:20 [H 4:2 ]), salvation and prosperity ( Job 29:3 ; Isa 58:8 ; Ps 36:10 [H 9 ]), wisdom ( Ps 19:9 [H 8 ]; 119:105 , 130 ; Prov 6:23 ; Dan 5:11 ), justice ( Isa 42:1–3 , 6 ; 49:6 ; 51:4f ; Mic 7:8 ).
The ultimate development is to compare God himself with light. The Lord is my light and my salvation ( Ps 27:1 ), though a flaming fire to purge out wickedness ( Isa 10:17 ). Isaiah describes the Messiah as a great light shining in a land of deep darkness ( 9:2 [H 1 ]). He will be “a light to the nations” so that God’s salvation may reach the ends of the earth ( 42:6 ; 49:6 ).
Though the ot is careful not to identify God and the sun, the shining glory of God is described in terms of the sun ( Ezk 43:2 ). He is the resplendent one ( Ps 76:4 [H 5 ]) with healing in his wings, or rays ( Mal 4:2 [H 3:20 ]). In the future age of bliss the glory of the Lord will rise upon us ( Isa 60:1–3 ) and he, not the sun, will be an everlasting light ( Isa 60:19–20 ).[2]
Salvation – The Lord is also salvation or deliverance or victory. “The Lord is my salvation. The Lord is my deliverance. The Lord is my victory.” Regardless of the military odds against success, our confidence is in his supernatural ability to deliver us.
Our God is a God of victory. He always prevails and as we look to him understanding who he is, we too shall prevail. This is our declaration of confidence. For the three Hebrews thrown into the fiery furnace by Babylon’s king, their confession was steadfast and firm, “Our God is able to deliver us. Yet if he chooses not to, we still will not bow down and worship your idol.” There in the fire was the “fourth man”, the Son of God. Interestingly, the three Hebrews themselves never saw the glorified Lord in their midst preserving them from peril, only Neb. Yet, not a hair was singed; neither did they even smell of smoke for their God was able and had delivered them.
Isaiah 43:2-3 reads, “When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire you will not be burned; the flames will not set you ablaze. For I am the Lord, your God, the Holy One of Israel, your Savior!”
Jesus said in Matthew 16:18, “On this rock I will build my church and the gates of hell will not overcome it.”
929a יֵשַׁע ( yēša˓ ) salvation, deliverance .
929b יְשׁוּעָה ( yĕšû˓â ) salvation .
929c שׁוַֹע ( šôa˓ ) independent, noble .
929d מוֹשָׁעָה ( môšā˓â ) only as môšā˓ôt , saving acts ( Ps 68:21 ).
929e תְּשׁוּעָה ( tĕšû˓â ) salvation, deliverance .
yāša˓ and its derivatives are used 353 times. The root meaning in Arabic is “make wide” or “make sufficient”; this root is in contrast to ṣārar “narrow,” which means “be restricted” or “cause distress.” That which is wide connotes freedom from distress and the ability to pursue one’s own objectives. To move from distress to safety requires deliverance. Generally the deliverance must come from somewhere outside the party oppressed. In the ot the kinds of distress, both national and individual, include enemies, natural catastrophies, such as plague or famine, and sickness. The one who brings deliverance is known as the “savior.” The word may be used, however, in everyday life free of theological overtones; e.g., at a well Moses saved the daughters of Reuel from being driven off by the shepherds ( Ex 2:17 ). But generally in the ot the word has strong religious meaning, for it was Yahweh who wrought the deliverance. Thus he is known as the “God of our salvation” ( Ps 68:19f . [H 20f. ]). Although salvation could come through a human agent, it was only because God empowered the agent. In the nt the idea of salvation primarily means forgiveness of sin, deliverance from its power and defeat of Satan. Although the ot begins to point in this direction, the majority of references to salvation speak of Yahweh granting deliverance from real enemies and out of real catastrophies.
Kinds of Salvation
At various times Israel, oppressed by other nations, had to go to war to win and to maintain its freedom. In these battles the nation turned to God for help. They believed that the outcome of the battle belonged to Yahweh ( I Sam 17:47 ). Thus they ventured out in the assurance of a victorious outcome. The focal point of God’s saving deeds in the ot was the deliverance of Israel from Egyptian bondage ( Ex 14:30 ). Thereby they became known as a people saved by Yahweh ( Deut 33:29 ). Such deeds of salvation became a witness of the lordship of Yahweh not only to future generations, but also to the surrounding nations (cf. Ps 106:8 ; I Sam 4:6ff .). Later as the Israelites anticipated entering the promised land, Moses said, “the Lord your God is he that goes with you, to fight for you against your enemies, to give you the victory” ( Deut 20:4 ). God fulfilled this promise through Joshua, who led the people to take possession of Canaan. Afterwards when Israel was oppressed by one of the surrounding nations, God delivered them through a judge ( Jud 2:16 ). The general pattern was to endow the judge with his Spirit in order that he could defeat Is-rael’s enemies. Later under the kingdom Israel defeated their enemies by a righteous king who was anointed and aided by Yahweh ( I Sam 9:16 ; Ps 20:6 [H 7 ]). The truly believing leader ventured forth in the spirit of the words of Jonathan, “nothing can hinder the Lord from saving by many or by few” ( I Sam 14:6 ). The salvation from God was the king’s glory and firmly established his authority over the people ( Ps 21:5 [H 6 ]). It became imperative as the nation grew in power and prestige for the king and the people to realize that salvation does not come by a mighty army, but solely from the power of God ( Ps 44:1–8 [H 2–9 ]). Although God generally used human agents to bring salvation, the obstacles surmounted were so spectacular that there unquestionably had to be special help from God himself (cf. Prov 21:31 ). Here is the creative tension between divine action and human response which establishes God’s purpose on earth and yet builds the character of his people. Sometimes God may do the work totally, and all man has to do is wait and see the mighty deeds of the Lord ( II Chr 20:17 ; cf. Hos 1:7 ). Building on this historical pattern of God’s saving deeds through a charismatic leader arose the concept of a future savior who would fulfill the role of a king anointed with God’s Spirit (cf. Jer 23:5f .).
Salvation may be not only offensive, but also defensive. When opposition comes, one may retreat to a refuge for safety. God is frequently viewed as this refuge for his people; “On God rests my deliverance and my honor; my mighty rock, my refuge is God” ( Ps 62:7 [H 8 ]). One who experiences salvation does not need to be tormented by internal anxiety. It is true that he will have to endure opposition, but God will ensure that his opponents do not destroy him. The protective nature of salvation is seen in other concepts, namely “the shield of salvation” ( Ps 18:35 [H 36 ]), “a helmet of salvation” ( Isa 59:17 ; Eph 6:17 ), “the garments of salvation” ( Isa 61:10 ). Thus salvation is not merely a momentary victory on the battlefield; it is also the safety and security necessary to maintain life unafraid of numerous dangers. As the ot looks for the city of God at the end of the age, it sees that its walls will be called “Salvation” ( Isa 60:18 ). This city is only for the righteous, and it provides all the security attending salvation ( Isa 26 : I).
Spiritual Meaning
The word “save” developed a theological meaning in that God saves by forgiving sin and by changing the character of an individual; e.g. “I will save them from all the backslidings in which they have sinned” ( Ezk 37:23 ). David realized this and prayed, “Deliver me from bloodguiltiness, O God, thou God of my salvation” ( Ps 51:14 [H 16 ]; cf. Ps 79:9 ). In Jer 17:14 “save” parallels “heal”; i.e. salvation becomes a dynamic force bringing emotional and physical well-being.
Salvation and Righteousness
All of Yahweh’s saving deeds are built on righteousness, reflected by the fact that “righteousness” and “salvation” are often found in parallelism (e.g. Isa 51:8 ). Although every act of deliverance contains judgment, those who are judged are guilty and therefore deserve this justice (cf. Ps 76:8f . [H 9f. ]). On the other side, God is true to the covenant and to the creation of man in his own image by acting to provide man a means of deliverance from his original disobedience. In this regard God fulfills his responsibility as Redeemer through being a Savior. Yahweh is thus known as “a righteous God and a Savior” ( Isa 45:21 ).
Character of God Revealed
The salvation which God accomplishes reveals his universal reign (cf. Isa 33:22 ). His kingdom over the entire world allows him to work salvation for whomever he wills. Further deeds of salvation destroy the purposes of the forces of evil, often personified as the sea and the sea monster ( Ps 74:12ff .). Thus every victory moves toward the final salvation for all of his people. God’s ability to give salvation provides the basis for man to worship him; i.e. only a god who can save is worthy of worship. Therefore a frequent polemic against idolatry is to challenge the other gods to bring deliverance to their oppressed followers ( Isa 46:7 ; Jud 6:31 ). Their failure to respond demonstrates that those gods are vain and leads to the confession that besides Yahweh there is no savior ( Isa 43:11 ; Hos 13:4 ). To ensure that the deeds of salvation are not viewed as a mere accident of history, Yahweh reveals what he is going to do before he does it ( Isa 43:12 ). Then he is faithful to his word by performing it. Afterwards the act is interpreted and proclaimed. The saving deed then is determinative for the nature of each generation’s relationship with Yahweh, and its proclamation inspires the faith to establish and to maintain the relationship (cf. Isa 52:7 ).
Further salvation witnesses to the fact that God cares about his people. Salvation flows from his love (cf. Deut 7:7f .). Because the faithful comprehend God’s steadfast love, they turn to him for deliverance in times of distress ( Ps 6:4 [H 5 ]; 109:26 ). Salvation is thus God’s love in action.
Salvation also witnesses to the active presence of God among his people and with his leaders. Many commissioned with a task were promised his presence in a special way. God promised Jeremiah, “I am with you to deliver you” ( Jer 1:8 , 19 ; cf. Mt 28:20 ). Jeremiah was later imprisoned, and at various times his life was endangered, but his opponents were never able to destroy him. Moses too succeeded by this promise ( Ex 3:12 ). Thus the presence of God among his people accomplishes their deliverance from adversaries and out of troubles.[3]
* He will be your place of refuge.
Refuge – This word can only be defined with a military context. The psalmist said, “The Lord is the stronghold of my life – of whom shall I be afraid?” David is referring to a safe place in a time of war. The Lord himself is that place of safety. Somewhere it says, “The name of the Lord is a strong tower. The righteous run in it and are saved.”
You see, David knew well the correlation between warfare and worship, that in the time of trouble, in the time of war, his strongest and single desire was to be in the awesome presence of God, worshipping and praising, beholding the glory of the Lord. The enemy would have you run in the opposite direction in order to close you’re your eyes from beholding the glory and shut your mouth from declaring his praise.
1578 עוּז ( ˓ûz ) take refuge, bring to refuge .
Derivative
1578a מָעוֹז ( mā˓ôz ) place or means of safety .
The root ˓wz is found elsewhere only in Arabic. ˓āda “to seek refuge.” Gerstenberger, however, suggests that possibly our verb is a denominative, because its alleged derivatives have a striking phonetic and semantic similarity to ˓āzaz “to be strong” ( THAT , II, p. 222).
This verb carries the concept of taking shelter quickly. Such urgency is seen in the contexts in which it appears: Ex 9:19 , quick securing of that which is in the field because of the hail; Jer 4:6 ; 6:1 , associated with the advance of the Chaldean army, necessitating a quick alarm; Isa 10:31 , occasioned by an advancing army, either the Assyrian or the Syrian-Ephraimite army. The futility of taking shelter in Egypt is emphasized in Isa 30:2 , where the verb occurs with the derived noun as a cognate accusative.
מָעוֹז ( mā˓ôz ). Place or means of safety, protection, stronghold, fortress . As is sometimes the case, the mem prefix adds the meaning “place” to the verbal root.
Natural and manmade places of safety can be designated by this word such as a mountain ( Jud 6:26 ), harbor ( Isa 23:4 ), cities ( Isa 17:9 ), and temple ( Ezk 24:25 ). These strongholds, in sharp contrast to God, are not invincible but are rather subject to destruction ( Isa 23:11 , 14 ; Ezk 30:15 ). The noun also possibly appears in Ps 52:7 [H 9 ] (however that may be from ˓āzaz “be strong”) showing the futility of riches as a shelter.
This word can also be used figuratively of human protection. A foreign power, such as Egypt, can be viewed as a means of protection ( Isa 30:2 , 3 ; here the protection of Pharaoh is parallel to the shadow of Egypt). This reliance upon Egypt is a common problem of Israel, bringing down on her the condemnation of the prophets ( Jer 42:7–17 ). Judah was also inclined to view falsely the temple as a symbol of security ( Ezk 24:25 ; cf. Amos 6:8 ; Jer 7:4 ; 26:4 , 5 , 6 ).
By far the most common use of this word is the figurative one, designating God as the refuge of his people. Careful distinctions are made here. While the wicked rich refuse his shelter ( Ps 52:7 [H 9 ]) taking refuge in their wealth, he is the protection of the poor ( Isa 25:4 ), of the upright ( Prov 10:29 ), and of his people in general ( Ps 28:8 ; Joel 3:16 [H 16 ]). The psalmist refers to God as his refuge ( Ps 31:2 , 4 [H 3, 5 ]; 43:2 ). Man is confronted with a decision relative to making God his refuge ( Isa 27:5 ) and it is possible, as Israel did, to forget him ( Isa 17:10 ). While he is a place of shelter in time of trouble ( Ps 37:39 ; Jer 16:19 ; Nah 1:7 ), he is also a constant refuge ( Ps 27:1 ). In the midst of sorrow, the joy of the Lord can be our strength ( Neh 8:10 ), sustaining us.
Bibliography: THAT , II, pp. 221–23.[4]
Verse 4 – “One thing I ask of the Lord, this is what I seek: that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to seek him in his temple.”
This is our place of refuge. It is not in a building in a particular country. To dwell in the house of the Lord means to live permanently in his presence. In his presence there can be no fear. In his presence there can be no depression. In his presence there is confidence that God will deliver. In the day of trouble, his presence is where we are protected.
“To gaze upon the beauty of the Lord…” It is in the place of worship that we experience his glory and see him as he is. Revelations of him are beautiful. It is in worship that we receive revelation that builds faith. We come forth from this worship experience with a renewed understanding and bold confession, “For in the day of trouble he will keep me safe in his dwelling.” (Say it…) God is a present help in the time of trouble. “Present” talks of time and location. God shows up in the present time. He is a “now” God. In terms of location, with us, he is present with us. David here is talking about the temple. He says confidently that God will “hide me in the shelter of his tabernacle and set me high upon a rock.” I am the temple of the Holy Spirit. He dwells in me and I dwell in him. We are the temple of the Holy Spirit. There is light in me. There is victory and deliverance and salvation in me. In my heart is a place of refuge.
But notice the phrase at the end of verse three, “Though war arise against me, In spite of this I shall be confident.” What was his confidence, his trust, his security in the time when war arises? His confidence was totally in God and not in himself, not in his army, not in surrounding nations who were his allies-his confidence was in God alone. How many victories are delayed because we take up our own weapons and fight back out of the flesh? When we truly learn that the battle is the Lord’s that becomes the turning point. It is then that we can boldly say, “In spite of this I shall be confident in the Lord who is my light, my salvation, my defense. It is then that the taste of victory will be in our mouths.
Tell your neighbor, “In his presence, you are out of the enemy’s reach!” Look at verse five: “For in the a day of trouble He will b conceal me in His 1 tabernacle; In the secret place of His tent He will c hide me.” In the time of trouble, He becomes my hiding place and the enemy can’t find me, I’m out of his reach.
“In the presence of the Lord, your confidence, your enemies will stumble and fall, but you will still be standing.” Verse two: “When evil men advance against me to devour my flesh, when my enemies and my foes attack me, they will stumble and fall. I will still be standing. Though an army besieges me, my heart will not fear; though war break out against me, even then will I be confident. My head shall be exalted above the enemies who surround me.”
* In a time of war, you need a fresh word from God
“To inquire in his temple…” This actually means to receive a divine oracle from the Lord! It means to get a word from the Lord that speaks into your troubled situation. “Logos” is turned into “rhema” and “rhema” becomes revelation you can live by in your present circumstances.
God has a word for you, a fresh word that is relevant to what you are going through today. His word will lift you up to a high place of strength. His word will fortify you in a time when you are under military threat.
In this psalm, verse 14 is that word from the Lord, “Wait for the Lord; be strong and take heart and wait for the Lord.”
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c Acts 9:1
1 Or Surely I believed
a Ps 31:19
b Job 28:13 ; Ps 52:5 ; 116:9 ; 142:5 ; Is 38:11 ; Jer 11:19 ; Ezek 26:20
a Ps 25:3 ; 37:34 ; 40:1 ; 62:5 ; 130:5 ; Prov 20:22 ; Is 25:9
b Ps 31:24
[1]New American Standard Bible : 1995 update. 1995 . The Lockman Foundation: LaHabra, CA
TDOT H. Botterweck and H. Ringren, Theological Dictionary of the O.T. , I–III, 1974ff.
AB Anchor Bible (cited by author and book)
LXX The Septuagint Version of the Old Testament in Greek
DSS Dead Sea Scrolls
[2]Harris, R. L., Harris, R. L., Archer, G. L., & Waltke, B. K. 1999, c1980. Theological Wordbook of the Old Testament (electronic ed.) . Moody Press: Chicago
[3]Harris, R. L., Harris, R. L., Archer, G. L., & Waltke, B. K. 1999, c1980. Theological Wordbook of the Old Testament (electronic ed.) . Moody Press: Chicago
THAT E. Jenni u. C. Westermann, Theologisches handbuch zum Alten Testament
[4]Harris, R. L., Harris, R. L., Archer, G. L., & Waltke, B. K. 1999, c1980. Theological Wordbook of the Old Testament (electronic ed.) . Moody Press: Chicago
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a Ps 18:28 ; Is 60:20 ; Mic 7:8
b Ex 15:2 ; Ps 62:7 ; 118:14 ; Is 33:2 ; Jon 2:9
1 Or refuge
c Ps 28:8
d Ps 118:6
a Ps 14:4
b Ps 9:3
a Ps 3:6
1 Lit am confident
b Job 4:6
a Ps 26:8
b Ps 23:6
c Ps 90:17
1 Lit delightfulness
2 Lit inquire
d Ps 18:6
a Ps 50:15
b Ps 31:20
1 Or shelter
c Ps 17:8
d Ps 40:2
a Ps 3:3
b Ps 107:22
1 Lit of shouts
c Ps 13:6
a Ps 4:3 ; 61:1
b Ps 13:3
a Ps 105:4 ; Amos 5:6
b Ps 34:4
a Ps 69:17
b Ps 6:1
c Ps 40:17
d Ps 94:14
e Ps 37:28
1 Or If my father...forsake me, Then the L ord
a Is 49:15
b Is 40:11
a Ps 25:4 ; 86:11
b Ps 5:8 ; 26:12
1 Or those who lie in wait for me
1 Lit soul
a Ps 41:2
b Deut 19:18 ; Ps 35:11 ; Matt 26:60
1 Lit am confident
a Ps 50:15
b Ps 31:20
1 Or shelter
c Ps 17:8