Psalm 46: Scripture Does Not Mean What It Says. It Means What it Means

The purpose of this post is to show how a text of scripture means what it means. We often say that it just means what it says. Or we say that the meaning is plain. I want to respond that the meaning is clear and plain if (and only if) the interpreter has taken careful measures to know what that passage meant to those who originally were the hearers of the passage.

A passage of scripture has a time, a place, a certain group of people, and a situation to which it is addressed. Knowing its meaning means knowing its context. The same text may not be meaningful if applied to different people at different times. Subsequent applications must harmonize with the original context.

Thus, the title of the post: Scripture does not mean what it says. It means what it means.

To illustrate, I will examine Psalm 46. First, a side note. Since I am using this Psalm in a running illustration and since I am applying this Psalm to historical situations, I want to make it clear that I love this Psalm. I do not desire to belittle it. This has become my favorite/second favorite of all the Psalms (see my post about memorizing Psalms [1]. This Psalm is either the first or second I recite when I find that I cannot sleep. This Psalm is full of meaning. It provides comfort. I do not intend to take away from its meaning. To the contrary, I hope to better appreciate this deep and meaningful passage. I hope to better apply its meaning to life. The exercise of writing this post and researching these two historical contexts (and imagining Psalm 46 in these situations) has only made my love for Psalm 46 deeper.

A PROPOSAL

I want to examine Psalm 46 in light of two actual historical events. One of those historical events may have been the context for the writing of the Psalm. The other historical event is much later. I want to compare both historical events and examine why this Psalm can be applied to one situation, but can NOT be meaningfully applied to the nation of Judah during the second event. Both events have many similarities. The plain sense of the text might imply that it could be applied to both events. Yet, applying the Psalm to the second event is clearly not appropriate. Again, Scripture does not mean what it says. It means what it means.

PSALM 46

God is our refuge and strength, a very present help in trouble.
Therefore we will not fear, though the earth should change, though the mountains shake in the heart of the sea,
though its waters roar and foam, though the mountains tremble with its tumult. Selah

There is a river whose streams make glad the city of God, the holy habitation of the Most High.
God is in the midst of the city; it shall not be moved; God will help it when the morning dawns.
The nations are in an uproar; the kingdoms totter; he utters his voice; the earth melts.
The LORD of hosts is with us; the God of Jacob is our refuge. Selah

Come, behold the works of the Lord; see what desolations he has brought on the earth.
He makes wars cease to the end of the earth; he breaks the bow and shatters the spear; he burns the shields with fire.
“Be still, and know that I am God! I am exalted among the nations; I am exalted in the earth.”
The LORD of hosts is with us; the God of Jacob is our refuge. Selah

CONTEXT OF THIS PSALM

Psalm 46 may have been written at about the time King David defeated Israel's Ancient enemies [2]. At least one other scholar has connected the Psalm's origin to the time of Jehoshaphat (870-549 BCE), when he came up against the Moabite alliance (2 Chronicles 20) [3]. There is not agreement on either of these interpretations regarding the occasion for the writing of this Psalm. What is clear is that it was written during a time of distress for the nation of Israel. In either case, Psalms 46 would have been written before the events I wish to examine. That is important because I want to ensure the Psalm would have been available for the nation of Judah to draw upon it as a source of wisdom and as a promise during the difficult times. During both events that I wish to compare below, Psalm 46 would have already been written.

By far, the most common proposal for the writing of Psalm 46 is during the time of King Hezekiah's reign (716-687 BCE). Most scholars compare this Psalm to one specific event. That event is the siege of Jerusalem by Sennacherib of Assyria. The year is 701 BCE. King Sennacherib of Assyria was miraculously defeated. Had only human actors been involved, surely Jerusalem would have fallen to Assyria. This event is recorded both in Isaiah 36 and 2 Kings 19. The King in Judah is Hezekiah; he is considered a good and faithful king.

Let's set the context. The Northern Kingdom of Israel fell to Assyria in 722 BCE (the world's first true Empire, and a ruthless and fearsome enemy). Judah stands alone. The concept of Judah as God's remnant develops during this time. God may have forsaken the more idolatrous and unfaithful Northern Kingdom, but has God preserved his people, and God is preserving his Temple (His very presence) in the holy city of Jerusalem. In 2 Kings 18, we see that Hezekiah, somewhat earlier in Sennacherib's campaign, does pay tribute to Assyria as the Empire’s threat looms. Hezekiah wished to avoid conflict. But Empires are hungry, and in 2 Kings 19, Sennacherib is back (perhaps 2 years later). Sennacherib and his enormous army have surrounded Jerusalem. Anyone analyzing the situation would conclude that Judah is doomed. This is the background for Hezekiah's prayer (2 Kings 19:14-19).

HEZEKIAH'S PRAYER AND GOD'S PROVISION

Hezekiah now pays again great sums to Assyria, and he does so by taking silver and gold from the Temple (2 Kings 18:15-16). Again, Hezekiah is seeking to make peace, but this does not satisfy Sennacherib. Sennacherib mocks Hezekiah and asks Hezekiah on whom he relies. Egypt (Judah's alliance) has fallen to Assyria. There is no one left. Sennacherib says, "But if you say to me, ‘We rely on the LORD our God,’ is it not he whose high places and altars Hezekiah has removed"? (2 Kings 18:22). Hezekiah is indeed helpless. And this is the context for Hezekiah's prayer.

THE TEXT OF THE PRAYER 2 KINGS 19:14-19 (PARALLEL PASSAGE: ISAIAH 37:16-19)

“O LORD the God of Israel, who are enthroned above the cherubim, you are God, you alone, of all the kingdoms of the earth; you have made heaven and earth. Incline your ear, O LORD, and hear; open your eyes, O LORD, and see; hear the words of Sennacherib, which he has sent to mock the living God. Truly, O LORD, the kings of Assyria have laid waste the nations and their lands and have hurled their gods into the fire, though they were no gods but the work of human hands—wood and stone—and so they were destroyed. So now, O LORD our God, save us, I pray you, from his hand, so that all the kingdoms of the earth may know that you, O LORD, are God alone.”

After Hezekiah prays, Isaiah sends word (2 Kings 19:20-33). This response contains a poetic prophecy against Sennacherib (2 Kings 19:2b-28). The response to Hezekiah's prayer also contains the fulfillment of God's promise that he has heard Hezekiah's prayer (vv29-35). Isaiah tells Hezekiah (v33), "He [Sennacherib] shall not come into this city (v32)." Isaiah continues, "By the way that he came, by the same he shall return; he shall not come into this city, says the LORD." Isaiah continues (v34), "For I will defend this city to save it, for my own sake and for the sake of my servant David." And then in fulfillment of Isaiah's prophecy, verse 35 goes on to tell, "That very night the angel of the LORD set out and struck down one hundred eighty-five thousand in the camp of the Assyrians; when morning dawned, they were all dead bodies." (See also Isaiah 37:21-38). Most interpreters explain this event as some epidemic that spread through the Assyrian army. There is no explanation as to what happened, but God defeated the previously undefeated and much more powerful Assyrian army (and God did this without the battle even commencing).

PSALM 46 IN THE CONTEXT OF THE SIEGE OF JERUSALEM IN 701 BCE

Reading Psalm 46 alongside this event, the parallels are striking. The second stanza of Psalm 46 parallels this historical event recorded in both 2 Kings 19 and Isaiah 37 in almost every way. There is an interpretation difficulty present in the Psalm (the interpretation difficulty is present no matter which historical event one tries to match to the Psalm, and indeed, even if no historical event is in focus). Most scholars and bible students are somewhat puzzled about the "river running through Jerusalem” (v4a). Debate surrounds the interpretation of this mysterious river (since there is no river in the city of Jerusalem), but this debate does not affect the point I wish to make. Treating verse 4a as a poetic metaphor does not make the text less meaningful. Indeed, Jerusalem is the "Holy habitation of the Most High" (v4b). Though I say these verses about the river have debate, Jerusalem as the dwelling place of YHWH is well established. Looking past the river metaphor, the rest of the stanza is clearly parallel to the events of Hezekiah's prayer and its fulfillment within the context of events in 701 BCE. First, notice that “God is in the midst of the city; it shall not be moved" (v5a). Further, "God will help it [the city] when the morning dawns" (v5b). And in the context of the first-ever world empire gobbling up every local kingdom in its path through the wider Ancient Near East, the Psalm says, "The nations are in an uproar; the kingdoms totter" (v6a). And yet, the Psalmist proclaims that when YHWH "utters his voice, the earth melts" (v6b). All of this context is summed up in the final line of the stanza (which is a repeated refrain in the 3rd stanza). This repeated refrain triumphantly proclaims, "The LORD of Hosts is with us. The God of Jacob is our refuge" (v7). (Note that line repeats at the end of the third stanza, v11). The third stanza supports this historical event. After Hezekiah's prayer and that prayer's answer, we "behold the works of the LORD, and "see the desolations he has brought" (v8), we note that he has "brought peace to the ends of the earth" (v9) and we can see he has "brought peace to the ends of the earth" (v9a), and we are amazed in observing that he "breaks the bow, shatters the spear (v9b), and burns the shield with fire" (v10), and thus the only appropriate response is to be amazed "be still and know that I am God" (v10). Sennacherib and his mighty army have been defeated and returned to their homeland in shame. Thus we proclaim, "The LORD of Hosts is with us. The God of Jacob is our refuge! (v11). This event is a striking defeat marking the beginning of the end of the Assyrian empire.

Thus, the miraculous defeat of Sennacherib in 701 BCE is the first historical event I wish to use for evaluating Psalm 46. The Psalm can be properly applied here. Indeed, this may have been (likely was) the background to its writing. The Psalm confidently states Jerusalem will not fall (to Sennacherib). God will defend the holy city because, as the author of Kings says (2 Kings 19:34), "For I will defend this city to save it, for my own sake and for the sake of my servant David" (see the parallel in Isaiah 37:35).

But what about another siege of Jerusalem at a slightly later date?

PSALM 46 AND THE SIEGE OF JERUSALEM BY BABYLON IN 586 BCE

Empires rise and fall. Assyria was replaced by Babylon as the empire to fear. Although Judah was the remnant to carry on God's plan of redemption, that did not mean they were always exempt from threats. Jerusalem ultimately did fall, not to Assyria, but to Babylon. Ultimately, their idolatry and sin also led to God using Babylon to punish his people, as he had used Assyria to punish the Northern Kingdom.

In this context, Jeremiah is an interesting character. He was the weeping prophet. He was given the job of preaching doom (the fall of Jerusalem and the exile of many people). It was an unpopular message.

Jerusalem’s destruction happened in a series of events. In 605 BCE, Nebuchadnezzar defeated the Egyptians in the Battle of Carchemish. Babylon now dominates the entire region. Jehoiakim is king, and he pays tribute to the powerful Babylon. Babylon, however, gets busy elsewhere, and Jehoiakim allies with Egypt against Babylonian forces. Thus, in 597, Babylon retaliates. Jehoiakim dies before the hammer drops, but Jehoiachin (his son; also called Jeconiah) [4] was king when Babylon marched back in retaliation. Wisely, Jerusalem does not close the gates to the city, so there is no siege. The remaining Temple treasures, along with King Jehoiachin and other leading citizens, are taken to exile in Babylon. This is the first wave of Babylonian exiles (this exile included the prophets Daniel and Ezekiel, both of whom wrote their prophecies from the land of exile). At this time, Jerusalem is still standing. When Jehoiachin is deposed, Zedekiah is set up by Babylon as a puppet king. In 587, however, Zedekiah allies with Egypt, once again, thinking Babylon’s armies are busy elsewhere. So Babylon returns in full force. This time is now 586 BCE, and this is the long siege and terrible destruction of the city of Jerusalem.

This is the context of Jeremiah 27, 28, and 29. In chapter 27, Jeremiah makes a yoke and places it on his shoulders. He then marches all over the city, proclaiming that Jerusalem will be under the yoke of Babylonia (Jeremiah also sent yokes to the king of the Ammonites, Tyre, and Sidon with the same message). This message is unpopular, and there are other prophets who say that Jerusalem cannot fall because God will not allow his Temple to be destroyed and fall into Gentile, pagan hands. In Jeremiah 27:14, Jeremiah says, “Do not listen to those who say you will not serve the King of Babylon." In verse 16, Jeremiah continues, "Do not listen to those who say the vessels of the Temple will soon return." Jeremiah says these prophets "are prophesying a lie to you" (v16).

In chapter 27, we meet, by name, one of these false prophets who opposed Jeremiah and his message. This false prophet's name is Hananiah, son of Azzur. Hananiah claims that YHWH has told him, (v2), “Thus says the LORD of Hosts, the God of Israel: ‘I have broken the yoke of Babylon.’” This is a direct contradiction to the message of Jeremiah. When there are conflicting messages both claiming to be messages of YHWH, to whom shall the people listen?

PSALM 46 IN THE CONTEXT OF 586 BCE

It is at this point that I want to bring in Psalm 46. Once again, I state that I am making a thought experiment. Please note that I have no biblical evidence for this thought experiment. I do not claim that Psalm 46 was used as I am going to propose. There is no biblical evidence that the false prophet Hananiah used Psalm 46 in his prophesying. I am simply proposing this concept as a thought experiment to ask the would-be interpreter of scripture about our approach to the task of biblical interpretation and application. Keep in mind the title of this blog post: Scripture does not mean what it says. It means what it means.

My thought experiment is this. Suppose the false prophet Hananiah used the second stanza of Psalm 46 as scriptural support for his claim that Jerusalem will not fall to Babylon. Suppose Hannaniah said, “The Psalm says ‘God is in the midst of the city; it shall not be moved. He will bring help when the morning dawns.'” Suppose further (to push the issue), Hananiah says, "This is the plain meaning of scripture. How could you, Jeremiah, deny it?" (note I have no scriptural reference here; I am conjecturing). Keep in mind that Hananiah was a false prophet. The false prophet directly countered the prophecy of the true prophet Jeremiah. Jeremiah chapter 28 shows a confrontation between the two. Hananiah claimed to speak for YHWH. I am aware that I am looking at this with 21st-century CE eyes and putting western thought and 21st-century style confrontational words and debate tactics in Hananiah's mouth. Nevertheless, I am intending to compare the way that many Protestant believers use scripture (this is what the Bible says, so you must not question it). I also contend that my thought experiment is not an implausible comparison, and I further insist that my question (below) is valid.

The question is this: why does Psalm 46 likely apply to the siege of Jerusalem by Sennacherib of Assyria in 701 BCE but does not apply to the siege of Jerusalem by Nebuchadnezzar of Babylon in 586 BCE?

I propose that the best answer to this question is that scripture does not mean what it says. Scripture means what it means. Knowing what scripture means is the task of interpretation. We should be ever mindful of the need for careful interpretation. When we can understand and explain why the Psalm applies to the year 701, but cannot be applied to the year 586, then we are prepared for the task of interpreting scripture and applying its meaning.

Footnotes:

[1] See this Blog Post: Memorizing Psalms. https://listed.to/@Qoheleth/65555/memorizing-psalms.
[2] Matthew Henry's commentary https://www.biblestudytools.com/commentaries/matthew-henry-complete/psalms/46.html.
[3] See https://www.blueletterbible.org/study/parallel/paral18.cfm.
[4] Jehoiachin AKA Jeconiah (See for example, Jeremiah 27:20 where the prophet refers to Jeconiah in exile).
Because kings can be difficult to keep track of at the end of Judah's status, here is a small attempt to make the last kings clearer (and the purpose here is to ensure I have this straight in my own mind).
The last Kings of Israel as as follows (for clarity, starting with Josiah):

>>>Josiah (son of Amon) reigned for 31 years: 639-608 BCE. Josiah was the last good king of Judah. (See 2 Kings 22-23, 2 Chr 34-35).

>>>Jehoahaz (son of Josiah) (AKA Shallum) reigned for 3 months in the year 608 BCE (see 2 Kings 23, 2 Chr 36).

>>>Jehoiakim (son of Josiah) (AKA Eliakim) reigned for 11 years: 608-597 BCE (See 2 Kings 23-24, 2 Chr 36).

>>>Jehoiachin (son of Jehoiakim) (AKA Jeconiah and also AKA Coriah) reigned for 3 months and 10 days in the year 597 BCE. Jehoiachin was deposed and exiled to Babylon in response to Judah's first Babylonian rebellion. Jehoiachin died in Babylon. (See 2 Kings 24-26, 2 Chr 36).

>>>Zedekiah (son of Josiah) (AKA Mattaniah) reigned [as Babylonian puppet when Jehoiachin was deposed] for 11 years: 597-586. He was king during the second rebellion against Nebuchadnezzar. (See 2 Kings 24-25, 2 Chr 36). When Babylon responded to the second rebellion, Jerusalem was besieged, sacked, burned, and left desolate. The Temple was destroyed. Zedekiah was captured attempting escape, and he was blinded (first, they killed his sons in front of him, so that the last thing that he saw was their deaths at the hands of his captors). Zedekiah was taken to Babylon in exile where he died.