Devotionals

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MIGHTY FORTRESS



The following is an excerpt from Metaphor in the Psalms, which I authored and subsequently posted at Purity Publication on the internet.

The psalmist alludes to God on five occasions as his fortress (18:2; 31:3; 71:3; 91:2; 144:2). This obviously constitutes a lingering point of reference. As such, it invites our careful attention.
It is generally thought that Masada provided the proto-type. “The Masada rock was originally a high plateau looming above the southwestern shores of the Dead Sea. Millions of years of eroding had isolated it so that it formed a natural fortress.” After Herod became king, “he built a casemate wall all around the summit of Masada. He strengthened the wall with 30 towers, building them mainly around the western and eastern sides, since it was impossible for any army to scale the northern and southern sides of the rock. He then went about improving the water supply” (John Bimson, Baker Encyclopedia of Bible Places, p. 206).
Most memorable is the account of Zealots who revolted against Roman occupation. “For three years about a thousand men, women and children withstood a Roman siege. The Roman commander eventually overcame the fortress by building a giant ramp, topped by a stone platform. This took 7 months to construct” (Ibid., p. 209). When, at long last, the Romans succeeded in breaching the defenses, they found only two women and five children alive—the remainder having committed suicide. If it were of consolation, they had died free.
I have pleasant memories of the region. If not feeling well, a visit to the area seemed to improve my health. The so-called snake path was a welcome challenge when younger. The remains of the northern place were most impressive. On one occasion, while looking out over the summit from a nearby vantage point, I discovered a jug handle dating approximately to the time of the alleged siege. Needless to say, all this contributes to my appreciation of the imagery alluded to by the psalmist.
The ascription to Psalm 18 attributes it to David on the occasion when “the Lord delivered him from all his enemies and from the hand of Saul.” This recalls the time when the Israelites were returning home, “after David had killed the Philistines,” and women greeted them with singing and dancing. “Saul has slain the thousands,” they allowed, “and David his tens of thousands” (1 Sam. 18:7).
Saul was exceedingly angry. The popular acclaim of David appeared to threaten his regency. “And from that time on Saul kept a jealous eye on David.”
“Saul was afraid of David, because the Lord was with David but had left Saul.” The latter no longer enjoyed the Lord’s favor. “So he sent David away from him and gave him command over a thousand men, and David led the troops in their campaign. In everything he did he had great success, because the Lord was with him.”
There follows an extended account of David’s flight, and Saul’s relentless pursuit. Needless to say, Saul was not successful. God saw to it that David was able to escape his calculated efforts.
Whereupon, David declares: “The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge. He is my shield and the horn of my salvation, my stronghold” (Psa. 18:2). He thus resembles the sanctuary of Masada, although it goes without saying that the latter suffers by way of comparison—as would any alternative.
Psalm 91 is simply described as “a psalm of David.” Accordingly, we might assume it as representative of his piety. As the sage observes, “the more some things change, the more that other things appear constant.” The sentiment of the psalm is assuredly of the latter sort.
“In you, O Lord, I have taken refuge; let me never be put to shame; deliver me in your righteousness. Turn your ear to me, come quickly to my rescue, be my rock of refuge, a strong fortress to save me. The text is of three parts. Initially, it asserts that the psalmist has put himself under the protection of the Lord (1-8). This is cause for his enemies to refrain from seeking to harm him.
The second component commences with the petition, “Be merciful to me, O Lord, for I am in distress” (9-13). “The deepening demoralization of the victim, from gloom to hopelessness (12) and terror (13), show how murderous is the impact of hatred, especially when it takes the form of rejection. Jeremiah knew this cruel encirclement, and borrowed the phrase terror from every side (Jer. 6:25; 20:3)” (Derek Kidner, Psalms 1-72, p. 131).
The final portion concludes with praise and exhortation (14-24). Representative of the former, “How great is your goodness, which you have stored up for those who fear you, which you bestow in the sight of men on those who take refuge in you.” The Lord is thus depicted as accumulating goodness to lavish on those who rely on him.
As for the latter, “Love the Lord, all his saints! Be strong and take heart, all you who hope in the Lord.” This is not a simple matter. Martin Luther observed on one occasion that while he could readily fear the Lord, he found it difficult to genuinely love him. In this regard, he was a work in progress—as are we all.
Psalm 144 is attributed to David, without further elaboration. However, the text reflects a military engagement. In particular, “Praise to the Lord my Rock, who trains my hand for war, my fingers for battle. He is my loving God and my fortress, my stronghold and my deliverer, my shield, in whom I take refuge, who subdues peoples under me.”
The first part of the psalm is singular (1-11), and the latter communal (12-15). As for the former, “Deliverer me and rescue me from the hands of foreigners, whose mouths are full of lies, whose right hands are deceitful.” As for the latter, “then our sons in their youth will be well-nurtured plants, and our daughters will be like pillars carved to adorn a palace.”
Here we take leave of the text, having explored representative passages employing the imagery of the Lord as our fortress. This serves as a means of encouragement, and to dissuade those who would otherwise harm us. While no less applicable today than in antiquity.

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