Proverbs 10

Proverbs 10:1

/tsadhe/ The Righteous

The letter tsadhe has the pictogram which can be interpreted as ‘a suffering servant’ and is related to the word tsadik which means righteous. The letter has two forms: the regular letter that speaks of a suffering servant and the closing letter that speaks of a glorified servant. This closing letter is long and straight, and has the shape of a palm tree (cf. Psalms 92:12-13).

The letter tsadhe undoubtedly refers to Christ, the Just or Righteous (1 Peter 3:18). When the Son of David will appear as the righteous Branch or Sprout, He will do justice and righteousness as King. His Name will be: “The LORD our righteousness” (Jeremiah 23:5-6).

This tsadhe stanza is about the significance of the glories of the Word to the psalmist personally, how the Word of God brings him into the nearness of God. The stanza begins with the declaration and praise that the LORD is righteous, both in His Person and in His actions (Psalms 119:137). The stanza ends with the declaration and praise that the Word of the LORD is righteous (Psalms 119:144).

The psalmist expresses the deep conviction to the LORD: “Righteous are You” (Psalms 119:137; cf. Revelation 16:5; 7). The LORD is righteous when He declares the one righteous who has faith in Jesus (Romans 3:26). He is also righteous when He reveals His wrath (Lamentations 1:18; Romans 1:18). Righteous means that He acts according to His standard, which is His covenant and His promise.

Because the LORD is just, all His judgments are “upright” (cf. Revelation 15:3-4). His judgments and His Person are in perfect accord with each other (Deuteronomy 32:4). This observation is of great importance. One who sees and considers this will rejoice in it (Psalms 19:8).

The evidence of the observation of Psa 119:137 is given in Psalms 119:138. The LORD has commanded His testimonies “in righteousness” as well as in “exceeding faithfulness”. Everything He says and does proves that He is righteousness and exceeding in faithfulness. There is no injustice present with Him. Therefore, He cannot be unfaithful either (2 Timothy 2:13).

The psalmist is consumed by zeal for the Word of the LORD (Psalms 119:139). In Psalms 69 we read that he was consumed with zeal for the house of the LORD (Psalms 69:9). In John 2, the Holy Spirit quotes this verse from Psalms 69 and applies it to the Lord Jesus because He is its fulfillment (John 2:14-17).

This consuming zeal is necessary because the apostate members of God’s people, who are His opponents, have forgotten God’s words. The zeal of the righteous comes from his love for God’s words. The opponents of the faithful do not heed what He has said, but go against it with great vigor. This consumes the righteous who is driven by love for God’s words.

The God-fearing has not forgotten God’s Word, but on the contrary values it highly. He says to God that His “word is very pure”, it is without any defect (Psalms 119:140; Psalms 18:30). Countless attacks have been made on it to invalidate or eradicate it. All these attacks have demonstrated its purity all the more. The enemy has achieved the opposite of his intentions. The servant of God has not forgotten or rejected the very pure Word of God, but rather loves it. For him, the Word is not only pure, but has a purifying effect in his life (John 15:3).

An important characteristic of a servant of the LORD is that he loves His Word (Psalms 119:97). An important characteristic of one who loves the Lord Jesus is that he keeps His Word (John 14:21; 23).

In Psalms 119:141, we hear the faithful remnant speaking in the psalmist. They acknowledge that they are “small and despised” compared to the mass of their apostate, hostile peers. While their opponents have forgotten God’s Word (Psalms 119:139), they can say that they have not forgotten the precepts of the LORD. On the contrary, because they are small and despised, they are fully dependent on these precepts. In them they find their strength to stand firm against the enmity of the wicked multitude.

At the very moment when the psalmist is reviled and oppressed – and that includes the believing remnant – he holds fast to the powerful precepts of the LORD. More than ever he needs to know His will in such a difficult situation.

In Psalms 119:140 the psalmist – and in him the remnant – calls himself “Your servant”. In Psalms 119:141 we see the believer as a servant who suffers in imitation of the suffering Servant of the LORD, that is, the Lord Jesus. We are talking here about the suffering of the Servant because of righteousness (cf. 1 Peter 4:13) and not about His atoning sufferings. In the latter suffering He is unique and cannot be imitated by anyone.

The righteousness of God “is an everlasting righteousness” (Psalms 119:142). Righteousness is the righteous action of God, an action that is in accordance with His Word, His covenant, His promise. Its foundation is the blood of the new covenant (Matthew 26:28; Luke 22:20), which is the blood of the eternal covenant (Hebrews 13:20).

Therefore, it does not have only a temporary effect, but righteousness is absolute and eternal. Directly related to this is the observation that the law of the LORD “is truth”, perfectly true and reliable, without a hint of falsehood.

The faithful is afflicted by “trouble and anguish” (Psalms 119:143). This verse is parallel to Psalms 119:141. There is a difference, however. In Psalms 119:141 the emphasis is on the smallness and vulnerability of the psalmist’s person, whereas here in Psalms 119:143 it is on the magnitude of the trouble. In both cases the Word gives adequate support.

Trouble and anguish point to the time of the great tribulation in which all the faithful, that is the faithful remnant, will find themselves at the end of the age. In that time of great trouble, they have a “delight” that will help them through that time. That delight are the commandments of the LORD. During the great tribulation, man will lose all control, but the LORD never runs out of control. He will cause His own to arrive safely in the harbor of their desire (Psalms 107:30).

The tribulation may last a long time, but it will come to an end, for He has set a limit for the great tribulation (Matthew 24:21-22). It is different with the righteous testimonies of the LORD, for they are “forever” (Psalms 119:144). The righteous asks for an understanding of those testimonies, for in them is the true life. This life is life with God and applies to both now and in the future, for His testimonies are forever.

God’s testimonies are complete; there will not be added new testimonies. What we need as Christians are not new testimonies or revelations, but a deeper understanding of the God-given revelation in His Word. Without an understanding of this Scripture revelation from God, man, the believer, cannot live the true life, for in the Scriptures man, the believer, learns Who God is and who he himself is. This is not about receiving life (John 6:53), but about the practical enjoyment of it (John 6:56).

Proverbs 10:2

/tsadhe/ The Righteous

The letter tsadhe has the pictogram which can be interpreted as ‘a suffering servant’ and is related to the word tsadik which means righteous. The letter has two forms: the regular letter that speaks of a suffering servant and the closing letter that speaks of a glorified servant. This closing letter is long and straight, and has the shape of a palm tree (cf. Psalms 92:12-13).

The letter tsadhe undoubtedly refers to Christ, the Just or Righteous (1 Peter 3:18). When the Son of David will appear as the righteous Branch or Sprout, He will do justice and righteousness as King. His Name will be: “The LORD our righteousness” (Jeremiah 23:5-6).

This tsadhe stanza is about the significance of the glories of the Word to the psalmist personally, how the Word of God brings him into the nearness of God. The stanza begins with the declaration and praise that the LORD is righteous, both in His Person and in His actions (Psalms 119:137). The stanza ends with the declaration and praise that the Word of the LORD is righteous (Psalms 119:144).

The psalmist expresses the deep conviction to the LORD: “Righteous are You” (Psalms 119:137; cf. Revelation 16:5; 7). The LORD is righteous when He declares the one righteous who has faith in Jesus (Romans 3:26). He is also righteous when He reveals His wrath (Lamentations 1:18; Romans 1:18). Righteous means that He acts according to His standard, which is His covenant and His promise.

Because the LORD is just, all His judgments are “upright” (cf. Revelation 15:3-4). His judgments and His Person are in perfect accord with each other (Deuteronomy 32:4). This observation is of great importance. One who sees and considers this will rejoice in it (Psalms 19:8).

The evidence of the observation of Psa 119:137 is given in Psalms 119:138. The LORD has commanded His testimonies “in righteousness” as well as in “exceeding faithfulness”. Everything He says and does proves that He is righteousness and exceeding in faithfulness. There is no injustice present with Him. Therefore, He cannot be unfaithful either (2 Timothy 2:13).

The psalmist is consumed by zeal for the Word of the LORD (Psalms 119:139). In Psalms 69 we read that he was consumed with zeal for the house of the LORD (Psalms 69:9). In John 2, the Holy Spirit quotes this verse from Psalms 69 and applies it to the Lord Jesus because He is its fulfillment (John 2:14-17).

This consuming zeal is necessary because the apostate members of God’s people, who are His opponents, have forgotten God’s words. The zeal of the righteous comes from his love for God’s words. The opponents of the faithful do not heed what He has said, but go against it with great vigor. This consumes the righteous who is driven by love for God’s words.

The God-fearing has not forgotten God’s Word, but on the contrary values it highly. He says to God that His “word is very pure”, it is without any defect (Psalms 119:140; Psalms 18:30). Countless attacks have been made on it to invalidate or eradicate it. All these attacks have demonstrated its purity all the more. The enemy has achieved the opposite of his intentions. The servant of God has not forgotten or rejected the very pure Word of God, but rather loves it. For him, the Word is not only pure, but has a purifying effect in his life (John 15:3).

An important characteristic of a servant of the LORD is that he loves His Word (Psalms 119:97). An important characteristic of one who loves the Lord Jesus is that he keeps His Word (John 14:21; 23).

In Psalms 119:141, we hear the faithful remnant speaking in the psalmist. They acknowledge that they are “small and despised” compared to the mass of their apostate, hostile peers. While their opponents have forgotten God’s Word (Psalms 119:139), they can say that they have not forgotten the precepts of the LORD. On the contrary, because they are small and despised, they are fully dependent on these precepts. In them they find their strength to stand firm against the enmity of the wicked multitude.

At the very moment when the psalmist is reviled and oppressed – and that includes the believing remnant – he holds fast to the powerful precepts of the LORD. More than ever he needs to know His will in such a difficult situation.

In Psalms 119:140 the psalmist – and in him the remnant – calls himself “Your servant”. In Psalms 119:141 we see the believer as a servant who suffers in imitation of the suffering Servant of the LORD, that is, the Lord Jesus. We are talking here about the suffering of the Servant because of righteousness (cf. 1 Peter 4:13) and not about His atoning sufferings. In the latter suffering He is unique and cannot be imitated by anyone.

The righteousness of God “is an everlasting righteousness” (Psalms 119:142). Righteousness is the righteous action of God, an action that is in accordance with His Word, His covenant, His promise. Its foundation is the blood of the new covenant (Matthew 26:28; Luke 22:20), which is the blood of the eternal covenant (Hebrews 13:20).

Therefore, it does not have only a temporary effect, but righteousness is absolute and eternal. Directly related to this is the observation that the law of the LORD “is truth”, perfectly true and reliable, without a hint of falsehood.

The faithful is afflicted by “trouble and anguish” (Psalms 119:143). This verse is parallel to Psalms 119:141. There is a difference, however. In Psalms 119:141 the emphasis is on the smallness and vulnerability of the psalmist’s person, whereas here in Psalms 119:143 it is on the magnitude of the trouble. In both cases the Word gives adequate support.

Trouble and anguish point to the time of the great tribulation in which all the faithful, that is the faithful remnant, will find themselves at the end of the age. In that time of great trouble, they have a “delight” that will help them through that time. That delight are the commandments of the LORD. During the great tribulation, man will lose all control, but the LORD never runs out of control. He will cause His own to arrive safely in the harbor of their desire (Psalms 107:30).

The tribulation may last a long time, but it will come to an end, for He has set a limit for the great tribulation (Matthew 24:21-22). It is different with the righteous testimonies of the LORD, for they are “forever” (Psalms 119:144). The righteous asks for an understanding of those testimonies, for in them is the true life. This life is life with God and applies to both now and in the future, for His testimonies are forever.

God’s testimonies are complete; there will not be added new testimonies. What we need as Christians are not new testimonies or revelations, but a deeper understanding of the God-given revelation in His Word. Without an understanding of this Scripture revelation from God, man, the believer, cannot live the true life, for in the Scriptures man, the believer, learns Who God is and who he himself is. This is not about receiving life (John 6:53), but about the practical enjoyment of it (John 6:56).

Proverbs 10:3

/tsadhe/ The Righteous

The letter tsadhe has the pictogram which can be interpreted as ‘a suffering servant’ and is related to the word tsadik which means righteous. The letter has two forms: the regular letter that speaks of a suffering servant and the closing letter that speaks of a glorified servant. This closing letter is long and straight, and has the shape of a palm tree (cf. Psalms 92:12-13).

The letter tsadhe undoubtedly refers to Christ, the Just or Righteous (1 Peter 3:18). When the Son of David will appear as the righteous Branch or Sprout, He will do justice and righteousness as King. His Name will be: “The LORD our righteousness” (Jeremiah 23:5-6).

This tsadhe stanza is about the significance of the glories of the Word to the psalmist personally, how the Word of God brings him into the nearness of God. The stanza begins with the declaration and praise that the LORD is righteous, both in His Person and in His actions (Psalms 119:137). The stanza ends with the declaration and praise that the Word of the LORD is righteous (Psalms 119:144).

The psalmist expresses the deep conviction to the LORD: “Righteous are You” (Psalms 119:137; cf. Revelation 16:5; 7). The LORD is righteous when He declares the one righteous who has faith in Jesus (Romans 3:26). He is also righteous when He reveals His wrath (Lamentations 1:18; Romans 1:18). Righteous means that He acts according to His standard, which is His covenant and His promise.

Because the LORD is just, all His judgments are “upright” (cf. Revelation 15:3-4). His judgments and His Person are in perfect accord with each other (Deuteronomy 32:4). This observation is of great importance. One who sees and considers this will rejoice in it (Psalms 19:8).

The evidence of the observation of Psa 119:137 is given in Psalms 119:138. The LORD has commanded His testimonies “in righteousness” as well as in “exceeding faithfulness”. Everything He says and does proves that He is righteousness and exceeding in faithfulness. There is no injustice present with Him. Therefore, He cannot be unfaithful either (2 Timothy 2:13).

The psalmist is consumed by zeal for the Word of the LORD (Psalms 119:139). In Psalms 69 we read that he was consumed with zeal for the house of the LORD (Psalms 69:9). In John 2, the Holy Spirit quotes this verse from Psalms 69 and applies it to the Lord Jesus because He is its fulfillment (John 2:14-17).

This consuming zeal is necessary because the apostate members of God’s people, who are His opponents, have forgotten God’s words. The zeal of the righteous comes from his love for God’s words. The opponents of the faithful do not heed what He has said, but go against it with great vigor. This consumes the righteous who is driven by love for God’s words.

The God-fearing has not forgotten God’s Word, but on the contrary values it highly. He says to God that His “word is very pure”, it is without any defect (Psalms 119:140; Psalms 18:30). Countless attacks have been made on it to invalidate or eradicate it. All these attacks have demonstrated its purity all the more. The enemy has achieved the opposite of his intentions. The servant of God has not forgotten or rejected the very pure Word of God, but rather loves it. For him, the Word is not only pure, but has a purifying effect in his life (John 15:3).

An important characteristic of a servant of the LORD is that he loves His Word (Psalms 119:97). An important characteristic of one who loves the Lord Jesus is that he keeps His Word (John 14:21; 23).

In Psalms 119:141, we hear the faithful remnant speaking in the psalmist. They acknowledge that they are “small and despised” compared to the mass of their apostate, hostile peers. While their opponents have forgotten God’s Word (Psalms 119:139), they can say that they have not forgotten the precepts of the LORD. On the contrary, because they are small and despised, they are fully dependent on these precepts. In them they find their strength to stand firm against the enmity of the wicked multitude.

At the very moment when the psalmist is reviled and oppressed – and that includes the believing remnant – he holds fast to the powerful precepts of the LORD. More than ever he needs to know His will in such a difficult situation.

In Psalms 119:140 the psalmist – and in him the remnant – calls himself “Your servant”. In Psalms 119:141 we see the believer as a servant who suffers in imitation of the suffering Servant of the LORD, that is, the Lord Jesus. We are talking here about the suffering of the Servant because of righteousness (cf. 1 Peter 4:13) and not about His atoning sufferings. In the latter suffering He is unique and cannot be imitated by anyone.

The righteousness of God “is an everlasting righteousness” (Psalms 119:142). Righteousness is the righteous action of God, an action that is in accordance with His Word, His covenant, His promise. Its foundation is the blood of the new covenant (Matthew 26:28; Luke 22:20), which is the blood of the eternal covenant (Hebrews 13:20).

Therefore, it does not have only a temporary effect, but righteousness is absolute and eternal. Directly related to this is the observation that the law of the LORD “is truth”, perfectly true and reliable, without a hint of falsehood.

The faithful is afflicted by “trouble and anguish” (Psalms 119:143). This verse is parallel to Psalms 119:141. There is a difference, however. In Psalms 119:141 the emphasis is on the smallness and vulnerability of the psalmist’s person, whereas here in Psalms 119:143 it is on the magnitude of the trouble. In both cases the Word gives adequate support.

Trouble and anguish point to the time of the great tribulation in which all the faithful, that is the faithful remnant, will find themselves at the end of the age. In that time of great trouble, they have a “delight” that will help them through that time. That delight are the commandments of the LORD. During the great tribulation, man will lose all control, but the LORD never runs out of control. He will cause His own to arrive safely in the harbor of their desire (Psalms 107:30).

The tribulation may last a long time, but it will come to an end, for He has set a limit for the great tribulation (Matthew 24:21-22). It is different with the righteous testimonies of the LORD, for they are “forever” (Psalms 119:144). The righteous asks for an understanding of those testimonies, for in them is the true life. This life is life with God and applies to both now and in the future, for His testimonies are forever.

God’s testimonies are complete; there will not be added new testimonies. What we need as Christians are not new testimonies or revelations, but a deeper understanding of the God-given revelation in His Word. Without an understanding of this Scripture revelation from God, man, the believer, cannot live the true life, for in the Scriptures man, the believer, learns Who God is and who he himself is. This is not about receiving life (John 6:53), but about the practical enjoyment of it (John 6:56).

Proverbs 10:4

/tsadhe/ The Righteous

The letter tsadhe has the pictogram which can be interpreted as ‘a suffering servant’ and is related to the word tsadik which means righteous. The letter has two forms: the regular letter that speaks of a suffering servant and the closing letter that speaks of a glorified servant. This closing letter is long and straight, and has the shape of a palm tree (cf. Psalms 92:12-13).

The letter tsadhe undoubtedly refers to Christ, the Just or Righteous (1 Peter 3:18). When the Son of David will appear as the righteous Branch or Sprout, He will do justice and righteousness as King. His Name will be: “The LORD our righteousness” (Jeremiah 23:5-6).

This tsadhe stanza is about the significance of the glories of the Word to the psalmist personally, how the Word of God brings him into the nearness of God. The stanza begins with the declaration and praise that the LORD is righteous, both in His Person and in His actions (Psalms 119:137). The stanza ends with the declaration and praise that the Word of the LORD is righteous (Psalms 119:144).

The psalmist expresses the deep conviction to the LORD: “Righteous are You” (Psalms 119:137; cf. Revelation 16:5; 7). The LORD is righteous when He declares the one righteous who has faith in Jesus (Romans 3:26). He is also righteous when He reveals His wrath (Lamentations 1:18; Romans 1:18). Righteous means that He acts according to His standard, which is His covenant and His promise.

Because the LORD is just, all His judgments are “upright” (cf. Revelation 15:3-4). His judgments and His Person are in perfect accord with each other (Deuteronomy 32:4). This observation is of great importance. One who sees and considers this will rejoice in it (Psalms 19:8).

The evidence of the observation of Psa 119:137 is given in Psalms 119:138. The LORD has commanded His testimonies “in righteousness” as well as in “exceeding faithfulness”. Everything He says and does proves that He is righteousness and exceeding in faithfulness. There is no injustice present with Him. Therefore, He cannot be unfaithful either (2 Timothy 2:13).

The psalmist is consumed by zeal for the Word of the LORD (Psalms 119:139). In Psalms 69 we read that he was consumed with zeal for the house of the LORD (Psalms 69:9). In John 2, the Holy Spirit quotes this verse from Psalms 69 and applies it to the Lord Jesus because He is its fulfillment (John 2:14-17).

This consuming zeal is necessary because the apostate members of God’s people, who are His opponents, have forgotten God’s words. The zeal of the righteous comes from his love for God’s words. The opponents of the faithful do not heed what He has said, but go against it with great vigor. This consumes the righteous who is driven by love for God’s words.

The God-fearing has not forgotten God’s Word, but on the contrary values it highly. He says to God that His “word is very pure”, it is without any defect (Psalms 119:140; Psalms 18:30). Countless attacks have been made on it to invalidate or eradicate it. All these attacks have demonstrated its purity all the more. The enemy has achieved the opposite of his intentions. The servant of God has not forgotten or rejected the very pure Word of God, but rather loves it. For him, the Word is not only pure, but has a purifying effect in his life (John 15:3).

An important characteristic of a servant of the LORD is that he loves His Word (Psalms 119:97). An important characteristic of one who loves the Lord Jesus is that he keeps His Word (John 14:21; 23).

In Psalms 119:141, we hear the faithful remnant speaking in the psalmist. They acknowledge that they are “small and despised” compared to the mass of their apostate, hostile peers. While their opponents have forgotten God’s Word (Psalms 119:139), they can say that they have not forgotten the precepts of the LORD. On the contrary, because they are small and despised, they are fully dependent on these precepts. In them they find their strength to stand firm against the enmity of the wicked multitude.

At the very moment when the psalmist is reviled and oppressed – and that includes the believing remnant – he holds fast to the powerful precepts of the LORD. More than ever he needs to know His will in such a difficult situation.

In Psalms 119:140 the psalmist – and in him the remnant – calls himself “Your servant”. In Psalms 119:141 we see the believer as a servant who suffers in imitation of the suffering Servant of the LORD, that is, the Lord Jesus. We are talking here about the suffering of the Servant because of righteousness (cf. 1 Peter 4:13) and not about His atoning sufferings. In the latter suffering He is unique and cannot be imitated by anyone.

The righteousness of God “is an everlasting righteousness” (Psalms 119:142). Righteousness is the righteous action of God, an action that is in accordance with His Word, His covenant, His promise. Its foundation is the blood of the new covenant (Matthew 26:28; Luke 22:20), which is the blood of the eternal covenant (Hebrews 13:20).

Therefore, it does not have only a temporary effect, but righteousness is absolute and eternal. Directly related to this is the observation that the law of the LORD “is truth”, perfectly true and reliable, without a hint of falsehood.

The faithful is afflicted by “trouble and anguish” (Psalms 119:143). This verse is parallel to Psalms 119:141. There is a difference, however. In Psalms 119:141 the emphasis is on the smallness and vulnerability of the psalmist’s person, whereas here in Psalms 119:143 it is on the magnitude of the trouble. In both cases the Word gives adequate support.

Trouble and anguish point to the time of the great tribulation in which all the faithful, that is the faithful remnant, will find themselves at the end of the age. In that time of great trouble, they have a “delight” that will help them through that time. That delight are the commandments of the LORD. During the great tribulation, man will lose all control, but the LORD never runs out of control. He will cause His own to arrive safely in the harbor of their desire (Psalms 107:30).

The tribulation may last a long time, but it will come to an end, for He has set a limit for the great tribulation (Matthew 24:21-22). It is different with the righteous testimonies of the LORD, for they are “forever” (Psalms 119:144). The righteous asks for an understanding of those testimonies, for in them is the true life. This life is life with God and applies to both now and in the future, for His testimonies are forever.

God’s testimonies are complete; there will not be added new testimonies. What we need as Christians are not new testimonies or revelations, but a deeper understanding of the God-given revelation in His Word. Without an understanding of this Scripture revelation from God, man, the believer, cannot live the true life, for in the Scriptures man, the believer, learns Who God is and who he himself is. This is not about receiving life (John 6:53), but about the practical enjoyment of it (John 6:56).

Proverbs 10:5

/qoph/ Calling Out in Distress

The ancient Hebrew pictogram of the letter qoph is the horizon with sunrise; in Aramaic it is an eye of a needle (connect). The letter qoph in this stanza has to do with the concepts of calling, drawing near, and being sanctified (cf. Leviticus 20:26). All three verbs begin with the letter qoph. The purpose is to make a connection between heaven and earth. The believer is connected to heaven and is therefore sanctified, set apart in this world.

The righteous has cried out to the LORD with all his heart (Psalms 119:145; cf. Joel 2:32). This means that he has a pure heart, otherwise he cannot cry out to the LORD with all his heart. He calls on Him because he lives in a God-hating world and is in need. It is not that God is unaware of his distress, but He uses the distress to form him spiritually and bring him closer to Himself (Romans 5:3-5). The righteous cries out for an answer. To this he attaches the promise to observe the statutes of the LORD.

Psalms 119:145-147 all begin with “cry” and Psalms 119:150-151 with “near”. In Psalms 119:146 the psalmist repeats his cry for deliverance, but more specifically “save me”. This is not about salvation from the penalty of sin, but salvation from the present affliction. It points to the seriousness of the affliction. Again, he attaches to his salvation the promise to keep God’s testimonies after his salvation.

In Psalms 119:147 he goes on to speak of his cry for help and says of it that he cried out before the morning began to dawn. Even before the dawn of day he called out to God for help. He did so because he waited for God’s words (Psalms 136:6). Even during the night he opened his eyes to meditate on God’s Word (Psalms 119:148).

The Jews divide the night into three night watches. The last night watch ends with the sunrise, the time of prayer. Before the last night watch ends, the psalmist has already risen to meditate on God’s Word, to have his ‘quiet time’. These verses show how important it is to take set times for prayer and meditating on the Word and begin the day with them.

The psalmist asks the LORD to hear his voice and to do so “according to Your lovingkindness” (Psalms 119:149). He is claiming the right to be heard because he is appealing to God’s lovingkindness, that is, God’s faithfulness to His covenant. What he is asking for is to revive him. He acknowledges that God has the full right to his life. He wants to live as is right before God, to enjoy life according to God’s ordinances. According to the covenant, he will remain alive despite the enemies of the next verse.

He feels threatened in his life by those who “follow after wickedness” (Psalms 119:150). They “draw near” to keep him from prayer and the Word (Psalms 119:147; 148). They behave this way because they are far from God’s law. They do not heed the authority of God in any respect.

The threatened righteous, seeing the wicked drawing near, says to the LORD that He is “near” (Psalms 119:151). When He is near (cf. Philippians 4:5), the wicked can come as close as they want, but the LORD will protect him. The evildoers are far from God’s law, but the righteous says with conviction that God’s commandments are truth.

This is not a spontaneous confession in the face of imminent danger, but he knows “of old” from God’s testimonies (Psalms 119:152). God’s testimonies means the testimony of God’s Word about Who He is and about who we should be. From of old here means ahead of time. He does not look back with the wisdom of the present; he looks to the future with the wisdom from above. He also knows that God has “founded them forever”, namely, on the immovable foundation of the blood of the eternal covenant of Christ. God is eternal, therefore His testimonies also stand forever on a firm, unshakable foundation.

Proverbs 10:6

/qoph/ Calling Out in Distress

The ancient Hebrew pictogram of the letter qoph is the horizon with sunrise; in Aramaic it is an eye of a needle (connect). The letter qoph in this stanza has to do with the concepts of calling, drawing near, and being sanctified (cf. Leviticus 20:26). All three verbs begin with the letter qoph. The purpose is to make a connection between heaven and earth. The believer is connected to heaven and is therefore sanctified, set apart in this world.

The righteous has cried out to the LORD with all his heart (Psalms 119:145; cf. Joel 2:32). This means that he has a pure heart, otherwise he cannot cry out to the LORD with all his heart. He calls on Him because he lives in a God-hating world and is in need. It is not that God is unaware of his distress, but He uses the distress to form him spiritually and bring him closer to Himself (Romans 5:3-5). The righteous cries out for an answer. To this he attaches the promise to observe the statutes of the LORD.

Psalms 119:145-147 all begin with “cry” and Psalms 119:150-151 with “near”. In Psalms 119:146 the psalmist repeats his cry for deliverance, but more specifically “save me”. This is not about salvation from the penalty of sin, but salvation from the present affliction. It points to the seriousness of the affliction. Again, he attaches to his salvation the promise to keep God’s testimonies after his salvation.

In Psalms 119:147 he goes on to speak of his cry for help and says of it that he cried out before the morning began to dawn. Even before the dawn of day he called out to God for help. He did so because he waited for God’s words (Psalms 136:6). Even during the night he opened his eyes to meditate on God’s Word (Psalms 119:148).

The Jews divide the night into three night watches. The last night watch ends with the sunrise, the time of prayer. Before the last night watch ends, the psalmist has already risen to meditate on God’s Word, to have his ‘quiet time’. These verses show how important it is to take set times for prayer and meditating on the Word and begin the day with them.

The psalmist asks the LORD to hear his voice and to do so “according to Your lovingkindness” (Psalms 119:149). He is claiming the right to be heard because he is appealing to God’s lovingkindness, that is, God’s faithfulness to His covenant. What he is asking for is to revive him. He acknowledges that God has the full right to his life. He wants to live as is right before God, to enjoy life according to God’s ordinances. According to the covenant, he will remain alive despite the enemies of the next verse.

He feels threatened in his life by those who “follow after wickedness” (Psalms 119:150). They “draw near” to keep him from prayer and the Word (Psalms 119:147; 148). They behave this way because they are far from God’s law. They do not heed the authority of God in any respect.

The threatened righteous, seeing the wicked drawing near, says to the LORD that He is “near” (Psalms 119:151). When He is near (cf. Philippians 4:5), the wicked can come as close as they want, but the LORD will protect him. The evildoers are far from God’s law, but the righteous says with conviction that God’s commandments are truth.

This is not a spontaneous confession in the face of imminent danger, but he knows “of old” from God’s testimonies (Psalms 119:152). God’s testimonies means the testimony of God’s Word about Who He is and about who we should be. From of old here means ahead of time. He does not look back with the wisdom of the present; he looks to the future with the wisdom from above. He also knows that God has “founded them forever”, namely, on the immovable foundation of the blood of the eternal covenant of Christ. God is eternal, therefore His testimonies also stand forever on a firm, unshakable foundation.

Proverbs 10:7

/qoph/ Calling Out in Distress

The ancient Hebrew pictogram of the letter qoph is the horizon with sunrise; in Aramaic it is an eye of a needle (connect). The letter qoph in this stanza has to do with the concepts of calling, drawing near, and being sanctified (cf. Leviticus 20:26). All three verbs begin with the letter qoph. The purpose is to make a connection between heaven and earth. The believer is connected to heaven and is therefore sanctified, set apart in this world.

The righteous has cried out to the LORD with all his heart (Psalms 119:145; cf. Joel 2:32). This means that he has a pure heart, otherwise he cannot cry out to the LORD with all his heart. He calls on Him because he lives in a God-hating world and is in need. It is not that God is unaware of his distress, but He uses the distress to form him spiritually and bring him closer to Himself (Romans 5:3-5). The righteous cries out for an answer. To this he attaches the promise to observe the statutes of the LORD.

Psalms 119:145-147 all begin with “cry” and Psalms 119:150-151 with “near”. In Psalms 119:146 the psalmist repeats his cry for deliverance, but more specifically “save me”. This is not about salvation from the penalty of sin, but salvation from the present affliction. It points to the seriousness of the affliction. Again, he attaches to his salvation the promise to keep God’s testimonies after his salvation.

In Psalms 119:147 he goes on to speak of his cry for help and says of it that he cried out before the morning began to dawn. Even before the dawn of day he called out to God for help. He did so because he waited for God’s words (Psalms 136:6). Even during the night he opened his eyes to meditate on God’s Word (Psalms 119:148).

The Jews divide the night into three night watches. The last night watch ends with the sunrise, the time of prayer. Before the last night watch ends, the psalmist has already risen to meditate on God’s Word, to have his ‘quiet time’. These verses show how important it is to take set times for prayer and meditating on the Word and begin the day with them.

The psalmist asks the LORD to hear his voice and to do so “according to Your lovingkindness” (Psalms 119:149). He is claiming the right to be heard because he is appealing to God’s lovingkindness, that is, God’s faithfulness to His covenant. What he is asking for is to revive him. He acknowledges that God has the full right to his life. He wants to live as is right before God, to enjoy life according to God’s ordinances. According to the covenant, he will remain alive despite the enemies of the next verse.

He feels threatened in his life by those who “follow after wickedness” (Psalms 119:150). They “draw near” to keep him from prayer and the Word (Psalms 119:147; 148). They behave this way because they are far from God’s law. They do not heed the authority of God in any respect.

The threatened righteous, seeing the wicked drawing near, says to the LORD that He is “near” (Psalms 119:151). When He is near (cf. Philippians 4:5), the wicked can come as close as they want, but the LORD will protect him. The evildoers are far from God’s law, but the righteous says with conviction that God’s commandments are truth.

This is not a spontaneous confession in the face of imminent danger, but he knows “of old” from God’s testimonies (Psalms 119:152). God’s testimonies means the testimony of God’s Word about Who He is and about who we should be. From of old here means ahead of time. He does not look back with the wisdom of the present; he looks to the future with the wisdom from above. He also knows that God has “founded them forever”, namely, on the immovable foundation of the blood of the eternal covenant of Christ. God is eternal, therefore His testimonies also stand forever on a firm, unshakable foundation.

Proverbs 10:8

/qoph/ Calling Out in Distress

The ancient Hebrew pictogram of the letter qoph is the horizon with sunrise; in Aramaic it is an eye of a needle (connect). The letter qoph in this stanza has to do with the concepts of calling, drawing near, and being sanctified (cf. Leviticus 20:26). All three verbs begin with the letter qoph. The purpose is to make a connection between heaven and earth. The believer is connected to heaven and is therefore sanctified, set apart in this world.

The righteous has cried out to the LORD with all his heart (Psalms 119:145; cf. Joel 2:32). This means that he has a pure heart, otherwise he cannot cry out to the LORD with all his heart. He calls on Him because he lives in a God-hating world and is in need. It is not that God is unaware of his distress, but He uses the distress to form him spiritually and bring him closer to Himself (Romans 5:3-5). The righteous cries out for an answer. To this he attaches the promise to observe the statutes of the LORD.

Psalms 119:145-147 all begin with “cry” and Psalms 119:150-151 with “near”. In Psalms 119:146 the psalmist repeats his cry for deliverance, but more specifically “save me”. This is not about salvation from the penalty of sin, but salvation from the present affliction. It points to the seriousness of the affliction. Again, he attaches to his salvation the promise to keep God’s testimonies after his salvation.

In Psalms 119:147 he goes on to speak of his cry for help and says of it that he cried out before the morning began to dawn. Even before the dawn of day he called out to God for help. He did so because he waited for God’s words (Psalms 136:6). Even during the night he opened his eyes to meditate on God’s Word (Psalms 119:148).

The Jews divide the night into three night watches. The last night watch ends with the sunrise, the time of prayer. Before the last night watch ends, the psalmist has already risen to meditate on God’s Word, to have his ‘quiet time’. These verses show how important it is to take set times for prayer and meditating on the Word and begin the day with them.

The psalmist asks the LORD to hear his voice and to do so “according to Your lovingkindness” (Psalms 119:149). He is claiming the right to be heard because he is appealing to God’s lovingkindness, that is, God’s faithfulness to His covenant. What he is asking for is to revive him. He acknowledges that God has the full right to his life. He wants to live as is right before God, to enjoy life according to God’s ordinances. According to the covenant, he will remain alive despite the enemies of the next verse.

He feels threatened in his life by those who “follow after wickedness” (Psalms 119:150). They “draw near” to keep him from prayer and the Word (Psalms 119:147; 148). They behave this way because they are far from God’s law. They do not heed the authority of God in any respect.

The threatened righteous, seeing the wicked drawing near, says to the LORD that He is “near” (Psalms 119:151). When He is near (cf. Philippians 4:5), the wicked can come as close as they want, but the LORD will protect him. The evildoers are far from God’s law, but the righteous says with conviction that God’s commandments are truth.

This is not a spontaneous confession in the face of imminent danger, but he knows “of old” from God’s testimonies (Psalms 119:152). God’s testimonies means the testimony of God’s Word about Who He is and about who we should be. From of old here means ahead of time. He does not look back with the wisdom of the present; he looks to the future with the wisdom from above. He also knows that God has “founded them forever”, namely, on the immovable foundation of the blood of the eternal covenant of Christ. God is eternal, therefore His testimonies also stand forever on a firm, unshakable foundation.

Proverbs 10:9

/qoph/ Calling Out in Distress

The ancient Hebrew pictogram of the letter qoph is the horizon with sunrise; in Aramaic it is an eye of a needle (connect). The letter qoph in this stanza has to do with the concepts of calling, drawing near, and being sanctified (cf. Leviticus 20:26). All three verbs begin with the letter qoph. The purpose is to make a connection between heaven and earth. The believer is connected to heaven and is therefore sanctified, set apart in this world.

The righteous has cried out to the LORD with all his heart (Psalms 119:145; cf. Joel 2:32). This means that he has a pure heart, otherwise he cannot cry out to the LORD with all his heart. He calls on Him because he lives in a God-hating world and is in need. It is not that God is unaware of his distress, but He uses the distress to form him spiritually and bring him closer to Himself (Romans 5:3-5). The righteous cries out for an answer. To this he attaches the promise to observe the statutes of the LORD.

Psalms 119:145-147 all begin with “cry” and Psalms 119:150-151 with “near”. In Psalms 119:146 the psalmist repeats his cry for deliverance, but more specifically “save me”. This is not about salvation from the penalty of sin, but salvation from the present affliction. It points to the seriousness of the affliction. Again, he attaches to his salvation the promise to keep God’s testimonies after his salvation.

In Psalms 119:147 he goes on to speak of his cry for help and says of it that he cried out before the morning began to dawn. Even before the dawn of day he called out to God for help. He did so because he waited for God’s words (Psalms 136:6). Even during the night he opened his eyes to meditate on God’s Word (Psalms 119:148).

The Jews divide the night into three night watches. The last night watch ends with the sunrise, the time of prayer. Before the last night watch ends, the psalmist has already risen to meditate on God’s Word, to have his ‘quiet time’. These verses show how important it is to take set times for prayer and meditating on the Word and begin the day with them.

The psalmist asks the LORD to hear his voice and to do so “according to Your lovingkindness” (Psalms 119:149). He is claiming the right to be heard because he is appealing to God’s lovingkindness, that is, God’s faithfulness to His covenant. What he is asking for is to revive him. He acknowledges that God has the full right to his life. He wants to live as is right before God, to enjoy life according to God’s ordinances. According to the covenant, he will remain alive despite the enemies of the next verse.

He feels threatened in his life by those who “follow after wickedness” (Psalms 119:150). They “draw near” to keep him from prayer and the Word (Psalms 119:147; 148). They behave this way because they are far from God’s law. They do not heed the authority of God in any respect.

The threatened righteous, seeing the wicked drawing near, says to the LORD that He is “near” (Psalms 119:151). When He is near (cf. Philippians 4:5), the wicked can come as close as they want, but the LORD will protect him. The evildoers are far from God’s law, but the righteous says with conviction that God’s commandments are truth.

This is not a spontaneous confession in the face of imminent danger, but he knows “of old” from God’s testimonies (Psalms 119:152). God’s testimonies means the testimony of God’s Word about Who He is and about who we should be. From of old here means ahead of time. He does not look back with the wisdom of the present; he looks to the future with the wisdom from above. He also knows that God has “founded them forever”, namely, on the immovable foundation of the blood of the eternal covenant of Christ. God is eternal, therefore His testimonies also stand forever on a firm, unshakable foundation.

Proverbs 10:10

/qoph/ Calling Out in Distress

The ancient Hebrew pictogram of the letter qoph is the horizon with sunrise; in Aramaic it is an eye of a needle (connect). The letter qoph in this stanza has to do with the concepts of calling, drawing near, and being sanctified (cf. Leviticus 20:26). All three verbs begin with the letter qoph. The purpose is to make a connection between heaven and earth. The believer is connected to heaven and is therefore sanctified, set apart in this world.

The righteous has cried out to the LORD with all his heart (Psalms 119:145; cf. Joel 2:32). This means that he has a pure heart, otherwise he cannot cry out to the LORD with all his heart. He calls on Him because he lives in a God-hating world and is in need. It is not that God is unaware of his distress, but He uses the distress to form him spiritually and bring him closer to Himself (Romans 5:3-5). The righteous cries out for an answer. To this he attaches the promise to observe the statutes of the LORD.

Psalms 119:145-147 all begin with “cry” and Psalms 119:150-151 with “near”. In Psalms 119:146 the psalmist repeats his cry for deliverance, but more specifically “save me”. This is not about salvation from the penalty of sin, but salvation from the present affliction. It points to the seriousness of the affliction. Again, he attaches to his salvation the promise to keep God’s testimonies after his salvation.

In Psalms 119:147 he goes on to speak of his cry for help and says of it that he cried out before the morning began to dawn. Even before the dawn of day he called out to God for help. He did so because he waited for God’s words (Psalms 136:6). Even during the night he opened his eyes to meditate on God’s Word (Psalms 119:148).

The Jews divide the night into three night watches. The last night watch ends with the sunrise, the time of prayer. Before the last night watch ends, the psalmist has already risen to meditate on God’s Word, to have his ‘quiet time’. These verses show how important it is to take set times for prayer and meditating on the Word and begin the day with them.

The psalmist asks the LORD to hear his voice and to do so “according to Your lovingkindness” (Psalms 119:149). He is claiming the right to be heard because he is appealing to God’s lovingkindness, that is, God’s faithfulness to His covenant. What he is asking for is to revive him. He acknowledges that God has the full right to his life. He wants to live as is right before God, to enjoy life according to God’s ordinances. According to the covenant, he will remain alive despite the enemies of the next verse.

He feels threatened in his life by those who “follow after wickedness” (Psalms 119:150). They “draw near” to keep him from prayer and the Word (Psalms 119:147; 148). They behave this way because they are far from God’s law. They do not heed the authority of God in any respect.

The threatened righteous, seeing the wicked drawing near, says to the LORD that He is “near” (Psalms 119:151). When He is near (cf. Philippians 4:5), the wicked can come as close as they want, but the LORD will protect him. The evildoers are far from God’s law, but the righteous says with conviction that God’s commandments are truth.

This is not a spontaneous confession in the face of imminent danger, but he knows “of old” from God’s testimonies (Psalms 119:152). God’s testimonies means the testimony of God’s Word about Who He is and about who we should be. From of old here means ahead of time. He does not look back with the wisdom of the present; he looks to the future with the wisdom from above. He also knows that God has “founded them forever”, namely, on the immovable foundation of the blood of the eternal covenant of Christ. God is eternal, therefore His testimonies also stand forever on a firm, unshakable foundation.

Proverbs 10:11

/qoph/ Calling Out in Distress

The ancient Hebrew pictogram of the letter qoph is the horizon with sunrise; in Aramaic it is an eye of a needle (connect). The letter qoph in this stanza has to do with the concepts of calling, drawing near, and being sanctified (cf. Leviticus 20:26). All three verbs begin with the letter qoph. The purpose is to make a connection between heaven and earth. The believer is connected to heaven and is therefore sanctified, set apart in this world.

The righteous has cried out to the LORD with all his heart (Psalms 119:145; cf. Joel 2:32). This means that he has a pure heart, otherwise he cannot cry out to the LORD with all his heart. He calls on Him because he lives in a God-hating world and is in need. It is not that God is unaware of his distress, but He uses the distress to form him spiritually and bring him closer to Himself (Romans 5:3-5). The righteous cries out for an answer. To this he attaches the promise to observe the statutes of the LORD.

Psalms 119:145-147 all begin with “cry” and Psalms 119:150-151 with “near”. In Psalms 119:146 the psalmist repeats his cry for deliverance, but more specifically “save me”. This is not about salvation from the penalty of sin, but salvation from the present affliction. It points to the seriousness of the affliction. Again, he attaches to his salvation the promise to keep God’s testimonies after his salvation.

In Psalms 119:147 he goes on to speak of his cry for help and says of it that he cried out before the morning began to dawn. Even before the dawn of day he called out to God for help. He did so because he waited for God’s words (Psalms 136:6). Even during the night he opened his eyes to meditate on God’s Word (Psalms 119:148).

The Jews divide the night into three night watches. The last night watch ends with the sunrise, the time of prayer. Before the last night watch ends, the psalmist has already risen to meditate on God’s Word, to have his ‘quiet time’. These verses show how important it is to take set times for prayer and meditating on the Word and begin the day with them.

The psalmist asks the LORD to hear his voice and to do so “according to Your lovingkindness” (Psalms 119:149). He is claiming the right to be heard because he is appealing to God’s lovingkindness, that is, God’s faithfulness to His covenant. What he is asking for is to revive him. He acknowledges that God has the full right to his life. He wants to live as is right before God, to enjoy life according to God’s ordinances. According to the covenant, he will remain alive despite the enemies of the next verse.

He feels threatened in his life by those who “follow after wickedness” (Psalms 119:150). They “draw near” to keep him from prayer and the Word (Psalms 119:147; 148). They behave this way because they are far from God’s law. They do not heed the authority of God in any respect.

The threatened righteous, seeing the wicked drawing near, says to the LORD that He is “near” (Psalms 119:151). When He is near (cf. Philippians 4:5), the wicked can come as close as they want, but the LORD will protect him. The evildoers are far from God’s law, but the righteous says with conviction that God’s commandments are truth.

This is not a spontaneous confession in the face of imminent danger, but he knows “of old” from God’s testimonies (Psalms 119:152). God’s testimonies means the testimony of God’s Word about Who He is and about who we should be. From of old here means ahead of time. He does not look back with the wisdom of the present; he looks to the future with the wisdom from above. He also knows that God has “founded them forever”, namely, on the immovable foundation of the blood of the eternal covenant of Christ. God is eternal, therefore His testimonies also stand forever on a firm, unshakable foundation.

Proverbs 10:12

/qoph/ Calling Out in Distress

The ancient Hebrew pictogram of the letter qoph is the horizon with sunrise; in Aramaic it is an eye of a needle (connect). The letter qoph in this stanza has to do with the concepts of calling, drawing near, and being sanctified (cf. Leviticus 20:26). All three verbs begin with the letter qoph. The purpose is to make a connection between heaven and earth. The believer is connected to heaven and is therefore sanctified, set apart in this world.

The righteous has cried out to the LORD with all his heart (Psalms 119:145; cf. Joel 2:32). This means that he has a pure heart, otherwise he cannot cry out to the LORD with all his heart. He calls on Him because he lives in a God-hating world and is in need. It is not that God is unaware of his distress, but He uses the distress to form him spiritually and bring him closer to Himself (Romans 5:3-5). The righteous cries out for an answer. To this he attaches the promise to observe the statutes of the LORD.

Psalms 119:145-147 all begin with “cry” and Psalms 119:150-151 with “near”. In Psalms 119:146 the psalmist repeats his cry for deliverance, but more specifically “save me”. This is not about salvation from the penalty of sin, but salvation from the present affliction. It points to the seriousness of the affliction. Again, he attaches to his salvation the promise to keep God’s testimonies after his salvation.

In Psalms 119:147 he goes on to speak of his cry for help and says of it that he cried out before the morning began to dawn. Even before the dawn of day he called out to God for help. He did so because he waited for God’s words (Psalms 136:6). Even during the night he opened his eyes to meditate on God’s Word (Psalms 119:148).

The Jews divide the night into three night watches. The last night watch ends with the sunrise, the time of prayer. Before the last night watch ends, the psalmist has already risen to meditate on God’s Word, to have his ‘quiet time’. These verses show how important it is to take set times for prayer and meditating on the Word and begin the day with them.

The psalmist asks the LORD to hear his voice and to do so “according to Your lovingkindness” (Psalms 119:149). He is claiming the right to be heard because he is appealing to God’s lovingkindness, that is, God’s faithfulness to His covenant. What he is asking for is to revive him. He acknowledges that God has the full right to his life. He wants to live as is right before God, to enjoy life according to God’s ordinances. According to the covenant, he will remain alive despite the enemies of the next verse.

He feels threatened in his life by those who “follow after wickedness” (Psalms 119:150). They “draw near” to keep him from prayer and the Word (Psalms 119:147; 148). They behave this way because they are far from God’s law. They do not heed the authority of God in any respect.

The threatened righteous, seeing the wicked drawing near, says to the LORD that He is “near” (Psalms 119:151). When He is near (cf. Philippians 4:5), the wicked can come as close as they want, but the LORD will protect him. The evildoers are far from God’s law, but the righteous says with conviction that God’s commandments are truth.

This is not a spontaneous confession in the face of imminent danger, but he knows “of old” from God’s testimonies (Psalms 119:152). God’s testimonies means the testimony of God’s Word about Who He is and about who we should be. From of old here means ahead of time. He does not look back with the wisdom of the present; he looks to the future with the wisdom from above. He also knows that God has “founded them forever”, namely, on the immovable foundation of the blood of the eternal covenant of Christ. God is eternal, therefore His testimonies also stand forever on a firm, unshakable foundation.

Proverbs 10:13

/resh/ The Main Point

The letter resh has the pictogram of a bowed head and is related to the word ‘see’ (Psalms 119:153; 158; 159) and the word ‘head’ (the sum or the beginning, Psalms 119:160). In this resh stanza, a court case, as it were, is held (Psalms 119:154) and we hear 1. the psalmist’s prayer in his affliction (Psalms 119:153), 2. with his request to live (Psalms 119:154), 3. the description of his enemies (Psalms 119:155-158), 4. with another request to live (Psalms 119:159), 5. and as a final conclusion his confidence that the words and covenant of the LORD are truth (Psalms 119:160).

As a reason for looking upon his affliction or tribulation and being rescued from it, the psalmist argues that he does not forget God’s law (Psalms 119:153). The psalmist is in need of a comforter, someone who would stand by him in his trial, someone who would show compassion in his affliction. The Lord Jesus says: “And I looked for sympathy, but there was none, and for comforters, but I found none” (Psalms 69:20).

The psalmist shows by his question that he is counting on God to look upon his affliction and to rescue him. He derives this certainty from the promise of the LORD in His covenant. There he got to know Him as a caring God, Who looks after His own in mercy, even when they are in affliction.

The righteous is being sued, there are serious charges, all of which are false (Psalms 119:154). He can boldly ask God to take his trial and stand up for him. Then he will be redeemed and go free (cf. Hebrews 7:25). He will get his life back, which is consistent with God’s promise that He gives life on earth to those who turn to Him. He does this on the basis of His covenant.

“Salvation is far from the wicked” (Psalms 119:155). The cause of this is not with God, but with themselves. For they do not seek God’s statutes. This is a great contrast with the psalmist and the faithful remnant, who do. Those who ignore God’s Word will never enter the realm of peace. ‘Not seeking’ means having no desire for it. They do not want to engage in God’s Word. The wicked here are the Israelites who have rejected the covenant of the LORD and have become followers of the antichrist. They are the persecutors of the believing remnant.

The righteous, on the other hand, sees that the mercies of the LORD are great (Psalms 119:156). He has experienced this in his life (Lamentations 3:22-23). Now that he is in affliction, he appeals to it again. He wants to live to the glory of God. Therefore, he asks that God revives him according to His ordinances. He knows that life with God is firmly tied to what God’s Word says. Without the Word there is no life. The Word is life (Deuteronomy 32:47a).

The pressure on the righteous is great (Psalms 119:157). He is not persecuted and opposed by just a few, but his “persecutors and adversaries” are “many”. It is terrible to be persecuted and opposed. When that also happens en masse, it is a very great trial. In the end time, the mass of the Israelites will accept and follow the antichrist (John 5:43b). Therefore, two-thirds of the people will also be exterminated by Assyria (Zechariah 13:8).

Despite the fact that the apostate crowd is against him, the righteous says that he does not turn aside from God’s testimonies. He remains with the Lord with a resolute heart (cf. Acts 11:23). He experiences: “Many are the afflictions of the righteous, but the LORD delivers him out of them all” (Psalms 34:19).

The psalmist has his eyes open to what is happening around him. He also beholds “the treacherous” (Psalms 119:158). They act treacherously – this word also means: deceitfully, apostate – toward the covenant of the LORD. That causes loathe in him. That loathe comes to him not because of the treacherous acting against him, but because they do not keep God’s Word. Being treacherous is abominable, and all the more so when the word of God is known, but one does not keep it.

We can think of treacherousness in a marriage. In Jeremiah 2, treacherousness in marriage is compared to unfaithfulness to the covenant with the LORD (Jeremiah 2:2). The word “love” in Jeremiah 2:2 is the word for faithfulness to the covenant. Marriage is also seen as a covenant (Malachi 2:14). Dealing treacherously in the marriage covenant was and is – even today – probably the most heinous form of treacherousness in the sphere of human relationships.

The psalmist wants to live because life is promised in the covenant if he loves God’s precepts (Psalms 119:159). He chooses life (Deuteronomy 30:19). His desire for life comes from love for God’s precepts. This states that life is promised to those who love God’s Word. He appeals to God’s lovingkindness for this purpose.

The last verse of this stanza is about the sum of the Word and that it is everlasting (Psalms 119:160). The God-fearing declares that the sum of God’s Word is “truth”. The Hebrew word “sum” also means “head”. It means that the whole and the main point of the Word is truth, the Word is trustworthy (cf. 1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8). It is about the whole of God’s Word. The Word, the covenant, with all the righteous ordinances it contains, has no end, it “is everlasting”.

Proverbs 10:14

/resh/ The Main Point

The letter resh has the pictogram of a bowed head and is related to the word ‘see’ (Psalms 119:153; 158; 159) and the word ‘head’ (the sum or the beginning, Psalms 119:160). In this resh stanza, a court case, as it were, is held (Psalms 119:154) and we hear 1. the psalmist’s prayer in his affliction (Psalms 119:153), 2. with his request to live (Psalms 119:154), 3. the description of his enemies (Psalms 119:155-158), 4. with another request to live (Psalms 119:159), 5. and as a final conclusion his confidence that the words and covenant of the LORD are truth (Psalms 119:160).

As a reason for looking upon his affliction or tribulation and being rescued from it, the psalmist argues that he does not forget God’s law (Psalms 119:153). The psalmist is in need of a comforter, someone who would stand by him in his trial, someone who would show compassion in his affliction. The Lord Jesus says: “And I looked for sympathy, but there was none, and for comforters, but I found none” (Psalms 69:20).

The psalmist shows by his question that he is counting on God to look upon his affliction and to rescue him. He derives this certainty from the promise of the LORD in His covenant. There he got to know Him as a caring God, Who looks after His own in mercy, even when they are in affliction.

The righteous is being sued, there are serious charges, all of which are false (Psalms 119:154). He can boldly ask God to take his trial and stand up for him. Then he will be redeemed and go free (cf. Hebrews 7:25). He will get his life back, which is consistent with God’s promise that He gives life on earth to those who turn to Him. He does this on the basis of His covenant.

“Salvation is far from the wicked” (Psalms 119:155). The cause of this is not with God, but with themselves. For they do not seek God’s statutes. This is a great contrast with the psalmist and the faithful remnant, who do. Those who ignore God’s Word will never enter the realm of peace. ‘Not seeking’ means having no desire for it. They do not want to engage in God’s Word. The wicked here are the Israelites who have rejected the covenant of the LORD and have become followers of the antichrist. They are the persecutors of the believing remnant.

The righteous, on the other hand, sees that the mercies of the LORD are great (Psalms 119:156). He has experienced this in his life (Lamentations 3:22-23). Now that he is in affliction, he appeals to it again. He wants to live to the glory of God. Therefore, he asks that God revives him according to His ordinances. He knows that life with God is firmly tied to what God’s Word says. Without the Word there is no life. The Word is life (Deuteronomy 32:47a).

The pressure on the righteous is great (Psalms 119:157). He is not persecuted and opposed by just a few, but his “persecutors and adversaries” are “many”. It is terrible to be persecuted and opposed. When that also happens en masse, it is a very great trial. In the end time, the mass of the Israelites will accept and follow the antichrist (John 5:43b). Therefore, two-thirds of the people will also be exterminated by Assyria (Zechariah 13:8).

Despite the fact that the apostate crowd is against him, the righteous says that he does not turn aside from God’s testimonies. He remains with the Lord with a resolute heart (cf. Acts 11:23). He experiences: “Many are the afflictions of the righteous, but the LORD delivers him out of them all” (Psalms 34:19).

The psalmist has his eyes open to what is happening around him. He also beholds “the treacherous” (Psalms 119:158). They act treacherously – this word also means: deceitfully, apostate – toward the covenant of the LORD. That causes loathe in him. That loathe comes to him not because of the treacherous acting against him, but because they do not keep God’s Word. Being treacherous is abominable, and all the more so when the word of God is known, but one does not keep it.

We can think of treacherousness in a marriage. In Jeremiah 2, treacherousness in marriage is compared to unfaithfulness to the covenant with the LORD (Jeremiah 2:2). The word “love” in Jeremiah 2:2 is the word for faithfulness to the covenant. Marriage is also seen as a covenant (Malachi 2:14). Dealing treacherously in the marriage covenant was and is – even today – probably the most heinous form of treacherousness in the sphere of human relationships.

The psalmist wants to live because life is promised in the covenant if he loves God’s precepts (Psalms 119:159). He chooses life (Deuteronomy 30:19). His desire for life comes from love for God’s precepts. This states that life is promised to those who love God’s Word. He appeals to God’s lovingkindness for this purpose.

The last verse of this stanza is about the sum of the Word and that it is everlasting (Psalms 119:160). The God-fearing declares that the sum of God’s Word is “truth”. The Hebrew word “sum” also means “head”. It means that the whole and the main point of the Word is truth, the Word is trustworthy (cf. 1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8). It is about the whole of God’s Word. The Word, the covenant, with all the righteous ordinances it contains, has no end, it “is everlasting”.

Proverbs 10:15

/resh/ The Main Point

The letter resh has the pictogram of a bowed head and is related to the word ‘see’ (Psalms 119:153; 158; 159) and the word ‘head’ (the sum or the beginning, Psalms 119:160). In this resh stanza, a court case, as it were, is held (Psalms 119:154) and we hear 1. the psalmist’s prayer in his affliction (Psalms 119:153), 2. with his request to live (Psalms 119:154), 3. the description of his enemies (Psalms 119:155-158), 4. with another request to live (Psalms 119:159), 5. and as a final conclusion his confidence that the words and covenant of the LORD are truth (Psalms 119:160).

As a reason for looking upon his affliction or tribulation and being rescued from it, the psalmist argues that he does not forget God’s law (Psalms 119:153). The psalmist is in need of a comforter, someone who would stand by him in his trial, someone who would show compassion in his affliction. The Lord Jesus says: “And I looked for sympathy, but there was none, and for comforters, but I found none” (Psalms 69:20).

The psalmist shows by his question that he is counting on God to look upon his affliction and to rescue him. He derives this certainty from the promise of the LORD in His covenant. There he got to know Him as a caring God, Who looks after His own in mercy, even when they are in affliction.

The righteous is being sued, there are serious charges, all of which are false (Psalms 119:154). He can boldly ask God to take his trial and stand up for him. Then he will be redeemed and go free (cf. Hebrews 7:25). He will get his life back, which is consistent with God’s promise that He gives life on earth to those who turn to Him. He does this on the basis of His covenant.

“Salvation is far from the wicked” (Psalms 119:155). The cause of this is not with God, but with themselves. For they do not seek God’s statutes. This is a great contrast with the psalmist and the faithful remnant, who do. Those who ignore God’s Word will never enter the realm of peace. ‘Not seeking’ means having no desire for it. They do not want to engage in God’s Word. The wicked here are the Israelites who have rejected the covenant of the LORD and have become followers of the antichrist. They are the persecutors of the believing remnant.

The righteous, on the other hand, sees that the mercies of the LORD are great (Psalms 119:156). He has experienced this in his life (Lamentations 3:22-23). Now that he is in affliction, he appeals to it again. He wants to live to the glory of God. Therefore, he asks that God revives him according to His ordinances. He knows that life with God is firmly tied to what God’s Word says. Without the Word there is no life. The Word is life (Deuteronomy 32:47a).

The pressure on the righteous is great (Psalms 119:157). He is not persecuted and opposed by just a few, but his “persecutors and adversaries” are “many”. It is terrible to be persecuted and opposed. When that also happens en masse, it is a very great trial. In the end time, the mass of the Israelites will accept and follow the antichrist (John 5:43b). Therefore, two-thirds of the people will also be exterminated by Assyria (Zechariah 13:8).

Despite the fact that the apostate crowd is against him, the righteous says that he does not turn aside from God’s testimonies. He remains with the Lord with a resolute heart (cf. Acts 11:23). He experiences: “Many are the afflictions of the righteous, but the LORD delivers him out of them all” (Psalms 34:19).

The psalmist has his eyes open to what is happening around him. He also beholds “the treacherous” (Psalms 119:158). They act treacherously – this word also means: deceitfully, apostate – toward the covenant of the LORD. That causes loathe in him. That loathe comes to him not because of the treacherous acting against him, but because they do not keep God’s Word. Being treacherous is abominable, and all the more so when the word of God is known, but one does not keep it.

We can think of treacherousness in a marriage. In Jeremiah 2, treacherousness in marriage is compared to unfaithfulness to the covenant with the LORD (Jeremiah 2:2). The word “love” in Jeremiah 2:2 is the word for faithfulness to the covenant. Marriage is also seen as a covenant (Malachi 2:14). Dealing treacherously in the marriage covenant was and is – even today – probably the most heinous form of treacherousness in the sphere of human relationships.

The psalmist wants to live because life is promised in the covenant if he loves God’s precepts (Psalms 119:159). He chooses life (Deuteronomy 30:19). His desire for life comes from love for God’s precepts. This states that life is promised to those who love God’s Word. He appeals to God’s lovingkindness for this purpose.

The last verse of this stanza is about the sum of the Word and that it is everlasting (Psalms 119:160). The God-fearing declares that the sum of God’s Word is “truth”. The Hebrew word “sum” also means “head”. It means that the whole and the main point of the Word is truth, the Word is trustworthy (cf. 1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8). It is about the whole of God’s Word. The Word, the covenant, with all the righteous ordinances it contains, has no end, it “is everlasting”.

Proverbs 10:16

/resh/ The Main Point

The letter resh has the pictogram of a bowed head and is related to the word ‘see’ (Psalms 119:153; 158; 159) and the word ‘head’ (the sum or the beginning, Psalms 119:160). In this resh stanza, a court case, as it were, is held (Psalms 119:154) and we hear 1. the psalmist’s prayer in his affliction (Psalms 119:153), 2. with his request to live (Psalms 119:154), 3. the description of his enemies (Psalms 119:155-158), 4. with another request to live (Psalms 119:159), 5. and as a final conclusion his confidence that the words and covenant of the LORD are truth (Psalms 119:160).

As a reason for looking upon his affliction or tribulation and being rescued from it, the psalmist argues that he does not forget God’s law (Psalms 119:153). The psalmist is in need of a comforter, someone who would stand by him in his trial, someone who would show compassion in his affliction. The Lord Jesus says: “And I looked for sympathy, but there was none, and for comforters, but I found none” (Psalms 69:20).

The psalmist shows by his question that he is counting on God to look upon his affliction and to rescue him. He derives this certainty from the promise of the LORD in His covenant. There he got to know Him as a caring God, Who looks after His own in mercy, even when they are in affliction.

The righteous is being sued, there are serious charges, all of which are false (Psalms 119:154). He can boldly ask God to take his trial and stand up for him. Then he will be redeemed and go free (cf. Hebrews 7:25). He will get his life back, which is consistent with God’s promise that He gives life on earth to those who turn to Him. He does this on the basis of His covenant.

“Salvation is far from the wicked” (Psalms 119:155). The cause of this is not with God, but with themselves. For they do not seek God’s statutes. This is a great contrast with the psalmist and the faithful remnant, who do. Those who ignore God’s Word will never enter the realm of peace. ‘Not seeking’ means having no desire for it. They do not want to engage in God’s Word. The wicked here are the Israelites who have rejected the covenant of the LORD and have become followers of the antichrist. They are the persecutors of the believing remnant.

The righteous, on the other hand, sees that the mercies of the LORD are great (Psalms 119:156). He has experienced this in his life (Lamentations 3:22-23). Now that he is in affliction, he appeals to it again. He wants to live to the glory of God. Therefore, he asks that God revives him according to His ordinances. He knows that life with God is firmly tied to what God’s Word says. Without the Word there is no life. The Word is life (Deuteronomy 32:47a).

The pressure on the righteous is great (Psalms 119:157). He is not persecuted and opposed by just a few, but his “persecutors and adversaries” are “many”. It is terrible to be persecuted and opposed. When that also happens en masse, it is a very great trial. In the end time, the mass of the Israelites will accept and follow the antichrist (John 5:43b). Therefore, two-thirds of the people will also be exterminated by Assyria (Zechariah 13:8).

Despite the fact that the apostate crowd is against him, the righteous says that he does not turn aside from God’s testimonies. He remains with the Lord with a resolute heart (cf. Acts 11:23). He experiences: “Many are the afflictions of the righteous, but the LORD delivers him out of them all” (Psalms 34:19).

The psalmist has his eyes open to what is happening around him. He also beholds “the treacherous” (Psalms 119:158). They act treacherously – this word also means: deceitfully, apostate – toward the covenant of the LORD. That causes loathe in him. That loathe comes to him not because of the treacherous acting against him, but because they do not keep God’s Word. Being treacherous is abominable, and all the more so when the word of God is known, but one does not keep it.

We can think of treacherousness in a marriage. In Jeremiah 2, treacherousness in marriage is compared to unfaithfulness to the covenant with the LORD (Jeremiah 2:2). The word “love” in Jeremiah 2:2 is the word for faithfulness to the covenant. Marriage is also seen as a covenant (Malachi 2:14). Dealing treacherously in the marriage covenant was and is – even today – probably the most heinous form of treacherousness in the sphere of human relationships.

The psalmist wants to live because life is promised in the covenant if he loves God’s precepts (Psalms 119:159). He chooses life (Deuteronomy 30:19). His desire for life comes from love for God’s precepts. This states that life is promised to those who love God’s Word. He appeals to God’s lovingkindness for this purpose.

The last verse of this stanza is about the sum of the Word and that it is everlasting (Psalms 119:160). The God-fearing declares that the sum of God’s Word is “truth”. The Hebrew word “sum” also means “head”. It means that the whole and the main point of the Word is truth, the Word is trustworthy (cf. 1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8). It is about the whole of God’s Word. The Word, the covenant, with all the righteous ordinances it contains, has no end, it “is everlasting”.

Proverbs 10:17

/resh/ The Main Point

The letter resh has the pictogram of a bowed head and is related to the word ‘see’ (Psalms 119:153; 158; 159) and the word ‘head’ (the sum or the beginning, Psalms 119:160). In this resh stanza, a court case, as it were, is held (Psalms 119:154) and we hear 1. the psalmist’s prayer in his affliction (Psalms 119:153), 2. with his request to live (Psalms 119:154), 3. the description of his enemies (Psalms 119:155-158), 4. with another request to live (Psalms 119:159), 5. and as a final conclusion his confidence that the words and covenant of the LORD are truth (Psalms 119:160).

As a reason for looking upon his affliction or tribulation and being rescued from it, the psalmist argues that he does not forget God’s law (Psalms 119:153). The psalmist is in need of a comforter, someone who would stand by him in his trial, someone who would show compassion in his affliction. The Lord Jesus says: “And I looked for sympathy, but there was none, and for comforters, but I found none” (Psalms 69:20).

The psalmist shows by his question that he is counting on God to look upon his affliction and to rescue him. He derives this certainty from the promise of the LORD in His covenant. There he got to know Him as a caring God, Who looks after His own in mercy, even when they are in affliction.

The righteous is being sued, there are serious charges, all of which are false (Psalms 119:154). He can boldly ask God to take his trial and stand up for him. Then he will be redeemed and go free (cf. Hebrews 7:25). He will get his life back, which is consistent with God’s promise that He gives life on earth to those who turn to Him. He does this on the basis of His covenant.

“Salvation is far from the wicked” (Psalms 119:155). The cause of this is not with God, but with themselves. For they do not seek God’s statutes. This is a great contrast with the psalmist and the faithful remnant, who do. Those who ignore God’s Word will never enter the realm of peace. ‘Not seeking’ means having no desire for it. They do not want to engage in God’s Word. The wicked here are the Israelites who have rejected the covenant of the LORD and have become followers of the antichrist. They are the persecutors of the believing remnant.

The righteous, on the other hand, sees that the mercies of the LORD are great (Psalms 119:156). He has experienced this in his life (Lamentations 3:22-23). Now that he is in affliction, he appeals to it again. He wants to live to the glory of God. Therefore, he asks that God revives him according to His ordinances. He knows that life with God is firmly tied to what God’s Word says. Without the Word there is no life. The Word is life (Deuteronomy 32:47a).

The pressure on the righteous is great (Psalms 119:157). He is not persecuted and opposed by just a few, but his “persecutors and adversaries” are “many”. It is terrible to be persecuted and opposed. When that also happens en masse, it is a very great trial. In the end time, the mass of the Israelites will accept and follow the antichrist (John 5:43b). Therefore, two-thirds of the people will also be exterminated by Assyria (Zechariah 13:8).

Despite the fact that the apostate crowd is against him, the righteous says that he does not turn aside from God’s testimonies. He remains with the Lord with a resolute heart (cf. Acts 11:23). He experiences: “Many are the afflictions of the righteous, but the LORD delivers him out of them all” (Psalms 34:19).

The psalmist has his eyes open to what is happening around him. He also beholds “the treacherous” (Psalms 119:158). They act treacherously – this word also means: deceitfully, apostate – toward the covenant of the LORD. That causes loathe in him. That loathe comes to him not because of the treacherous acting against him, but because they do not keep God’s Word. Being treacherous is abominable, and all the more so when the word of God is known, but one does not keep it.

We can think of treacherousness in a marriage. In Jeremiah 2, treacherousness in marriage is compared to unfaithfulness to the covenant with the LORD (Jeremiah 2:2). The word “love” in Jeremiah 2:2 is the word for faithfulness to the covenant. Marriage is also seen as a covenant (Malachi 2:14). Dealing treacherously in the marriage covenant was and is – even today – probably the most heinous form of treacherousness in the sphere of human relationships.

The psalmist wants to live because life is promised in the covenant if he loves God’s precepts (Psalms 119:159). He chooses life (Deuteronomy 30:19). His desire for life comes from love for God’s precepts. This states that life is promised to those who love God’s Word. He appeals to God’s lovingkindness for this purpose.

The last verse of this stanza is about the sum of the Word and that it is everlasting (Psalms 119:160). The God-fearing declares that the sum of God’s Word is “truth”. The Hebrew word “sum” also means “head”. It means that the whole and the main point of the Word is truth, the Word is trustworthy (cf. 1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8). It is about the whole of God’s Word. The Word, the covenant, with all the righteous ordinances it contains, has no end, it “is everlasting”.

Proverbs 10:18

/resh/ The Main Point

The letter resh has the pictogram of a bowed head and is related to the word ‘see’ (Psalms 119:153; 158; 159) and the word ‘head’ (the sum or the beginning, Psalms 119:160). In this resh stanza, a court case, as it were, is held (Psalms 119:154) and we hear 1. the psalmist’s prayer in his affliction (Psalms 119:153), 2. with his request to live (Psalms 119:154), 3. the description of his enemies (Psalms 119:155-158), 4. with another request to live (Psalms 119:159), 5. and as a final conclusion his confidence that the words and covenant of the LORD are truth (Psalms 119:160).

As a reason for looking upon his affliction or tribulation and being rescued from it, the psalmist argues that he does not forget God’s law (Psalms 119:153). The psalmist is in need of a comforter, someone who would stand by him in his trial, someone who would show compassion in his affliction. The Lord Jesus says: “And I looked for sympathy, but there was none, and for comforters, but I found none” (Psalms 69:20).

The psalmist shows by his question that he is counting on God to look upon his affliction and to rescue him. He derives this certainty from the promise of the LORD in His covenant. There he got to know Him as a caring God, Who looks after His own in mercy, even when they are in affliction.

The righteous is being sued, there are serious charges, all of which are false (Psalms 119:154). He can boldly ask God to take his trial and stand up for him. Then he will be redeemed and go free (cf. Hebrews 7:25). He will get his life back, which is consistent with God’s promise that He gives life on earth to those who turn to Him. He does this on the basis of His covenant.

“Salvation is far from the wicked” (Psalms 119:155). The cause of this is not with God, but with themselves. For they do not seek God’s statutes. This is a great contrast with the psalmist and the faithful remnant, who do. Those who ignore God’s Word will never enter the realm of peace. ‘Not seeking’ means having no desire for it. They do not want to engage in God’s Word. The wicked here are the Israelites who have rejected the covenant of the LORD and have become followers of the antichrist. They are the persecutors of the believing remnant.

The righteous, on the other hand, sees that the mercies of the LORD are great (Psalms 119:156). He has experienced this in his life (Lamentations 3:22-23). Now that he is in affliction, he appeals to it again. He wants to live to the glory of God. Therefore, he asks that God revives him according to His ordinances. He knows that life with God is firmly tied to what God’s Word says. Without the Word there is no life. The Word is life (Deuteronomy 32:47a).

The pressure on the righteous is great (Psalms 119:157). He is not persecuted and opposed by just a few, but his “persecutors and adversaries” are “many”. It is terrible to be persecuted and opposed. When that also happens en masse, it is a very great trial. In the end time, the mass of the Israelites will accept and follow the antichrist (John 5:43b). Therefore, two-thirds of the people will also be exterminated by Assyria (Zechariah 13:8).

Despite the fact that the apostate crowd is against him, the righteous says that he does not turn aside from God’s testimonies. He remains with the Lord with a resolute heart (cf. Acts 11:23). He experiences: “Many are the afflictions of the righteous, but the LORD delivers him out of them all” (Psalms 34:19).

The psalmist has his eyes open to what is happening around him. He also beholds “the treacherous” (Psalms 119:158). They act treacherously – this word also means: deceitfully, apostate – toward the covenant of the LORD. That causes loathe in him. That loathe comes to him not because of the treacherous acting against him, but because they do not keep God’s Word. Being treacherous is abominable, and all the more so when the word of God is known, but one does not keep it.

We can think of treacherousness in a marriage. In Jeremiah 2, treacherousness in marriage is compared to unfaithfulness to the covenant with the LORD (Jeremiah 2:2). The word “love” in Jeremiah 2:2 is the word for faithfulness to the covenant. Marriage is also seen as a covenant (Malachi 2:14). Dealing treacherously in the marriage covenant was and is – even today – probably the most heinous form of treacherousness in the sphere of human relationships.

The psalmist wants to live because life is promised in the covenant if he loves God’s precepts (Psalms 119:159). He chooses life (Deuteronomy 30:19). His desire for life comes from love for God’s precepts. This states that life is promised to those who love God’s Word. He appeals to God’s lovingkindness for this purpose.

The last verse of this stanza is about the sum of the Word and that it is everlasting (Psalms 119:160). The God-fearing declares that the sum of God’s Word is “truth”. The Hebrew word “sum” also means “head”. It means that the whole and the main point of the Word is truth, the Word is trustworthy (cf. 1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8). It is about the whole of God’s Word. The Word, the covenant, with all the righteous ordinances it contains, has no end, it “is everlasting”.

Proverbs 10:19

/resh/ The Main Point

The letter resh has the pictogram of a bowed head and is related to the word ‘see’ (Psalms 119:153; 158; 159) and the word ‘head’ (the sum or the beginning, Psalms 119:160). In this resh stanza, a court case, as it were, is held (Psalms 119:154) and we hear 1. the psalmist’s prayer in his affliction (Psalms 119:153), 2. with his request to live (Psalms 119:154), 3. the description of his enemies (Psalms 119:155-158), 4. with another request to live (Psalms 119:159), 5. and as a final conclusion his confidence that the words and covenant of the LORD are truth (Psalms 119:160).

As a reason for looking upon his affliction or tribulation and being rescued from it, the psalmist argues that he does not forget God’s law (Psalms 119:153). The psalmist is in need of a comforter, someone who would stand by him in his trial, someone who would show compassion in his affliction. The Lord Jesus says: “And I looked for sympathy, but there was none, and for comforters, but I found none” (Psalms 69:20).

The psalmist shows by his question that he is counting on God to look upon his affliction and to rescue him. He derives this certainty from the promise of the LORD in His covenant. There he got to know Him as a caring God, Who looks after His own in mercy, even when they are in affliction.

The righteous is being sued, there are serious charges, all of which are false (Psalms 119:154). He can boldly ask God to take his trial and stand up for him. Then he will be redeemed and go free (cf. Hebrews 7:25). He will get his life back, which is consistent with God’s promise that He gives life on earth to those who turn to Him. He does this on the basis of His covenant.

“Salvation is far from the wicked” (Psalms 119:155). The cause of this is not with God, but with themselves. For they do not seek God’s statutes. This is a great contrast with the psalmist and the faithful remnant, who do. Those who ignore God’s Word will never enter the realm of peace. ‘Not seeking’ means having no desire for it. They do not want to engage in God’s Word. The wicked here are the Israelites who have rejected the covenant of the LORD and have become followers of the antichrist. They are the persecutors of the believing remnant.

The righteous, on the other hand, sees that the mercies of the LORD are great (Psalms 119:156). He has experienced this in his life (Lamentations 3:22-23). Now that he is in affliction, he appeals to it again. He wants to live to the glory of God. Therefore, he asks that God revives him according to His ordinances. He knows that life with God is firmly tied to what God’s Word says. Without the Word there is no life. The Word is life (Deuteronomy 32:47a).

The pressure on the righteous is great (Psalms 119:157). He is not persecuted and opposed by just a few, but his “persecutors and adversaries” are “many”. It is terrible to be persecuted and opposed. When that also happens en masse, it is a very great trial. In the end time, the mass of the Israelites will accept and follow the antichrist (John 5:43b). Therefore, two-thirds of the people will also be exterminated by Assyria (Zechariah 13:8).

Despite the fact that the apostate crowd is against him, the righteous says that he does not turn aside from God’s testimonies. He remains with the Lord with a resolute heart (cf. Acts 11:23). He experiences: “Many are the afflictions of the righteous, but the LORD delivers him out of them all” (Psalms 34:19).

The psalmist has his eyes open to what is happening around him. He also beholds “the treacherous” (Psalms 119:158). They act treacherously – this word also means: deceitfully, apostate – toward the covenant of the LORD. That causes loathe in him. That loathe comes to him not because of the treacherous acting against him, but because they do not keep God’s Word. Being treacherous is abominable, and all the more so when the word of God is known, but one does not keep it.

We can think of treacherousness in a marriage. In Jeremiah 2, treacherousness in marriage is compared to unfaithfulness to the covenant with the LORD (Jeremiah 2:2). The word “love” in Jeremiah 2:2 is the word for faithfulness to the covenant. Marriage is also seen as a covenant (Malachi 2:14). Dealing treacherously in the marriage covenant was and is – even today – probably the most heinous form of treacherousness in the sphere of human relationships.

The psalmist wants to live because life is promised in the covenant if he loves God’s precepts (Psalms 119:159). He chooses life (Deuteronomy 30:19). His desire for life comes from love for God’s precepts. This states that life is promised to those who love God’s Word. He appeals to God’s lovingkindness for this purpose.

The last verse of this stanza is about the sum of the Word and that it is everlasting (Psalms 119:160). The God-fearing declares that the sum of God’s Word is “truth”. The Hebrew word “sum” also means “head”. It means that the whole and the main point of the Word is truth, the Word is trustworthy (cf. 1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8). It is about the whole of God’s Word. The Word, the covenant, with all the righteous ordinances it contains, has no end, it “is everlasting”.

Proverbs 10:20

/resh/ The Main Point

The letter resh has the pictogram of a bowed head and is related to the word ‘see’ (Psalms 119:153; 158; 159) and the word ‘head’ (the sum or the beginning, Psalms 119:160). In this resh stanza, a court case, as it were, is held (Psalms 119:154) and we hear 1. the psalmist’s prayer in his affliction (Psalms 119:153), 2. with his request to live (Psalms 119:154), 3. the description of his enemies (Psalms 119:155-158), 4. with another request to live (Psalms 119:159), 5. and as a final conclusion his confidence that the words and covenant of the LORD are truth (Psalms 119:160).

As a reason for looking upon his affliction or tribulation and being rescued from it, the psalmist argues that he does not forget God’s law (Psalms 119:153). The psalmist is in need of a comforter, someone who would stand by him in his trial, someone who would show compassion in his affliction. The Lord Jesus says: “And I looked for sympathy, but there was none, and for comforters, but I found none” (Psalms 69:20).

The psalmist shows by his question that he is counting on God to look upon his affliction and to rescue him. He derives this certainty from the promise of the LORD in His covenant. There he got to know Him as a caring God, Who looks after His own in mercy, even when they are in affliction.

The righteous is being sued, there are serious charges, all of which are false (Psalms 119:154). He can boldly ask God to take his trial and stand up for him. Then he will be redeemed and go free (cf. Hebrews 7:25). He will get his life back, which is consistent with God’s promise that He gives life on earth to those who turn to Him. He does this on the basis of His covenant.

“Salvation is far from the wicked” (Psalms 119:155). The cause of this is not with God, but with themselves. For they do not seek God’s statutes. This is a great contrast with the psalmist and the faithful remnant, who do. Those who ignore God’s Word will never enter the realm of peace. ‘Not seeking’ means having no desire for it. They do not want to engage in God’s Word. The wicked here are the Israelites who have rejected the covenant of the LORD and have become followers of the antichrist. They are the persecutors of the believing remnant.

The righteous, on the other hand, sees that the mercies of the LORD are great (Psalms 119:156). He has experienced this in his life (Lamentations 3:22-23). Now that he is in affliction, he appeals to it again. He wants to live to the glory of God. Therefore, he asks that God revives him according to His ordinances. He knows that life with God is firmly tied to what God’s Word says. Without the Word there is no life. The Word is life (Deuteronomy 32:47a).

The pressure on the righteous is great (Psalms 119:157). He is not persecuted and opposed by just a few, but his “persecutors and adversaries” are “many”. It is terrible to be persecuted and opposed. When that also happens en masse, it is a very great trial. In the end time, the mass of the Israelites will accept and follow the antichrist (John 5:43b). Therefore, two-thirds of the people will also be exterminated by Assyria (Zechariah 13:8).

Despite the fact that the apostate crowd is against him, the righteous says that he does not turn aside from God’s testimonies. He remains with the Lord with a resolute heart (cf. Acts 11:23). He experiences: “Many are the afflictions of the righteous, but the LORD delivers him out of them all” (Psalms 34:19).

The psalmist has his eyes open to what is happening around him. He also beholds “the treacherous” (Psalms 119:158). They act treacherously – this word also means: deceitfully, apostate – toward the covenant of the LORD. That causes loathe in him. That loathe comes to him not because of the treacherous acting against him, but because they do not keep God’s Word. Being treacherous is abominable, and all the more so when the word of God is known, but one does not keep it.

We can think of treacherousness in a marriage. In Jeremiah 2, treacherousness in marriage is compared to unfaithfulness to the covenant with the LORD (Jeremiah 2:2). The word “love” in Jeremiah 2:2 is the word for faithfulness to the covenant. Marriage is also seen as a covenant (Malachi 2:14). Dealing treacherously in the marriage covenant was and is – even today – probably the most heinous form of treacherousness in the sphere of human relationships.

The psalmist wants to live because life is promised in the covenant if he loves God’s precepts (Psalms 119:159). He chooses life (Deuteronomy 30:19). His desire for life comes from love for God’s precepts. This states that life is promised to those who love God’s Word. He appeals to God’s lovingkindness for this purpose.

The last verse of this stanza is about the sum of the Word and that it is everlasting (Psalms 119:160). The God-fearing declares that the sum of God’s Word is “truth”. The Hebrew word “sum” also means “head”. It means that the whole and the main point of the Word is truth, the Word is trustworthy (cf. 1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8). It is about the whole of God’s Word. The Word, the covenant, with all the righteous ordinances it contains, has no end, it “is everlasting”.

Proverbs 10:21

/shin/ Tribulation

The letter shin has the pictogram and meaning of ‘teeth’ and is associated with the concept of ‘eating’, ‘fire’, ‘tribulation’. The negative meaning is tribulation and judgment, the positive is eating and finding a spoil (Psalms 119:162). Psalms 119:161 and Psalms 119:163 speak of the great tribulation, in which the remnant will be persecuted by “princes”, which are the false leaders (Psalms 119:161) and the false shepherds (Zechariah 11:15-17) of Israel. In the midst of these severe tribulations, in this stanza the psalmist and the remnant remain faithful to the LORD and rejoice in the salvation and the Word of the LORD.

The psalmist has not been afraid of princes, the followers of the antichrist, who have spread lies about the LORD and His Word. He has, however, been fearful of God’s Word in the sense that he has been “in awe” of it (Psalms 119:161). This has kept him from denying God’s Name before government officials who have persecuted him for no reason, but rather testifying of Him faithfully before them. Examples are Daniel before Nebuchadnezzar, Paul before King Agrippa and above all the Lord Jesus before Pilate.

The joy at God’s word or promise, His pledge, can be compared to finding great spoil (Psalms 119:162). That it is spoil means that it is what has been conquered in a victory over an enemy (cf. Isaiah 9:2b). It is not a lucky find, but the result of struggle. To find such great spoil requires effort.

Likewise, the knowledge of God through His Word is the result of prayerfully studying and meditating on the Word. That takes effort and time. At the same time, the Word is a weapon, the sword of the Spirit, which is necessary in a time of spiritual struggle, in a time of tribulation and distress.

Falsehood is reprehensible and abominable and worth hating (Psalms 119:163). The law, God’s Word, is absolutely true and worth loving. These feelings of hatred and abhorrence for falsehood and love for God’s Word are worked through the reading of God’s Word. Through the Word of God we gain the proper awareness of falsehood and truth.

Falsehood here is denying that the LORD is the true God. Elijah asked who is the true God: the LORD or Baal. The confession of the remnant is what the name Elijah means: the LORD is my God. In the end time, the question is who is the true God: the LORD or man. Man wants to be like God (Genesis 3:4-6) and erects the image of a man to be worshiped (Daniel 3:1-5). Man takes the place of God (Acts 12:21-23; Revelation 13:11-12). We see this taking full shape in the antichrist. He will tempt men with miracles of falsehood according to the working of satan himself to worship him (2 Thessalonians 2:3-4; 9).

For us, falsehood is also living a hypocritical life. It appears spiritually healthy and rich on the outside, but on the inside it is dirty and hardened. We see an example and warning in the life of David in his adultery with Bathsheba and his murder of her husband Uriah.

The psalmist praises God seven times a day, that is continuously, all day long, because of God’s righteous ordinances (Psalms 119:164). The Word of God also works feelings of gratitude. It is good to consider how far that goes. It is not just giving thanks “in everything” (1 Thessalonians 5:18), but it goes further: “Always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father” (Ephesians 5:20).

Everything in God’s Word is also meant to bring us to give thanks to God. How much reason we get for giving thanks when we discover in God’s Word Who the Lord Jesus is to God and to us and what He has done and still does.

Loving the Word of God results in “great peace” (Psalms 119:165) and that in a world that is full of discontent and temptation. That peace is the peace of God. Whoever knows this peace will find that the Lord keeps his heart and his thoughts (Philippians 4:7; cf. Isaiah 26:3). He recognizes every stumbling block and is carried by the Lord through His grace and His angels, so that he does not strike his foot against a stone (Matthew 4:6). With that great peace, the Lord Jesus went His way on earth without stumbling.

When the righteous are in trouble, in accordance with the covenant, they may hope for the salvation of the LORD, while doing His commandments (Psalms 119:166). This hope for salvation is not an uncertainty, but means that they are certain that what has been promised is coming (Hebrews 11:1). In addition and above, our hope is in Him Who will come to fulfill what is promised (Hebrews 10:37). This certainty does not make one frivolous, but obedient to the commandments of God.

The love of God and His Word are expressed in the keeping of God’s testimonies and loving them exceedingly (Psalms 119:167; cf. John 14:21; 23). Psalms 119:166-167 are both about keeping God’s testimonies and form the conclusion of this stanza. We too have been given the task of keeping or guarding what has been entrusted to us by the Holy Spirit Who dwells in us (2 Timothy 1:14).

Just as faith without works is dead (James 2:17), loving the Lord Jesus without keeping His commandments is a lie. The psalmist speaks of “my soul”. By this he is saying that his whole being, his whole inner being is involved. Love for God’s testimonies is not shown by mere verbal declaration. That love is evidenced by the full absorption of it in the heart, from which it is manifested in practice.

When the “precepts and testimonies” of God are kept, attached to that is the awareness that all the ways of the God-fearing are open to God (Psalms 119:168; cf. Hebrews 4:12-13). Because the psalmist knows that God oversees all his ways, he wants to be guided by His precepts and testimonies. To God the ways that His own go have no secrets. That is why it is so necessary to consult His Word, for in it He shows the way in which each of His own must go. He also makes clear to us what is in our heart, all the hidden corners of which are then revealed (Psalms 139:23-24).

Proverbs 10:22

/shin/ Tribulation

The letter shin has the pictogram and meaning of ‘teeth’ and is associated with the concept of ‘eating’, ‘fire’, ‘tribulation’. The negative meaning is tribulation and judgment, the positive is eating and finding a spoil (Psalms 119:162). Psalms 119:161 and Psalms 119:163 speak of the great tribulation, in which the remnant will be persecuted by “princes”, which are the false leaders (Psalms 119:161) and the false shepherds (Zechariah 11:15-17) of Israel. In the midst of these severe tribulations, in this stanza the psalmist and the remnant remain faithful to the LORD and rejoice in the salvation and the Word of the LORD.

The psalmist has not been afraid of princes, the followers of the antichrist, who have spread lies about the LORD and His Word. He has, however, been fearful of God’s Word in the sense that he has been “in awe” of it (Psalms 119:161). This has kept him from denying God’s Name before government officials who have persecuted him for no reason, but rather testifying of Him faithfully before them. Examples are Daniel before Nebuchadnezzar, Paul before King Agrippa and above all the Lord Jesus before Pilate.

The joy at God’s word or promise, His pledge, can be compared to finding great spoil (Psalms 119:162). That it is spoil means that it is what has been conquered in a victory over an enemy (cf. Isaiah 9:2b). It is not a lucky find, but the result of struggle. To find such great spoil requires effort.

Likewise, the knowledge of God through His Word is the result of prayerfully studying and meditating on the Word. That takes effort and time. At the same time, the Word is a weapon, the sword of the Spirit, which is necessary in a time of spiritual struggle, in a time of tribulation and distress.

Falsehood is reprehensible and abominable and worth hating (Psalms 119:163). The law, God’s Word, is absolutely true and worth loving. These feelings of hatred and abhorrence for falsehood and love for God’s Word are worked through the reading of God’s Word. Through the Word of God we gain the proper awareness of falsehood and truth.

Falsehood here is denying that the LORD is the true God. Elijah asked who is the true God: the LORD or Baal. The confession of the remnant is what the name Elijah means: the LORD is my God. In the end time, the question is who is the true God: the LORD or man. Man wants to be like God (Genesis 3:4-6) and erects the image of a man to be worshiped (Daniel 3:1-5). Man takes the place of God (Acts 12:21-23; Revelation 13:11-12). We see this taking full shape in the antichrist. He will tempt men with miracles of falsehood according to the working of satan himself to worship him (2 Thessalonians 2:3-4; 9).

For us, falsehood is also living a hypocritical life. It appears spiritually healthy and rich on the outside, but on the inside it is dirty and hardened. We see an example and warning in the life of David in his adultery with Bathsheba and his murder of her husband Uriah.

The psalmist praises God seven times a day, that is continuously, all day long, because of God’s righteous ordinances (Psalms 119:164). The Word of God also works feelings of gratitude. It is good to consider how far that goes. It is not just giving thanks “in everything” (1 Thessalonians 5:18), but it goes further: “Always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father” (Ephesians 5:20).

Everything in God’s Word is also meant to bring us to give thanks to God. How much reason we get for giving thanks when we discover in God’s Word Who the Lord Jesus is to God and to us and what He has done and still does.

Loving the Word of God results in “great peace” (Psalms 119:165) and that in a world that is full of discontent and temptation. That peace is the peace of God. Whoever knows this peace will find that the Lord keeps his heart and his thoughts (Philippians 4:7; cf. Isaiah 26:3). He recognizes every stumbling block and is carried by the Lord through His grace and His angels, so that he does not strike his foot against a stone (Matthew 4:6). With that great peace, the Lord Jesus went His way on earth without stumbling.

When the righteous are in trouble, in accordance with the covenant, they may hope for the salvation of the LORD, while doing His commandments (Psalms 119:166). This hope for salvation is not an uncertainty, but means that they are certain that what has been promised is coming (Hebrews 11:1). In addition and above, our hope is in Him Who will come to fulfill what is promised (Hebrews 10:37). This certainty does not make one frivolous, but obedient to the commandments of God.

The love of God and His Word are expressed in the keeping of God’s testimonies and loving them exceedingly (Psalms 119:167; cf. John 14:21; 23). Psalms 119:166-167 are both about keeping God’s testimonies and form the conclusion of this stanza. We too have been given the task of keeping or guarding what has been entrusted to us by the Holy Spirit Who dwells in us (2 Timothy 1:14).

Just as faith without works is dead (James 2:17), loving the Lord Jesus without keeping His commandments is a lie. The psalmist speaks of “my soul”. By this he is saying that his whole being, his whole inner being is involved. Love for God’s testimonies is not shown by mere verbal declaration. That love is evidenced by the full absorption of it in the heart, from which it is manifested in practice.

When the “precepts and testimonies” of God are kept, attached to that is the awareness that all the ways of the God-fearing are open to God (Psalms 119:168; cf. Hebrews 4:12-13). Because the psalmist knows that God oversees all his ways, he wants to be guided by His precepts and testimonies. To God the ways that His own go have no secrets. That is why it is so necessary to consult His Word, for in it He shows the way in which each of His own must go. He also makes clear to us what is in our heart, all the hidden corners of which are then revealed (Psalms 139:23-24).

Proverbs 10:23

/shin/ Tribulation

The letter shin has the pictogram and meaning of ‘teeth’ and is associated with the concept of ‘eating’, ‘fire’, ‘tribulation’. The negative meaning is tribulation and judgment, the positive is eating and finding a spoil (Psalms 119:162). Psalms 119:161 and Psalms 119:163 speak of the great tribulation, in which the remnant will be persecuted by “princes”, which are the false leaders (Psalms 119:161) and the false shepherds (Zechariah 11:15-17) of Israel. In the midst of these severe tribulations, in this stanza the psalmist and the remnant remain faithful to the LORD and rejoice in the salvation and the Word of the LORD.

The psalmist has not been afraid of princes, the followers of the antichrist, who have spread lies about the LORD and His Word. He has, however, been fearful of God’s Word in the sense that he has been “in awe” of it (Psalms 119:161). This has kept him from denying God’s Name before government officials who have persecuted him for no reason, but rather testifying of Him faithfully before them. Examples are Daniel before Nebuchadnezzar, Paul before King Agrippa and above all the Lord Jesus before Pilate.

The joy at God’s word or promise, His pledge, can be compared to finding great spoil (Psalms 119:162). That it is spoil means that it is what has been conquered in a victory over an enemy (cf. Isaiah 9:2b). It is not a lucky find, but the result of struggle. To find such great spoil requires effort.

Likewise, the knowledge of God through His Word is the result of prayerfully studying and meditating on the Word. That takes effort and time. At the same time, the Word is a weapon, the sword of the Spirit, which is necessary in a time of spiritual struggle, in a time of tribulation and distress.

Falsehood is reprehensible and abominable and worth hating (Psalms 119:163). The law, God’s Word, is absolutely true and worth loving. These feelings of hatred and abhorrence for falsehood and love for God’s Word are worked through the reading of God’s Word. Through the Word of God we gain the proper awareness of falsehood and truth.

Falsehood here is denying that the LORD is the true God. Elijah asked who is the true God: the LORD or Baal. The confession of the remnant is what the name Elijah means: the LORD is my God. In the end time, the question is who is the true God: the LORD or man. Man wants to be like God (Genesis 3:4-6) and erects the image of a man to be worshiped (Daniel 3:1-5). Man takes the place of God (Acts 12:21-23; Revelation 13:11-12). We see this taking full shape in the antichrist. He will tempt men with miracles of falsehood according to the working of satan himself to worship him (2 Thessalonians 2:3-4; 9).

For us, falsehood is also living a hypocritical life. It appears spiritually healthy and rich on the outside, but on the inside it is dirty and hardened. We see an example and warning in the life of David in his adultery with Bathsheba and his murder of her husband Uriah.

The psalmist praises God seven times a day, that is continuously, all day long, because of God’s righteous ordinances (Psalms 119:164). The Word of God also works feelings of gratitude. It is good to consider how far that goes. It is not just giving thanks “in everything” (1 Thessalonians 5:18), but it goes further: “Always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father” (Ephesians 5:20).

Everything in God’s Word is also meant to bring us to give thanks to God. How much reason we get for giving thanks when we discover in God’s Word Who the Lord Jesus is to God and to us and what He has done and still does.

Loving the Word of God results in “great peace” (Psalms 119:165) and that in a world that is full of discontent and temptation. That peace is the peace of God. Whoever knows this peace will find that the Lord keeps his heart and his thoughts (Philippians 4:7; cf. Isaiah 26:3). He recognizes every stumbling block and is carried by the Lord through His grace and His angels, so that he does not strike his foot against a stone (Matthew 4:6). With that great peace, the Lord Jesus went His way on earth without stumbling.

When the righteous are in trouble, in accordance with the covenant, they may hope for the salvation of the LORD, while doing His commandments (Psalms 119:166). This hope for salvation is not an uncertainty, but means that they are certain that what has been promised is coming (Hebrews 11:1). In addition and above, our hope is in Him Who will come to fulfill what is promised (Hebrews 10:37). This certainty does not make one frivolous, but obedient to the commandments of God.

The love of God and His Word are expressed in the keeping of God’s testimonies and loving them exceedingly (Psalms 119:167; cf. John 14:21; 23). Psalms 119:166-167 are both about keeping God’s testimonies and form the conclusion of this stanza. We too have been given the task of keeping or guarding what has been entrusted to us by the Holy Spirit Who dwells in us (2 Timothy 1:14).

Just as faith without works is dead (James 2:17), loving the Lord Jesus without keeping His commandments is a lie. The psalmist speaks of “my soul”. By this he is saying that his whole being, his whole inner being is involved. Love for God’s testimonies is not shown by mere verbal declaration. That love is evidenced by the full absorption of it in the heart, from which it is manifested in practice.

When the “precepts and testimonies” of God are kept, attached to that is the awareness that all the ways of the God-fearing are open to God (Psalms 119:168; cf. Hebrews 4:12-13). Because the psalmist knows that God oversees all his ways, he wants to be guided by His precepts and testimonies. To God the ways that His own go have no secrets. That is why it is so necessary to consult His Word, for in it He shows the way in which each of His own must go. He also makes clear to us what is in our heart, all the hidden corners of which are then revealed (Psalms 139:23-24).

Proverbs 10:24

/shin/ Tribulation

The letter shin has the pictogram and meaning of ‘teeth’ and is associated with the concept of ‘eating’, ‘fire’, ‘tribulation’. The negative meaning is tribulation and judgment, the positive is eating and finding a spoil (Psalms 119:162). Psalms 119:161 and Psalms 119:163 speak of the great tribulation, in which the remnant will be persecuted by “princes”, which are the false leaders (Psalms 119:161) and the false shepherds (Zechariah 11:15-17) of Israel. In the midst of these severe tribulations, in this stanza the psalmist and the remnant remain faithful to the LORD and rejoice in the salvation and the Word of the LORD.

The psalmist has not been afraid of princes, the followers of the antichrist, who have spread lies about the LORD and His Word. He has, however, been fearful of God’s Word in the sense that he has been “in awe” of it (Psalms 119:161). This has kept him from denying God’s Name before government officials who have persecuted him for no reason, but rather testifying of Him faithfully before them. Examples are Daniel before Nebuchadnezzar, Paul before King Agrippa and above all the Lord Jesus before Pilate.

The joy at God’s word or promise, His pledge, can be compared to finding great spoil (Psalms 119:162). That it is spoil means that it is what has been conquered in a victory over an enemy (cf. Isaiah 9:2b). It is not a lucky find, but the result of struggle. To find such great spoil requires effort.

Likewise, the knowledge of God through His Word is the result of prayerfully studying and meditating on the Word. That takes effort and time. At the same time, the Word is a weapon, the sword of the Spirit, which is necessary in a time of spiritual struggle, in a time of tribulation and distress.

Falsehood is reprehensible and abominable and worth hating (Psalms 119:163). The law, God’s Word, is absolutely true and worth loving. These feelings of hatred and abhorrence for falsehood and love for God’s Word are worked through the reading of God’s Word. Through the Word of God we gain the proper awareness of falsehood and truth.

Falsehood here is denying that the LORD is the true God. Elijah asked who is the true God: the LORD or Baal. The confession of the remnant is what the name Elijah means: the LORD is my God. In the end time, the question is who is the true God: the LORD or man. Man wants to be like God (Genesis 3:4-6) and erects the image of a man to be worshiped (Daniel 3:1-5). Man takes the place of God (Acts 12:21-23; Revelation 13:11-12). We see this taking full shape in the antichrist. He will tempt men with miracles of falsehood according to the working of satan himself to worship him (2 Thessalonians 2:3-4; 9).

For us, falsehood is also living a hypocritical life. It appears spiritually healthy and rich on the outside, but on the inside it is dirty and hardened. We see an example and warning in the life of David in his adultery with Bathsheba and his murder of her husband Uriah.

The psalmist praises God seven times a day, that is continuously, all day long, because of God’s righteous ordinances (Psalms 119:164). The Word of God also works feelings of gratitude. It is good to consider how far that goes. It is not just giving thanks “in everything” (1 Thessalonians 5:18), but it goes further: “Always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father” (Ephesians 5:20).

Everything in God’s Word is also meant to bring us to give thanks to God. How much reason we get for giving thanks when we discover in God’s Word Who the Lord Jesus is to God and to us and what He has done and still does.

Loving the Word of God results in “great peace” (Psalms 119:165) and that in a world that is full of discontent and temptation. That peace is the peace of God. Whoever knows this peace will find that the Lord keeps his heart and his thoughts (Philippians 4:7; cf. Isaiah 26:3). He recognizes every stumbling block and is carried by the Lord through His grace and His angels, so that he does not strike his foot against a stone (Matthew 4:6). With that great peace, the Lord Jesus went His way on earth without stumbling.

When the righteous are in trouble, in accordance with the covenant, they may hope for the salvation of the LORD, while doing His commandments (Psalms 119:166). This hope for salvation is not an uncertainty, but means that they are certain that what has been promised is coming (Hebrews 11:1). In addition and above, our hope is in Him Who will come to fulfill what is promised (Hebrews 10:37). This certainty does not make one frivolous, but obedient to the commandments of God.

The love of God and His Word are expressed in the keeping of God’s testimonies and loving them exceedingly (Psalms 119:167; cf. John 14:21; 23). Psalms 119:166-167 are both about keeping God’s testimonies and form the conclusion of this stanza. We too have been given the task of keeping or guarding what has been entrusted to us by the Holy Spirit Who dwells in us (2 Timothy 1:14).

Just as faith without works is dead (James 2:17), loving the Lord Jesus without keeping His commandments is a lie. The psalmist speaks of “my soul”. By this he is saying that his whole being, his whole inner being is involved. Love for God’s testimonies is not shown by mere verbal declaration. That love is evidenced by the full absorption of it in the heart, from which it is manifested in practice.

When the “precepts and testimonies” of God are kept, attached to that is the awareness that all the ways of the God-fearing are open to God (Psalms 119:168; cf. Hebrews 4:12-13). Because the psalmist knows that God oversees all his ways, he wants to be guided by His precepts and testimonies. To God the ways that His own go have no secrets. That is why it is so necessary to consult His Word, for in it He shows the way in which each of His own must go. He also makes clear to us what is in our heart, all the hidden corners of which are then revealed (Psalms 139:23-24).

Proverbs 10:25

/shin/ Tribulation

The letter shin has the pictogram and meaning of ‘teeth’ and is associated with the concept of ‘eating’, ‘fire’, ‘tribulation’. The negative meaning is tribulation and judgment, the positive is eating and finding a spoil (Psalms 119:162). Psalms 119:161 and Psalms 119:163 speak of the great tribulation, in which the remnant will be persecuted by “princes”, which are the false leaders (Psalms 119:161) and the false shepherds (Zechariah 11:15-17) of Israel. In the midst of these severe tribulations, in this stanza the psalmist and the remnant remain faithful to the LORD and rejoice in the salvation and the Word of the LORD.

The psalmist has not been afraid of princes, the followers of the antichrist, who have spread lies about the LORD and His Word. He has, however, been fearful of God’s Word in the sense that he has been “in awe” of it (Psalms 119:161). This has kept him from denying God’s Name before government officials who have persecuted him for no reason, but rather testifying of Him faithfully before them. Examples are Daniel before Nebuchadnezzar, Paul before King Agrippa and above all the Lord Jesus before Pilate.

The joy at God’s word or promise, His pledge, can be compared to finding great spoil (Psalms 119:162). That it is spoil means that it is what has been conquered in a victory over an enemy (cf. Isaiah 9:2b). It is not a lucky find, but the result of struggle. To find such great spoil requires effort.

Likewise, the knowledge of God through His Word is the result of prayerfully studying and meditating on the Word. That takes effort and time. At the same time, the Word is a weapon, the sword of the Spirit, which is necessary in a time of spiritual struggle, in a time of tribulation and distress.

Falsehood is reprehensible and abominable and worth hating (Psalms 119:163). The law, God’s Word, is absolutely true and worth loving. These feelings of hatred and abhorrence for falsehood and love for God’s Word are worked through the reading of God’s Word. Through the Word of God we gain the proper awareness of falsehood and truth.

Falsehood here is denying that the LORD is the true God. Elijah asked who is the true God: the LORD or Baal. The confession of the remnant is what the name Elijah means: the LORD is my God. In the end time, the question is who is the true God: the LORD or man. Man wants to be like God (Genesis 3:4-6) and erects the image of a man to be worshiped (Daniel 3:1-5). Man takes the place of God (Acts 12:21-23; Revelation 13:11-12). We see this taking full shape in the antichrist. He will tempt men with miracles of falsehood according to the working of satan himself to worship him (2 Thessalonians 2:3-4; 9).

For us, falsehood is also living a hypocritical life. It appears spiritually healthy and rich on the outside, but on the inside it is dirty and hardened. We see an example and warning in the life of David in his adultery with Bathsheba and his murder of her husband Uriah.

The psalmist praises God seven times a day, that is continuously, all day long, because of God’s righteous ordinances (Psalms 119:164). The Word of God also works feelings of gratitude. It is good to consider how far that goes. It is not just giving thanks “in everything” (1 Thessalonians 5:18), but it goes further: “Always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father” (Ephesians 5:20).

Everything in God’s Word is also meant to bring us to give thanks to God. How much reason we get for giving thanks when we discover in God’s Word Who the Lord Jesus is to God and to us and what He has done and still does.

Loving the Word of God results in “great peace” (Psalms 119:165) and that in a world that is full of discontent and temptation. That peace is the peace of God. Whoever knows this peace will find that the Lord keeps his heart and his thoughts (Philippians 4:7; cf. Isaiah 26:3). He recognizes every stumbling block and is carried by the Lord through His grace and His angels, so that he does not strike his foot against a stone (Matthew 4:6). With that great peace, the Lord Jesus went His way on earth without stumbling.

When the righteous are in trouble, in accordance with the covenant, they may hope for the salvation of the LORD, while doing His commandments (Psalms 119:166). This hope for salvation is not an uncertainty, but means that they are certain that what has been promised is coming (Hebrews 11:1). In addition and above, our hope is in Him Who will come to fulfill what is promised (Hebrews 10:37). This certainty does not make one frivolous, but obedient to the commandments of God.

The love of God and His Word are expressed in the keeping of God’s testimonies and loving them exceedingly (Psalms 119:167; cf. John 14:21; 23). Psalms 119:166-167 are both about keeping God’s testimonies and form the conclusion of this stanza. We too have been given the task of keeping or guarding what has been entrusted to us by the Holy Spirit Who dwells in us (2 Timothy 1:14).

Just as faith without works is dead (James 2:17), loving the Lord Jesus without keeping His commandments is a lie. The psalmist speaks of “my soul”. By this he is saying that his whole being, his whole inner being is involved. Love for God’s testimonies is not shown by mere verbal declaration. That love is evidenced by the full absorption of it in the heart, from which it is manifested in practice.

When the “precepts and testimonies” of God are kept, attached to that is the awareness that all the ways of the God-fearing are open to God (Psalms 119:168; cf. Hebrews 4:12-13). Because the psalmist knows that God oversees all his ways, he wants to be guided by His precepts and testimonies. To God the ways that His own go have no secrets. That is why it is so necessary to consult His Word, for in it He shows the way in which each of His own must go. He also makes clear to us what is in our heart, all the hidden corners of which are then revealed (Psalms 139:23-24).

Proverbs 10:26

/shin/ Tribulation

The letter shin has the pictogram and meaning of ‘teeth’ and is associated with the concept of ‘eating’, ‘fire’, ‘tribulation’. The negative meaning is tribulation and judgment, the positive is eating and finding a spoil (Psalms 119:162). Psalms 119:161 and Psalms 119:163 speak of the great tribulation, in which the remnant will be persecuted by “princes”, which are the false leaders (Psalms 119:161) and the false shepherds (Zechariah 11:15-17) of Israel. In the midst of these severe tribulations, in this stanza the psalmist and the remnant remain faithful to the LORD and rejoice in the salvation and the Word of the LORD.

The psalmist has not been afraid of princes, the followers of the antichrist, who have spread lies about the LORD and His Word. He has, however, been fearful of God’s Word in the sense that he has been “in awe” of it (Psalms 119:161). This has kept him from denying God’s Name before government officials who have persecuted him for no reason, but rather testifying of Him faithfully before them. Examples are Daniel before Nebuchadnezzar, Paul before King Agrippa and above all the Lord Jesus before Pilate.

The joy at God’s word or promise, His pledge, can be compared to finding great spoil (Psalms 119:162). That it is spoil means that it is what has been conquered in a victory over an enemy (cf. Isaiah 9:2b). It is not a lucky find, but the result of struggle. To find such great spoil requires effort.

Likewise, the knowledge of God through His Word is the result of prayerfully studying and meditating on the Word. That takes effort and time. At the same time, the Word is a weapon, the sword of the Spirit, which is necessary in a time of spiritual struggle, in a time of tribulation and distress.

Falsehood is reprehensible and abominable and worth hating (Psalms 119:163). The law, God’s Word, is absolutely true and worth loving. These feelings of hatred and abhorrence for falsehood and love for God’s Word are worked through the reading of God’s Word. Through the Word of God we gain the proper awareness of falsehood and truth.

Falsehood here is denying that the LORD is the true God. Elijah asked who is the true God: the LORD or Baal. The confession of the remnant is what the name Elijah means: the LORD is my God. In the end time, the question is who is the true God: the LORD or man. Man wants to be like God (Genesis 3:4-6) and erects the image of a man to be worshiped (Daniel 3:1-5). Man takes the place of God (Acts 12:21-23; Revelation 13:11-12). We see this taking full shape in the antichrist. He will tempt men with miracles of falsehood according to the working of satan himself to worship him (2 Thessalonians 2:3-4; 9).

For us, falsehood is also living a hypocritical life. It appears spiritually healthy and rich on the outside, but on the inside it is dirty and hardened. We see an example and warning in the life of David in his adultery with Bathsheba and his murder of her husband Uriah.

The psalmist praises God seven times a day, that is continuously, all day long, because of God’s righteous ordinances (Psalms 119:164). The Word of God also works feelings of gratitude. It is good to consider how far that goes. It is not just giving thanks “in everything” (1 Thessalonians 5:18), but it goes further: “Always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father” (Ephesians 5:20).

Everything in God’s Word is also meant to bring us to give thanks to God. How much reason we get for giving thanks when we discover in God’s Word Who the Lord Jesus is to God and to us and what He has done and still does.

Loving the Word of God results in “great peace” (Psalms 119:165) and that in a world that is full of discontent and temptation. That peace is the peace of God. Whoever knows this peace will find that the Lord keeps his heart and his thoughts (Philippians 4:7; cf. Isaiah 26:3). He recognizes every stumbling block and is carried by the Lord through His grace and His angels, so that he does not strike his foot against a stone (Matthew 4:6). With that great peace, the Lord Jesus went His way on earth without stumbling.

When the righteous are in trouble, in accordance with the covenant, they may hope for the salvation of the LORD, while doing His commandments (Psalms 119:166). This hope for salvation is not an uncertainty, but means that they are certain that what has been promised is coming (Hebrews 11:1). In addition and above, our hope is in Him Who will come to fulfill what is promised (Hebrews 10:37). This certainty does not make one frivolous, but obedient to the commandments of God.

The love of God and His Word are expressed in the keeping of God’s testimonies and loving them exceedingly (Psalms 119:167; cf. John 14:21; 23). Psalms 119:166-167 are both about keeping God’s testimonies and form the conclusion of this stanza. We too have been given the task of keeping or guarding what has been entrusted to us by the Holy Spirit Who dwells in us (2 Timothy 1:14).

Just as faith without works is dead (James 2:17), loving the Lord Jesus without keeping His commandments is a lie. The psalmist speaks of “my soul”. By this he is saying that his whole being, his whole inner being is involved. Love for God’s testimonies is not shown by mere verbal declaration. That love is evidenced by the full absorption of it in the heart, from which it is manifested in practice.

When the “precepts and testimonies” of God are kept, attached to that is the awareness that all the ways of the God-fearing are open to God (Psalms 119:168; cf. Hebrews 4:12-13). Because the psalmist knows that God oversees all his ways, he wants to be guided by His precepts and testimonies. To God the ways that His own go have no secrets. That is why it is so necessary to consult His Word, for in it He shows the way in which each of His own must go. He also makes clear to us what is in our heart, all the hidden corners of which are then revealed (Psalms 139:23-24).

Proverbs 10:27

/shin/ Tribulation

The letter shin has the pictogram and meaning of ‘teeth’ and is associated with the concept of ‘eating’, ‘fire’, ‘tribulation’. The negative meaning is tribulation and judgment, the positive is eating and finding a spoil (Psalms 119:162). Psalms 119:161 and Psalms 119:163 speak of the great tribulation, in which the remnant will be persecuted by “princes”, which are the false leaders (Psalms 119:161) and the false shepherds (Zechariah 11:15-17) of Israel. In the midst of these severe tribulations, in this stanza the psalmist and the remnant remain faithful to the LORD and rejoice in the salvation and the Word of the LORD.

The psalmist has not been afraid of princes, the followers of the antichrist, who have spread lies about the LORD and His Word. He has, however, been fearful of God’s Word in the sense that he has been “in awe” of it (Psalms 119:161). This has kept him from denying God’s Name before government officials who have persecuted him for no reason, but rather testifying of Him faithfully before them. Examples are Daniel before Nebuchadnezzar, Paul before King Agrippa and above all the Lord Jesus before Pilate.

The joy at God’s word or promise, His pledge, can be compared to finding great spoil (Psalms 119:162). That it is spoil means that it is what has been conquered in a victory over an enemy (cf. Isaiah 9:2b). It is not a lucky find, but the result of struggle. To find such great spoil requires effort.

Likewise, the knowledge of God through His Word is the result of prayerfully studying and meditating on the Word. That takes effort and time. At the same time, the Word is a weapon, the sword of the Spirit, which is necessary in a time of spiritual struggle, in a time of tribulation and distress.

Falsehood is reprehensible and abominable and worth hating (Psalms 119:163). The law, God’s Word, is absolutely true and worth loving. These feelings of hatred and abhorrence for falsehood and love for God’s Word are worked through the reading of God’s Word. Through the Word of God we gain the proper awareness of falsehood and truth.

Falsehood here is denying that the LORD is the true God. Elijah asked who is the true God: the LORD or Baal. The confession of the remnant is what the name Elijah means: the LORD is my God. In the end time, the question is who is the true God: the LORD or man. Man wants to be like God (Genesis 3:4-6) and erects the image of a man to be worshiped (Daniel 3:1-5). Man takes the place of God (Acts 12:21-23; Revelation 13:11-12). We see this taking full shape in the antichrist. He will tempt men with miracles of falsehood according to the working of satan himself to worship him (2 Thessalonians 2:3-4; 9).

For us, falsehood is also living a hypocritical life. It appears spiritually healthy and rich on the outside, but on the inside it is dirty and hardened. We see an example and warning in the life of David in his adultery with Bathsheba and his murder of her husband Uriah.

The psalmist praises God seven times a day, that is continuously, all day long, because of God’s righteous ordinances (Psalms 119:164). The Word of God also works feelings of gratitude. It is good to consider how far that goes. It is not just giving thanks “in everything” (1 Thessalonians 5:18), but it goes further: “Always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father” (Ephesians 5:20).

Everything in God’s Word is also meant to bring us to give thanks to God. How much reason we get for giving thanks when we discover in God’s Word Who the Lord Jesus is to God and to us and what He has done and still does.

Loving the Word of God results in “great peace” (Psalms 119:165) and that in a world that is full of discontent and temptation. That peace is the peace of God. Whoever knows this peace will find that the Lord keeps his heart and his thoughts (Philippians 4:7; cf. Isaiah 26:3). He recognizes every stumbling block and is carried by the Lord through His grace and His angels, so that he does not strike his foot against a stone (Matthew 4:6). With that great peace, the Lord Jesus went His way on earth without stumbling.

When the righteous are in trouble, in accordance with the covenant, they may hope for the salvation of the LORD, while doing His commandments (Psalms 119:166). This hope for salvation is not an uncertainty, but means that they are certain that what has been promised is coming (Hebrews 11:1). In addition and above, our hope is in Him Who will come to fulfill what is promised (Hebrews 10:37). This certainty does not make one frivolous, but obedient to the commandments of God.

The love of God and His Word are expressed in the keeping of God’s testimonies and loving them exceedingly (Psalms 119:167; cf. John 14:21; 23). Psalms 119:166-167 are both about keeping God’s testimonies and form the conclusion of this stanza. We too have been given the task of keeping or guarding what has been entrusted to us by the Holy Spirit Who dwells in us (2 Timothy 1:14).

Just as faith without works is dead (James 2:17), loving the Lord Jesus without keeping His commandments is a lie. The psalmist speaks of “my soul”. By this he is saying that his whole being, his whole inner being is involved. Love for God’s testimonies is not shown by mere verbal declaration. That love is evidenced by the full absorption of it in the heart, from which it is manifested in practice.

When the “precepts and testimonies” of God are kept, attached to that is the awareness that all the ways of the God-fearing are open to God (Psalms 119:168; cf. Hebrews 4:12-13). Because the psalmist knows that God oversees all his ways, he wants to be guided by His precepts and testimonies. To God the ways that His own go have no secrets. That is why it is so necessary to consult His Word, for in it He shows the way in which each of His own must go. He also makes clear to us what is in our heart, all the hidden corners of which are then revealed (Psalms 139:23-24).

Proverbs 10:28

/shin/ Tribulation

The letter shin has the pictogram and meaning of ‘teeth’ and is associated with the concept of ‘eating’, ‘fire’, ‘tribulation’. The negative meaning is tribulation and judgment, the positive is eating and finding a spoil (Psalms 119:162). Psalms 119:161 and Psalms 119:163 speak of the great tribulation, in which the remnant will be persecuted by “princes”, which are the false leaders (Psalms 119:161) and the false shepherds (Zechariah 11:15-17) of Israel. In the midst of these severe tribulations, in this stanza the psalmist and the remnant remain faithful to the LORD and rejoice in the salvation and the Word of the LORD.

The psalmist has not been afraid of princes, the followers of the antichrist, who have spread lies about the LORD and His Word. He has, however, been fearful of God’s Word in the sense that he has been “in awe” of it (Psalms 119:161). This has kept him from denying God’s Name before government officials who have persecuted him for no reason, but rather testifying of Him faithfully before them. Examples are Daniel before Nebuchadnezzar, Paul before King Agrippa and above all the Lord Jesus before Pilate.

The joy at God’s word or promise, His pledge, can be compared to finding great spoil (Psalms 119:162). That it is spoil means that it is what has been conquered in a victory over an enemy (cf. Isaiah 9:2b). It is not a lucky find, but the result of struggle. To find such great spoil requires effort.

Likewise, the knowledge of God through His Word is the result of prayerfully studying and meditating on the Word. That takes effort and time. At the same time, the Word is a weapon, the sword of the Spirit, which is necessary in a time of spiritual struggle, in a time of tribulation and distress.

Falsehood is reprehensible and abominable and worth hating (Psalms 119:163). The law, God’s Word, is absolutely true and worth loving. These feelings of hatred and abhorrence for falsehood and love for God’s Word are worked through the reading of God’s Word. Through the Word of God we gain the proper awareness of falsehood and truth.

Falsehood here is denying that the LORD is the true God. Elijah asked who is the true God: the LORD or Baal. The confession of the remnant is what the name Elijah means: the LORD is my God. In the end time, the question is who is the true God: the LORD or man. Man wants to be like God (Genesis 3:4-6) and erects the image of a man to be worshiped (Daniel 3:1-5). Man takes the place of God (Acts 12:21-23; Revelation 13:11-12). We see this taking full shape in the antichrist. He will tempt men with miracles of falsehood according to the working of satan himself to worship him (2 Thessalonians 2:3-4; 9).

For us, falsehood is also living a hypocritical life. It appears spiritually healthy and rich on the outside, but on the inside it is dirty and hardened. We see an example and warning in the life of David in his adultery with Bathsheba and his murder of her husband Uriah.

The psalmist praises God seven times a day, that is continuously, all day long, because of God’s righteous ordinances (Psalms 119:164). The Word of God also works feelings of gratitude. It is good to consider how far that goes. It is not just giving thanks “in everything” (1 Thessalonians 5:18), but it goes further: “Always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father” (Ephesians 5:20).

Everything in God’s Word is also meant to bring us to give thanks to God. How much reason we get for giving thanks when we discover in God’s Word Who the Lord Jesus is to God and to us and what He has done and still does.

Loving the Word of God results in “great peace” (Psalms 119:165) and that in a world that is full of discontent and temptation. That peace is the peace of God. Whoever knows this peace will find that the Lord keeps his heart and his thoughts (Philippians 4:7; cf. Isaiah 26:3). He recognizes every stumbling block and is carried by the Lord through His grace and His angels, so that he does not strike his foot against a stone (Matthew 4:6). With that great peace, the Lord Jesus went His way on earth without stumbling.

When the righteous are in trouble, in accordance with the covenant, they may hope for the salvation of the LORD, while doing His commandments (Psalms 119:166). This hope for salvation is not an uncertainty, but means that they are certain that what has been promised is coming (Hebrews 11:1). In addition and above, our hope is in Him Who will come to fulfill what is promised (Hebrews 10:37). This certainty does not make one frivolous, but obedient to the commandments of God.

The love of God and His Word are expressed in the keeping of God’s testimonies and loving them exceedingly (Psalms 119:167; cf. John 14:21; 23). Psalms 119:166-167 are both about keeping God’s testimonies and form the conclusion of this stanza. We too have been given the task of keeping or guarding what has been entrusted to us by the Holy Spirit Who dwells in us (2 Timothy 1:14).

Just as faith without works is dead (James 2:17), loving the Lord Jesus without keeping His commandments is a lie. The psalmist speaks of “my soul”. By this he is saying that his whole being, his whole inner being is involved. Love for God’s testimonies is not shown by mere verbal declaration. That love is evidenced by the full absorption of it in the heart, from which it is manifested in practice.

When the “precepts and testimonies” of God are kept, attached to that is the awareness that all the ways of the God-fearing are open to God (Psalms 119:168; cf. Hebrews 4:12-13). Because the psalmist knows that God oversees all his ways, he wants to be guided by His precepts and testimonies. To God the ways that His own go have no secrets. That is why it is so necessary to consult His Word, for in it He shows the way in which each of His own must go. He also makes clear to us what is in our heart, all the hidden corners of which are then revealed (Psalms 139:23-24).

Proverbs 10:29

/tav/ The Sign of the Cross

The letter tav is the last letter of the Hebrew alphabet. The original pictogram of this letter is a ‘cross’ and has the meaning of ‘sign’, ‘covenant’. We find these aspects in the blood of Christ. In Exodus 12 we read about this in the picture of the blood on the houses of the Israelites: “The blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you” (Exodus 12:13a). The blood that is put on the doorposts and lintels of these houses is in the form of the cross. Compare the sign or cross on the foreheads of the remnant in Ezekiel 9 (Ezekiel 9:4).

The Lord Jesus calls Himself “the Alpha and the Omega”, the first and last letter of the Greek alphabet (Revelation 1:8; 11; Revelation 21:6; Revelation 22:13). In Hebrew, that would be ‘the Aleph and the Tav’. The aleph speaks of an ox or bull, the animal of choice for the burnt offering. The tav speaks of the cross, or the altar on which the burnt offering is brought. Thus, the Lord Jesus is simultaneously the sacrificial animal, the altar, and the Priest Who brings the sacrifice.

The psalmist understands that his problem is not only caused by outside enemies, but that he has a problem inside of himself. He himself has sinned, he has gone astray like a lost sheep (Psalms 119:176). What he needs is the Shepherd Who laid down His life on the cross for the sake of His sheep. The Shepherd had to descend and seek him in his lost condition (Luke 15:4-7). A lost sheep cannot save himself. Man who is aware of this realizes that his help must come from outside (cf. Romans 7:24). He also realizes that his salvation comes not from something, but from Someone.

This is the last stanza singing of the value of the Word in all its aspects relevant to our life. The loudness of addressing God seems to be at its highest here. The psalmist calls out to God (Psalms 119:169). He has done so more often in this psalm, but here he presents his calling as a person for whom he asks God if that person may “come before” Him. He is a calling for understanding according to His Word. He would like to gain understanding in all things, not from human thought, but from God’s revealed will in His Word.

He who longs for understanding in God’s Word is also a special object of the enemy’s attacks (Psalms 119:170). Therefore, in addition to being someone who cries, he comes as a supplicant. He asks God that his supplication may come to “before” Him. The God-fearing begs for deliverance from dangers in accordance with God’s word or promise. After all, God has promised that He will neither abandon nor forsake His own. The enemy will do everything to render our prayer life powerless (cf. 1 Peter 3:7).

Psalms 119:169 and Psalms 119:170 form the two themes of Psalm 119. We see in Psalms 119:169 a prayer requesting understanding and in Psalms 119:170 a prayer for deliverance based on the promises of God’s covenant. These prayers form the basis of his praise (Psalms 119:171), his teaching through the songs (Psalms 119:172; cf. Colossians 3:16), his struggle (Psalms 119:173), and his desires (Psalms 119:174).

After presenting himself to God as someone who cries and as a supplicant, he comes to God as someone who praises God (Psalms 119:171). In God’s presence, not only cries for help come from his lips, but also songs of praise (cf. Philippians 4:6). His lips even overflow with it. This is the result of teaching by God in His statutes.

His song of praise consists of singing the words of God (Psalms 119:172). What the heart is full of, the mouth overflows with. The ‘instrument’ for this is his tongue. In many contemporary ‘songs of praise’ there are statements that are not based on the Word of God, but are contrary to it. Our songs of praise, too, must be in accordance with the Word of God (Ephesians 5:19). Then He will gladly listen to them. The theme of the song here is the righteousness of God’s commandments.

Psalms 119:171 and Psalms 119:172 run parallel. As a result, we see a doubling of praise. The praise is doubly emphasized. The praise indicates that the psalmist is utterly convinced that the LORD, by virtue of His covenant, will hear his prayer. In Psalms 119:171 he utters praise to the LORD as a holy priest; in Psalms 119:172 he speaks to fellow believers as a royal priest (1 Peter 2:5; 9; cf. Psalms 66:16).

There is also an awareness in the righteous that he is dependent on the LORD (Psalms 119:173). Therefore, he asks Him that His hand come to his aid. He has chosen God’s precepts to keep them and be engaged in them. This choice every faithful one must make. The LORD’s help is connected to His Word. He cannot help anyone who does not bow before His Word. We have been given the privilege of always approaching the throne of grace with boldness, that we may receive mercy and find grace for timely help (Hebrews 4:16).

The God-fearing longs for the salvation of the LORD (Psalms 119:174). By this he means the period of the blessings of the new covenant under the government of the Lord Jesus. About this he has read in God’s Word, that for him is his “delight”. In relation to us, we are saved once for all by faith (Ephesians 2:8). However, in the present time we must work out our salvation with fear and trembling (Philippians 2:12). In the near future we will receive salvation of our bodies (Romans 8:23-25; Romans 13:11; Philippians 3:20-21).

The psalmist asks the LORD to let his soul live (Psalms 119:175). This is not to enjoy life, but to praise the LORD (Psalms 6:5). He realizes that he cannot do that without the LORD’s help. This help, he knows, lies in God’s ordinances. The Word of God gives abundant reason to praise the LORD.

The last verse is a confession of sin with a desire for restoration of the relationship broken by sin (Psalms 119:176). The psalmist acknowledges that he has “gone astray like a lost sheep”. He also acknowledges that he is being sought out by the good Shepherd, Who has laid down His life for His sheep, for he cannot find his way back himself. Yet he knows Who he is addressing. He also knows that he is God’s “servant”. He may have gone astray, but he has not forgotten God’s commandments.

Just as the New Testament ends with the invitation to sinners to repent, so the psalmist ends here with the need for the people of Israel to be restored by the Good Shepherd.

Proverbs 10:30

/tav/ The Sign of the Cross

The letter tav is the last letter of the Hebrew alphabet. The original pictogram of this letter is a ‘cross’ and has the meaning of ‘sign’, ‘covenant’. We find these aspects in the blood of Christ. In Exodus 12 we read about this in the picture of the blood on the houses of the Israelites: “The blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you” (Exodus 12:13a). The blood that is put on the doorposts and lintels of these houses is in the form of the cross. Compare the sign or cross on the foreheads of the remnant in Ezekiel 9 (Ezekiel 9:4).

The Lord Jesus calls Himself “the Alpha and the Omega”, the first and last letter of the Greek alphabet (Revelation 1:8; 11; Revelation 21:6; Revelation 22:13). In Hebrew, that would be ‘the Aleph and the Tav’. The aleph speaks of an ox or bull, the animal of choice for the burnt offering. The tav speaks of the cross, or the altar on which the burnt offering is brought. Thus, the Lord Jesus is simultaneously the sacrificial animal, the altar, and the Priest Who brings the sacrifice.

The psalmist understands that his problem is not only caused by outside enemies, but that he has a problem inside of himself. He himself has sinned, he has gone astray like a lost sheep (Psalms 119:176). What he needs is the Shepherd Who laid down His life on the cross for the sake of His sheep. The Shepherd had to descend and seek him in his lost condition (Luke 15:4-7). A lost sheep cannot save himself. Man who is aware of this realizes that his help must come from outside (cf. Romans 7:24). He also realizes that his salvation comes not from something, but from Someone.

This is the last stanza singing of the value of the Word in all its aspects relevant to our life. The loudness of addressing God seems to be at its highest here. The psalmist calls out to God (Psalms 119:169). He has done so more often in this psalm, but here he presents his calling as a person for whom he asks God if that person may “come before” Him. He is a calling for understanding according to His Word. He would like to gain understanding in all things, not from human thought, but from God’s revealed will in His Word.

He who longs for understanding in God’s Word is also a special object of the enemy’s attacks (Psalms 119:170). Therefore, in addition to being someone who cries, he comes as a supplicant. He asks God that his supplication may come to “before” Him. The God-fearing begs for deliverance from dangers in accordance with God’s word or promise. After all, God has promised that He will neither abandon nor forsake His own. The enemy will do everything to render our prayer life powerless (cf. 1 Peter 3:7).

Psalms 119:169 and Psalms 119:170 form the two themes of Psalm 119. We see in Psalms 119:169 a prayer requesting understanding and in Psalms 119:170 a prayer for deliverance based on the promises of God’s covenant. These prayers form the basis of his praise (Psalms 119:171), his teaching through the songs (Psalms 119:172; cf. Colossians 3:16), his struggle (Psalms 119:173), and his desires (Psalms 119:174).

After presenting himself to God as someone who cries and as a supplicant, he comes to God as someone who praises God (Psalms 119:171). In God’s presence, not only cries for help come from his lips, but also songs of praise (cf. Philippians 4:6). His lips even overflow with it. This is the result of teaching by God in His statutes.

His song of praise consists of singing the words of God (Psalms 119:172). What the heart is full of, the mouth overflows with. The ‘instrument’ for this is his tongue. In many contemporary ‘songs of praise’ there are statements that are not based on the Word of God, but are contrary to it. Our songs of praise, too, must be in accordance with the Word of God (Ephesians 5:19). Then He will gladly listen to them. The theme of the song here is the righteousness of God’s commandments.

Psalms 119:171 and Psalms 119:172 run parallel. As a result, we see a doubling of praise. The praise is doubly emphasized. The praise indicates that the psalmist is utterly convinced that the LORD, by virtue of His covenant, will hear his prayer. In Psalms 119:171 he utters praise to the LORD as a holy priest; in Psalms 119:172 he speaks to fellow believers as a royal priest (1 Peter 2:5; 9; cf. Psalms 66:16).

There is also an awareness in the righteous that he is dependent on the LORD (Psalms 119:173). Therefore, he asks Him that His hand come to his aid. He has chosen God’s precepts to keep them and be engaged in them. This choice every faithful one must make. The LORD’s help is connected to His Word. He cannot help anyone who does not bow before His Word. We have been given the privilege of always approaching the throne of grace with boldness, that we may receive mercy and find grace for timely help (Hebrews 4:16).

The God-fearing longs for the salvation of the LORD (Psalms 119:174). By this he means the period of the blessings of the new covenant under the government of the Lord Jesus. About this he has read in God’s Word, that for him is his “delight”. In relation to us, we are saved once for all by faith (Ephesians 2:8). However, in the present time we must work out our salvation with fear and trembling (Philippians 2:12). In the near future we will receive salvation of our bodies (Romans 8:23-25; Romans 13:11; Philippians 3:20-21).

The psalmist asks the LORD to let his soul live (Psalms 119:175). This is not to enjoy life, but to praise the LORD (Psalms 6:5). He realizes that he cannot do that without the LORD’s help. This help, he knows, lies in God’s ordinances. The Word of God gives abundant reason to praise the LORD.

The last verse is a confession of sin with a desire for restoration of the relationship broken by sin (Psalms 119:176). The psalmist acknowledges that he has “gone astray like a lost sheep”. He also acknowledges that he is being sought out by the good Shepherd, Who has laid down His life for His sheep, for he cannot find his way back himself. Yet he knows Who he is addressing. He also knows that he is God’s “servant”. He may have gone astray, but he has not forgotten God’s commandments.

Just as the New Testament ends with the invitation to sinners to repent, so the psalmist ends here with the need for the people of Israel to be restored by the Good Shepherd.

Proverbs 10:31

/tav/ The Sign of the Cross

The letter tav is the last letter of the Hebrew alphabet. The original pictogram of this letter is a ‘cross’ and has the meaning of ‘sign’, ‘covenant’. We find these aspects in the blood of Christ. In Exodus 12 we read about this in the picture of the blood on the houses of the Israelites: “The blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you” (Exodus 12:13a). The blood that is put on the doorposts and lintels of these houses is in the form of the cross. Compare the sign or cross on the foreheads of the remnant in Ezekiel 9 (Ezekiel 9:4).

The Lord Jesus calls Himself “the Alpha and the Omega”, the first and last letter of the Greek alphabet (Revelation 1:8; 11; Revelation 21:6; Revelation 22:13). In Hebrew, that would be ‘the Aleph and the Tav’. The aleph speaks of an ox or bull, the animal of choice for the burnt offering. The tav speaks of the cross, or the altar on which the burnt offering is brought. Thus, the Lord Jesus is simultaneously the sacrificial animal, the altar, and the Priest Who brings the sacrifice.

The psalmist understands that his problem is not only caused by outside enemies, but that he has a problem inside of himself. He himself has sinned, he has gone astray like a lost sheep (Psalms 119:176). What he needs is the Shepherd Who laid down His life on the cross for the sake of His sheep. The Shepherd had to descend and seek him in his lost condition (Luke 15:4-7). A lost sheep cannot save himself. Man who is aware of this realizes that his help must come from outside (cf. Romans 7:24). He also realizes that his salvation comes not from something, but from Someone.

This is the last stanza singing of the value of the Word in all its aspects relevant to our life. The loudness of addressing God seems to be at its highest here. The psalmist calls out to God (Psalms 119:169). He has done so more often in this psalm, but here he presents his calling as a person for whom he asks God if that person may “come before” Him. He is a calling for understanding according to His Word. He would like to gain understanding in all things, not from human thought, but from God’s revealed will in His Word.

He who longs for understanding in God’s Word is also a special object of the enemy’s attacks (Psalms 119:170). Therefore, in addition to being someone who cries, he comes as a supplicant. He asks God that his supplication may come to “before” Him. The God-fearing begs for deliverance from dangers in accordance with God’s word or promise. After all, God has promised that He will neither abandon nor forsake His own. The enemy will do everything to render our prayer life powerless (cf. 1 Peter 3:7).

Psalms 119:169 and Psalms 119:170 form the two themes of Psalm 119. We see in Psalms 119:169 a prayer requesting understanding and in Psalms 119:170 a prayer for deliverance based on the promises of God’s covenant. These prayers form the basis of his praise (Psalms 119:171), his teaching through the songs (Psalms 119:172; cf. Colossians 3:16), his struggle (Psalms 119:173), and his desires (Psalms 119:174).

After presenting himself to God as someone who cries and as a supplicant, he comes to God as someone who praises God (Psalms 119:171). In God’s presence, not only cries for help come from his lips, but also songs of praise (cf. Philippians 4:6). His lips even overflow with it. This is the result of teaching by God in His statutes.

His song of praise consists of singing the words of God (Psalms 119:172). What the heart is full of, the mouth overflows with. The ‘instrument’ for this is his tongue. In many contemporary ‘songs of praise’ there are statements that are not based on the Word of God, but are contrary to it. Our songs of praise, too, must be in accordance with the Word of God (Ephesians 5:19). Then He will gladly listen to them. The theme of the song here is the righteousness of God’s commandments.

Psalms 119:171 and Psalms 119:172 run parallel. As a result, we see a doubling of praise. The praise is doubly emphasized. The praise indicates that the psalmist is utterly convinced that the LORD, by virtue of His covenant, will hear his prayer. In Psalms 119:171 he utters praise to the LORD as a holy priest; in Psalms 119:172 he speaks to fellow believers as a royal priest (1 Peter 2:5; 9; cf. Psalms 66:16).

There is also an awareness in the righteous that he is dependent on the LORD (Psalms 119:173). Therefore, he asks Him that His hand come to his aid. He has chosen God’s precepts to keep them and be engaged in them. This choice every faithful one must make. The LORD’s help is connected to His Word. He cannot help anyone who does not bow before His Word. We have been given the privilege of always approaching the throne of grace with boldness, that we may receive mercy and find grace for timely help (Hebrews 4:16).

The God-fearing longs for the salvation of the LORD (Psalms 119:174). By this he means the period of the blessings of the new covenant under the government of the Lord Jesus. About this he has read in God’s Word, that for him is his “delight”. In relation to us, we are saved once for all by faith (Ephesians 2:8). However, in the present time we must work out our salvation with fear and trembling (Philippians 2:12). In the near future we will receive salvation of our bodies (Romans 8:23-25; Romans 13:11; Philippians 3:20-21).

The psalmist asks the LORD to let his soul live (Psalms 119:175). This is not to enjoy life, but to praise the LORD (Psalms 6:5). He realizes that he cannot do that without the LORD’s help. This help, he knows, lies in God’s ordinances. The Word of God gives abundant reason to praise the LORD.

The last verse is a confession of sin with a desire for restoration of the relationship broken by sin (Psalms 119:176). The psalmist acknowledges that he has “gone astray like a lost sheep”. He also acknowledges that he is being sought out by the good Shepherd, Who has laid down His life for His sheep, for he cannot find his way back himself. Yet he knows Who he is addressing. He also knows that he is God’s “servant”. He may have gone astray, but he has not forgotten God’s commandments.

Just as the New Testament ends with the invitation to sinners to repent, so the psalmist ends here with the need for the people of Israel to be restored by the Good Shepherd.

Proverbs 10:32

/tav/ The Sign of the Cross

The letter tav is the last letter of the Hebrew alphabet. The original pictogram of this letter is a ‘cross’ and has the meaning of ‘sign’, ‘covenant’. We find these aspects in the blood of Christ. In Exodus 12 we read about this in the picture of the blood on the houses of the Israelites: “The blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you” (Exodus 12:13a). The blood that is put on the doorposts and lintels of these houses is in the form of the cross. Compare the sign or cross on the foreheads of the remnant in Ezekiel 9 (Ezekiel 9:4).

The Lord Jesus calls Himself “the Alpha and the Omega”, the first and last letter of the Greek alphabet (Revelation 1:8; 11; Revelation 21:6; Revelation 22:13). In Hebrew, that would be ‘the Aleph and the Tav’. The aleph speaks of an ox or bull, the animal of choice for the burnt offering. The tav speaks of the cross, or the altar on which the burnt offering is brought. Thus, the Lord Jesus is simultaneously the sacrificial animal, the altar, and the Priest Who brings the sacrifice.

The psalmist understands that his problem is not only caused by outside enemies, but that he has a problem inside of himself. He himself has sinned, he has gone astray like a lost sheep (Psalms 119:176). What he needs is the Shepherd Who laid down His life on the cross for the sake of His sheep. The Shepherd had to descend and seek him in his lost condition (Luke 15:4-7). A lost sheep cannot save himself. Man who is aware of this realizes that his help must come from outside (cf. Romans 7:24). He also realizes that his salvation comes not from something, but from Someone.

This is the last stanza singing of the value of the Word in all its aspects relevant to our life. The loudness of addressing God seems to be at its highest here. The psalmist calls out to God (Psalms 119:169). He has done so more often in this psalm, but here he presents his calling as a person for whom he asks God if that person may “come before” Him. He is a calling for understanding according to His Word. He would like to gain understanding in all things, not from human thought, but from God’s revealed will in His Word.

He who longs for understanding in God’s Word is also a special object of the enemy’s attacks (Psalms 119:170). Therefore, in addition to being someone who cries, he comes as a supplicant. He asks God that his supplication may come to “before” Him. The God-fearing begs for deliverance from dangers in accordance with God’s word or promise. After all, God has promised that He will neither abandon nor forsake His own. The enemy will do everything to render our prayer life powerless (cf. 1 Peter 3:7).

Psalms 119:169 and Psalms 119:170 form the two themes of Psalm 119. We see in Psalms 119:169 a prayer requesting understanding and in Psalms 119:170 a prayer for deliverance based on the promises of God’s covenant. These prayers form the basis of his praise (Psalms 119:171), his teaching through the songs (Psalms 119:172; cf. Colossians 3:16), his struggle (Psalms 119:173), and his desires (Psalms 119:174).

After presenting himself to God as someone who cries and as a supplicant, he comes to God as someone who praises God (Psalms 119:171). In God’s presence, not only cries for help come from his lips, but also songs of praise (cf. Philippians 4:6). His lips even overflow with it. This is the result of teaching by God in His statutes.

His song of praise consists of singing the words of God (Psalms 119:172). What the heart is full of, the mouth overflows with. The ‘instrument’ for this is his tongue. In many contemporary ‘songs of praise’ there are statements that are not based on the Word of God, but are contrary to it. Our songs of praise, too, must be in accordance with the Word of God (Ephesians 5:19). Then He will gladly listen to them. The theme of the song here is the righteousness of God’s commandments.

Psalms 119:171 and Psalms 119:172 run parallel. As a result, we see a doubling of praise. The praise is doubly emphasized. The praise indicates that the psalmist is utterly convinced that the LORD, by virtue of His covenant, will hear his prayer. In Psalms 119:171 he utters praise to the LORD as a holy priest; in Psalms 119:172 he speaks to fellow believers as a royal priest (1 Peter 2:5; 9; cf. Psalms 66:16).

There is also an awareness in the righteous that he is dependent on the LORD (Psalms 119:173). Therefore, he asks Him that His hand come to his aid. He has chosen God’s precepts to keep them and be engaged in them. This choice every faithful one must make. The LORD’s help is connected to His Word. He cannot help anyone who does not bow before His Word. We have been given the privilege of always approaching the throne of grace with boldness, that we may receive mercy and find grace for timely help (Hebrews 4:16).

The God-fearing longs for the salvation of the LORD (Psalms 119:174). By this he means the period of the blessings of the new covenant under the government of the Lord Jesus. About this he has read in God’s Word, that for him is his “delight”. In relation to us, we are saved once for all by faith (Ephesians 2:8). However, in the present time we must work out our salvation with fear and trembling (Philippians 2:12). In the near future we will receive salvation of our bodies (Romans 8:23-25; Romans 13:11; Philippians 3:20-21).

The psalmist asks the LORD to let his soul live (Psalms 119:175). This is not to enjoy life, but to praise the LORD (Psalms 6:5). He realizes that he cannot do that without the LORD’s help. This help, he knows, lies in God’s ordinances. The Word of God gives abundant reason to praise the LORD.

The last verse is a confession of sin with a desire for restoration of the relationship broken by sin (Psalms 119:176). The psalmist acknowledges that he has “gone astray like a lost sheep”. He also acknowledges that he is being sought out by the good Shepherd, Who has laid down His life for His sheep, for he cannot find his way back himself. Yet he knows Who he is addressing. He also knows that he is God’s “servant”. He may have gone astray, but he has not forgotten God’s commandments.

Just as the New Testament ends with the invitation to sinners to repent, so the psalmist ends here with the need for the people of Israel to be restored by the Good Shepherd.