Proverbs 12

Proverbs 12:2

Introduction

While the chosen Israelites are going through spiritual exercises in connection with their return to Jerusalem, they are being scorned and mocked by their surroundings. Therefore they raise their eyes to the LORD for help. Three times this psalm makes it clear that the LORD will be gracious to them and come to their aid.

Prayer for Salvation

This is the fourth “Song of Ascents” (Psalms 123:1). We hear in the poet the voice the chosen people of the tribes who are still outside the land. They are removed from the land, but their hearts are already in Jerusalem. They are still in the midst of their enemies. The last two verses of the psalm make it clear what their situation is: they are showered with scoffing and contempt. This drives them to prayer.

The psalmist’s prayer here is described as ‘the lifting up of one’s eyes to the LORD’. Using a poetic chiasm (mirror image), this is beautifully and strongly emphasized in the first two verses. It begins in Psalms 123:1 with “to You I lift up my eyes” and ends in Psalms 123:2 with “so our eyes [look] to the LORD our God”. What follows is the purpose of the prayer, which is until the LORD is gracious to them. That prayer the psalmist further expresses in Psalms 123:3 and Psalms 123:4.

Psalms 123:1 begins with a personal prayer, “I”, and continues with “our” and “we”, plural. It is important and also precious that we have a personal prayer life, and that we also have a common and church prayer life (Matthew 18:19).

They begin by personally saying to the LORD: “To You I lift up my eyes, O You who are enthroned in the heavens!” He “enthrones” there on His throne, at peace, and reigns (Psalms 103:19). Nothing on earth can disturb His rest and government. By seeking Him there and taking refuge with Him, they are going to share in His rest. They know that things are not out of His control and they expect Him to change their situation for the better. He may be in heaven, but they know that He is intimately involved in their circumstances.

In their looking to the LORD, there is an expectant longing for His acting (Psalms 123:2). They compare themselves to “servants” whose eyes look “to the hand of their master” and to “a maid” whose eyes look “to the hand of her mistress”. As individual members of God’s people they are His servants and as a whole they are His maid.

They look to His hand, for it alone can bring salvation. Until then they wait patiently. They continue to look to Him “until He is gracious” to them. That they wait on the grace of the LORD involves the acknowledgment that they have been brought into these miserable circumstances by their own failures. They are not pleading their innocence. That they say “until” means that they trust that He will be gracious (cf. Isaiah 30:18). The only question is when He will be. Waiting is all they can do. They have no way to effect a change for the better.

They do not claim salvation, but they do make a pressing appeal to Him to be gracious to them by asking Him twice to do so (Psalms 123:3). The contempt poured out on them has taken such forms that they are “greatly filled” by it. The limit of what they can bear has been far exceeded. They cannot bear any more contempt.

Their soul has suffered more than enough from “the scoffing of those who are at ease” and “the contempt of the proud” (Psalms 123:4). They are oversaturated. For too long they have had to swallow the hateful and hurtful comments of their enemies. No more can be added. The remnant does not seek the favor of those enemies to get rid of the pressure that way, but turns to the LORD.

“Those who are at ease” are people who rely completely on their wealth and prosperity in their life, which means they don’t worry about anything (cf. Luke 12:16-21). These people shower them with scoffing. “The proud” place God out of their sight. They do not take God into account, for in their life they themselves take the place of God. These people look down on them with contempt.

Those who are at ease think they are secure in their power, which in their imagination will have no end. In their carelessness it does not occur to them that one day they will have to deal with God and that He will regard the scoffing of His people as being scoffed Himself. The proud are only after their own greatness and importance, that is all they believe in. God does not exist for them. Therefore, it would also be foolish for God’s people to seek their favor to free themselves from their scoffing and contempt.

Prophetically, the remnant will suffer the scoffing and contempt of a multitude of enemies for years. Those enemies are the antichrist or false king of Israel and his followers, the beast of the Roman Empire, the hostile king of the North and allies, Gog, or Great Russia. They are all powerful wicked people who are at ease.

Proverbs 12:3

Introduction

While the chosen Israelites are going through spiritual exercises in connection with their return to Jerusalem, they are being scorned and mocked by their surroundings. Therefore they raise their eyes to the LORD for help. Three times this psalm makes it clear that the LORD will be gracious to them and come to their aid.

Prayer for Salvation

This is the fourth “Song of Ascents” (Psalms 123:1). We hear in the poet the voice the chosen people of the tribes who are still outside the land. They are removed from the land, but their hearts are already in Jerusalem. They are still in the midst of their enemies. The last two verses of the psalm make it clear what their situation is: they are showered with scoffing and contempt. This drives them to prayer.

The psalmist’s prayer here is described as ‘the lifting up of one’s eyes to the LORD’. Using a poetic chiasm (mirror image), this is beautifully and strongly emphasized in the first two verses. It begins in Psalms 123:1 with “to You I lift up my eyes” and ends in Psalms 123:2 with “so our eyes [look] to the LORD our God”. What follows is the purpose of the prayer, which is until the LORD is gracious to them. That prayer the psalmist further expresses in Psalms 123:3 and Psalms 123:4.

Psalms 123:1 begins with a personal prayer, “I”, and continues with “our” and “we”, plural. It is important and also precious that we have a personal prayer life, and that we also have a common and church prayer life (Matthew 18:19).

They begin by personally saying to the LORD: “To You I lift up my eyes, O You who are enthroned in the heavens!” He “enthrones” there on His throne, at peace, and reigns (Psalms 103:19). Nothing on earth can disturb His rest and government. By seeking Him there and taking refuge with Him, they are going to share in His rest. They know that things are not out of His control and they expect Him to change their situation for the better. He may be in heaven, but they know that He is intimately involved in their circumstances.

In their looking to the LORD, there is an expectant longing for His acting (Psalms 123:2). They compare themselves to “servants” whose eyes look “to the hand of their master” and to “a maid” whose eyes look “to the hand of her mistress”. As individual members of God’s people they are His servants and as a whole they are His maid.

They look to His hand, for it alone can bring salvation. Until then they wait patiently. They continue to look to Him “until He is gracious” to them. That they wait on the grace of the LORD involves the acknowledgment that they have been brought into these miserable circumstances by their own failures. They are not pleading their innocence. That they say “until” means that they trust that He will be gracious (cf. Isaiah 30:18). The only question is when He will be. Waiting is all they can do. They have no way to effect a change for the better.

They do not claim salvation, but they do make a pressing appeal to Him to be gracious to them by asking Him twice to do so (Psalms 123:3). The contempt poured out on them has taken such forms that they are “greatly filled” by it. The limit of what they can bear has been far exceeded. They cannot bear any more contempt.

Their soul has suffered more than enough from “the scoffing of those who are at ease” and “the contempt of the proud” (Psalms 123:4). They are oversaturated. For too long they have had to swallow the hateful and hurtful comments of their enemies. No more can be added. The remnant does not seek the favor of those enemies to get rid of the pressure that way, but turns to the LORD.

“Those who are at ease” are people who rely completely on their wealth and prosperity in their life, which means they don’t worry about anything (cf. Luke 12:16-21). These people shower them with scoffing. “The proud” place God out of their sight. They do not take God into account, for in their life they themselves take the place of God. These people look down on them with contempt.

Those who are at ease think they are secure in their power, which in their imagination will have no end. In their carelessness it does not occur to them that one day they will have to deal with God and that He will regard the scoffing of His people as being scoffed Himself. The proud are only after their own greatness and importance, that is all they believe in. God does not exist for them. Therefore, it would also be foolish for God’s people to seek their favor to free themselves from their scoffing and contempt.

Prophetically, the remnant will suffer the scoffing and contempt of a multitude of enemies for years. Those enemies are the antichrist or false king of Israel and his followers, the beast of the Roman Empire, the hostile king of the North and allies, Gog, or Great Russia. They are all powerful wicked people who are at ease.

Proverbs 12:4

Introduction

While the chosen Israelites are going through spiritual exercises in connection with their return to Jerusalem, they are being scorned and mocked by their surroundings. Therefore they raise their eyes to the LORD for help. Three times this psalm makes it clear that the LORD will be gracious to them and come to their aid.

Prayer for Salvation

This is the fourth “Song of Ascents” (Psalms 123:1). We hear in the poet the voice the chosen people of the tribes who are still outside the land. They are removed from the land, but their hearts are already in Jerusalem. They are still in the midst of their enemies. The last two verses of the psalm make it clear what their situation is: they are showered with scoffing and contempt. This drives them to prayer.

The psalmist’s prayer here is described as ‘the lifting up of one’s eyes to the LORD’. Using a poetic chiasm (mirror image), this is beautifully and strongly emphasized in the first two verses. It begins in Psalms 123:1 with “to You I lift up my eyes” and ends in Psalms 123:2 with “so our eyes [look] to the LORD our God”. What follows is the purpose of the prayer, which is until the LORD is gracious to them. That prayer the psalmist further expresses in Psalms 123:3 and Psalms 123:4.

Psalms 123:1 begins with a personal prayer, “I”, and continues with “our” and “we”, plural. It is important and also precious that we have a personal prayer life, and that we also have a common and church prayer life (Matthew 18:19).

They begin by personally saying to the LORD: “To You I lift up my eyes, O You who are enthroned in the heavens!” He “enthrones” there on His throne, at peace, and reigns (Psalms 103:19). Nothing on earth can disturb His rest and government. By seeking Him there and taking refuge with Him, they are going to share in His rest. They know that things are not out of His control and they expect Him to change their situation for the better. He may be in heaven, but they know that He is intimately involved in their circumstances.

In their looking to the LORD, there is an expectant longing for His acting (Psalms 123:2). They compare themselves to “servants” whose eyes look “to the hand of their master” and to “a maid” whose eyes look “to the hand of her mistress”. As individual members of God’s people they are His servants and as a whole they are His maid.

They look to His hand, for it alone can bring salvation. Until then they wait patiently. They continue to look to Him “until He is gracious” to them. That they wait on the grace of the LORD involves the acknowledgment that they have been brought into these miserable circumstances by their own failures. They are not pleading their innocence. That they say “until” means that they trust that He will be gracious (cf. Isaiah 30:18). The only question is when He will be. Waiting is all they can do. They have no way to effect a change for the better.

They do not claim salvation, but they do make a pressing appeal to Him to be gracious to them by asking Him twice to do so (Psalms 123:3). The contempt poured out on them has taken such forms that they are “greatly filled” by it. The limit of what they can bear has been far exceeded. They cannot bear any more contempt.

Their soul has suffered more than enough from “the scoffing of those who are at ease” and “the contempt of the proud” (Psalms 123:4). They are oversaturated. For too long they have had to swallow the hateful and hurtful comments of their enemies. No more can be added. The remnant does not seek the favor of those enemies to get rid of the pressure that way, but turns to the LORD.

“Those who are at ease” are people who rely completely on their wealth and prosperity in their life, which means they don’t worry about anything (cf. Luke 12:16-21). These people shower them with scoffing. “The proud” place God out of their sight. They do not take God into account, for in their life they themselves take the place of God. These people look down on them with contempt.

Those who are at ease think they are secure in their power, which in their imagination will have no end. In their carelessness it does not occur to them that one day they will have to deal with God and that He will regard the scoffing of His people as being scoffed Himself. The proud are only after their own greatness and importance, that is all they believe in. God does not exist for them. Therefore, it would also be foolish for God’s people to seek their favor to free themselves from their scoffing and contempt.

Prophetically, the remnant will suffer the scoffing and contempt of a multitude of enemies for years. Those enemies are the antichrist or false king of Israel and his followers, the beast of the Roman Empire, the hostile king of the North and allies, Gog, or Great Russia. They are all powerful wicked people who are at ease.

Proverbs 12:5

Introduction

While the chosen Israelites are going through spiritual exercises in connection with their return to Jerusalem, they are being scorned and mocked by their surroundings. Therefore they raise their eyes to the LORD for help. Three times this psalm makes it clear that the LORD will be gracious to them and come to their aid.

Prayer for Salvation

This is the fourth “Song of Ascents” (Psalms 123:1). We hear in the poet the voice the chosen people of the tribes who are still outside the land. They are removed from the land, but their hearts are already in Jerusalem. They are still in the midst of their enemies. The last two verses of the psalm make it clear what their situation is: they are showered with scoffing and contempt. This drives them to prayer.

The psalmist’s prayer here is described as ‘the lifting up of one’s eyes to the LORD’. Using a poetic chiasm (mirror image), this is beautifully and strongly emphasized in the first two verses. It begins in Psalms 123:1 with “to You I lift up my eyes” and ends in Psalms 123:2 with “so our eyes [look] to the LORD our God”. What follows is the purpose of the prayer, which is until the LORD is gracious to them. That prayer the psalmist further expresses in Psalms 123:3 and Psalms 123:4.

Psalms 123:1 begins with a personal prayer, “I”, and continues with “our” and “we”, plural. It is important and also precious that we have a personal prayer life, and that we also have a common and church prayer life (Matthew 18:19).

They begin by personally saying to the LORD: “To You I lift up my eyes, O You who are enthroned in the heavens!” He “enthrones” there on His throne, at peace, and reigns (Psalms 103:19). Nothing on earth can disturb His rest and government. By seeking Him there and taking refuge with Him, they are going to share in His rest. They know that things are not out of His control and they expect Him to change their situation for the better. He may be in heaven, but they know that He is intimately involved in their circumstances.

In their looking to the LORD, there is an expectant longing for His acting (Psalms 123:2). They compare themselves to “servants” whose eyes look “to the hand of their master” and to “a maid” whose eyes look “to the hand of her mistress”. As individual members of God’s people they are His servants and as a whole they are His maid.

They look to His hand, for it alone can bring salvation. Until then they wait patiently. They continue to look to Him “until He is gracious” to them. That they wait on the grace of the LORD involves the acknowledgment that they have been brought into these miserable circumstances by their own failures. They are not pleading their innocence. That they say “until” means that they trust that He will be gracious (cf. Isaiah 30:18). The only question is when He will be. Waiting is all they can do. They have no way to effect a change for the better.

They do not claim salvation, but they do make a pressing appeal to Him to be gracious to them by asking Him twice to do so (Psalms 123:3). The contempt poured out on them has taken such forms that they are “greatly filled” by it. The limit of what they can bear has been far exceeded. They cannot bear any more contempt.

Their soul has suffered more than enough from “the scoffing of those who are at ease” and “the contempt of the proud” (Psalms 123:4). They are oversaturated. For too long they have had to swallow the hateful and hurtful comments of their enemies. No more can be added. The remnant does not seek the favor of those enemies to get rid of the pressure that way, but turns to the LORD.

“Those who are at ease” are people who rely completely on their wealth and prosperity in their life, which means they don’t worry about anything (cf. Luke 12:16-21). These people shower them with scoffing. “The proud” place God out of their sight. They do not take God into account, for in their life they themselves take the place of God. These people look down on them with contempt.

Those who are at ease think they are secure in their power, which in their imagination will have no end. In their carelessness it does not occur to them that one day they will have to deal with God and that He will regard the scoffing of His people as being scoffed Himself. The proud are only after their own greatness and importance, that is all they believe in. God does not exist for them. Therefore, it would also be foolish for God’s people to seek their favor to free themselves from their scoffing and contempt.

Prophetically, the remnant will suffer the scoffing and contempt of a multitude of enemies for years. Those enemies are the antichrist or false king of Israel and his followers, the beast of the Roman Empire, the hostile king of the North and allies, Gog, or Great Russia. They are all powerful wicked people who are at ease.

Proverbs 12:7

Introduction

In this psalm, the repetitions stand out. Repetition is a tool to underscore the message. Twice it says “had it not been the LORD who was on our side” (Psalms 124:1-2). After “had it not been” twice in Psalms 124:1-2, “then” follows three times in Psalms 124:3-5. Three times the enemies are represented as waters that would have engulfed them (Psalms 124:4-5). They also speak twice “over our soul”. There are two mentions of “escaping” and two mentions of a “snare” (Psalms 124:7).

The structure of the psalm also underscores the message: A The presence of the LORD (Psalms 124:1-2). —B Kept from dangers (Psalms 124:2b-5). ——C Praise of the LORD (Psalms 124:6a). —B Kept from dangers (Psalms 124:6b-7). A The presence of the LORD (Psalms 124:8). This shows that the central message is: Praise the LORD, for He keeps in the midst of all dangers.

The chosen Israelites outside the land have been ridiculed and mocked (Psalms 123) and severely persecuted (Psalms 124:1-5), but nevertheless kept. They have been able to leave their enemies behind without fear and are now on their way to Jerusalem.

The secret of being kept is the presence and nearness, “on our side”, of the LORD, the Keeper of Israel from Psalms 121 (Psalms 121:3-8). The psalmist says in both Psalms 124:1 and Psalms 124:2 “had it not been the LORD who was on our side”. This doubly underscores the importance of the opening line. The LORD in this psalm is “the God with us”, the promised Immanuel, the precious title of the Lord Jesus from Isaiah 7 for the people of Israel (Isaiah 7:14; Matthew 1:23). We can well understand in this light that Moses said to the LORD: “If Your presence does not go [with us], do not lead us up from here” (Exodus 33:15).

The LORD Is With His People

This is the fifth “Song of Ascents” (Psalms 124:1). It is the second Song of Ascents which mentions that it is “of David” (Psalms 122:1). David describes a situation that was extremely threatening to the existence of God’s people. In fact, Israel would no longer exist if the LORD had not been with His people, on their side. This observation can be applied to all situations in which the people have been and were in danger of being wiped out.

Prophetically, it is about the dangers and spiritual exercises of the ten tribes who found themselves outside Jerusalem, in the midst of bigoted and hostile nations. In addition, we can also think of the part of the two tribes that fled from Jerusalem from the oncoming king of the North followed by the armies of the Assyrians, supported by great power in the far north, Gog, or Great Russia (Daniel 8:24).

Their cry for help to the LORD and their confidence that the LORD Himself was their Keeper during their return to the promised land was not shamed. In this psalm we hear their testimony (Psalms 124:1-5) and their praise to the LORD (Psalms 124:6-8). They will, having survived all the assaults on their existence, acknowledge that their survival is due solely to His presence with them.

In the Old Testament, He has been present in most of their history. Sometimes He has been present in a hidden way, as the book of Esther shows. And even after the destruction of Jerusalem in the year 70 until now, He has always been, behind the scenes, the Protector of His people, so that they have not been annihilated. Their whole history is a history of deliverances that the LORD has worked. They should recite that, bring it to the LORD’s attention as a thanksgiving for what He has been and done for them.

In Psalms 124:2, David says it again: “Had it not been the LORD who was on our side.” By doing so, he emphasizes the importance of the LORD’s presence with His people. Without Him, they would have been helplessly lost and perished. His presence protected them from enemies and in dangers, from “men” who had risen up against them to wipe them out.

The word “men” at the same time indicates the vast difference from God. The Hebrew word used here is adam, which recalls the earth from which they were made. They are merely “dust of the earth” (Genesis 2:7), while God is the Creator of heaven and earth (Psalms 124:8). What can dust do against its Maker? Israel has been attacked from all sides by ‘men’ countless times in its history. That the people still exist is not due to their cleverness, allies or fighting strength, but only to God.

The intentions of the enemies were quite impressive. If they had been given the chance, “they would have swallowed us alive” (Psalms 124:3; cf. Proverbs 1:12). The enemy is described as a great beast that wanted to devour them, a beast with fearsome teeth (Psalms 124:6), that came to them like waters (Psalms 124:4; Revelation 12:15-16), with snares of the trapper (Psalms 124:7), against which they were not able to stand (Psalms 124:5).

The wrath of the enemies had been kindled against them. Their enemies were God-haters who wanted to vent their rage on His people. They wanted to swallow the life that God had given His people. That proved impossible, for the Living One was with His people.

Nor is it just a single nation that was so full of anger against them. The whole world was against them. They had joined forces and wanted to flood God’s people like “waters” (Psalms 124:4). “Waters” symbolize nations (Isaiah 8:7; Isaiah 17:12; Daniel 9:26b; 27b) and destructive forces. We see these waters in the approaching king of the North followed by the armies of the Assyrians, supported by Russia, the superpower in the far north (Daniel 8:24). Israel therefore speaks of “waters” that “would have engulfed” them. These waters have swept over their soul, that is, over their person, their soul and their body. This speaks of the fact that there was not only outward distress, but there was also distress in the soul, inward distress.

In Psalms 124:5, the people add another expression of the tremendous enmity. They speak of “the raging waters” that “would have swept over” their “soul” which would have caused that they would have perished. The enmity against Israel is described here as the flood of water in a wadi (Psalms 124:4-5). A wadi is a river valley in dry areas that is dry for most of the year. During wet periods, such a river valley can suddenly turn into a devastating flood of water due to sudden torrential rains (Psalms 42:7).

Proverbs 12:8

Introduction

In this psalm, the repetitions stand out. Repetition is a tool to underscore the message. Twice it says “had it not been the LORD who was on our side” (Psalms 124:1-2). After “had it not been” twice in Psalms 124:1-2, “then” follows three times in Psalms 124:3-5. Three times the enemies are represented as waters that would have engulfed them (Psalms 124:4-5). They also speak twice “over our soul”. There are two mentions of “escaping” and two mentions of a “snare” (Psalms 124:7).

The structure of the psalm also underscores the message: A The presence of the LORD (Psalms 124:1-2). —B Kept from dangers (Psalms 124:2b-5). ——C Praise of the LORD (Psalms 124:6a). —B Kept from dangers (Psalms 124:6b-7). A The presence of the LORD (Psalms 124:8). This shows that the central message is: Praise the LORD, for He keeps in the midst of all dangers.

The chosen Israelites outside the land have been ridiculed and mocked (Psalms 123) and severely persecuted (Psalms 124:1-5), but nevertheless kept. They have been able to leave their enemies behind without fear and are now on their way to Jerusalem.

The secret of being kept is the presence and nearness, “on our side”, of the LORD, the Keeper of Israel from Psalms 121 (Psalms 121:3-8). The psalmist says in both Psalms 124:1 and Psalms 124:2 “had it not been the LORD who was on our side”. This doubly underscores the importance of the opening line. The LORD in this psalm is “the God with us”, the promised Immanuel, the precious title of the Lord Jesus from Isaiah 7 for the people of Israel (Isaiah 7:14; Matthew 1:23). We can well understand in this light that Moses said to the LORD: “If Your presence does not go [with us], do not lead us up from here” (Exodus 33:15).

The LORD Is With His People

This is the fifth “Song of Ascents” (Psalms 124:1). It is the second Song of Ascents which mentions that it is “of David” (Psalms 122:1). David describes a situation that was extremely threatening to the existence of God’s people. In fact, Israel would no longer exist if the LORD had not been with His people, on their side. This observation can be applied to all situations in which the people have been and were in danger of being wiped out.

Prophetically, it is about the dangers and spiritual exercises of the ten tribes who found themselves outside Jerusalem, in the midst of bigoted and hostile nations. In addition, we can also think of the part of the two tribes that fled from Jerusalem from the oncoming king of the North followed by the armies of the Assyrians, supported by great power in the far north, Gog, or Great Russia (Daniel 8:24).

Their cry for help to the LORD and their confidence that the LORD Himself was their Keeper during their return to the promised land was not shamed. In this psalm we hear their testimony (Psalms 124:1-5) and their praise to the LORD (Psalms 124:6-8). They will, having survived all the assaults on their existence, acknowledge that their survival is due solely to His presence with them.

In the Old Testament, He has been present in most of their history. Sometimes He has been present in a hidden way, as the book of Esther shows. And even after the destruction of Jerusalem in the year 70 until now, He has always been, behind the scenes, the Protector of His people, so that they have not been annihilated. Their whole history is a history of deliverances that the LORD has worked. They should recite that, bring it to the LORD’s attention as a thanksgiving for what He has been and done for them.

In Psalms 124:2, David says it again: “Had it not been the LORD who was on our side.” By doing so, he emphasizes the importance of the LORD’s presence with His people. Without Him, they would have been helplessly lost and perished. His presence protected them from enemies and in dangers, from “men” who had risen up against them to wipe them out.

The word “men” at the same time indicates the vast difference from God. The Hebrew word used here is adam, which recalls the earth from which they were made. They are merely “dust of the earth” (Genesis 2:7), while God is the Creator of heaven and earth (Psalms 124:8). What can dust do against its Maker? Israel has been attacked from all sides by ‘men’ countless times in its history. That the people still exist is not due to their cleverness, allies or fighting strength, but only to God.

The intentions of the enemies were quite impressive. If they had been given the chance, “they would have swallowed us alive” (Psalms 124:3; cf. Proverbs 1:12). The enemy is described as a great beast that wanted to devour them, a beast with fearsome teeth (Psalms 124:6), that came to them like waters (Psalms 124:4; Revelation 12:15-16), with snares of the trapper (Psalms 124:7), against which they were not able to stand (Psalms 124:5).

The wrath of the enemies had been kindled against them. Their enemies were God-haters who wanted to vent their rage on His people. They wanted to swallow the life that God had given His people. That proved impossible, for the Living One was with His people.

Nor is it just a single nation that was so full of anger against them. The whole world was against them. They had joined forces and wanted to flood God’s people like “waters” (Psalms 124:4). “Waters” symbolize nations (Isaiah 8:7; Isaiah 17:12; Daniel 9:26b; 27b) and destructive forces. We see these waters in the approaching king of the North followed by the armies of the Assyrians, supported by Russia, the superpower in the far north (Daniel 8:24). Israel therefore speaks of “waters” that “would have engulfed” them. These waters have swept over their soul, that is, over their person, their soul and their body. This speaks of the fact that there was not only outward distress, but there was also distress in the soul, inward distress.

In Psalms 124:5, the people add another expression of the tremendous enmity. They speak of “the raging waters” that “would have swept over” their “soul” which would have caused that they would have perished. The enmity against Israel is described here as the flood of water in a wadi (Psalms 124:4-5). A wadi is a river valley in dry areas that is dry for most of the year. During wet periods, such a river valley can suddenly turn into a devastating flood of water due to sudden torrential rains (Psalms 42:7).

Proverbs 12:9

Introduction

In this psalm, the repetitions stand out. Repetition is a tool to underscore the message. Twice it says “had it not been the LORD who was on our side” (Psalms 124:1-2). After “had it not been” twice in Psalms 124:1-2, “then” follows three times in Psalms 124:3-5. Three times the enemies are represented as waters that would have engulfed them (Psalms 124:4-5). They also speak twice “over our soul”. There are two mentions of “escaping” and two mentions of a “snare” (Psalms 124:7).

The structure of the psalm also underscores the message: A The presence of the LORD (Psalms 124:1-2). —B Kept from dangers (Psalms 124:2b-5). ——C Praise of the LORD (Psalms 124:6a). —B Kept from dangers (Psalms 124:6b-7). A The presence of the LORD (Psalms 124:8). This shows that the central message is: Praise the LORD, for He keeps in the midst of all dangers.

The chosen Israelites outside the land have been ridiculed and mocked (Psalms 123) and severely persecuted (Psalms 124:1-5), but nevertheless kept. They have been able to leave their enemies behind without fear and are now on their way to Jerusalem.

The secret of being kept is the presence and nearness, “on our side”, of the LORD, the Keeper of Israel from Psalms 121 (Psalms 121:3-8). The psalmist says in both Psalms 124:1 and Psalms 124:2 “had it not been the LORD who was on our side”. This doubly underscores the importance of the opening line. The LORD in this psalm is “the God with us”, the promised Immanuel, the precious title of the Lord Jesus from Isaiah 7 for the people of Israel (Isaiah 7:14; Matthew 1:23). We can well understand in this light that Moses said to the LORD: “If Your presence does not go [with us], do not lead us up from here” (Exodus 33:15).

The LORD Is With His People

This is the fifth “Song of Ascents” (Psalms 124:1). It is the second Song of Ascents which mentions that it is “of David” (Psalms 122:1). David describes a situation that was extremely threatening to the existence of God’s people. In fact, Israel would no longer exist if the LORD had not been with His people, on their side. This observation can be applied to all situations in which the people have been and were in danger of being wiped out.

Prophetically, it is about the dangers and spiritual exercises of the ten tribes who found themselves outside Jerusalem, in the midst of bigoted and hostile nations. In addition, we can also think of the part of the two tribes that fled from Jerusalem from the oncoming king of the North followed by the armies of the Assyrians, supported by great power in the far north, Gog, or Great Russia (Daniel 8:24).

Their cry for help to the LORD and their confidence that the LORD Himself was their Keeper during their return to the promised land was not shamed. In this psalm we hear their testimony (Psalms 124:1-5) and their praise to the LORD (Psalms 124:6-8). They will, having survived all the assaults on their existence, acknowledge that their survival is due solely to His presence with them.

In the Old Testament, He has been present in most of their history. Sometimes He has been present in a hidden way, as the book of Esther shows. And even after the destruction of Jerusalem in the year 70 until now, He has always been, behind the scenes, the Protector of His people, so that they have not been annihilated. Their whole history is a history of deliverances that the LORD has worked. They should recite that, bring it to the LORD’s attention as a thanksgiving for what He has been and done for them.

In Psalms 124:2, David says it again: “Had it not been the LORD who was on our side.” By doing so, he emphasizes the importance of the LORD’s presence with His people. Without Him, they would have been helplessly lost and perished. His presence protected them from enemies and in dangers, from “men” who had risen up against them to wipe them out.

The word “men” at the same time indicates the vast difference from God. The Hebrew word used here is adam, which recalls the earth from which they were made. They are merely “dust of the earth” (Genesis 2:7), while God is the Creator of heaven and earth (Psalms 124:8). What can dust do against its Maker? Israel has been attacked from all sides by ‘men’ countless times in its history. That the people still exist is not due to their cleverness, allies or fighting strength, but only to God.

The intentions of the enemies were quite impressive. If they had been given the chance, “they would have swallowed us alive” (Psalms 124:3; cf. Proverbs 1:12). The enemy is described as a great beast that wanted to devour them, a beast with fearsome teeth (Psalms 124:6), that came to them like waters (Psalms 124:4; Revelation 12:15-16), with snares of the trapper (Psalms 124:7), against which they were not able to stand (Psalms 124:5).

The wrath of the enemies had been kindled against them. Their enemies were God-haters who wanted to vent their rage on His people. They wanted to swallow the life that God had given His people. That proved impossible, for the Living One was with His people.

Nor is it just a single nation that was so full of anger against them. The whole world was against them. They had joined forces and wanted to flood God’s people like “waters” (Psalms 124:4). “Waters” symbolize nations (Isaiah 8:7; Isaiah 17:12; Daniel 9:26b; 27b) and destructive forces. We see these waters in the approaching king of the North followed by the armies of the Assyrians, supported by Russia, the superpower in the far north (Daniel 8:24). Israel therefore speaks of “waters” that “would have engulfed” them. These waters have swept over their soul, that is, over their person, their soul and their body. This speaks of the fact that there was not only outward distress, but there was also distress in the soul, inward distress.

In Psalms 124:5, the people add another expression of the tremendous enmity. They speak of “the raging waters” that “would have swept over” their “soul” which would have caused that they would have perished. The enmity against Israel is described here as the flood of water in a wadi (Psalms 124:4-5). A wadi is a river valley in dry areas that is dry for most of the year. During wet periods, such a river valley can suddenly turn into a devastating flood of water due to sudden torrential rains (Psalms 42:7).

Proverbs 12:10

Introduction

In this psalm, the repetitions stand out. Repetition is a tool to underscore the message. Twice it says “had it not been the LORD who was on our side” (Psalms 124:1-2). After “had it not been” twice in Psalms 124:1-2, “then” follows three times in Psalms 124:3-5. Three times the enemies are represented as waters that would have engulfed them (Psalms 124:4-5). They also speak twice “over our soul”. There are two mentions of “escaping” and two mentions of a “snare” (Psalms 124:7).

The structure of the psalm also underscores the message: A The presence of the LORD (Psalms 124:1-2). —B Kept from dangers (Psalms 124:2b-5). ——C Praise of the LORD (Psalms 124:6a). —B Kept from dangers (Psalms 124:6b-7). A The presence of the LORD (Psalms 124:8). This shows that the central message is: Praise the LORD, for He keeps in the midst of all dangers.

The chosen Israelites outside the land have been ridiculed and mocked (Psalms 123) and severely persecuted (Psalms 124:1-5), but nevertheless kept. They have been able to leave their enemies behind without fear and are now on their way to Jerusalem.

The secret of being kept is the presence and nearness, “on our side”, of the LORD, the Keeper of Israel from Psalms 121 (Psalms 121:3-8). The psalmist says in both Psalms 124:1 and Psalms 124:2 “had it not been the LORD who was on our side”. This doubly underscores the importance of the opening line. The LORD in this psalm is “the God with us”, the promised Immanuel, the precious title of the Lord Jesus from Isaiah 7 for the people of Israel (Isaiah 7:14; Matthew 1:23). We can well understand in this light that Moses said to the LORD: “If Your presence does not go [with us], do not lead us up from here” (Exodus 33:15).

The LORD Is With His People

This is the fifth “Song of Ascents” (Psalms 124:1). It is the second Song of Ascents which mentions that it is “of David” (Psalms 122:1). David describes a situation that was extremely threatening to the existence of God’s people. In fact, Israel would no longer exist if the LORD had not been with His people, on their side. This observation can be applied to all situations in which the people have been and were in danger of being wiped out.

Prophetically, it is about the dangers and spiritual exercises of the ten tribes who found themselves outside Jerusalem, in the midst of bigoted and hostile nations. In addition, we can also think of the part of the two tribes that fled from Jerusalem from the oncoming king of the North followed by the armies of the Assyrians, supported by great power in the far north, Gog, or Great Russia (Daniel 8:24).

Their cry for help to the LORD and their confidence that the LORD Himself was their Keeper during their return to the promised land was not shamed. In this psalm we hear their testimony (Psalms 124:1-5) and their praise to the LORD (Psalms 124:6-8). They will, having survived all the assaults on their existence, acknowledge that their survival is due solely to His presence with them.

In the Old Testament, He has been present in most of their history. Sometimes He has been present in a hidden way, as the book of Esther shows. And even after the destruction of Jerusalem in the year 70 until now, He has always been, behind the scenes, the Protector of His people, so that they have not been annihilated. Their whole history is a history of deliverances that the LORD has worked. They should recite that, bring it to the LORD’s attention as a thanksgiving for what He has been and done for them.

In Psalms 124:2, David says it again: “Had it not been the LORD who was on our side.” By doing so, he emphasizes the importance of the LORD’s presence with His people. Without Him, they would have been helplessly lost and perished. His presence protected them from enemies and in dangers, from “men” who had risen up against them to wipe them out.

The word “men” at the same time indicates the vast difference from God. The Hebrew word used here is adam, which recalls the earth from which they were made. They are merely “dust of the earth” (Genesis 2:7), while God is the Creator of heaven and earth (Psalms 124:8). What can dust do against its Maker? Israel has been attacked from all sides by ‘men’ countless times in its history. That the people still exist is not due to their cleverness, allies or fighting strength, but only to God.

The intentions of the enemies were quite impressive. If they had been given the chance, “they would have swallowed us alive” (Psalms 124:3; cf. Proverbs 1:12). The enemy is described as a great beast that wanted to devour them, a beast with fearsome teeth (Psalms 124:6), that came to them like waters (Psalms 124:4; Revelation 12:15-16), with snares of the trapper (Psalms 124:7), against which they were not able to stand (Psalms 124:5).

The wrath of the enemies had been kindled against them. Their enemies were God-haters who wanted to vent their rage on His people. They wanted to swallow the life that God had given His people. That proved impossible, for the Living One was with His people.

Nor is it just a single nation that was so full of anger against them. The whole world was against them. They had joined forces and wanted to flood God’s people like “waters” (Psalms 124:4). “Waters” symbolize nations (Isaiah 8:7; Isaiah 17:12; Daniel 9:26b; 27b) and destructive forces. We see these waters in the approaching king of the North followed by the armies of the Assyrians, supported by Russia, the superpower in the far north (Daniel 8:24). Israel therefore speaks of “waters” that “would have engulfed” them. These waters have swept over their soul, that is, over their person, their soul and their body. This speaks of the fact that there was not only outward distress, but there was also distress in the soul, inward distress.

In Psalms 124:5, the people add another expression of the tremendous enmity. They speak of “the raging waters” that “would have swept over” their “soul” which would have caused that they would have perished. The enmity against Israel is described here as the flood of water in a wadi (Psalms 124:4-5). A wadi is a river valley in dry areas that is dry for most of the year. During wet periods, such a river valley can suddenly turn into a devastating flood of water due to sudden torrential rains (Psalms 42:7).

Proverbs 12:11

Introduction

In this psalm, the repetitions stand out. Repetition is a tool to underscore the message. Twice it says “had it not been the LORD who was on our side” (Psalms 124:1-2). After “had it not been” twice in Psalms 124:1-2, “then” follows three times in Psalms 124:3-5. Three times the enemies are represented as waters that would have engulfed them (Psalms 124:4-5). They also speak twice “over our soul”. There are two mentions of “escaping” and two mentions of a “snare” (Psalms 124:7).

The structure of the psalm also underscores the message: A The presence of the LORD (Psalms 124:1-2). —B Kept from dangers (Psalms 124:2b-5). ——C Praise of the LORD (Psalms 124:6a). —B Kept from dangers (Psalms 124:6b-7). A The presence of the LORD (Psalms 124:8). This shows that the central message is: Praise the LORD, for He keeps in the midst of all dangers.

The chosen Israelites outside the land have been ridiculed and mocked (Psalms 123) and severely persecuted (Psalms 124:1-5), but nevertheless kept. They have been able to leave their enemies behind without fear and are now on their way to Jerusalem.

The secret of being kept is the presence and nearness, “on our side”, of the LORD, the Keeper of Israel from Psalms 121 (Psalms 121:3-8). The psalmist says in both Psalms 124:1 and Psalms 124:2 “had it not been the LORD who was on our side”. This doubly underscores the importance of the opening line. The LORD in this psalm is “the God with us”, the promised Immanuel, the precious title of the Lord Jesus from Isaiah 7 for the people of Israel (Isaiah 7:14; Matthew 1:23). We can well understand in this light that Moses said to the LORD: “If Your presence does not go [with us], do not lead us up from here” (Exodus 33:15).

The LORD Is With His People

This is the fifth “Song of Ascents” (Psalms 124:1). It is the second Song of Ascents which mentions that it is “of David” (Psalms 122:1). David describes a situation that was extremely threatening to the existence of God’s people. In fact, Israel would no longer exist if the LORD had not been with His people, on their side. This observation can be applied to all situations in which the people have been and were in danger of being wiped out.

Prophetically, it is about the dangers and spiritual exercises of the ten tribes who found themselves outside Jerusalem, in the midst of bigoted and hostile nations. In addition, we can also think of the part of the two tribes that fled from Jerusalem from the oncoming king of the North followed by the armies of the Assyrians, supported by great power in the far north, Gog, or Great Russia (Daniel 8:24).

Their cry for help to the LORD and their confidence that the LORD Himself was their Keeper during their return to the promised land was not shamed. In this psalm we hear their testimony (Psalms 124:1-5) and their praise to the LORD (Psalms 124:6-8). They will, having survived all the assaults on their existence, acknowledge that their survival is due solely to His presence with them.

In the Old Testament, He has been present in most of their history. Sometimes He has been present in a hidden way, as the book of Esther shows. And even after the destruction of Jerusalem in the year 70 until now, He has always been, behind the scenes, the Protector of His people, so that they have not been annihilated. Their whole history is a history of deliverances that the LORD has worked. They should recite that, bring it to the LORD’s attention as a thanksgiving for what He has been and done for them.

In Psalms 124:2, David says it again: “Had it not been the LORD who was on our side.” By doing so, he emphasizes the importance of the LORD’s presence with His people. Without Him, they would have been helplessly lost and perished. His presence protected them from enemies and in dangers, from “men” who had risen up against them to wipe them out.

The word “men” at the same time indicates the vast difference from God. The Hebrew word used here is adam, which recalls the earth from which they were made. They are merely “dust of the earth” (Genesis 2:7), while God is the Creator of heaven and earth (Psalms 124:8). What can dust do against its Maker? Israel has been attacked from all sides by ‘men’ countless times in its history. That the people still exist is not due to their cleverness, allies or fighting strength, but only to God.

The intentions of the enemies were quite impressive. If they had been given the chance, “they would have swallowed us alive” (Psalms 124:3; cf. Proverbs 1:12). The enemy is described as a great beast that wanted to devour them, a beast with fearsome teeth (Psalms 124:6), that came to them like waters (Psalms 124:4; Revelation 12:15-16), with snares of the trapper (Psalms 124:7), against which they were not able to stand (Psalms 124:5).

The wrath of the enemies had been kindled against them. Their enemies were God-haters who wanted to vent their rage on His people. They wanted to swallow the life that God had given His people. That proved impossible, for the Living One was with His people.

Nor is it just a single nation that was so full of anger against them. The whole world was against them. They had joined forces and wanted to flood God’s people like “waters” (Psalms 124:4). “Waters” symbolize nations (Isaiah 8:7; Isaiah 17:12; Daniel 9:26b; 27b) and destructive forces. We see these waters in the approaching king of the North followed by the armies of the Assyrians, supported by Russia, the superpower in the far north (Daniel 8:24). Israel therefore speaks of “waters” that “would have engulfed” them. These waters have swept over their soul, that is, over their person, their soul and their body. This speaks of the fact that there was not only outward distress, but there was also distress in the soul, inward distress.

In Psalms 124:5, the people add another expression of the tremendous enmity. They speak of “the raging waters” that “would have swept over” their “soul” which would have caused that they would have perished. The enmity against Israel is described here as the flood of water in a wadi (Psalms 124:4-5). A wadi is a river valley in dry areas that is dry for most of the year. During wet periods, such a river valley can suddenly turn into a devastating flood of water due to sudden torrential rains (Psalms 42:7).

Proverbs 12:12

The LORD Protects His People

Psalms 120 begins with distress. Psalms 121 speaks of trust in distress. Psalms 123 is a supplication in great distress. Psalms 124 testifies that they survived the attack of the enemy through the help of the LORD, leading the psalmist to give thanks. After listing the many rescues by the LORD from great distress and enmity, thanksgiving follows: “Blessed [or: Praised] be the LORD, Who has not given us to be torn by their teeth” (Psalms 124:6). To the LORD belongs all the glory for the protection He has given His people. This is the heart and center of this psalm.

In the wording, “Who has not given us”, is the aspect of acknowledging that they would have deserved it. The enemy is presented as a predator that God’s people saw as a prey to their teeth. But the LORD did not allow them to become prey.

The psalmist felt caught in a snare, and certain death awaited him. He was like a puny bird unable to flee. The LORD, the Keeper of Israel, did not surrender him as prey. He was near him and broke the snare and delivered the psalmist. The enemy was mighty, but with the LORD the psalmist was more than victorious.

He has let the soul of His elect “escape as a bird out of the snare of the trapper” (Psalms 124:7). It sounds like a triumphant exclamation that they have “escaped”. The enemy has not succeeded in holding them in his snare, for “the snare is broken and we have escaped”. The LORD has ensured that they could escape. He deserves all the glory for that.

While writing about this psalm, President Trump of America announced that America recognizes Jerusalem as the capital of Israel (6-12-2017). This has generated furious reactions from the Arab world and mainly disapproving reactions from the rest of the world. Everything and everyone is turning against Israel. Snares are being set for them. But they will escape, not with the help of any president of America – for that person will disappoint, as all hopes of men do – but simply by the LORD, Who cares for His people.

The song ends with the proclamation of the Name of the LORD (Psalms 124:8). That Name is their help. It is His Name that guarantees that He will fulfill all the promises He has made to His people. The foundation of that is the new covenant He has made with them. He is the LORD, “Who made heaven and earth” (cf. Psalms 121:2), which indicates that He has complete control over them. This also means that He governs His people and all the nations. This is a great comfort to His people. It is also a powerful testimony in a world that denies its Creator.

Proverbs 12:13

The LORD Protects His People

Psalms 120 begins with distress. Psalms 121 speaks of trust in distress. Psalms 123 is a supplication in great distress. Psalms 124 testifies that they survived the attack of the enemy through the help of the LORD, leading the psalmist to give thanks. After listing the many rescues by the LORD from great distress and enmity, thanksgiving follows: “Blessed [or: Praised] be the LORD, Who has not given us to be torn by their teeth” (Psalms 124:6). To the LORD belongs all the glory for the protection He has given His people. This is the heart and center of this psalm.

In the wording, “Who has not given us”, is the aspect of acknowledging that they would have deserved it. The enemy is presented as a predator that God’s people saw as a prey to their teeth. But the LORD did not allow them to become prey.

The psalmist felt caught in a snare, and certain death awaited him. He was like a puny bird unable to flee. The LORD, the Keeper of Israel, did not surrender him as prey. He was near him and broke the snare and delivered the psalmist. The enemy was mighty, but with the LORD the psalmist was more than victorious.

He has let the soul of His elect “escape as a bird out of the snare of the trapper” (Psalms 124:7). It sounds like a triumphant exclamation that they have “escaped”. The enemy has not succeeded in holding them in his snare, for “the snare is broken and we have escaped”. The LORD has ensured that they could escape. He deserves all the glory for that.

While writing about this psalm, President Trump of America announced that America recognizes Jerusalem as the capital of Israel (6-12-2017). This has generated furious reactions from the Arab world and mainly disapproving reactions from the rest of the world. Everything and everyone is turning against Israel. Snares are being set for them. But they will escape, not with the help of any president of America – for that person will disappoint, as all hopes of men do – but simply by the LORD, Who cares for His people.

The song ends with the proclamation of the Name of the LORD (Psalms 124:8). That Name is their help. It is His Name that guarantees that He will fulfill all the promises He has made to His people. The foundation of that is the new covenant He has made with them. He is the LORD, “Who made heaven and earth” (cf. Psalms 121:2), which indicates that He has complete control over them. This also means that He governs His people and all the nations. This is a great comfort to His people. It is also a powerful testimony in a world that denies its Creator.

Proverbs 12:14

The LORD Protects His People

Psalms 120 begins with distress. Psalms 121 speaks of trust in distress. Psalms 123 is a supplication in great distress. Psalms 124 testifies that they survived the attack of the enemy through the help of the LORD, leading the psalmist to give thanks. After listing the many rescues by the LORD from great distress and enmity, thanksgiving follows: “Blessed [or: Praised] be the LORD, Who has not given us to be torn by their teeth” (Psalms 124:6). To the LORD belongs all the glory for the protection He has given His people. This is the heart and center of this psalm.

In the wording, “Who has not given us”, is the aspect of acknowledging that they would have deserved it. The enemy is presented as a predator that God’s people saw as a prey to their teeth. But the LORD did not allow them to become prey.

The psalmist felt caught in a snare, and certain death awaited him. He was like a puny bird unable to flee. The LORD, the Keeper of Israel, did not surrender him as prey. He was near him and broke the snare and delivered the psalmist. The enemy was mighty, but with the LORD the psalmist was more than victorious.

He has let the soul of His elect “escape as a bird out of the snare of the trapper” (Psalms 124:7). It sounds like a triumphant exclamation that they have “escaped”. The enemy has not succeeded in holding them in his snare, for “the snare is broken and we have escaped”. The LORD has ensured that they could escape. He deserves all the glory for that.

While writing about this psalm, President Trump of America announced that America recognizes Jerusalem as the capital of Israel (6-12-2017). This has generated furious reactions from the Arab world and mainly disapproving reactions from the rest of the world. Everything and everyone is turning against Israel. Snares are being set for them. But they will escape, not with the help of any president of America – for that person will disappoint, as all hopes of men do – but simply by the LORD, Who cares for His people.

The song ends with the proclamation of the Name of the LORD (Psalms 124:8). That Name is their help. It is His Name that guarantees that He will fulfill all the promises He has made to His people. The foundation of that is the new covenant He has made with them. He is the LORD, “Who made heaven and earth” (cf. Psalms 121:2), which indicates that He has complete control over them. This also means that He governs His people and all the nations. This is a great comfort to His people. It is also a powerful testimony in a world that denies its Creator.

Proverbs 12:16

Introduction

In Psalms 124, the remnant gives thanks to the LORD because He has kept them. Now with resolute heart they make the decision to trust the LORD always.

The elect outside the land have left the lands of their foreignness. They are approaching the mountains of Israel, yes the city of the great King (Matthew 5:35), Jerusalem, the city that will be given a new name, Yahweh Shammah, which means “the LORD is there” (Ezekiel 48:35). This city enjoys the protection of the Keeper of Israel. What a comfort this is for the remnant. It will be great to be with Him soon.

Unshakable Trust

This sixth “Song of Ascents” begins with trust in the LORD (Psalms 125:1). Associated with this is great assurance for the righteous. Every step of the righteous is a step of faith, a step of trust. Never has the LORD put their trust to shame (cf. Romans 10:11). In this psalm, the step of trust is transformed into a walk of trust. The righteous learn that the LORD is trustworthy (cf. Psalms 36:5).

One who is aware of this stands unshaken in his faith. He is “like Mount Zion”, endlessly unshakable. Jerusalem, except for its northern side, had very steep slopes. This made the city a natural fortress and it was seen as an unshakable mountain.

However, the strength of Zion no longer lies in its geographical location, but in the fact that the LORD Himself is its Protector. Zion is more than a mountain. It is the symbol of God’s help, of His presence in blessing and protecting His people, and of the privileges of the covenant relationship He has with His people. Those who trust in God have connected themselves to Him. This trust He never puts to shame. The psalmist’s trust is a statement with respect to the elect themselves (Psalms 125:1), with respect to the LORD (Psalms 125:2), and with respect to the hostile wicked (Psalms 125:3).

The LORD is around His people, as the mountains are around Jerusalem (Psalms 125:2). Zion at this time is not higher than the mountains that surround Jerusalem. In the future, it will be different (Isaiah 2:2). The Mount of Olives east of Jerusalem and Mount Scopus to its northeast are higher, as are several other mountains. Therefore, Mount Zion is sheltered in the midst of the mountains. Mount Zion itself is stable and, because of the surrounding mountains, also secure.

The psalmist uses this picture for those who trust in the LORD. The trusting believer is like Mount Zion, and the LORD is like the mountains around it. The LORD protects His people from all sides (Zechariah 2:5; cf. Job 1:10). Because of this, nothing or no one is able to do any harm to the people who trust in Him, now or forever.

The need for this sure protection is “the scepter of wickedness” which “rest upon the land of the righteous” (Psalms 125:3). The scepter is a symbol of the power of a king. The issue here is the power of the wicked. The wicked will have power over the promised land for a short time, that is both the antichrist and the Assyrians. They will wield the scepter of wickedness in Israel, they will be in charge there, but only for a short time (Isaiah 10:5; cf. Isaiah 14:5). The scepter will be broken when these enemies have carried out the discipline over His people according to God’s plan (Isaiah 10:12).

Then the righteous will be put in possession of their inheritance. The elect (Matthew 24:31) who are outside the land are called “the righteous” because they have resolved to live by the standard of the Word and the new covenant of the LORD. They can do this only by the power of the blood of the new covenant. And according to this covenant, the righteous will receive the inheritance of the LORD.

Receiving the inheritance, they do not owe to themselves, but to Him Who has reserved it for them. They themselves have been protected for that inheritance (cf. 1 Peter 1:4-5). They owe the right to their inheritance to Christ, Who redeemed the inheritance by His blood, cleansing it of the sin that had fallen on it through the guilt of His people. Through the blood, the righteous requirements of the covenant have been fulfilled and the LORD now gives His blessing to His people.

If the reign of the wicked lasted longer than the righteous could endure, there would be a great danger that the righteous would take the law into their own hands (cf. Ecclesiastes 7:7a; Matthew 24:22). But God determines both the severity and duration of a trial (1 Corinthians 10:13b).

They “will not put forth their hands to do wrong”, that is, they should not become unfaithful to the covenant (cf. Psalms 73:1-15), but wait for God’s time. “Wrong” has the meaning of wickedness, unrighteousness. It implies here that they would lose their trust in the LORD. If that were the case, they would miss out on their inheritance, the blessings of the covenant.

Proverbs 12:17

Introduction

In Psalms 124, the remnant gives thanks to the LORD because He has kept them. Now with resolute heart they make the decision to trust the LORD always.

The elect outside the land have left the lands of their foreignness. They are approaching the mountains of Israel, yes the city of the great King (Matthew 5:35), Jerusalem, the city that will be given a new name, Yahweh Shammah, which means “the LORD is there” (Ezekiel 48:35). This city enjoys the protection of the Keeper of Israel. What a comfort this is for the remnant. It will be great to be with Him soon.

Unshakable Trust

This sixth “Song of Ascents” begins with trust in the LORD (Psalms 125:1). Associated with this is great assurance for the righteous. Every step of the righteous is a step of faith, a step of trust. Never has the LORD put their trust to shame (cf. Romans 10:11). In this psalm, the step of trust is transformed into a walk of trust. The righteous learn that the LORD is trustworthy (cf. Psalms 36:5).

One who is aware of this stands unshaken in his faith. He is “like Mount Zion”, endlessly unshakable. Jerusalem, except for its northern side, had very steep slopes. This made the city a natural fortress and it was seen as an unshakable mountain.

However, the strength of Zion no longer lies in its geographical location, but in the fact that the LORD Himself is its Protector. Zion is more than a mountain. It is the symbol of God’s help, of His presence in blessing and protecting His people, and of the privileges of the covenant relationship He has with His people. Those who trust in God have connected themselves to Him. This trust He never puts to shame. The psalmist’s trust is a statement with respect to the elect themselves (Psalms 125:1), with respect to the LORD (Psalms 125:2), and with respect to the hostile wicked (Psalms 125:3).

The LORD is around His people, as the mountains are around Jerusalem (Psalms 125:2). Zion at this time is not higher than the mountains that surround Jerusalem. In the future, it will be different (Isaiah 2:2). The Mount of Olives east of Jerusalem and Mount Scopus to its northeast are higher, as are several other mountains. Therefore, Mount Zion is sheltered in the midst of the mountains. Mount Zion itself is stable and, because of the surrounding mountains, also secure.

The psalmist uses this picture for those who trust in the LORD. The trusting believer is like Mount Zion, and the LORD is like the mountains around it. The LORD protects His people from all sides (Zechariah 2:5; cf. Job 1:10). Because of this, nothing or no one is able to do any harm to the people who trust in Him, now or forever.

The need for this sure protection is “the scepter of wickedness” which “rest upon the land of the righteous” (Psalms 125:3). The scepter is a symbol of the power of a king. The issue here is the power of the wicked. The wicked will have power over the promised land for a short time, that is both the antichrist and the Assyrians. They will wield the scepter of wickedness in Israel, they will be in charge there, but only for a short time (Isaiah 10:5; cf. Isaiah 14:5). The scepter will be broken when these enemies have carried out the discipline over His people according to God’s plan (Isaiah 10:12).

Then the righteous will be put in possession of their inheritance. The elect (Matthew 24:31) who are outside the land are called “the righteous” because they have resolved to live by the standard of the Word and the new covenant of the LORD. They can do this only by the power of the blood of the new covenant. And according to this covenant, the righteous will receive the inheritance of the LORD.

Receiving the inheritance, they do not owe to themselves, but to Him Who has reserved it for them. They themselves have been protected for that inheritance (cf. 1 Peter 1:4-5). They owe the right to their inheritance to Christ, Who redeemed the inheritance by His blood, cleansing it of the sin that had fallen on it through the guilt of His people. Through the blood, the righteous requirements of the covenant have been fulfilled and the LORD now gives His blessing to His people.

If the reign of the wicked lasted longer than the righteous could endure, there would be a great danger that the righteous would take the law into their own hands (cf. Ecclesiastes 7:7a; Matthew 24:22). But God determines both the severity and duration of a trial (1 Corinthians 10:13b).

They “will not put forth their hands to do wrong”, that is, they should not become unfaithful to the covenant (cf. Psalms 73:1-15), but wait for God’s time. “Wrong” has the meaning of wickedness, unrighteousness. It implies here that they would lose their trust in the LORD. If that were the case, they would miss out on their inheritance, the blessings of the covenant.

Proverbs 12:18

Introduction

In Psalms 124, the remnant gives thanks to the LORD because He has kept them. Now with resolute heart they make the decision to trust the LORD always.

The elect outside the land have left the lands of their foreignness. They are approaching the mountains of Israel, yes the city of the great King (Matthew 5:35), Jerusalem, the city that will be given a new name, Yahweh Shammah, which means “the LORD is there” (Ezekiel 48:35). This city enjoys the protection of the Keeper of Israel. What a comfort this is for the remnant. It will be great to be with Him soon.

Unshakable Trust

This sixth “Song of Ascents” begins with trust in the LORD (Psalms 125:1). Associated with this is great assurance for the righteous. Every step of the righteous is a step of faith, a step of trust. Never has the LORD put their trust to shame (cf. Romans 10:11). In this psalm, the step of trust is transformed into a walk of trust. The righteous learn that the LORD is trustworthy (cf. Psalms 36:5).

One who is aware of this stands unshaken in his faith. He is “like Mount Zion”, endlessly unshakable. Jerusalem, except for its northern side, had very steep slopes. This made the city a natural fortress and it was seen as an unshakable mountain.

However, the strength of Zion no longer lies in its geographical location, but in the fact that the LORD Himself is its Protector. Zion is more than a mountain. It is the symbol of God’s help, of His presence in blessing and protecting His people, and of the privileges of the covenant relationship He has with His people. Those who trust in God have connected themselves to Him. This trust He never puts to shame. The psalmist’s trust is a statement with respect to the elect themselves (Psalms 125:1), with respect to the LORD (Psalms 125:2), and with respect to the hostile wicked (Psalms 125:3).

The LORD is around His people, as the mountains are around Jerusalem (Psalms 125:2). Zion at this time is not higher than the mountains that surround Jerusalem. In the future, it will be different (Isaiah 2:2). The Mount of Olives east of Jerusalem and Mount Scopus to its northeast are higher, as are several other mountains. Therefore, Mount Zion is sheltered in the midst of the mountains. Mount Zion itself is stable and, because of the surrounding mountains, also secure.

The psalmist uses this picture for those who trust in the LORD. The trusting believer is like Mount Zion, and the LORD is like the mountains around it. The LORD protects His people from all sides (Zechariah 2:5; cf. Job 1:10). Because of this, nothing or no one is able to do any harm to the people who trust in Him, now or forever.

The need for this sure protection is “the scepter of wickedness” which “rest upon the land of the righteous” (Psalms 125:3). The scepter is a symbol of the power of a king. The issue here is the power of the wicked. The wicked will have power over the promised land for a short time, that is both the antichrist and the Assyrians. They will wield the scepter of wickedness in Israel, they will be in charge there, but only for a short time (Isaiah 10:5; cf. Isaiah 14:5). The scepter will be broken when these enemies have carried out the discipline over His people according to God’s plan (Isaiah 10:12).

Then the righteous will be put in possession of their inheritance. The elect (Matthew 24:31) who are outside the land are called “the righteous” because they have resolved to live by the standard of the Word and the new covenant of the LORD. They can do this only by the power of the blood of the new covenant. And according to this covenant, the righteous will receive the inheritance of the LORD.

Receiving the inheritance, they do not owe to themselves, but to Him Who has reserved it for them. They themselves have been protected for that inheritance (cf. 1 Peter 1:4-5). They owe the right to their inheritance to Christ, Who redeemed the inheritance by His blood, cleansing it of the sin that had fallen on it through the guilt of His people. Through the blood, the righteous requirements of the covenant have been fulfilled and the LORD now gives His blessing to His people.

If the reign of the wicked lasted longer than the righteous could endure, there would be a great danger that the righteous would take the law into their own hands (cf. Ecclesiastes 7:7a; Matthew 24:22). But God determines both the severity and duration of a trial (1 Corinthians 10:13b).

They “will not put forth their hands to do wrong”, that is, they should not become unfaithful to the covenant (cf. Psalms 73:1-15), but wait for God’s time. “Wrong” has the meaning of wickedness, unrighteousness. It implies here that they would lose their trust in the LORD. If that were the case, they would miss out on their inheritance, the blessings of the covenant.

Proverbs 12:19

Peace Be Upon Israel

After the righteous has experienced and expressed his trust in the LORD’s protection (Psalms 125:1-3), he makes intercession for others, indeed for all the people (Psalms 125:4). From the trust that the scepter of wickedness is temporary, the prayer for the blessing of the covenant follows. The scepter of wickedness is an impediment to the blessing of the covenant.

The righteous asks the LORD to do good “to those who are good and to those who are upright in their hearts”. He is praying here for all the righteous. They have life from God and are therefore good and upright in their heart. Therefore, God will do good to them.

Opposed to those who are good and upright are “those who turn aside to their crooked ways” (Psalms 125:5; cf. Judges 5:6). These are the faithless in Israel, the ungodly multitude, those who forsake the covenant with the LORD, depart from the LORD’s straight way, and go crooked ways. The LORD “will lead them away”, along “with the doers of iniquity”, which are the wicked oppressors, the hostile nations around God’s people.

When justice has thus prevailed, the prayer that “peace be upon Israel” is answered. Peace is desired here not only for Jerusalem as in a previous Song of Ascents (Psalms 122:6-8), but for the whole people (cf. Romans 11:26), the twelve tribes, that is, the true Israel, the Israel of God (cf. Galatians 6:16). Peace upon Israel is possible only when Christ, the King of peace, reigns. The latter will happen when all enemies are set as a footstool for His feet (Psalms 110:1-2).

Proverbs 12:20

Peace Be Upon Israel

After the righteous has experienced and expressed his trust in the LORD’s protection (Psalms 125:1-3), he makes intercession for others, indeed for all the people (Psalms 125:4). From the trust that the scepter of wickedness is temporary, the prayer for the blessing of the covenant follows. The scepter of wickedness is an impediment to the blessing of the covenant.

The righteous asks the LORD to do good “to those who are good and to those who are upright in their hearts”. He is praying here for all the righteous. They have life from God and are therefore good and upright in their heart. Therefore, God will do good to them.

Opposed to those who are good and upright are “those who turn aside to their crooked ways” (Psalms 125:5; cf. Judges 5:6). These are the faithless in Israel, the ungodly multitude, those who forsake the covenant with the LORD, depart from the LORD’s straight way, and go crooked ways. The LORD “will lead them away”, along “with the doers of iniquity”, which are the wicked oppressors, the hostile nations around God’s people.

When justice has thus prevailed, the prayer that “peace be upon Israel” is answered. Peace is desired here not only for Jerusalem as in a previous Song of Ascents (Psalms 122:6-8), but for the whole people (cf. Romans 11:26), the twelve tribes, that is, the true Israel, the Israel of God (cf. Galatians 6:16). Peace upon Israel is possible only when Christ, the King of peace, reigns. The latter will happen when all enemies are set as a footstool for His feet (Psalms 110:1-2).

Proverbs 12:22

Introduction

When the two tribes will be restored in the land, both the remnant that fled from Jerusalem and the remnant in the city that is redeemed, the people will not yet be complete. The ten tribes must be back in the land. Twelve tribes must be restored in the land. This is presented again in the next three psalms, Psalms 126-128.

God makes the captives return to the land (Deuteronomy 30:3). Those who return will experience it as a dream come true (Psalms 126:1). Tears have flowed because of the fate of the two and the ten tribes. Now God is bringing a turn in the captivity of the ten tribes. Then the new covenant is established. New life is sown. Now they can finally laugh and rejoice.

This is possible because the Lord Jesus has wept tears (Psalms 126:6), He has sown the grain of wheat and returns with a shout of joy, bringing His twelve sheaves with Him. He is gathering His people into one. That is the basis for the return of the ten tribes.

Song of Thanksgiving After the Exile

In this “Song of Ascents”, the seventh, the psalmist, and in him the elect who were scattered outside the land, sings of the return of “the captive ones of Zion” (Psalms 126:1). The captivity was a bitter time for all whose heart remained connected to Jerusalem. They solely can blame themselves for the thousands of years of exile (Deuteronomy 28:15-19); they owed their restoration solely to the LORD (Deuteronomy 30:4-10).

It was too good to be true, it seemed like a beautiful dream. Slowly reality dawns on them: it is not a dream, it is true. They pinch themselves in the arm, as it were, to make sure they are not dreaming, but it is really true: they are back in the land. They are free! They are so happy that they can no longer stop laughing … When they come to themselves, as it were, and realize that they are not dreaming, but that they are really free, their mouth is “filled with laughter” and their “tongue with joyful shouting” (Psalms 126:2; cf. Job 8:21).

Gone is the shadow of night, gone is all suffering. Instead of mourning and sorrow there is laughter, and instead of lamentation there is joyful shouting. The people who have returned are full of joy.

Their return to the land is a testimony to the power of the LORD over the nations. They acknowledge with undisguised reverence and awe: “The LORD has done great things for them.”

This testimony is immediately taken up by the remnant (Psalms 126:3). They say: “The LORD has done great things for us, we are glad” (cf. Joel 2:21). The God-fearing can find joy in nothing else but in God and in His works. We also have every reason to rejoice because God gave His Son for us to do for us what we could not do: to bring about reconciliation between God and us.

Proverbs 12:23

Introduction

When the two tribes will be restored in the land, both the remnant that fled from Jerusalem and the remnant in the city that is redeemed, the people will not yet be complete. The ten tribes must be back in the land. Twelve tribes must be restored in the land. This is presented again in the next three psalms, Psalms 126-128.

God makes the captives return to the land (Deuteronomy 30:3). Those who return will experience it as a dream come true (Psalms 126:1). Tears have flowed because of the fate of the two and the ten tribes. Now God is bringing a turn in the captivity of the ten tribes. Then the new covenant is established. New life is sown. Now they can finally laugh and rejoice.

This is possible because the Lord Jesus has wept tears (Psalms 126:6), He has sown the grain of wheat and returns with a shout of joy, bringing His twelve sheaves with Him. He is gathering His people into one. That is the basis for the return of the ten tribes.

Song of Thanksgiving After the Exile

In this “Song of Ascents”, the seventh, the psalmist, and in him the elect who were scattered outside the land, sings of the return of “the captive ones of Zion” (Psalms 126:1). The captivity was a bitter time for all whose heart remained connected to Jerusalem. They solely can blame themselves for the thousands of years of exile (Deuteronomy 28:15-19); they owed their restoration solely to the LORD (Deuteronomy 30:4-10).

It was too good to be true, it seemed like a beautiful dream. Slowly reality dawns on them: it is not a dream, it is true. They pinch themselves in the arm, as it were, to make sure they are not dreaming, but it is really true: they are back in the land. They are free! They are so happy that they can no longer stop laughing … When they come to themselves, as it were, and realize that they are not dreaming, but that they are really free, their mouth is “filled with laughter” and their “tongue with joyful shouting” (Psalms 126:2; cf. Job 8:21).

Gone is the shadow of night, gone is all suffering. Instead of mourning and sorrow there is laughter, and instead of lamentation there is joyful shouting. The people who have returned are full of joy.

Their return to the land is a testimony to the power of the LORD over the nations. They acknowledge with undisguised reverence and awe: “The LORD has done great things for them.”

This testimony is immediately taken up by the remnant (Psalms 126:3). They say: “The LORD has done great things for us, we are glad” (cf. Joel 2:21). The God-fearing can find joy in nothing else but in God and in His works. We also have every reason to rejoice because God gave His Son for us to do for us what we could not do: to bring about reconciliation between God and us.

Proverbs 12:24

Introduction

When the two tribes will be restored in the land, both the remnant that fled from Jerusalem and the remnant in the city that is redeemed, the people will not yet be complete. The ten tribes must be back in the land. Twelve tribes must be restored in the land. This is presented again in the next three psalms, Psalms 126-128.

God makes the captives return to the land (Deuteronomy 30:3). Those who return will experience it as a dream come true (Psalms 126:1). Tears have flowed because of the fate of the two and the ten tribes. Now God is bringing a turn in the captivity of the ten tribes. Then the new covenant is established. New life is sown. Now they can finally laugh and rejoice.

This is possible because the Lord Jesus has wept tears (Psalms 126:6), He has sown the grain of wheat and returns with a shout of joy, bringing His twelve sheaves with Him. He is gathering His people into one. That is the basis for the return of the ten tribes.

Song of Thanksgiving After the Exile

In this “Song of Ascents”, the seventh, the psalmist, and in him the elect who were scattered outside the land, sings of the return of “the captive ones of Zion” (Psalms 126:1). The captivity was a bitter time for all whose heart remained connected to Jerusalem. They solely can blame themselves for the thousands of years of exile (Deuteronomy 28:15-19); they owed their restoration solely to the LORD (Deuteronomy 30:4-10).

It was too good to be true, it seemed like a beautiful dream. Slowly reality dawns on them: it is not a dream, it is true. They pinch themselves in the arm, as it were, to make sure they are not dreaming, but it is really true: they are back in the land. They are free! They are so happy that they can no longer stop laughing … When they come to themselves, as it were, and realize that they are not dreaming, but that they are really free, their mouth is “filled with laughter” and their “tongue with joyful shouting” (Psalms 126:2; cf. Job 8:21).

Gone is the shadow of night, gone is all suffering. Instead of mourning and sorrow there is laughter, and instead of lamentation there is joyful shouting. The people who have returned are full of joy.

Their return to the land is a testimony to the power of the LORD over the nations. They acknowledge with undisguised reverence and awe: “The LORD has done great things for them.”

This testimony is immediately taken up by the remnant (Psalms 126:3). They say: “The LORD has done great things for us, we are glad” (cf. Joel 2:21). The God-fearing can find joy in nothing else but in God and in His works. We also have every reason to rejoice because God gave His Son for us to do for us what we could not do: to bring about reconciliation between God and us.

Proverbs 12:25

Sowing In Tears, Reaping With Joy

The psalmist asks the LORD if He will change their lot from the danger of the enemy to deliverance by the LORD, which he compares to a change from drought to running water (Psalms 126:4). He asks for a change from tears and weeping to rejoicing (Psalms 126:5-6).

Their prayer is that the LORD will give to those who are going back with so few, the comfort that others will join them. They do not ask to “restore their captivity’, the captivity of those others, but to “restore our captivity”, that is, their own captivity, for their own restoration is not yet the restoration of all. It is prophetically about the great restoration and return of all twelve tribes to Israel.

The remnant asks that the LORD changes their fate, a change so great that they compare it to the wilderness of Sinai with its wadis. These are the wadis in the Negev (=the south) wilderness, south of Israel. Wadis are dry river beds, and in the Negev – unlike other places – they are many hundreds of meters wide and come from a very large area. When it rains in the Negev, these dry riverbeds can suddenly turn into a flood of water that wets the entire wilderness and turns it into a beautiful sea of flowers.

This great result of the return of all the tribes to the land is not the return from the Babylonian exile. That return consists of only a handful of Jews. Therefore, with the joy of that return, there is also the sorrow of the poverty of the situation (Ezra 3:10-13).

Full joy will soon replace the sorrow that the God-fearing has because of the evil of the world in which he lives (Matthew 5:4). During the great tribulation, he will experience it in fullness, which will cause tears of sorrow. But after that, God will turn their fortunes and bring them into the blessing of the realm of peace where they will enjoy the blessing full of joy.

There is now still sowing in tears (Psalms 126:5) because of opposition and enmity from the surrounding nations. All this sowing is done in anticipation of a result that causes joyful shouting. There is rejoicing when the LORD has fulfilled His promises according to His Word, according to His covenant. It proves the truth of the word of the Solomon in the book of Ecclesiastes that the end of a matter is better than its beginning (Ecclesiastes 7:8). Prophetically we see this in what Isaiah describes. He portrays the return of God’s people as an act of the nations bringing God’s people as a grain offering to the LORD (Isaiah 66:20).

Psalms 126:6 does have a special application to the Lord Jesus. He is the Sower Who carried the good seed, that is the Word of the kingdom, and sowed that seed (Matthew 13:1-9; 18-23). This He has done while weeping, for it has been a hard work (cf. Luke 19:41). But He will “indeed” come again to earth “with a shout of joy, bringing his sheaves [with him]”. With sowing, we may think of new life based on the first coming of Christ. With reaping, we may think of His second coming, when He comes in majesty and glory to accept His earthly kingdom.

The sheaves are all His own who belong to the twelve tribes. They are sheaves as a result of the seed of the Word which He sowed in them and which has germinated in them, which is the new life, the life which He has given them. This is because He Himself also became the seed. He is the grain of wheat that fell into the earth and died, resulting in tremendously rich fruit (John 12:24). When He returns, He will be surrounded by the fruit that is the “result of the anguish of His soul” and “He will see [it and] be satisfied” (Isaiah 53:11a).

Proverbs 12:26

Sowing In Tears, Reaping With Joy

The psalmist asks the LORD if He will change their lot from the danger of the enemy to deliverance by the LORD, which he compares to a change from drought to running water (Psalms 126:4). He asks for a change from tears and weeping to rejoicing (Psalms 126:5-6).

Their prayer is that the LORD will give to those who are going back with so few, the comfort that others will join them. They do not ask to “restore their captivity’, the captivity of those others, but to “restore our captivity”, that is, their own captivity, for their own restoration is not yet the restoration of all. It is prophetically about the great restoration and return of all twelve tribes to Israel.

The remnant asks that the LORD changes their fate, a change so great that they compare it to the wilderness of Sinai with its wadis. These are the wadis in the Negev (=the south) wilderness, south of Israel. Wadis are dry river beds, and in the Negev – unlike other places – they are many hundreds of meters wide and come from a very large area. When it rains in the Negev, these dry riverbeds can suddenly turn into a flood of water that wets the entire wilderness and turns it into a beautiful sea of flowers.

This great result of the return of all the tribes to the land is not the return from the Babylonian exile. That return consists of only a handful of Jews. Therefore, with the joy of that return, there is also the sorrow of the poverty of the situation (Ezra 3:10-13).

Full joy will soon replace the sorrow that the God-fearing has because of the evil of the world in which he lives (Matthew 5:4). During the great tribulation, he will experience it in fullness, which will cause tears of sorrow. But after that, God will turn their fortunes and bring them into the blessing of the realm of peace where they will enjoy the blessing full of joy.

There is now still sowing in tears (Psalms 126:5) because of opposition and enmity from the surrounding nations. All this sowing is done in anticipation of a result that causes joyful shouting. There is rejoicing when the LORD has fulfilled His promises according to His Word, according to His covenant. It proves the truth of the word of the Solomon in the book of Ecclesiastes that the end of a matter is better than its beginning (Ecclesiastes 7:8). Prophetically we see this in what Isaiah describes. He portrays the return of God’s people as an act of the nations bringing God’s people as a grain offering to the LORD (Isaiah 66:20).

Psalms 126:6 does have a special application to the Lord Jesus. He is the Sower Who carried the good seed, that is the Word of the kingdom, and sowed that seed (Matthew 13:1-9; 18-23). This He has done while weeping, for it has been a hard work (cf. Luke 19:41). But He will “indeed” come again to earth “with a shout of joy, bringing his sheaves [with him]”. With sowing, we may think of new life based on the first coming of Christ. With reaping, we may think of His second coming, when He comes in majesty and glory to accept His earthly kingdom.

The sheaves are all His own who belong to the twelve tribes. They are sheaves as a result of the seed of the Word which He sowed in them and which has germinated in them, which is the new life, the life which He has given them. This is because He Himself also became the seed. He is the grain of wheat that fell into the earth and died, resulting in tremendously rich fruit (John 12:24). When He returns, He will be surrounded by the fruit that is the “result of the anguish of His soul” and “He will see [it and] be satisfied” (Isaiah 53:11a).

Proverbs 12:27

Sowing In Tears, Reaping With Joy

The psalmist asks the LORD if He will change their lot from the danger of the enemy to deliverance by the LORD, which he compares to a change from drought to running water (Psalms 126:4). He asks for a change from tears and weeping to rejoicing (Psalms 126:5-6).

Their prayer is that the LORD will give to those who are going back with so few, the comfort that others will join them. They do not ask to “restore their captivity’, the captivity of those others, but to “restore our captivity”, that is, their own captivity, for their own restoration is not yet the restoration of all. It is prophetically about the great restoration and return of all twelve tribes to Israel.

The remnant asks that the LORD changes their fate, a change so great that they compare it to the wilderness of Sinai with its wadis. These are the wadis in the Negev (=the south) wilderness, south of Israel. Wadis are dry river beds, and in the Negev – unlike other places – they are many hundreds of meters wide and come from a very large area. When it rains in the Negev, these dry riverbeds can suddenly turn into a flood of water that wets the entire wilderness and turns it into a beautiful sea of flowers.

This great result of the return of all the tribes to the land is not the return from the Babylonian exile. That return consists of only a handful of Jews. Therefore, with the joy of that return, there is also the sorrow of the poverty of the situation (Ezra 3:10-13).

Full joy will soon replace the sorrow that the God-fearing has because of the evil of the world in which he lives (Matthew 5:4). During the great tribulation, he will experience it in fullness, which will cause tears of sorrow. But after that, God will turn their fortunes and bring them into the blessing of the realm of peace where they will enjoy the blessing full of joy.

There is now still sowing in tears (Psalms 126:5) because of opposition and enmity from the surrounding nations. All this sowing is done in anticipation of a result that causes joyful shouting. There is rejoicing when the LORD has fulfilled His promises according to His Word, according to His covenant. It proves the truth of the word of the Solomon in the book of Ecclesiastes that the end of a matter is better than its beginning (Ecclesiastes 7:8). Prophetically we see this in what Isaiah describes. He portrays the return of God’s people as an act of the nations bringing God’s people as a grain offering to the LORD (Isaiah 66:20).

Psalms 126:6 does have a special application to the Lord Jesus. He is the Sower Who carried the good seed, that is the Word of the kingdom, and sowed that seed (Matthew 13:1-9; 18-23). This He has done while weeping, for it has been a hard work (cf. Luke 19:41). But He will “indeed” come again to earth “with a shout of joy, bringing his sheaves [with him]”. With sowing, we may think of new life based on the first coming of Christ. With reaping, we may think of His second coming, when He comes in majesty and glory to accept His earthly kingdom.

The sheaves are all His own who belong to the twelve tribes. They are sheaves as a result of the seed of the Word which He sowed in them and which has germinated in them, which is the new life, the life which He has given them. This is because He Himself also became the seed. He is the grain of wheat that fell into the earth and died, resulting in tremendously rich fruit (John 12:24). When He returns, He will be surrounded by the fruit that is the “result of the anguish of His soul” and “He will see [it and] be satisfied” (Isaiah 53:11a).