Proverbs 16

Proverbs 16:1

The Wonder of Redemption

These verses recall Psalms 135 (Psalms 135:8-9). In Psalms 135, these are acts that express God’s Name and glory. These same acts are sung here as proofs of His lovingkindness, with each act resulting in a special praise.

It begins with God “who smote the Egyptians in their firstborn” (Psalms 136:10; Exodus 12:29). This is a more powerful expression than “He smote the firstborn in Egypt” (Psalms 135:8). Here God’s judgment comes emphatically on all the Egyptians. Then their resistance broke and they let Israel go, even with many gifts. What God did to the Egyptians is a proof of His lovingkindness to His people, the result of which is forever unchangeable.

After the judgment on the Egyptians, God did the next act showing His lovingkindness: He led Israel out of the midst of the Egyptians (Psalms 136:11). After breaking the power of the oppressors, He delivered His people from their oppressors. The deliverance through the Red Sea is described in detail (Psalms 136:11-15), for it is a shadow of the coming deliverance of the faithful remnant from the power of the antichrist (Isaiah 43:16-21).

The people saw that God used His “strong hand” and His “outstretched arm” against the Egyptians and for them (Psalms 136:12; Exodus 6:6; Deuteronomy 5:15; Deuteronomy 7:19; Deuteronomy 26:8; Jeremiah 32:21). This display of power in judgment on the Egyptians and in favor of His people comes from His lovingkindness to His people. The result of deliverance can never change, it will never end, for “His lovingkindness is everlasting”.

The proofs of God’s lovingkindness does not stop at deliverance. When it seemed that they were facing an insurmountable obstacle and they would be taken captive again, God divided the Red Sea asunder (Psalms 136:13; Exodus 14:21). Literally it says that He “cut in pieces” the Red Sea, which makes the power of His act even more apparent.

Then God made “Israel pass through the midst of it” (Psalms 136:14; Exodus 14:22; 29). What seemed to be an insurmountable obstacle became a highway. The waters, by the power of God, stood as walls as Israel passed through the sea. This is another special proof of the goodness of God that is eternal.

The concluding evidence of God’s goodness in regard to the redemption of His people is the definitive extermination of His people’s enemies (Psalms 136:15; Exodus 14:26-28; 30). Here it says that God “overthrew Pharaoh and his army in the Red Sea”. In the description of this event in the book of Exodus, it is not explicitly stated that Pharaoh drowned in the Red Sea; it is stated here. The word “overthrew” is a word used for a tree that shakes off its leaves. It is an act of God’s judgmental power.

That judgment is an act of lovingkindness will be confirmed by all who hate evil and love justice. When persistent evildoers are judged, it is a benefit to society. No injustice is done to the evildoers, for they get what they deserve.

Proverbs 16:2

The Wonder of Redemption

These verses recall Psalms 135 (Psalms 135:8-9). In Psalms 135, these are acts that express God’s Name and glory. These same acts are sung here as proofs of His lovingkindness, with each act resulting in a special praise.

It begins with God “who smote the Egyptians in their firstborn” (Psalms 136:10; Exodus 12:29). This is a more powerful expression than “He smote the firstborn in Egypt” (Psalms 135:8). Here God’s judgment comes emphatically on all the Egyptians. Then their resistance broke and they let Israel go, even with many gifts. What God did to the Egyptians is a proof of His lovingkindness to His people, the result of which is forever unchangeable.

After the judgment on the Egyptians, God did the next act showing His lovingkindness: He led Israel out of the midst of the Egyptians (Psalms 136:11). After breaking the power of the oppressors, He delivered His people from their oppressors. The deliverance through the Red Sea is described in detail (Psalms 136:11-15), for it is a shadow of the coming deliverance of the faithful remnant from the power of the antichrist (Isaiah 43:16-21).

The people saw that God used His “strong hand” and His “outstretched arm” against the Egyptians and for them (Psalms 136:12; Exodus 6:6; Deuteronomy 5:15; Deuteronomy 7:19; Deuteronomy 26:8; Jeremiah 32:21). This display of power in judgment on the Egyptians and in favor of His people comes from His lovingkindness to His people. The result of deliverance can never change, it will never end, for “His lovingkindness is everlasting”.

The proofs of God’s lovingkindness does not stop at deliverance. When it seemed that they were facing an insurmountable obstacle and they would be taken captive again, God divided the Red Sea asunder (Psalms 136:13; Exodus 14:21). Literally it says that He “cut in pieces” the Red Sea, which makes the power of His act even more apparent.

Then God made “Israel pass through the midst of it” (Psalms 136:14; Exodus 14:22; 29). What seemed to be an insurmountable obstacle became a highway. The waters, by the power of God, stood as walls as Israel passed through the sea. This is another special proof of the goodness of God that is eternal.

The concluding evidence of God’s goodness in regard to the redemption of His people is the definitive extermination of His people’s enemies (Psalms 136:15; Exodus 14:26-28; 30). Here it says that God “overthrew Pharaoh and his army in the Red Sea”. In the description of this event in the book of Exodus, it is not explicitly stated that Pharaoh drowned in the Red Sea; it is stated here. The word “overthrew” is a word used for a tree that shakes off its leaves. It is an act of God’s judgmental power.

That judgment is an act of lovingkindness will be confirmed by all who hate evil and love justice. When persistent evildoers are judged, it is a benefit to society. No injustice is done to the evildoers, for they get what they deserve.

Proverbs 16:3

The Wonder of Redemption

These verses recall Psalms 135 (Psalms 135:8-9). In Psalms 135, these are acts that express God’s Name and glory. These same acts are sung here as proofs of His lovingkindness, with each act resulting in a special praise.

It begins with God “who smote the Egyptians in their firstborn” (Psalms 136:10; Exodus 12:29). This is a more powerful expression than “He smote the firstborn in Egypt” (Psalms 135:8). Here God’s judgment comes emphatically on all the Egyptians. Then their resistance broke and they let Israel go, even with many gifts. What God did to the Egyptians is a proof of His lovingkindness to His people, the result of which is forever unchangeable.

After the judgment on the Egyptians, God did the next act showing His lovingkindness: He led Israel out of the midst of the Egyptians (Psalms 136:11). After breaking the power of the oppressors, He delivered His people from their oppressors. The deliverance through the Red Sea is described in detail (Psalms 136:11-15), for it is a shadow of the coming deliverance of the faithful remnant from the power of the antichrist (Isaiah 43:16-21).

The people saw that God used His “strong hand” and His “outstretched arm” against the Egyptians and for them (Psalms 136:12; Exodus 6:6; Deuteronomy 5:15; Deuteronomy 7:19; Deuteronomy 26:8; Jeremiah 32:21). This display of power in judgment on the Egyptians and in favor of His people comes from His lovingkindness to His people. The result of deliverance can never change, it will never end, for “His lovingkindness is everlasting”.

The proofs of God’s lovingkindness does not stop at deliverance. When it seemed that they were facing an insurmountable obstacle and they would be taken captive again, God divided the Red Sea asunder (Psalms 136:13; Exodus 14:21). Literally it says that He “cut in pieces” the Red Sea, which makes the power of His act even more apparent.

Then God made “Israel pass through the midst of it” (Psalms 136:14; Exodus 14:22; 29). What seemed to be an insurmountable obstacle became a highway. The waters, by the power of God, stood as walls as Israel passed through the sea. This is another special proof of the goodness of God that is eternal.

The concluding evidence of God’s goodness in regard to the redemption of His people is the definitive extermination of His people’s enemies (Psalms 136:15; Exodus 14:26-28; 30). Here it says that God “overthrew Pharaoh and his army in the Red Sea”. In the description of this event in the book of Exodus, it is not explicitly stated that Pharaoh drowned in the Red Sea; it is stated here. The word “overthrew” is a word used for a tree that shakes off its leaves. It is an act of God’s judgmental power.

That judgment is an act of lovingkindness will be confirmed by all who hate evil and love justice. When persistent evildoers are judged, it is a benefit to society. No injustice is done to the evildoers, for they get what they deserve.

Proverbs 16:4

The Wonder of Redemption

These verses recall Psalms 135 (Psalms 135:8-9). In Psalms 135, these are acts that express God’s Name and glory. These same acts are sung here as proofs of His lovingkindness, with each act resulting in a special praise.

It begins with God “who smote the Egyptians in their firstborn” (Psalms 136:10; Exodus 12:29). This is a more powerful expression than “He smote the firstborn in Egypt” (Psalms 135:8). Here God’s judgment comes emphatically on all the Egyptians. Then their resistance broke and they let Israel go, even with many gifts. What God did to the Egyptians is a proof of His lovingkindness to His people, the result of which is forever unchangeable.

After the judgment on the Egyptians, God did the next act showing His lovingkindness: He led Israel out of the midst of the Egyptians (Psalms 136:11). After breaking the power of the oppressors, He delivered His people from their oppressors. The deliverance through the Red Sea is described in detail (Psalms 136:11-15), for it is a shadow of the coming deliverance of the faithful remnant from the power of the antichrist (Isaiah 43:16-21).

The people saw that God used His “strong hand” and His “outstretched arm” against the Egyptians and for them (Psalms 136:12; Exodus 6:6; Deuteronomy 5:15; Deuteronomy 7:19; Deuteronomy 26:8; Jeremiah 32:21). This display of power in judgment on the Egyptians and in favor of His people comes from His lovingkindness to His people. The result of deliverance can never change, it will never end, for “His lovingkindness is everlasting”.

The proofs of God’s lovingkindness does not stop at deliverance. When it seemed that they were facing an insurmountable obstacle and they would be taken captive again, God divided the Red Sea asunder (Psalms 136:13; Exodus 14:21). Literally it says that He “cut in pieces” the Red Sea, which makes the power of His act even more apparent.

Then God made “Israel pass through the midst of it” (Psalms 136:14; Exodus 14:22; 29). What seemed to be an insurmountable obstacle became a highway. The waters, by the power of God, stood as walls as Israel passed through the sea. This is another special proof of the goodness of God that is eternal.

The concluding evidence of God’s goodness in regard to the redemption of His people is the definitive extermination of His people’s enemies (Psalms 136:15; Exodus 14:26-28; 30). Here it says that God “overthrew Pharaoh and his army in the Red Sea”. In the description of this event in the book of Exodus, it is not explicitly stated that Pharaoh drowned in the Red Sea; it is stated here. The word “overthrew” is a word used for a tree that shakes off its leaves. It is an act of God’s judgmental power.

That judgment is an act of lovingkindness will be confirmed by all who hate evil and love justice. When persistent evildoers are judged, it is a benefit to society. No injustice is done to the evildoers, for they get what they deserve.

Proverbs 16:5

The Wonder of Redemption

These verses recall Psalms 135 (Psalms 135:8-9). In Psalms 135, these are acts that express God’s Name and glory. These same acts are sung here as proofs of His lovingkindness, with each act resulting in a special praise.

It begins with God “who smote the Egyptians in their firstborn” (Psalms 136:10; Exodus 12:29). This is a more powerful expression than “He smote the firstborn in Egypt” (Psalms 135:8). Here God’s judgment comes emphatically on all the Egyptians. Then their resistance broke and they let Israel go, even with many gifts. What God did to the Egyptians is a proof of His lovingkindness to His people, the result of which is forever unchangeable.

After the judgment on the Egyptians, God did the next act showing His lovingkindness: He led Israel out of the midst of the Egyptians (Psalms 136:11). After breaking the power of the oppressors, He delivered His people from their oppressors. The deliverance through the Red Sea is described in detail (Psalms 136:11-15), for it is a shadow of the coming deliverance of the faithful remnant from the power of the antichrist (Isaiah 43:16-21).

The people saw that God used His “strong hand” and His “outstretched arm” against the Egyptians and for them (Psalms 136:12; Exodus 6:6; Deuteronomy 5:15; Deuteronomy 7:19; Deuteronomy 26:8; Jeremiah 32:21). This display of power in judgment on the Egyptians and in favor of His people comes from His lovingkindness to His people. The result of deliverance can never change, it will never end, for “His lovingkindness is everlasting”.

The proofs of God’s lovingkindness does not stop at deliverance. When it seemed that they were facing an insurmountable obstacle and they would be taken captive again, God divided the Red Sea asunder (Psalms 136:13; Exodus 14:21). Literally it says that He “cut in pieces” the Red Sea, which makes the power of His act even more apparent.

Then God made “Israel pass through the midst of it” (Psalms 136:14; Exodus 14:22; 29). What seemed to be an insurmountable obstacle became a highway. The waters, by the power of God, stood as walls as Israel passed through the sea. This is another special proof of the goodness of God that is eternal.

The concluding evidence of God’s goodness in regard to the redemption of His people is the definitive extermination of His people’s enemies (Psalms 136:15; Exodus 14:26-28; 30). Here it says that God “overthrew Pharaoh and his army in the Red Sea”. In the description of this event in the book of Exodus, it is not explicitly stated that Pharaoh drowned in the Red Sea; it is stated here. The word “overthrew” is a word used for a tree that shakes off its leaves. It is an act of God’s judgmental power.

That judgment is an act of lovingkindness will be confirmed by all who hate evil and love justice. When persistent evildoers are judged, it is a benefit to society. No injustice is done to the evildoers, for they get what they deserve.

Proverbs 16:6

The Wonder of Redemption

These verses recall Psalms 135 (Psalms 135:8-9). In Psalms 135, these are acts that express God’s Name and glory. These same acts are sung here as proofs of His lovingkindness, with each act resulting in a special praise.

It begins with God “who smote the Egyptians in their firstborn” (Psalms 136:10; Exodus 12:29). This is a more powerful expression than “He smote the firstborn in Egypt” (Psalms 135:8). Here God’s judgment comes emphatically on all the Egyptians. Then their resistance broke and they let Israel go, even with many gifts. What God did to the Egyptians is a proof of His lovingkindness to His people, the result of which is forever unchangeable.

After the judgment on the Egyptians, God did the next act showing His lovingkindness: He led Israel out of the midst of the Egyptians (Psalms 136:11). After breaking the power of the oppressors, He delivered His people from their oppressors. The deliverance through the Red Sea is described in detail (Psalms 136:11-15), for it is a shadow of the coming deliverance of the faithful remnant from the power of the antichrist (Isaiah 43:16-21).

The people saw that God used His “strong hand” and His “outstretched arm” against the Egyptians and for them (Psalms 136:12; Exodus 6:6; Deuteronomy 5:15; Deuteronomy 7:19; Deuteronomy 26:8; Jeremiah 32:21). This display of power in judgment on the Egyptians and in favor of His people comes from His lovingkindness to His people. The result of deliverance can never change, it will never end, for “His lovingkindness is everlasting”.

The proofs of God’s lovingkindness does not stop at deliverance. When it seemed that they were facing an insurmountable obstacle and they would be taken captive again, God divided the Red Sea asunder (Psalms 136:13; Exodus 14:21). Literally it says that He “cut in pieces” the Red Sea, which makes the power of His act even more apparent.

Then God made “Israel pass through the midst of it” (Psalms 136:14; Exodus 14:22; 29). What seemed to be an insurmountable obstacle became a highway. The waters, by the power of God, stood as walls as Israel passed through the sea. This is another special proof of the goodness of God that is eternal.

The concluding evidence of God’s goodness in regard to the redemption of His people is the definitive extermination of His people’s enemies (Psalms 136:15; Exodus 14:26-28; 30). Here it says that God “overthrew Pharaoh and his army in the Red Sea”. In the description of this event in the book of Exodus, it is not explicitly stated that Pharaoh drowned in the Red Sea; it is stated here. The word “overthrew” is a word used for a tree that shakes off its leaves. It is an act of God’s judgmental power.

That judgment is an act of lovingkindness will be confirmed by all who hate evil and love justice. When persistent evildoers are judged, it is a benefit to society. No injustice is done to the evildoers, for they get what they deserve.

Proverbs 16:7

The Wonder of the LORD’s Guidance and Leading

The leading of His people through the wilderness is also an occasion to sing of His lovingkindness, which is everlasting (Psalms 136:16). God has wonderfully led His people through the wilderness with its many dangers, thereby caring for and protecting them. He has been their Guide all the way through that “howling waste of a wilderness” (Deuteronomy 32:11-12; Deuteronomy 8:15; Jeremiah 2:6; Amos 2:10). When they look back on it, they burst into this praise.

In Psalms 135, the psalmist has mentioned that God has defeated nations and slain mighty kings (Psalms 135:10-11), which foreshadows victory over hostile nations. As noted above, God’s actions in Psalms 135 are actions that express His Name and glory. These mighty acts of God are mentioned again here, but now each individual act is attributed to His lovingkindness:

That He “smote great kings” is due to His lovingkindness toward His people (Psalms 136:17). That He “slew mighty kings” is due to His lovingkindness toward His people (Psalms 136:18). The first example of this is that He slew “Sihon, king of the Amorites” (Psalms 136:19). This His people owe to His lovingkindness toward them. As a second example of this, it is mentioned that He slew “Og, king of Bashan” (Psalms 136:20). This His people owe to His lovingkindness toward them.

Proverbs 16:8

The Wonder of the LORD’s Guidance and Leading

The leading of His people through the wilderness is also an occasion to sing of His lovingkindness, which is everlasting (Psalms 136:16). God has wonderfully led His people through the wilderness with its many dangers, thereby caring for and protecting them. He has been their Guide all the way through that “howling waste of a wilderness” (Deuteronomy 32:11-12; Deuteronomy 8:15; Jeremiah 2:6; Amos 2:10). When they look back on it, they burst into this praise.

In Psalms 135, the psalmist has mentioned that God has defeated nations and slain mighty kings (Psalms 135:10-11), which foreshadows victory over hostile nations. As noted above, God’s actions in Psalms 135 are actions that express His Name and glory. These mighty acts of God are mentioned again here, but now each individual act is attributed to His lovingkindness:

That He “smote great kings” is due to His lovingkindness toward His people (Psalms 136:17). That He “slew mighty kings” is due to His lovingkindness toward His people (Psalms 136:18). The first example of this is that He slew “Sihon, king of the Amorites” (Psalms 136:19). This His people owe to His lovingkindness toward them. As a second example of this, it is mentioned that He slew “Og, king of Bashan” (Psalms 136:20). This His people owe to His lovingkindness toward them.

Proverbs 16:9

The Wonder of the LORD’s Guidance and Leading

The leading of His people through the wilderness is also an occasion to sing of His lovingkindness, which is everlasting (Psalms 136:16). God has wonderfully led His people through the wilderness with its many dangers, thereby caring for and protecting them. He has been their Guide all the way through that “howling waste of a wilderness” (Deuteronomy 32:11-12; Deuteronomy 8:15; Jeremiah 2:6; Amos 2:10). When they look back on it, they burst into this praise.

In Psalms 135, the psalmist has mentioned that God has defeated nations and slain mighty kings (Psalms 135:10-11), which foreshadows victory over hostile nations. As noted above, God’s actions in Psalms 135 are actions that express His Name and glory. These mighty acts of God are mentioned again here, but now each individual act is attributed to His lovingkindness:

That He “smote great kings” is due to His lovingkindness toward His people (Psalms 136:17). That He “slew mighty kings” is due to His lovingkindness toward His people (Psalms 136:18). The first example of this is that He slew “Sihon, king of the Amorites” (Psalms 136:19). This His people owe to His lovingkindness toward them. As a second example of this, it is mentioned that He slew “Og, king of Bashan” (Psalms 136:20). This His people owe to His lovingkindness toward them.

Proverbs 16:10

The Wonder of the LORD’s Guidance and Leading

The leading of His people through the wilderness is also an occasion to sing of His lovingkindness, which is everlasting (Psalms 136:16). God has wonderfully led His people through the wilderness with its many dangers, thereby caring for and protecting them. He has been their Guide all the way through that “howling waste of a wilderness” (Deuteronomy 32:11-12; Deuteronomy 8:15; Jeremiah 2:6; Amos 2:10). When they look back on it, they burst into this praise.

In Psalms 135, the psalmist has mentioned that God has defeated nations and slain mighty kings (Psalms 135:10-11), which foreshadows victory over hostile nations. As noted above, God’s actions in Psalms 135 are actions that express His Name and glory. These mighty acts of God are mentioned again here, but now each individual act is attributed to His lovingkindness:

That He “smote great kings” is due to His lovingkindness toward His people (Psalms 136:17). That He “slew mighty kings” is due to His lovingkindness toward His people (Psalms 136:18). The first example of this is that He slew “Sihon, king of the Amorites” (Psalms 136:19). This His people owe to His lovingkindness toward them. As a second example of this, it is mentioned that He slew “Og, king of Bashan” (Psalms 136:20). This His people owe to His lovingkindness toward them.

Proverbs 16:11

The Wonder of the LORD’s Guidance and Leading

The leading of His people through the wilderness is also an occasion to sing of His lovingkindness, which is everlasting (Psalms 136:16). God has wonderfully led His people through the wilderness with its many dangers, thereby caring for and protecting them. He has been their Guide all the way through that “howling waste of a wilderness” (Deuteronomy 32:11-12; Deuteronomy 8:15; Jeremiah 2:6; Amos 2:10). When they look back on it, they burst into this praise.

In Psalms 135, the psalmist has mentioned that God has defeated nations and slain mighty kings (Psalms 135:10-11), which foreshadows victory over hostile nations. As noted above, God’s actions in Psalms 135 are actions that express His Name and glory. These mighty acts of God are mentioned again here, but now each individual act is attributed to His lovingkindness:

That He “smote great kings” is due to His lovingkindness toward His people (Psalms 136:17). That He “slew mighty kings” is due to His lovingkindness toward His people (Psalms 136:18). The first example of this is that He slew “Sihon, king of the Amorites” (Psalms 136:19). This His people owe to His lovingkindness toward them. As a second example of this, it is mentioned that He slew “Og, king of Bashan” (Psalms 136:20). This His people owe to His lovingkindness toward them.

Proverbs 16:12

The Wonder of a Heritage

What is said in these verses is also said in Psalms 135. There it is said in one verse (Psalms 135:10), whereas here it is said in two verses because each line of Psalm 135:10 is followed here by the singing of the lovingkindness of God. In Psalms 136:21 the emphasis is on the Giver of the heritage and in Psalms 136:22 on the recipient of it.

God has taken the land away from the enemies because their land, as well as all the lands of the world, belong to Him (Psalms 24:1-2). Therefore, He is free to give a land to whomever He wants, in this case to His people (Psalms 136:21). He did not suddenly come up with the idea of giving His people this land, but it has been His purpose from the foundation of the world (Matthew 25:34).

Therefore, He has given this land chosen by Him to His people “as a heritage” (Psalms 136:22). That people is here called “Israel His servant”. The joy with which He gave the land to His people is expressed here. The purpose also resonates here. He has given the land to His people so that they will serve Him there.

The heritage that the LORD gave to Israel in the past is a foreshadowing of the heritage that the LORD will give them in the future, during the realm of peace. The division of this psalm (see under Introduction) emphasizes that this is its culmination.

Proverbs 16:13

The Wonder of a Heritage

What is said in these verses is also said in Psalms 135. There it is said in one verse (Psalms 135:10), whereas here it is said in two verses because each line of Psalm 135:10 is followed here by the singing of the lovingkindness of God. In Psalms 136:21 the emphasis is on the Giver of the heritage and in Psalms 136:22 on the recipient of it.

God has taken the land away from the enemies because their land, as well as all the lands of the world, belong to Him (Psalms 24:1-2). Therefore, He is free to give a land to whomever He wants, in this case to His people (Psalms 136:21). He did not suddenly come up with the idea of giving His people this land, but it has been His purpose from the foundation of the world (Matthew 25:34).

Therefore, He has given this land chosen by Him to His people “as a heritage” (Psalms 136:22). That people is here called “Israel His servant”. The joy with which He gave the land to His people is expressed here. The purpose also resonates here. He has given the land to His people so that they will serve Him there.

The heritage that the LORD gave to Israel in the past is a foreshadowing of the heritage that the LORD will give them in the future, during the realm of peace. The division of this psalm (see under Introduction) emphasizes that this is its culmination.

Proverbs 16:14

The Wonder of His Attention

In Psalms 136:10-20 we read about redemption in the past, while Psalms 136:23-24 are about redemption in the present. The LORD is the same yesterday and today and forever. The redemption that the LORD could do in the past, He also can do now.

In Psalms 136:23-24 we hear for the first time about the feelings of the psalmist. He speaks of “us” and then does so several more times. He is speaking on behalf of all who belong to God’s covenant people. The psalmist and the people have experienced that the LORD, Who could rescue in the beginning of Israel’s history, can and has done it now. They are impressed with Who God is and what He has done – about which he has written in the preceding verses. He now says as a confession that God “remembered us in our low estate” (Psalms 136:23). They had been humbled, disaster had come upon them. But God thought of them and came to them in Christ.

This awareness makes the admiration of God’s lovingkindness that much greater. It does not stop at an impressive description of God in His omnipotence and redemption. That God, Who is so great and has done great wonders, has an eye for the righteous in their “low estate”. This is overwhelming and again an occasion to praise God’s lovingkindness.

In themselves they had no power to deliver themselves from the power of their adversaries (Psalms 136:24). But God rescued them from their adversaries. We can think especially of the time of the great tribulation. The adversaries during that time are the antichrist in the land and the king of the North or the Assyrians from abroad. The rescue from those adversaries is a new proof of God’s lovingkindness of which the effects are everlasting and therefore eternally sung about.

What is contained in these verses will be acknowledged by every believer who is aware of his origin and what he has become and received in Christ. He was in the power of sin, the world and the devil, and utterly powerless to free himself from them. Then he was rescued from all those adversaries by the power of God’s love. For that he praises God. Then he was joined to Christ and allowed to share in all the consequences of His work on the cross. For that he also praises God.

Then the psalmist looks around and sees that God’s attention is also on all that lives (Psalms 136:25; Psalms 104:27-28). He is the One “who gives food to all flesh”. This is also something we can observe every day if we pay attention. He, Who is the Creator (Psalms 136:4-9), is also the Sustainer of His creation in this verse (1 Timothy 4:10). It cannot be otherwise than that when we see Him in this way, we will praise and glorify His lovingkindness. He continues to give that care throughout the time of the realm of peace.

Proverbs 16:15

The Wonder of His Attention

In Psalms 136:10-20 we read about redemption in the past, while Psalms 136:23-24 are about redemption in the present. The LORD is the same yesterday and today and forever. The redemption that the LORD could do in the past, He also can do now.

In Psalms 136:23-24 we hear for the first time about the feelings of the psalmist. He speaks of “us” and then does so several more times. He is speaking on behalf of all who belong to God’s covenant people. The psalmist and the people have experienced that the LORD, Who could rescue in the beginning of Israel’s history, can and has done it now. They are impressed with Who God is and what He has done – about which he has written in the preceding verses. He now says as a confession that God “remembered us in our low estate” (Psalms 136:23). They had been humbled, disaster had come upon them. But God thought of them and came to them in Christ.

This awareness makes the admiration of God’s lovingkindness that much greater. It does not stop at an impressive description of God in His omnipotence and redemption. That God, Who is so great and has done great wonders, has an eye for the righteous in their “low estate”. This is overwhelming and again an occasion to praise God’s lovingkindness.

In themselves they had no power to deliver themselves from the power of their adversaries (Psalms 136:24). But God rescued them from their adversaries. We can think especially of the time of the great tribulation. The adversaries during that time are the antichrist in the land and the king of the North or the Assyrians from abroad. The rescue from those adversaries is a new proof of God’s lovingkindness of which the effects are everlasting and therefore eternally sung about.

What is contained in these verses will be acknowledged by every believer who is aware of his origin and what he has become and received in Christ. He was in the power of sin, the world and the devil, and utterly powerless to free himself from them. Then he was rescued from all those adversaries by the power of God’s love. For that he praises God. Then he was joined to Christ and allowed to share in all the consequences of His work on the cross. For that he also praises God.

Then the psalmist looks around and sees that God’s attention is also on all that lives (Psalms 136:25; Psalms 104:27-28). He is the One “who gives food to all flesh”. This is also something we can observe every day if we pay attention. He, Who is the Creator (Psalms 136:4-9), is also the Sustainer of His creation in this verse (1 Timothy 4:10). It cannot be otherwise than that when we see Him in this way, we will praise and glorify His lovingkindness. He continues to give that care throughout the time of the realm of peace.

Proverbs 16:16

The Wonder of His Attention

In Psalms 136:10-20 we read about redemption in the past, while Psalms 136:23-24 are about redemption in the present. The LORD is the same yesterday and today and forever. The redemption that the LORD could do in the past, He also can do now.

In Psalms 136:23-24 we hear for the first time about the feelings of the psalmist. He speaks of “us” and then does so several more times. He is speaking on behalf of all who belong to God’s covenant people. The psalmist and the people have experienced that the LORD, Who could rescue in the beginning of Israel’s history, can and has done it now. They are impressed with Who God is and what He has done – about which he has written in the preceding verses. He now says as a confession that God “remembered us in our low estate” (Psalms 136:23). They had been humbled, disaster had come upon them. But God thought of them and came to them in Christ.

This awareness makes the admiration of God’s lovingkindness that much greater. It does not stop at an impressive description of God in His omnipotence and redemption. That God, Who is so great and has done great wonders, has an eye for the righteous in their “low estate”. This is overwhelming and again an occasion to praise God’s lovingkindness.

In themselves they had no power to deliver themselves from the power of their adversaries (Psalms 136:24). But God rescued them from their adversaries. We can think especially of the time of the great tribulation. The adversaries during that time are the antichrist in the land and the king of the North or the Assyrians from abroad. The rescue from those adversaries is a new proof of God’s lovingkindness of which the effects are everlasting and therefore eternally sung about.

What is contained in these verses will be acknowledged by every believer who is aware of his origin and what he has become and received in Christ. He was in the power of sin, the world and the devil, and utterly powerless to free himself from them. Then he was rescued from all those adversaries by the power of God’s love. For that he praises God. Then he was joined to Christ and allowed to share in all the consequences of His work on the cross. For that he also praises God.

Then the psalmist looks around and sees that God’s attention is also on all that lives (Psalms 136:25; Psalms 104:27-28). He is the One “who gives food to all flesh”. This is also something we can observe every day if we pay attention. He, Who is the Creator (Psalms 136:4-9), is also the Sustainer of His creation in this verse (1 Timothy 4:10). It cannot be otherwise than that when we see Him in this way, we will praise and glorify His lovingkindness. He continues to give that care throughout the time of the realm of peace.

Proverbs 16:17

Give Thanks to the God of Heaven

The psalm concludes with the call to “give thanks to the God of heaven” (cf. Genesis 24:7). The name “God of heaven” appears frequently in the books of Ezra, Nehemiah, and Daniel. These books describe the history of God’s people when God can no longer recognize them as His people. He has had to withdraw into heaven. Even during the time when He is not visibly reigning in a representative on earth, it appears that “His lovingkindness is everlasting”.

In the realm of peace, the God of heaven is also the God of earth. He then fulfills the prayer that His will would be done as it is in heaven, so also on earth (Matthew 6:10). Heaven and earth are then in harmony with each other. The blessing of heaven is spread over the earth. Then all who partake of the blessing on earth will say it: “For His lovingkindness is everlasting.”

The first three verses of this psalm are a call to the people of Israel to bless. Now, at the end of the psalm, the call to give thanks to God goes out to all people.

Proverbs 16:19

Introduction

We now come to the last series of psalms in which we find a retrospective of the tribes. Psalms 137 was written after the return of a remnant of Israel from Babylonian exile to the promised land. The God-fearing Jew looks back on that period and expresses his feelings about it.

Prophetically we see this in the Feast of Booths, the last feast of Leviticus 23. This feast points to the realm of peace. While living in the land, in this feast they commemorate the wilderness journey, including living in booths, which refers to their living in tents (Leviticus 23:43). In the same way, the remnant who returned from exile to the land under the leadership of Zerubbabel look back at the exile. So will the returned twelve tribes look back to their exile.

God’s People in Babylon

Psalms 137:1 shows the circumstances under which the psalm was written and thereby makes clear the occasion for its writing. The psalmist writes the first four verses in the we-form. He represents all of the exiled people who had in their hearts an unceasing homesickness for Zion or Jerusalem.

Many of the exiles had adapted to life in Babylon and had no desire to return to Jerusalem when the opportunity was offered. Only a small number of Jews went back. The prophet Jeremiah had encouraged them to settle there, however, not with the intention of living there forever, but until the time, which God had set for this discipline, would be over (Jeremiah 29:4-7; 10).

The psalmist describes the fate of the exiles who had been taken away by King Nebuchadnezzar. They remember sitting by the rivers of Babylon (Ezekiel 1:1; Ezekiel 3:15). Destitute, exhausted and deeply sad, they rested, after the long walk from the promised land, by the many water channels of Babel. They gathered there with their fellow citizens and talked about Zion. When they thought about it, tears of sorrow came forth. Zion was the center of the earth for them. That was what their life was all about. That is where they went three times every year and experienced intense joy in the presence of God.

All expressions of joy had disappeared since they had been taken away as captives to this foreign land (Psalms 137:2). There was no longer any reason to be joyful. After all, they could no longer go to Jerusalem to celebrate the feasts of the LORD. Therefore, they had “hung” their harps “upon the willows in the midst of it”. This refers to the Levites who were used to accompanying the songs of praise to the LORD’s glory in the temple in Jerusalem with their harps. But if there is no temple, then no songs can be sung and no accompaniment is needed. Then the harps can be hung upon the willows in Babylon.

Yes, those who held them captive wanted them to sing a song for them (Psalms 137:3). They were to show joy to those who had subdued them. They were to entertain them by singing “one of the songs of Zion” to them. These are songs in which they sing that the LORD reigns as King from Zion, songs of the realm of peace, such as Psalms 93 (Psalms 93:1-5).

At that time, the songs and reality contradicted each other. They were in exile. How then could they sing about Zion? As if it were only entertainment, while their whole heart was full of sorrow about what had happened to Zion. In fact, it is a harassing question from the soldiers who were guarding them to rub salt in the wound.

So their response was: “How can we sing the LORD’s song in a foreign land?” (Psalms 137:4). After all, it is impossible to combine: the foreign, heathen land, in which they were captives, and then expressing joy about the LORD, something that should be done in the temple in Zion. It’s not that they shouldn’t sing songs, but that they couldn’t sing because of the circumstances they were in. They would be violating their feelings.

It were songs of worship to the LORD. They could not sing these now, for they were far from God’s dwelling place in Jerusalem. They had to be sung in His presence in Jerusalem. There they could do so with the joy that was appropriate. If they did this in Babylon, where idols were served, it would seem that they had forgotten Zion and that they could also sing joyfully about the LORD here and that too to entertain their oppressors.

Proverbs 16:20

Introduction

We now come to the last series of psalms in which we find a retrospective of the tribes. Psalms 137 was written after the return of a remnant of Israel from Babylonian exile to the promised land. The God-fearing Jew looks back on that period and expresses his feelings about it.

Prophetically we see this in the Feast of Booths, the last feast of Leviticus 23. This feast points to the realm of peace. While living in the land, in this feast they commemorate the wilderness journey, including living in booths, which refers to their living in tents (Leviticus 23:43). In the same way, the remnant who returned from exile to the land under the leadership of Zerubbabel look back at the exile. So will the returned twelve tribes look back to their exile.

God’s People in Babylon

Psalms 137:1 shows the circumstances under which the psalm was written and thereby makes clear the occasion for its writing. The psalmist writes the first four verses in the we-form. He represents all of the exiled people who had in their hearts an unceasing homesickness for Zion or Jerusalem.

Many of the exiles had adapted to life in Babylon and had no desire to return to Jerusalem when the opportunity was offered. Only a small number of Jews went back. The prophet Jeremiah had encouraged them to settle there, however, not with the intention of living there forever, but until the time, which God had set for this discipline, would be over (Jeremiah 29:4-7; 10).

The psalmist describes the fate of the exiles who had been taken away by King Nebuchadnezzar. They remember sitting by the rivers of Babylon (Ezekiel 1:1; Ezekiel 3:15). Destitute, exhausted and deeply sad, they rested, after the long walk from the promised land, by the many water channels of Babel. They gathered there with their fellow citizens and talked about Zion. When they thought about it, tears of sorrow came forth. Zion was the center of the earth for them. That was what their life was all about. That is where they went three times every year and experienced intense joy in the presence of God.

All expressions of joy had disappeared since they had been taken away as captives to this foreign land (Psalms 137:2). There was no longer any reason to be joyful. After all, they could no longer go to Jerusalem to celebrate the feasts of the LORD. Therefore, they had “hung” their harps “upon the willows in the midst of it”. This refers to the Levites who were used to accompanying the songs of praise to the LORD’s glory in the temple in Jerusalem with their harps. But if there is no temple, then no songs can be sung and no accompaniment is needed. Then the harps can be hung upon the willows in Babylon.

Yes, those who held them captive wanted them to sing a song for them (Psalms 137:3). They were to show joy to those who had subdued them. They were to entertain them by singing “one of the songs of Zion” to them. These are songs in which they sing that the LORD reigns as King from Zion, songs of the realm of peace, such as Psalms 93 (Psalms 93:1-5).

At that time, the songs and reality contradicted each other. They were in exile. How then could they sing about Zion? As if it were only entertainment, while their whole heart was full of sorrow about what had happened to Zion. In fact, it is a harassing question from the soldiers who were guarding them to rub salt in the wound.

So their response was: “How can we sing the LORD’s song in a foreign land?” (Psalms 137:4). After all, it is impossible to combine: the foreign, heathen land, in which they were captives, and then expressing joy about the LORD, something that should be done in the temple in Zion. It’s not that they shouldn’t sing songs, but that they couldn’t sing because of the circumstances they were in. They would be violating their feelings.

It were songs of worship to the LORD. They could not sing these now, for they were far from God’s dwelling place in Jerusalem. They had to be sung in His presence in Jerusalem. There they could do so with the joy that was appropriate. If they did this in Babylon, where idols were served, it would seem that they had forgotten Zion and that they could also sing joyfully about the LORD here and that too to entertain their oppressors.

Proverbs 16:21

Introduction

We now come to the last series of psalms in which we find a retrospective of the tribes. Psalms 137 was written after the return of a remnant of Israel from Babylonian exile to the promised land. The God-fearing Jew looks back on that period and expresses his feelings about it.

Prophetically we see this in the Feast of Booths, the last feast of Leviticus 23. This feast points to the realm of peace. While living in the land, in this feast they commemorate the wilderness journey, including living in booths, which refers to their living in tents (Leviticus 23:43). In the same way, the remnant who returned from exile to the land under the leadership of Zerubbabel look back at the exile. So will the returned twelve tribes look back to their exile.

God’s People in Babylon

Psalms 137:1 shows the circumstances under which the psalm was written and thereby makes clear the occasion for its writing. The psalmist writes the first four verses in the we-form. He represents all of the exiled people who had in their hearts an unceasing homesickness for Zion or Jerusalem.

Many of the exiles had adapted to life in Babylon and had no desire to return to Jerusalem when the opportunity was offered. Only a small number of Jews went back. The prophet Jeremiah had encouraged them to settle there, however, not with the intention of living there forever, but until the time, which God had set for this discipline, would be over (Jeremiah 29:4-7; 10).

The psalmist describes the fate of the exiles who had been taken away by King Nebuchadnezzar. They remember sitting by the rivers of Babylon (Ezekiel 1:1; Ezekiel 3:15). Destitute, exhausted and deeply sad, they rested, after the long walk from the promised land, by the many water channels of Babel. They gathered there with their fellow citizens and talked about Zion. When they thought about it, tears of sorrow came forth. Zion was the center of the earth for them. That was what their life was all about. That is where they went three times every year and experienced intense joy in the presence of God.

All expressions of joy had disappeared since they had been taken away as captives to this foreign land (Psalms 137:2). There was no longer any reason to be joyful. After all, they could no longer go to Jerusalem to celebrate the feasts of the LORD. Therefore, they had “hung” their harps “upon the willows in the midst of it”. This refers to the Levites who were used to accompanying the songs of praise to the LORD’s glory in the temple in Jerusalem with their harps. But if there is no temple, then no songs can be sung and no accompaniment is needed. Then the harps can be hung upon the willows in Babylon.

Yes, those who held them captive wanted them to sing a song for them (Psalms 137:3). They were to show joy to those who had subdued them. They were to entertain them by singing “one of the songs of Zion” to them. These are songs in which they sing that the LORD reigns as King from Zion, songs of the realm of peace, such as Psalms 93 (Psalms 93:1-5).

At that time, the songs and reality contradicted each other. They were in exile. How then could they sing about Zion? As if it were only entertainment, while their whole heart was full of sorrow about what had happened to Zion. In fact, it is a harassing question from the soldiers who were guarding them to rub salt in the wound.

So their response was: “How can we sing the LORD’s song in a foreign land?” (Psalms 137:4). After all, it is impossible to combine: the foreign, heathen land, in which they were captives, and then expressing joy about the LORD, something that should be done in the temple in Zion. It’s not that they shouldn’t sing songs, but that they couldn’t sing because of the circumstances they were in. They would be violating their feelings.

It were songs of worship to the LORD. They could not sing these now, for they were far from God’s dwelling place in Jerusalem. They had to be sung in His presence in Jerusalem. There they could do so with the joy that was appropriate. If they did this in Babylon, where idols were served, it would seem that they had forgotten Zion and that they could also sing joyfully about the LORD here and that too to entertain their oppressors.

Proverbs 16:22

Introduction

We now come to the last series of psalms in which we find a retrospective of the tribes. Psalms 137 was written after the return of a remnant of Israel from Babylonian exile to the promised land. The God-fearing Jew looks back on that period and expresses his feelings about it.

Prophetically we see this in the Feast of Booths, the last feast of Leviticus 23. This feast points to the realm of peace. While living in the land, in this feast they commemorate the wilderness journey, including living in booths, which refers to their living in tents (Leviticus 23:43). In the same way, the remnant who returned from exile to the land under the leadership of Zerubbabel look back at the exile. So will the returned twelve tribes look back to their exile.

God’s People in Babylon

Psalms 137:1 shows the circumstances under which the psalm was written and thereby makes clear the occasion for its writing. The psalmist writes the first four verses in the we-form. He represents all of the exiled people who had in their hearts an unceasing homesickness for Zion or Jerusalem.

Many of the exiles had adapted to life in Babylon and had no desire to return to Jerusalem when the opportunity was offered. Only a small number of Jews went back. The prophet Jeremiah had encouraged them to settle there, however, not with the intention of living there forever, but until the time, which God had set for this discipline, would be over (Jeremiah 29:4-7; 10).

The psalmist describes the fate of the exiles who had been taken away by King Nebuchadnezzar. They remember sitting by the rivers of Babylon (Ezekiel 1:1; Ezekiel 3:15). Destitute, exhausted and deeply sad, they rested, after the long walk from the promised land, by the many water channels of Babel. They gathered there with their fellow citizens and talked about Zion. When they thought about it, tears of sorrow came forth. Zion was the center of the earth for them. That was what their life was all about. That is where they went three times every year and experienced intense joy in the presence of God.

All expressions of joy had disappeared since they had been taken away as captives to this foreign land (Psalms 137:2). There was no longer any reason to be joyful. After all, they could no longer go to Jerusalem to celebrate the feasts of the LORD. Therefore, they had “hung” their harps “upon the willows in the midst of it”. This refers to the Levites who were used to accompanying the songs of praise to the LORD’s glory in the temple in Jerusalem with their harps. But if there is no temple, then no songs can be sung and no accompaniment is needed. Then the harps can be hung upon the willows in Babylon.

Yes, those who held them captive wanted them to sing a song for them (Psalms 137:3). They were to show joy to those who had subdued them. They were to entertain them by singing “one of the songs of Zion” to them. These are songs in which they sing that the LORD reigns as King from Zion, songs of the realm of peace, such as Psalms 93 (Psalms 93:1-5).

At that time, the songs and reality contradicted each other. They were in exile. How then could they sing about Zion? As if it were only entertainment, while their whole heart was full of sorrow about what had happened to Zion. In fact, it is a harassing question from the soldiers who were guarding them to rub salt in the wound.

So their response was: “How can we sing the LORD’s song in a foreign land?” (Psalms 137:4). After all, it is impossible to combine: the foreign, heathen land, in which they were captives, and then expressing joy about the LORD, something that should be done in the temple in Zion. It’s not that they shouldn’t sing songs, but that they couldn’t sing because of the circumstances they were in. They would be violating their feelings.

It were songs of worship to the LORD. They could not sing these now, for they were far from God’s dwelling place in Jerusalem. They had to be sung in His presence in Jerusalem. There they could do so with the joy that was appropriate. If they did this in Babylon, where idols were served, it would seem that they had forgotten Zion and that they could also sing joyfully about the LORD here and that too to entertain their oppressors.

Proverbs 16:23

Jerusalem Is Unforgettable

The psalmist now becomes personal. After the use of “us” in the previous verses, he now speaks in the I-form. He exposes the deepest feelings of his soul. He does not speak to the soldiers who were guarding him, no, he now speaks personally directly to Jerusalem (Psalms 137:5). No longer singing about Jerusalem is one thing, forgetting Jerusalem and not thinking about it is another.

The God-fearing makes it clear in strong terms how much his heart is devoted to Jerusalem. If it should ever happen that he forgets Jerusalem, then his right hand must wither and become powerless, so that he can never play the harp again. All he is saying is that it is impossible for him to forget Jerusalem.

In his thoughts, too, he is always occupied with Jerusalem (Psalms 137:6). To think of Jerusalem means to experience the supreme joy. Jerusalem rises above everything that can make someone happy. If it should ever happen that he does not think about Jerusalem, then his tongue should cling to the roof of his mouth. Then he will never again be able to sing the beautiful songs about Zion and express himself about the LORD. All he means by this is that it is impossible for him not to think about Jerusalem. Jerusalem fills his heart and his mind. His whole life revolves around that city.

Proverbs 16:24

Jerusalem Is Unforgettable

The psalmist now becomes personal. After the use of “us” in the previous verses, he now speaks in the I-form. He exposes the deepest feelings of his soul. He does not speak to the soldiers who were guarding him, no, he now speaks personally directly to Jerusalem (Psalms 137:5). No longer singing about Jerusalem is one thing, forgetting Jerusalem and not thinking about it is another.

The God-fearing makes it clear in strong terms how much his heart is devoted to Jerusalem. If it should ever happen that he forgets Jerusalem, then his right hand must wither and become powerless, so that he can never play the harp again. All he is saying is that it is impossible for him to forget Jerusalem.

In his thoughts, too, he is always occupied with Jerusalem (Psalms 137:6). To think of Jerusalem means to experience the supreme joy. Jerusalem rises above everything that can make someone happy. If it should ever happen that he does not think about Jerusalem, then his tongue should cling to the roof of his mouth. Then he will never again be able to sing the beautiful songs about Zion and express himself about the LORD. All he means by this is that it is impossible for him not to think about Jerusalem. Jerusalem fills his heart and his mind. His whole life revolves around that city.

Proverbs 16:25

Call For Judgment on Edom and Babylon

Uttering curses on himself made it clear how much he loved Jerusalem. Then in Psalms 137:7 he addresses the LORD regarding the Edomites, a brother people of the Israelites. The sons of Edom have a totally opposite view of Jerusalem and harbor totally opposite feelings toward that city. This was particularly evident “on the day of Jerusalem” i.e. the day of the fall of Jerusalem.

On that day, the Edomites, full of gloating, sided with those who destroyed Jerusalem (cf. Ezekiel 25:12; Ezekiel 35:5-15; Obadiah 1:10-12). As cheering spectators, they encouraged the destroyers with the words, “Raze it, raze it to its very foundation” (cf. Habakkuk 3:13b). The faithful remnant says to the LORD to remember against the sons of Edom, by which they mean that He will repay the Edomites and judge them (Obadiah 1:15).

And then there is the “daughter of Babylon”, which are the Babylonians, the ruthless destroyers (Psalms 137:8). The God-fearing addresses them on behalf of God. Certainly, they were a means in God’s hand to discipline His people because of their persistent sinning against Him. However, they went far beyond God’s limits of necessary discipline and in doing so committed a crime against God’s people. Their crime must be justly repaid. The God-fearing blesses him who will do this recompense.

The desire of Psa 137:9 sounds heartless, even inhuman, to the ears of the New Testament believer (cf. Isaiah 13:16; 18). Should innocent, defenseless children be seized and dashed against the rock? However, we must remember that this is a perfectly just recompense (cf. 2 Kings 8:12; Hosea 13:16). It is a course of action that is consistent with the Old Testament rule of retribution according to the principle of “eye for eye” and “tooth for tooth” (Exodus 21:24; cf. Deuteronomy 7:10; Deuteronomy 32:35). In the future, Edom and Babylon will be totally destroyed (Obadiah 1:18, Isaiah 63:1-6; Isaiah 13:19-21; Isaiah 14:22).

Proverbs 16:26

Call For Judgment on Edom and Babylon

Uttering curses on himself made it clear how much he loved Jerusalem. Then in Psalms 137:7 he addresses the LORD regarding the Edomites, a brother people of the Israelites. The sons of Edom have a totally opposite view of Jerusalem and harbor totally opposite feelings toward that city. This was particularly evident “on the day of Jerusalem” i.e. the day of the fall of Jerusalem.

On that day, the Edomites, full of gloating, sided with those who destroyed Jerusalem (cf. Ezekiel 25:12; Ezekiel 35:5-15; Obadiah 1:10-12). As cheering spectators, they encouraged the destroyers with the words, “Raze it, raze it to its very foundation” (cf. Habakkuk 3:13b). The faithful remnant says to the LORD to remember against the sons of Edom, by which they mean that He will repay the Edomites and judge them (Obadiah 1:15).

And then there is the “daughter of Babylon”, which are the Babylonians, the ruthless destroyers (Psalms 137:8). The God-fearing addresses them on behalf of God. Certainly, they were a means in God’s hand to discipline His people because of their persistent sinning against Him. However, they went far beyond God’s limits of necessary discipline and in doing so committed a crime against God’s people. Their crime must be justly repaid. The God-fearing blesses him who will do this recompense.

The desire of Psa 137:9 sounds heartless, even inhuman, to the ears of the New Testament believer (cf. Isaiah 13:16; 18). Should innocent, defenseless children be seized and dashed against the rock? However, we must remember that this is a perfectly just recompense (cf. 2 Kings 8:12; Hosea 13:16). It is a course of action that is consistent with the Old Testament rule of retribution according to the principle of “eye for eye” and “tooth for tooth” (Exodus 21:24; cf. Deuteronomy 7:10; Deuteronomy 32:35). In the future, Edom and Babylon will be totally destroyed (Obadiah 1:18, Isaiah 63:1-6; Isaiah 13:19-21; Isaiah 14:22).

Proverbs 16:27

Call For Judgment on Edom and Babylon

Uttering curses on himself made it clear how much he loved Jerusalem. Then in Psalms 137:7 he addresses the LORD regarding the Edomites, a brother people of the Israelites. The sons of Edom have a totally opposite view of Jerusalem and harbor totally opposite feelings toward that city. This was particularly evident “on the day of Jerusalem” i.e. the day of the fall of Jerusalem.

On that day, the Edomites, full of gloating, sided with those who destroyed Jerusalem (cf. Ezekiel 25:12; Ezekiel 35:5-15; Obadiah 1:10-12). As cheering spectators, they encouraged the destroyers with the words, “Raze it, raze it to its very foundation” (cf. Habakkuk 3:13b). The faithful remnant says to the LORD to remember against the sons of Edom, by which they mean that He will repay the Edomites and judge them (Obadiah 1:15).

And then there is the “daughter of Babylon”, which are the Babylonians, the ruthless destroyers (Psalms 137:8). The God-fearing addresses them on behalf of God. Certainly, they were a means in God’s hand to discipline His people because of their persistent sinning against Him. However, they went far beyond God’s limits of necessary discipline and in doing so committed a crime against God’s people. Their crime must be justly repaid. The God-fearing blesses him who will do this recompense.

The desire of Psa 137:9 sounds heartless, even inhuman, to the ears of the New Testament believer (cf. Isaiah 13:16; 18). Should innocent, defenseless children be seized and dashed against the rock? However, we must remember that this is a perfectly just recompense (cf. 2 Kings 8:12; Hosea 13:16). It is a course of action that is consistent with the Old Testament rule of retribution according to the principle of “eye for eye” and “tooth for tooth” (Exodus 21:24; cf. Deuteronomy 7:10; Deuteronomy 32:35). In the future, Edom and Babylon will be totally destroyed (Obadiah 1:18, Isaiah 63:1-6; Isaiah 13:19-21; Isaiah 14:22).

Proverbs 16:29

Introduction

The remnant cried out to the LORD in their distress – that is, during the exile of Psalm 137 – and the LORD answered the prayer (Psalms 138:3). Over this they break out in jubilation (Psalms 138:1), for the LORD has given them strength (Psalms 138:3b; 7) to return to the promised land. We find here thanksgiving from the returning remnant in connection with the LORD’s lovingkindness, the covenant truth.

Thanksgiving For Salvation

This is a psalm “of David” (Psalms 138:1a), the first of a group of eight psalms written by him (Psalms 138-145). He says to God: “I will give You thanks with all my heart” (Psalms 138:1b). His heart is full of thanksgiving for God. There is no room in his heart for other gods or anything else (cf. Psalms 9:2). He expresses his thanksgiving openly, for, he says: “I will sing praises to You before the gods.”

The gods are the bearers of an authority given to them by God, such as earthly princes, but also heavenly rulers. Here we are talking about the heavenly rulers (cf. Psalms 95:3). Starting in Psalms 138:4 we find the earthly rulers. What we have here is similar to what the New Testament church does (Ephesians 3:10).

He bows down toward “Your holy temple” (Psalms 138:2). This could be the tabernacle, the dwelling place of God, for the temple was not yet there, but in any case it is also the heavenly dwelling place of God. This is supported by the fact that David sings praises to the LORD in the sight of the gods (Psalms 138:1). It applies prophetically to the temple that is yet to be built in the realm of peace.

In that attitude of worship before God, he give thanks to God’s Name. God has shown His glorious Name in a special way in His “lovingkindness” and His “truth”. God’s lovingkindness is connected with the actions of the LORD on the basis of His covenant. His truth includes the assurance that He will never deviate from His covenant.

From His actions in favor of David, the value of “Your word” is demonstrated. This is seen in the expression of “all Your Name”, which is all that He is. His Word makes His Name known (cf. Psalms 56:4; 10). Thus He made Himself known to David in truthful lovingkindness. By doing what He promised, He magnified His Word.

The characteristics of the remnant are the Word and prayer: in them there is both trust in the word of God’s promise (Psalms 138:2) and dependence expressed in calling on the LORD’s help (Psalms 138:3). Both the promises of the LORD and the answer to the prayers of the remnant are based on the blood of the new covenant, the blood of Christ.

The truthfulness to His promise was demonstrated when the psalmist cried out, for then God heard him (Psalms 138:3). Thereby not only were the suffering and distress removed, but through the answer he was also strengthened by God with power in his soul.

The Lord Jesus is the incarnate Word (John 1:14). In Him all the promises of God are yes and amen (2 Corinthians 1:19-20). Whatever we receive from God, it is all through and in connection with the Son Who became Man.

Proverbs 16:30

Introduction

The remnant cried out to the LORD in their distress – that is, during the exile of Psalm 137 – and the LORD answered the prayer (Psalms 138:3). Over this they break out in jubilation (Psalms 138:1), for the LORD has given them strength (Psalms 138:3b; 7) to return to the promised land. We find here thanksgiving from the returning remnant in connection with the LORD’s lovingkindness, the covenant truth.

Thanksgiving For Salvation

This is a psalm “of David” (Psalms 138:1a), the first of a group of eight psalms written by him (Psalms 138-145). He says to God: “I will give You thanks with all my heart” (Psalms 138:1b). His heart is full of thanksgiving for God. There is no room in his heart for other gods or anything else (cf. Psalms 9:2). He expresses his thanksgiving openly, for, he says: “I will sing praises to You before the gods.”

The gods are the bearers of an authority given to them by God, such as earthly princes, but also heavenly rulers. Here we are talking about the heavenly rulers (cf. Psalms 95:3). Starting in Psalms 138:4 we find the earthly rulers. What we have here is similar to what the New Testament church does (Ephesians 3:10).

He bows down toward “Your holy temple” (Psalms 138:2). This could be the tabernacle, the dwelling place of God, for the temple was not yet there, but in any case it is also the heavenly dwelling place of God. This is supported by the fact that David sings praises to the LORD in the sight of the gods (Psalms 138:1). It applies prophetically to the temple that is yet to be built in the realm of peace.

In that attitude of worship before God, he give thanks to God’s Name. God has shown His glorious Name in a special way in His “lovingkindness” and His “truth”. God’s lovingkindness is connected with the actions of the LORD on the basis of His covenant. His truth includes the assurance that He will never deviate from His covenant.

From His actions in favor of David, the value of “Your word” is demonstrated. This is seen in the expression of “all Your Name”, which is all that He is. His Word makes His Name known (cf. Psalms 56:4; 10). Thus He made Himself known to David in truthful lovingkindness. By doing what He promised, He magnified His Word.

The characteristics of the remnant are the Word and prayer: in them there is both trust in the word of God’s promise (Psalms 138:2) and dependence expressed in calling on the LORD’s help (Psalms 138:3). Both the promises of the LORD and the answer to the prayers of the remnant are based on the blood of the new covenant, the blood of Christ.

The truthfulness to His promise was demonstrated when the psalmist cried out, for then God heard him (Psalms 138:3). Thereby not only were the suffering and distress removed, but through the answer he was also strengthened by God with power in his soul.

The Lord Jesus is the incarnate Word (John 1:14). In Him all the promises of God are yes and amen (2 Corinthians 1:19-20). Whatever we receive from God, it is all through and in connection with the Son Who became Man.

Proverbs 16:31

Introduction

The remnant cried out to the LORD in their distress – that is, during the exile of Psalm 137 – and the LORD answered the prayer (Psalms 138:3). Over this they break out in jubilation (Psalms 138:1), for the LORD has given them strength (Psalms 138:3b; 7) to return to the promised land. We find here thanksgiving from the returning remnant in connection with the LORD’s lovingkindness, the covenant truth.

Thanksgiving For Salvation

This is a psalm “of David” (Psalms 138:1a), the first of a group of eight psalms written by him (Psalms 138-145). He says to God: “I will give You thanks with all my heart” (Psalms 138:1b). His heart is full of thanksgiving for God. There is no room in his heart for other gods or anything else (cf. Psalms 9:2). He expresses his thanksgiving openly, for, he says: “I will sing praises to You before the gods.”

The gods are the bearers of an authority given to them by God, such as earthly princes, but also heavenly rulers. Here we are talking about the heavenly rulers (cf. Psalms 95:3). Starting in Psalms 138:4 we find the earthly rulers. What we have here is similar to what the New Testament church does (Ephesians 3:10).

He bows down toward “Your holy temple” (Psalms 138:2). This could be the tabernacle, the dwelling place of God, for the temple was not yet there, but in any case it is also the heavenly dwelling place of God. This is supported by the fact that David sings praises to the LORD in the sight of the gods (Psalms 138:1). It applies prophetically to the temple that is yet to be built in the realm of peace.

In that attitude of worship before God, he give thanks to God’s Name. God has shown His glorious Name in a special way in His “lovingkindness” and His “truth”. God’s lovingkindness is connected with the actions of the LORD on the basis of His covenant. His truth includes the assurance that He will never deviate from His covenant.

From His actions in favor of David, the value of “Your word” is demonstrated. This is seen in the expression of “all Your Name”, which is all that He is. His Word makes His Name known (cf. Psalms 56:4; 10). Thus He made Himself known to David in truthful lovingkindness. By doing what He promised, He magnified His Word.

The characteristics of the remnant are the Word and prayer: in them there is both trust in the word of God’s promise (Psalms 138:2) and dependence expressed in calling on the LORD’s help (Psalms 138:3). Both the promises of the LORD and the answer to the prayers of the remnant are based on the blood of the new covenant, the blood of Christ.

The truthfulness to His promise was demonstrated when the psalmist cried out, for then God heard him (Psalms 138:3). Thereby not only were the suffering and distress removed, but through the answer he was also strengthened by God with power in his soul.

The Lord Jesus is the incarnate Word (John 1:14). In Him all the promises of God are yes and amen (2 Corinthians 1:19-20). Whatever we receive from God, it is all through and in connection with the Son Who became Man.

Proverbs 16:32

Kings Give Thanks to God

David says that “all the kings of the earth will give thanks to” the LORD (Psalms 138:4). Of this he is certain because “they have heard the words of Your mouth”. The words he means are the words God has spoken about His people, the promises He has made to them. They will see that God will fulfill all that He has said about His people. Then the kings of the earth can do nothing but give thanks to Him (cf. Psalms 68:32-33; Psalms 102:16-18; Isaiah 49:23).

That God is fulfilling His words will be evident in the ways He is going with His people and all nations (Psalms 138:5). In those ways He reveals His glory, a glory that is great. When the kings of the nations see that, they will give thanks for it. They will acknowledge that the glory of the LORD is great and that their earthly glory pales in comparison. We see in both of these verses the effect of His words and His ways on the kings of the earth because in them His great glory is revealed.

Psalms 138:4-5 show that “the LORD is exalted” (Psalms 138:6). This does not mean that He has no regard for the lowly (Psalms 72:12-14), which is often the case with earthly rulers. His attention and care go out to them. In doing so, the haughty should not think that he escapes God’s attention. God knows him from afar, which is to say that He knows his plans against His people as he devises them. “God is opposed to the proud, but gives grace to the humble” (James 4:6; 1 Peter 5:5).

Proverbs 16:33

Kings Give Thanks to God

David says that “all the kings of the earth will give thanks to” the LORD (Psalms 138:4). Of this he is certain because “they have heard the words of Your mouth”. The words he means are the words God has spoken about His people, the promises He has made to them. They will see that God will fulfill all that He has said about His people. Then the kings of the earth can do nothing but give thanks to Him (cf. Psalms 68:32-33; Psalms 102:16-18; Isaiah 49:23).

That God is fulfilling His words will be evident in the ways He is going with His people and all nations (Psalms 138:5). In those ways He reveals His glory, a glory that is great. When the kings of the nations see that, they will give thanks for it. They will acknowledge that the glory of the LORD is great and that their earthly glory pales in comparison. We see in both of these verses the effect of His words and His ways on the kings of the earth because in them His great glory is revealed.

Psalms 138:4-5 show that “the LORD is exalted” (Psalms 138:6). This does not mean that He has no regard for the lowly (Psalms 72:12-14), which is often the case with earthly rulers. His attention and care go out to them. In doing so, the haughty should not think that he escapes God’s attention. God knows him from afar, which is to say that He knows his plans against His people as he devises them. “God is opposed to the proud, but gives grace to the humble” (James 4:6; 1 Peter 5:5).