Proverbs 18
KingCommentsProverbs 18:2
Introduction
This psalm is a prayer for deliverance from evil. Prophetically, we see here Israel, the twelve tribes, connected to the LORD, but surrounded by evil men and violent men (Psalms 140:1).
The psalm teaches us, who live in the midst of ruthless and cunning wicked people, to surrender ourselves completely to the Lord. The believer cannot stand against the world with its cunning and conspiracy. But there is One Who knows the end from the beginning; to Him we must look. We can count on the help of the Lord Jesus against evil and violent people.
Prayer for Preservation
For “for the choir director” (Psalms 140:1a) see at Psalms 4:1.
For “a Psalm of David” see at Psalms 3:1.
The occasion of the psalm is clear from these verses. David, or the faithful remnant in the end time, is surrounded and treated with hostility by “evil men” (Psalms 140:1b). David asks the LORD to rescue him from them. He also asks the LORD for His preservation “from violent men.” “Evil men” indicates what man is, namely, thoroughly evil. “Violent men” – Hebrew hamas, meaning violence, here in the plural, aggression – indicates that what man does is nothing but to cause misery, both by his words and by his actions.
David knows the devises in the hearts of these people, that in them they “devise evil things” (Psalms 140:2). It is not just one evil thought, but it is about “evil things”, indicating that they intend to harm him in many ways. They are not spontaneous actions, but premeditated, conscious, willful actions. Nor are they engaged in it occasionally, it is not a momentary thing, but “they continually stir up wars”. They are constantly plotting plans to harm him and get him out of the way. This is not a plot, but a war (cf. Psalms 140:7).
There have been repeated gatherings of kings and their counselors coming together to make war against the Lord’s ambassadors. Thus, in the last days, the beast and the false prophet and their followers will come together against the faithful remnant and go to war against them. But God will prove that He is above all nations. He will reign as King forever.
Before conspirators attack David with their sword, they attack him with their tongue. The language they use in formulating their battle plans against him is quite something (Psalms 140:3). They wage a campaign of hatred and slander against him. By speaking of “sharpen their tongues as a serpent” (cf. Psalms 64:3-4) and that there is “poison of a viper under their lips” David says of them that they are a mouthpiece of the devil, the old serpent. Their tongues as a serpent means a split tongue full of lies and slander, sharpened like a sword to be able to cause even more damage. Poison of a viper is a silent acting poison that results in death in a short time.
The latter is cited by Paul as evidence of man’s utter depravity (Romans 3:13). Those who are characterized by it are children of the devil; they have his nature (John 8:44). They spread the meanest rumors about him and thereby commit what is known as ‘character assassination’. The word selah at the end of Psa 140:3 indicates a pause to consider the seriousness of the matter before God, to cry out again to the LORD about his distress in the next verse.
David does not defend himself against their false accusations, but takes refuge in the LORD (Psalms 140:4). He asks the LORD to keep him “from the hands of the wicked”, in whom we recognize Saul. He also asks the LORD to preserve him “from violent men” in whom we recognize Saul’s followers. They represent the enemies of the remnant in the end time. They “purposed” to “trip up” his feet, so that he falls and becomes powerless and unable to defend himself and they can trample him.
The next character trait of the enemies is their pride, their haughtiness (Psalms 140:5). They are targeting those who go their way in faithfulness to the LORD. They want to get rid of them, because they do not want to be reminded of God and His will. They have an arsenal of evil means at their disposal to catch the righteous.
Their choice is made. They want to leave nothing to chance and deploy the most cunning, vile means: a hidden trap and cords, a net by the wayside and snares. They leave no stone unturned in their battle against the LORD and His people. They lurk on the righteous as if they were trying to catch a dangerous wild animal. Surely one of their applied means will have the desired effect, they believe.
Proverbs 18:3
Introduction
This psalm is a prayer for deliverance from evil. Prophetically, we see here Israel, the twelve tribes, connected to the LORD, but surrounded by evil men and violent men (Psalms 140:1).
The psalm teaches us, who live in the midst of ruthless and cunning wicked people, to surrender ourselves completely to the Lord. The believer cannot stand against the world with its cunning and conspiracy. But there is One Who knows the end from the beginning; to Him we must look. We can count on the help of the Lord Jesus against evil and violent people.
Prayer for Preservation
For “for the choir director” (Psalms 140:1a) see at Psalms 4:1.
For “a Psalm of David” see at Psalms 3:1.
The occasion of the psalm is clear from these verses. David, or the faithful remnant in the end time, is surrounded and treated with hostility by “evil men” (Psalms 140:1b). David asks the LORD to rescue him from them. He also asks the LORD for His preservation “from violent men.” “Evil men” indicates what man is, namely, thoroughly evil. “Violent men” – Hebrew hamas, meaning violence, here in the plural, aggression – indicates that what man does is nothing but to cause misery, both by his words and by his actions.
David knows the devises in the hearts of these people, that in them they “devise evil things” (Psalms 140:2). It is not just one evil thought, but it is about “evil things”, indicating that they intend to harm him in many ways. They are not spontaneous actions, but premeditated, conscious, willful actions. Nor are they engaged in it occasionally, it is not a momentary thing, but “they continually stir up wars”. They are constantly plotting plans to harm him and get him out of the way. This is not a plot, but a war (cf. Psalms 140:7).
There have been repeated gatherings of kings and their counselors coming together to make war against the Lord’s ambassadors. Thus, in the last days, the beast and the false prophet and their followers will come together against the faithful remnant and go to war against them. But God will prove that He is above all nations. He will reign as King forever.
Before conspirators attack David with their sword, they attack him with their tongue. The language they use in formulating their battle plans against him is quite something (Psalms 140:3). They wage a campaign of hatred and slander against him. By speaking of “sharpen their tongues as a serpent” (cf. Psalms 64:3-4) and that there is “poison of a viper under their lips” David says of them that they are a mouthpiece of the devil, the old serpent. Their tongues as a serpent means a split tongue full of lies and slander, sharpened like a sword to be able to cause even more damage. Poison of a viper is a silent acting poison that results in death in a short time.
The latter is cited by Paul as evidence of man’s utter depravity (Romans 3:13). Those who are characterized by it are children of the devil; they have his nature (John 8:44). They spread the meanest rumors about him and thereby commit what is known as ‘character assassination’. The word selah at the end of Psa 140:3 indicates a pause to consider the seriousness of the matter before God, to cry out again to the LORD about his distress in the next verse.
David does not defend himself against their false accusations, but takes refuge in the LORD (Psalms 140:4). He asks the LORD to keep him “from the hands of the wicked”, in whom we recognize Saul. He also asks the LORD to preserve him “from violent men” in whom we recognize Saul’s followers. They represent the enemies of the remnant in the end time. They “purposed” to “trip up” his feet, so that he falls and becomes powerless and unable to defend himself and they can trample him.
The next character trait of the enemies is their pride, their haughtiness (Psalms 140:5). They are targeting those who go their way in faithfulness to the LORD. They want to get rid of them, because they do not want to be reminded of God and His will. They have an arsenal of evil means at their disposal to catch the righteous.
Their choice is made. They want to leave nothing to chance and deploy the most cunning, vile means: a hidden trap and cords, a net by the wayside and snares. They leave no stone unturned in their battle against the LORD and His people. They lurk on the righteous as if they were trying to catch a dangerous wild animal. Surely one of their applied means will have the desired effect, they believe.
Proverbs 18:4
Introduction
This psalm is a prayer for deliverance from evil. Prophetically, we see here Israel, the twelve tribes, connected to the LORD, but surrounded by evil men and violent men (Psalms 140:1).
The psalm teaches us, who live in the midst of ruthless and cunning wicked people, to surrender ourselves completely to the Lord. The believer cannot stand against the world with its cunning and conspiracy. But there is One Who knows the end from the beginning; to Him we must look. We can count on the help of the Lord Jesus against evil and violent people.
Prayer for Preservation
For “for the choir director” (Psalms 140:1a) see at Psalms 4:1.
For “a Psalm of David” see at Psalms 3:1.
The occasion of the psalm is clear from these verses. David, or the faithful remnant in the end time, is surrounded and treated with hostility by “evil men” (Psalms 140:1b). David asks the LORD to rescue him from them. He also asks the LORD for His preservation “from violent men.” “Evil men” indicates what man is, namely, thoroughly evil. “Violent men” – Hebrew hamas, meaning violence, here in the plural, aggression – indicates that what man does is nothing but to cause misery, both by his words and by his actions.
David knows the devises in the hearts of these people, that in them they “devise evil things” (Psalms 140:2). It is not just one evil thought, but it is about “evil things”, indicating that they intend to harm him in many ways. They are not spontaneous actions, but premeditated, conscious, willful actions. Nor are they engaged in it occasionally, it is not a momentary thing, but “they continually stir up wars”. They are constantly plotting plans to harm him and get him out of the way. This is not a plot, but a war (cf. Psalms 140:7).
There have been repeated gatherings of kings and their counselors coming together to make war against the Lord’s ambassadors. Thus, in the last days, the beast and the false prophet and their followers will come together against the faithful remnant and go to war against them. But God will prove that He is above all nations. He will reign as King forever.
Before conspirators attack David with their sword, they attack him with their tongue. The language they use in formulating their battle plans against him is quite something (Psalms 140:3). They wage a campaign of hatred and slander against him. By speaking of “sharpen their tongues as a serpent” (cf. Psalms 64:3-4) and that there is “poison of a viper under their lips” David says of them that they are a mouthpiece of the devil, the old serpent. Their tongues as a serpent means a split tongue full of lies and slander, sharpened like a sword to be able to cause even more damage. Poison of a viper is a silent acting poison that results in death in a short time.
The latter is cited by Paul as evidence of man’s utter depravity (Romans 3:13). Those who are characterized by it are children of the devil; they have his nature (John 8:44). They spread the meanest rumors about him and thereby commit what is known as ‘character assassination’. The word selah at the end of Psa 140:3 indicates a pause to consider the seriousness of the matter before God, to cry out again to the LORD about his distress in the next verse.
David does not defend himself against their false accusations, but takes refuge in the LORD (Psalms 140:4). He asks the LORD to keep him “from the hands of the wicked”, in whom we recognize Saul. He also asks the LORD to preserve him “from violent men” in whom we recognize Saul’s followers. They represent the enemies of the remnant in the end time. They “purposed” to “trip up” his feet, so that he falls and becomes powerless and unable to defend himself and they can trample him.
The next character trait of the enemies is their pride, their haughtiness (Psalms 140:5). They are targeting those who go their way in faithfulness to the LORD. They want to get rid of them, because they do not want to be reminded of God and His will. They have an arsenal of evil means at their disposal to catch the righteous.
Their choice is made. They want to leave nothing to chance and deploy the most cunning, vile means: a hidden trap and cords, a net by the wayside and snares. They leave no stone unturned in their battle against the LORD and His people. They lurk on the righteous as if they were trying to catch a dangerous wild animal. Surely one of their applied means will have the desired effect, they believe.
Proverbs 18:5
Introduction
This psalm is a prayer for deliverance from evil. Prophetically, we see here Israel, the twelve tribes, connected to the LORD, but surrounded by evil men and violent men (Psalms 140:1).
The psalm teaches us, who live in the midst of ruthless and cunning wicked people, to surrender ourselves completely to the Lord. The believer cannot stand against the world with its cunning and conspiracy. But there is One Who knows the end from the beginning; to Him we must look. We can count on the help of the Lord Jesus against evil and violent people.
Prayer for Preservation
For “for the choir director” (Psalms 140:1a) see at Psalms 4:1.
For “a Psalm of David” see at Psalms 3:1.
The occasion of the psalm is clear from these verses. David, or the faithful remnant in the end time, is surrounded and treated with hostility by “evil men” (Psalms 140:1b). David asks the LORD to rescue him from them. He also asks the LORD for His preservation “from violent men.” “Evil men” indicates what man is, namely, thoroughly evil. “Violent men” – Hebrew hamas, meaning violence, here in the plural, aggression – indicates that what man does is nothing but to cause misery, both by his words and by his actions.
David knows the devises in the hearts of these people, that in them they “devise evil things” (Psalms 140:2). It is not just one evil thought, but it is about “evil things”, indicating that they intend to harm him in many ways. They are not spontaneous actions, but premeditated, conscious, willful actions. Nor are they engaged in it occasionally, it is not a momentary thing, but “they continually stir up wars”. They are constantly plotting plans to harm him and get him out of the way. This is not a plot, but a war (cf. Psalms 140:7).
There have been repeated gatherings of kings and their counselors coming together to make war against the Lord’s ambassadors. Thus, in the last days, the beast and the false prophet and their followers will come together against the faithful remnant and go to war against them. But God will prove that He is above all nations. He will reign as King forever.
Before conspirators attack David with their sword, they attack him with their tongue. The language they use in formulating their battle plans against him is quite something (Psalms 140:3). They wage a campaign of hatred and slander against him. By speaking of “sharpen their tongues as a serpent” (cf. Psalms 64:3-4) and that there is “poison of a viper under their lips” David says of them that they are a mouthpiece of the devil, the old serpent. Their tongues as a serpent means a split tongue full of lies and slander, sharpened like a sword to be able to cause even more damage. Poison of a viper is a silent acting poison that results in death in a short time.
The latter is cited by Paul as evidence of man’s utter depravity (Romans 3:13). Those who are characterized by it are children of the devil; they have his nature (John 8:44). They spread the meanest rumors about him and thereby commit what is known as ‘character assassination’. The word selah at the end of Psa 140:3 indicates a pause to consider the seriousness of the matter before God, to cry out again to the LORD about his distress in the next verse.
David does not defend himself against their false accusations, but takes refuge in the LORD (Psalms 140:4). He asks the LORD to keep him “from the hands of the wicked”, in whom we recognize Saul. He also asks the LORD to preserve him “from violent men” in whom we recognize Saul’s followers. They represent the enemies of the remnant in the end time. They “purposed” to “trip up” his feet, so that he falls and becomes powerless and unable to defend himself and they can trample him.
The next character trait of the enemies is their pride, their haughtiness (Psalms 140:5). They are targeting those who go their way in faithfulness to the LORD. They want to get rid of them, because they do not want to be reminded of God and His will. They have an arsenal of evil means at their disposal to catch the righteous.
Their choice is made. They want to leave nothing to chance and deploy the most cunning, vile means: a hidden trap and cords, a net by the wayside and snares. They leave no stone unturned in their battle against the LORD and His people. They lurk on the righteous as if they were trying to catch a dangerous wild animal. Surely one of their applied means will have the desired effect, they believe.
Proverbs 18:6
Introduction
This psalm is a prayer for deliverance from evil. Prophetically, we see here Israel, the twelve tribes, connected to the LORD, but surrounded by evil men and violent men (Psalms 140:1).
The psalm teaches us, who live in the midst of ruthless and cunning wicked people, to surrender ourselves completely to the Lord. The believer cannot stand against the world with its cunning and conspiracy. But there is One Who knows the end from the beginning; to Him we must look. We can count on the help of the Lord Jesus against evil and violent people.
Prayer for Preservation
For “for the choir director” (Psalms 140:1a) see at Psalms 4:1.
For “a Psalm of David” see at Psalms 3:1.
The occasion of the psalm is clear from these verses. David, or the faithful remnant in the end time, is surrounded and treated with hostility by “evil men” (Psalms 140:1b). David asks the LORD to rescue him from them. He also asks the LORD for His preservation “from violent men.” “Evil men” indicates what man is, namely, thoroughly evil. “Violent men” – Hebrew hamas, meaning violence, here in the plural, aggression – indicates that what man does is nothing but to cause misery, both by his words and by his actions.
David knows the devises in the hearts of these people, that in them they “devise evil things” (Psalms 140:2). It is not just one evil thought, but it is about “evil things”, indicating that they intend to harm him in many ways. They are not spontaneous actions, but premeditated, conscious, willful actions. Nor are they engaged in it occasionally, it is not a momentary thing, but “they continually stir up wars”. They are constantly plotting plans to harm him and get him out of the way. This is not a plot, but a war (cf. Psalms 140:7).
There have been repeated gatherings of kings and their counselors coming together to make war against the Lord’s ambassadors. Thus, in the last days, the beast and the false prophet and their followers will come together against the faithful remnant and go to war against them. But God will prove that He is above all nations. He will reign as King forever.
Before conspirators attack David with their sword, they attack him with their tongue. The language they use in formulating their battle plans against him is quite something (Psalms 140:3). They wage a campaign of hatred and slander against him. By speaking of “sharpen their tongues as a serpent” (cf. Psalms 64:3-4) and that there is “poison of a viper under their lips” David says of them that they are a mouthpiece of the devil, the old serpent. Their tongues as a serpent means a split tongue full of lies and slander, sharpened like a sword to be able to cause even more damage. Poison of a viper is a silent acting poison that results in death in a short time.
The latter is cited by Paul as evidence of man’s utter depravity (Romans 3:13). Those who are characterized by it are children of the devil; they have his nature (John 8:44). They spread the meanest rumors about him and thereby commit what is known as ‘character assassination’. The word selah at the end of Psa 140:3 indicates a pause to consider the seriousness of the matter before God, to cry out again to the LORD about his distress in the next verse.
David does not defend himself against their false accusations, but takes refuge in the LORD (Psalms 140:4). He asks the LORD to keep him “from the hands of the wicked”, in whom we recognize Saul. He also asks the LORD to preserve him “from violent men” in whom we recognize Saul’s followers. They represent the enemies of the remnant in the end time. They “purposed” to “trip up” his feet, so that he falls and becomes powerless and unable to defend himself and they can trample him.
The next character trait of the enemies is their pride, their haughtiness (Psalms 140:5). They are targeting those who go their way in faithfulness to the LORD. They want to get rid of them, because they do not want to be reminded of God and His will. They have an arsenal of evil means at their disposal to catch the righteous.
Their choice is made. They want to leave nothing to chance and deploy the most cunning, vile means: a hidden trap and cords, a net by the wayside and snares. They leave no stone unturned in their battle against the LORD and His people. They lurk on the righteous as if they were trying to catch a dangerous wild animal. Surely one of their applied means will have the desired effect, they believe.
Proverbs 18:7
Trusting in God’s Protection
In contrast to the lying language that evil, violent, proud people speak about the LORD, the psalmist utters the testimony to the LORD: “You are my God” (Psalms 140:6). To Him he takes refuge. We see an example of this in Hezekiah’s response to Rabshakeh’s lying language and Sennacherib’s letter, in which they portray the LORD as an idol (Isaiah 36:7; 18-20; Isaiah 37:10-13). They totally distort the Person and works of the LORD.
Hezekiah orders the people not to answer these slanders and distortions and spreads Sennacherib’s letter before the LORD (Isaiah 36:21; Isaiah 37:14). This is what the psalmist also does: instead of answering the lies of the enemy, he goes to the LORD in prayer and declares that God is his God and Protector.
David calls God “GOD the Lord”, Yahweh Adonai (Psalms 140:7). As “GOD” or “LORD” He is the God of covenant with His people and as “Lord” He is the sovereign Ruler of the universe to Whom all is subject and Who governs all. That God is “the strength of my salvation”. God’s strength was demonstrated in covering his head “in the day of battle” (cf. Ephesians 6:16).
In the assurance of the shelter of God, the God-fearing asks God that He does “not grant … the desires of the wicked” and “not promote his [evil] device” (Psalms 140:8). If God does not intervene and let the wicked one have his way, “they”, that is, the enemies of the remnant in the end time, would “be exalted”. It is impossible that God would allow this to happen.
Proverbs 18:8
Trusting in God’s Protection
In contrast to the lying language that evil, violent, proud people speak about the LORD, the psalmist utters the testimony to the LORD: “You are my God” (Psalms 140:6). To Him he takes refuge. We see an example of this in Hezekiah’s response to Rabshakeh’s lying language and Sennacherib’s letter, in which they portray the LORD as an idol (Isaiah 36:7; 18-20; Isaiah 37:10-13). They totally distort the Person and works of the LORD.
Hezekiah orders the people not to answer these slanders and distortions and spreads Sennacherib’s letter before the LORD (Isaiah 36:21; Isaiah 37:14). This is what the psalmist also does: instead of answering the lies of the enemy, he goes to the LORD in prayer and declares that God is his God and Protector.
David calls God “GOD the Lord”, Yahweh Adonai (Psalms 140:7). As “GOD” or “LORD” He is the God of covenant with His people and as “Lord” He is the sovereign Ruler of the universe to Whom all is subject and Who governs all. That God is “the strength of my salvation”. God’s strength was demonstrated in covering his head “in the day of battle” (cf. Ephesians 6:16).
In the assurance of the shelter of God, the God-fearing asks God that He does “not grant … the desires of the wicked” and “not promote his [evil] device” (Psalms 140:8). If God does not intervene and let the wicked one have his way, “they”, that is, the enemies of the remnant in the end time, would “be exalted”. It is impossible that God would allow this to happen.
Proverbs 18:9
Trusting in God’s Protection
In contrast to the lying language that evil, violent, proud people speak about the LORD, the psalmist utters the testimony to the LORD: “You are my God” (Psalms 140:6). To Him he takes refuge. We see an example of this in Hezekiah’s response to Rabshakeh’s lying language and Sennacherib’s letter, in which they portray the LORD as an idol (Isaiah 36:7; 18-20; Isaiah 37:10-13). They totally distort the Person and works of the LORD.
Hezekiah orders the people not to answer these slanders and distortions and spreads Sennacherib’s letter before the LORD (Isaiah 36:21; Isaiah 37:14). This is what the psalmist also does: instead of answering the lies of the enemy, he goes to the LORD in prayer and declares that God is his God and Protector.
David calls God “GOD the Lord”, Yahweh Adonai (Psalms 140:7). As “GOD” or “LORD” He is the God of covenant with His people and as “Lord” He is the sovereign Ruler of the universe to Whom all is subject and Who governs all. That God is “the strength of my salvation”. God’s strength was demonstrated in covering his head “in the day of battle” (cf. Ephesians 6:16).
In the assurance of the shelter of God, the God-fearing asks God that He does “not grant … the desires of the wicked” and “not promote his [evil] device” (Psalms 140:8). If God does not intervene and let the wicked one have his way, “they”, that is, the enemies of the remnant in the end time, would “be exalted”. It is impossible that God would allow this to happen.
Proverbs 18:10
Prayer for Judgment
The demand that the evil from the lips of the head of the enemies who surround him shall cover him himself is not a personal cry for vengeance (Psalms 140:9). It is asking God to punish injustice, threats, and slander according to the rule of retribution that the evil which a person does or wishes to do to another will affect himself (Exodus 21:24; cf. Esther 5:14; Esther 9:25; Psalms 7:15-16; Proverbs 26:27; Daniel 6:25).
The God-fearing also indicates what is an appropriate judgment for his enemies (Psalms 140:10). He speaks of “burning coals”, “the fire”, and “deep pits”. Burning coals must poured out on them from heaven (Psalms 11:6); into the fire and deep pits they must fall. It marks their final judgment, for this judgment must result in “from which they cannot rise”. This judgment will affect all the enemies of the believing remnant.
It is clear in the light of God’s final judgment that “a slanderer” will “not be established in the earth” (Psalms 140:11). That person is characterized not only by lying words, but also by violence, a man whose deeds cause death and destruction. This man of violence will be speedily hunted by “evil” until he is utterly driven out.
For evil speakers and evildoers there is no future in the earth and in the promised land – the word for “earth” may also be translated “land”. They will not share in the rest of the realm of peace. Their portion is hell. In it they will be thrown in accordance with their words and deeds and in it they will gnaw their tongues because of pain for all eternity.
Proverbs 18:11
Prayer for Judgment
The demand that the evil from the lips of the head of the enemies who surround him shall cover him himself is not a personal cry for vengeance (Psalms 140:9). It is asking God to punish injustice, threats, and slander according to the rule of retribution that the evil which a person does or wishes to do to another will affect himself (Exodus 21:24; cf. Esther 5:14; Esther 9:25; Psalms 7:15-16; Proverbs 26:27; Daniel 6:25).
The God-fearing also indicates what is an appropriate judgment for his enemies (Psalms 140:10). He speaks of “burning coals”, “the fire”, and “deep pits”. Burning coals must poured out on them from heaven (Psalms 11:6); into the fire and deep pits they must fall. It marks their final judgment, for this judgment must result in “from which they cannot rise”. This judgment will affect all the enemies of the believing remnant.
It is clear in the light of God’s final judgment that “a slanderer” will “not be established in the earth” (Psalms 140:11). That person is characterized not only by lying words, but also by violence, a man whose deeds cause death and destruction. This man of violence will be speedily hunted by “evil” until he is utterly driven out.
For evil speakers and evildoers there is no future in the earth and in the promised land – the word for “earth” may also be translated “land”. They will not share in the rest of the realm of peace. Their portion is hell. In it they will be thrown in accordance with their words and deeds and in it they will gnaw their tongues because of pain for all eternity.
Proverbs 18:12
Prayer for Judgment
The demand that the evil from the lips of the head of the enemies who surround him shall cover him himself is not a personal cry for vengeance (Psalms 140:9). It is asking God to punish injustice, threats, and slander according to the rule of retribution that the evil which a person does or wishes to do to another will affect himself (Exodus 21:24; cf. Esther 5:14; Esther 9:25; Psalms 7:15-16; Proverbs 26:27; Daniel 6:25).
The God-fearing also indicates what is an appropriate judgment for his enemies (Psalms 140:10). He speaks of “burning coals”, “the fire”, and “deep pits”. Burning coals must poured out on them from heaven (Psalms 11:6); into the fire and deep pits they must fall. It marks their final judgment, for this judgment must result in “from which they cannot rise”. This judgment will affect all the enemies of the believing remnant.
It is clear in the light of God’s final judgment that “a slanderer” will “not be established in the earth” (Psalms 140:11). That person is characterized not only by lying words, but also by violence, a man whose deeds cause death and destruction. This man of violence will be speedily hunted by “evil” until he is utterly driven out.
For evil speakers and evildoers there is no future in the earth and in the promised land – the word for “earth” may also be translated “land”. They will not share in the rest of the realm of peace. Their portion is hell. In it they will be thrown in accordance with their words and deeds and in it they will gnaw their tongues because of pain for all eternity.
Proverbs 18:13
God Will Do Justice
After convincing himself that God has the last word and will bring judgment on all the wicked, the psalmist speaks with certainty: “I know that the LORD will maintain the cause of the afflicted and justice for the poor” (Psalms 140:12). Judgment is not God’s last word. It is for the unrepentant wicked, but not for the afflicted and the poor.
“The afflicted” and “the poor” – expressions that describe the believing remnant – have suffered greatly from all the injustice and enmity done to them by the wicked. This God has made right through His judgment. There is no longer any doubt as to their right. The afflicted is the individual believer. Above all, it is the Lord Jesus. He has been subjected to the greatest injustice, He has been hated and blasphemed more than anyone else. He has surrendered everything to God Who judges righteously (1 Peter 2:23) in the certainty that He will take care of His trial. The poor are “the poor in spirit” (Matthew 5:3). They constitute the believing remnant.
The afflicted and the poor of Psa 140:12 are “the righteous” and “the upright” of Psalms 140:13. They are called “the righteous” because in all uprightness they have put their trust in the LORD on the basis of the covenant ratified by the blood of Christ.
Just as the God-fearing one says with certainty “I know” in Psalms 140:12, so in Psalms 140:13 he says “surely”. There is no doubt for faith that the righteous will give thanks to the Name of the LORD. Their prayers are turned into songs of thanksgiving.
Neither is there doubt that the upright will dwell in the presence of God. They will no longer be hunted by enemies who were constantly targeting their lives. They now dwell in the millennial sabbath rest in the presence of God (Hebrews 4:9). How blessed are the people who have the LORD as their God!
Proverbs 18:14
God Will Do Justice
After convincing himself that God has the last word and will bring judgment on all the wicked, the psalmist speaks with certainty: “I know that the LORD will maintain the cause of the afflicted and justice for the poor” (Psalms 140:12). Judgment is not God’s last word. It is for the unrepentant wicked, but not for the afflicted and the poor.
“The afflicted” and “the poor” – expressions that describe the believing remnant – have suffered greatly from all the injustice and enmity done to them by the wicked. This God has made right through His judgment. There is no longer any doubt as to their right. The afflicted is the individual believer. Above all, it is the Lord Jesus. He has been subjected to the greatest injustice, He has been hated and blasphemed more than anyone else. He has surrendered everything to God Who judges righteously (1 Peter 2:23) in the certainty that He will take care of His trial. The poor are “the poor in spirit” (Matthew 5:3). They constitute the believing remnant.
The afflicted and the poor of Psa 140:12 are “the righteous” and “the upright” of Psalms 140:13. They are called “the righteous” because in all uprightness they have put their trust in the LORD on the basis of the covenant ratified by the blood of Christ.
Just as the God-fearing one says with certainty “I know” in Psalms 140:12, so in Psalms 140:13 he says “surely”. There is no doubt for faith that the righteous will give thanks to the Name of the LORD. Their prayers are turned into songs of thanksgiving.
Neither is there doubt that the upright will dwell in the presence of God. They will no longer be hunted by enemies who were constantly targeting their lives. They now dwell in the millennial sabbath rest in the presence of God (Hebrews 4:9). How blessed are the people who have the LORD as their God!
Proverbs 18:16
Introduction
This psalm is primarily about uprightness of heart in the midst of trials and temptations. The desire of the God-fearing is to be close to God. This desire is not only for a safe place, for protection, but also for spiritual counsel and support.
Prophetically, in Psalms 141-143 we find the people of Israel in distress. In Psalms 140 we see the threat of the enemy, now these enemies are on their way to Israel. In Psalms 141 we find the prayer of the remnant, in Psalms 142 it has become supplication and in Psalms 143 it is supplications (plural). The need increases as the enemy approaches.
Prayer in Temptation
For “a Psalm of David” (Psalms 141:1a) see at Psalms 3:1.
It seems that David wrote this psalm during the time when he is being chased by Saul and his henchmen. He knows that only the LORD can help him. In any case, the distress he finds himself in, the opposition he experiences, is great, which is evident in the way he addresses the LORD. He calls upon Him, he begs Him to hasten to him, he asks Him to hear his voice as soon as he calls (Psalms 141:1b).
He asks not primarily for deliverance from his adversaries, but that his prayer will “be counted as incense” before God (Psalms 141:2; cf. Revelation 5:8; Revelation 8:1-5). Incense speaks of what is pleasing to the LORD. David, and this includes the remnant of which he is a type, is not himself pleasing to the LORD, nor is his prayer.
Prayer becomes pleasant because incense is added to the prayers (Revelation 8:3). That incense speaks of the pleasantness of Christ before God. That is the reason that the prayer of the remnant received power and ascends to the LORD. For us too, our prayers are pleasing to God only because the prayer is sent up in the pleasing of the Lord Jesus.
David asks that “the lifting up” of his hands may be counted “as the evening offering”. The lifting up of the hands is a prayer attitude (Psalms 28:2; Psalms 63:4; Psalms 134:2; 1 Timothy 2:8). The evening offering speaks of the work of the Lord Jesus. The evening offering is the evening burnt offering that was to be offered each day (Exodus 29:38-41). It was done at the ninth hour, which is three o’clock in the afternoon our time.
At that hour, while offering that offering, Elijah received an answer to his prayer (1 Kings 18:36-38). At that hour, centuries later, Daniel also received an answer to his prayer (Daniel 9:21). At the ninth hour, the hour of prayer and of the evening burnt offering, Cornelius received a visit from heaven in response to his prayer (Acts 10:1-4). It is also the hour when the Lord Jesus received no answer when He cried out (Matthew 27:46). Therewith He laid the basis for God to accept every prayer as incense.
He also longs that God, under the pressure of the evil in the midst of which he lives, will set a guard over his mouth and keep watch over the door of his lips (Psalms 141:3; cf. Micah 7:5). We can in principle be honest and upright in taking sides with the Lord, but an impatient or reproachful word spoils our testimony. As a result, the enemy gets a hold of us because we are no longer in right relationship with God. He who can restrain his tongue is a perfect man, “able to bridle the whole body as well” (James 3:2).
David doesn’t want to get along with wicked people when it comes to responding to something he doesn’t like. From that, in Psalms 141:3, he asks the LORD to keep him. In Psalms 141:4, his request is that he will be kept from joining with wicked people in their dealings, joining with them in “any evil thing”. He prays in accordance with what the Lord Jesus teaches His disciples to pray: “And do not lead us into temptation, but deliver us from evil” (Matthew 6:13).
He recognizes the danger of this, the tendency toward it in his heart. David is a wise man, for he pays attention to what is in his heart (cf. Proverbs 4:23). An evil thing would bring him “to practice deeds of wickedness”, along “with men who do iniquity”. The pursuit of an evil thing brings one to act wrongly and in the company of wrong people.
These men are men of influence. They have status in the community and can present evil very attractively, as “delicacies” (cf. Proverbs 4:17). David asks that God ensure that he will not “eat” of the delicacies of the wicked. Eating expresses fellowship. He does not want that (cf. 2 Corinthians 6:14).
What the wicked present to believers is like bait: it looks tempting, but it is directed against their lives (cf. Proverbs 1:10-19). The only means that keeps them from coming under their influence is not to be in their company (1 Corinthians 15:33; cf. Psalms 1:1).
Proverbs 18:17
Introduction
This psalm is primarily about uprightness of heart in the midst of trials and temptations. The desire of the God-fearing is to be close to God. This desire is not only for a safe place, for protection, but also for spiritual counsel and support.
Prophetically, in Psalms 141-143 we find the people of Israel in distress. In Psalms 140 we see the threat of the enemy, now these enemies are on their way to Israel. In Psalms 141 we find the prayer of the remnant, in Psalms 142 it has become supplication and in Psalms 143 it is supplications (plural). The need increases as the enemy approaches.
Prayer in Temptation
For “a Psalm of David” (Psalms 141:1a) see at Psalms 3:1.
It seems that David wrote this psalm during the time when he is being chased by Saul and his henchmen. He knows that only the LORD can help him. In any case, the distress he finds himself in, the opposition he experiences, is great, which is evident in the way he addresses the LORD. He calls upon Him, he begs Him to hasten to him, he asks Him to hear his voice as soon as he calls (Psalms 141:1b).
He asks not primarily for deliverance from his adversaries, but that his prayer will “be counted as incense” before God (Psalms 141:2; cf. Revelation 5:8; Revelation 8:1-5). Incense speaks of what is pleasing to the LORD. David, and this includes the remnant of which he is a type, is not himself pleasing to the LORD, nor is his prayer.
Prayer becomes pleasant because incense is added to the prayers (Revelation 8:3). That incense speaks of the pleasantness of Christ before God. That is the reason that the prayer of the remnant received power and ascends to the LORD. For us too, our prayers are pleasing to God only because the prayer is sent up in the pleasing of the Lord Jesus.
David asks that “the lifting up” of his hands may be counted “as the evening offering”. The lifting up of the hands is a prayer attitude (Psalms 28:2; Psalms 63:4; Psalms 134:2; 1 Timothy 2:8). The evening offering speaks of the work of the Lord Jesus. The evening offering is the evening burnt offering that was to be offered each day (Exodus 29:38-41). It was done at the ninth hour, which is three o’clock in the afternoon our time.
At that hour, while offering that offering, Elijah received an answer to his prayer (1 Kings 18:36-38). At that hour, centuries later, Daniel also received an answer to his prayer (Daniel 9:21). At the ninth hour, the hour of prayer and of the evening burnt offering, Cornelius received a visit from heaven in response to his prayer (Acts 10:1-4). It is also the hour when the Lord Jesus received no answer when He cried out (Matthew 27:46). Therewith He laid the basis for God to accept every prayer as incense.
He also longs that God, under the pressure of the evil in the midst of which he lives, will set a guard over his mouth and keep watch over the door of his lips (Psalms 141:3; cf. Micah 7:5). We can in principle be honest and upright in taking sides with the Lord, but an impatient or reproachful word spoils our testimony. As a result, the enemy gets a hold of us because we are no longer in right relationship with God. He who can restrain his tongue is a perfect man, “able to bridle the whole body as well” (James 3:2).
David doesn’t want to get along with wicked people when it comes to responding to something he doesn’t like. From that, in Psalms 141:3, he asks the LORD to keep him. In Psalms 141:4, his request is that he will be kept from joining with wicked people in their dealings, joining with them in “any evil thing”. He prays in accordance with what the Lord Jesus teaches His disciples to pray: “And do not lead us into temptation, but deliver us from evil” (Matthew 6:13).
He recognizes the danger of this, the tendency toward it in his heart. David is a wise man, for he pays attention to what is in his heart (cf. Proverbs 4:23). An evil thing would bring him “to practice deeds of wickedness”, along “with men who do iniquity”. The pursuit of an evil thing brings one to act wrongly and in the company of wrong people.
These men are men of influence. They have status in the community and can present evil very attractively, as “delicacies” (cf. Proverbs 4:17). David asks that God ensure that he will not “eat” of the delicacies of the wicked. Eating expresses fellowship. He does not want that (cf. 2 Corinthians 6:14).
What the wicked present to believers is like bait: it looks tempting, but it is directed against their lives (cf. Proverbs 1:10-19). The only means that keeps them from coming under their influence is not to be in their company (1 Corinthians 15:33; cf. Psalms 1:1).
Proverbs 18:18
Introduction
This psalm is primarily about uprightness of heart in the midst of trials and temptations. The desire of the God-fearing is to be close to God. This desire is not only for a safe place, for protection, but also for spiritual counsel and support.
Prophetically, in Psalms 141-143 we find the people of Israel in distress. In Psalms 140 we see the threat of the enemy, now these enemies are on their way to Israel. In Psalms 141 we find the prayer of the remnant, in Psalms 142 it has become supplication and in Psalms 143 it is supplications (plural). The need increases as the enemy approaches.
Prayer in Temptation
For “a Psalm of David” (Psalms 141:1a) see at Psalms 3:1.
It seems that David wrote this psalm during the time when he is being chased by Saul and his henchmen. He knows that only the LORD can help him. In any case, the distress he finds himself in, the opposition he experiences, is great, which is evident in the way he addresses the LORD. He calls upon Him, he begs Him to hasten to him, he asks Him to hear his voice as soon as he calls (Psalms 141:1b).
He asks not primarily for deliverance from his adversaries, but that his prayer will “be counted as incense” before God (Psalms 141:2; cf. Revelation 5:8; Revelation 8:1-5). Incense speaks of what is pleasing to the LORD. David, and this includes the remnant of which he is a type, is not himself pleasing to the LORD, nor is his prayer.
Prayer becomes pleasant because incense is added to the prayers (Revelation 8:3). That incense speaks of the pleasantness of Christ before God. That is the reason that the prayer of the remnant received power and ascends to the LORD. For us too, our prayers are pleasing to God only because the prayer is sent up in the pleasing of the Lord Jesus.
David asks that “the lifting up” of his hands may be counted “as the evening offering”. The lifting up of the hands is a prayer attitude (Psalms 28:2; Psalms 63:4; Psalms 134:2; 1 Timothy 2:8). The evening offering speaks of the work of the Lord Jesus. The evening offering is the evening burnt offering that was to be offered each day (Exodus 29:38-41). It was done at the ninth hour, which is three o’clock in the afternoon our time.
At that hour, while offering that offering, Elijah received an answer to his prayer (1 Kings 18:36-38). At that hour, centuries later, Daniel also received an answer to his prayer (Daniel 9:21). At the ninth hour, the hour of prayer and of the evening burnt offering, Cornelius received a visit from heaven in response to his prayer (Acts 10:1-4). It is also the hour when the Lord Jesus received no answer when He cried out (Matthew 27:46). Therewith He laid the basis for God to accept every prayer as incense.
He also longs that God, under the pressure of the evil in the midst of which he lives, will set a guard over his mouth and keep watch over the door of his lips (Psalms 141:3; cf. Micah 7:5). We can in principle be honest and upright in taking sides with the Lord, but an impatient or reproachful word spoils our testimony. As a result, the enemy gets a hold of us because we are no longer in right relationship with God. He who can restrain his tongue is a perfect man, “able to bridle the whole body as well” (James 3:2).
David doesn’t want to get along with wicked people when it comes to responding to something he doesn’t like. From that, in Psalms 141:3, he asks the LORD to keep him. In Psalms 141:4, his request is that he will be kept from joining with wicked people in their dealings, joining with them in “any evil thing”. He prays in accordance with what the Lord Jesus teaches His disciples to pray: “And do not lead us into temptation, but deliver us from evil” (Matthew 6:13).
He recognizes the danger of this, the tendency toward it in his heart. David is a wise man, for he pays attention to what is in his heart (cf. Proverbs 4:23). An evil thing would bring him “to practice deeds of wickedness”, along “with men who do iniquity”. The pursuit of an evil thing brings one to act wrongly and in the company of wrong people.
These men are men of influence. They have status in the community and can present evil very attractively, as “delicacies” (cf. Proverbs 4:17). David asks that God ensure that he will not “eat” of the delicacies of the wicked. Eating expresses fellowship. He does not want that (cf. 2 Corinthians 6:14).
What the wicked present to believers is like bait: it looks tempting, but it is directed against their lives (cf. Proverbs 1:10-19). The only means that keeps them from coming under their influence is not to be in their company (1 Corinthians 15:33; cf. Psalms 1:1).
Proverbs 18:19
Introduction
This psalm is primarily about uprightness of heart in the midst of trials and temptations. The desire of the God-fearing is to be close to God. This desire is not only for a safe place, for protection, but also for spiritual counsel and support.
Prophetically, in Psalms 141-143 we find the people of Israel in distress. In Psalms 140 we see the threat of the enemy, now these enemies are on their way to Israel. In Psalms 141 we find the prayer of the remnant, in Psalms 142 it has become supplication and in Psalms 143 it is supplications (plural). The need increases as the enemy approaches.
Prayer in Temptation
For “a Psalm of David” (Psalms 141:1a) see at Psalms 3:1.
It seems that David wrote this psalm during the time when he is being chased by Saul and his henchmen. He knows that only the LORD can help him. In any case, the distress he finds himself in, the opposition he experiences, is great, which is evident in the way he addresses the LORD. He calls upon Him, he begs Him to hasten to him, he asks Him to hear his voice as soon as he calls (Psalms 141:1b).
He asks not primarily for deliverance from his adversaries, but that his prayer will “be counted as incense” before God (Psalms 141:2; cf. Revelation 5:8; Revelation 8:1-5). Incense speaks of what is pleasing to the LORD. David, and this includes the remnant of which he is a type, is not himself pleasing to the LORD, nor is his prayer.
Prayer becomes pleasant because incense is added to the prayers (Revelation 8:3). That incense speaks of the pleasantness of Christ before God. That is the reason that the prayer of the remnant received power and ascends to the LORD. For us too, our prayers are pleasing to God only because the prayer is sent up in the pleasing of the Lord Jesus.
David asks that “the lifting up” of his hands may be counted “as the evening offering”. The lifting up of the hands is a prayer attitude (Psalms 28:2; Psalms 63:4; Psalms 134:2; 1 Timothy 2:8). The evening offering speaks of the work of the Lord Jesus. The evening offering is the evening burnt offering that was to be offered each day (Exodus 29:38-41). It was done at the ninth hour, which is three o’clock in the afternoon our time.
At that hour, while offering that offering, Elijah received an answer to his prayer (1 Kings 18:36-38). At that hour, centuries later, Daniel also received an answer to his prayer (Daniel 9:21). At the ninth hour, the hour of prayer and of the evening burnt offering, Cornelius received a visit from heaven in response to his prayer (Acts 10:1-4). It is also the hour when the Lord Jesus received no answer when He cried out (Matthew 27:46). Therewith He laid the basis for God to accept every prayer as incense.
He also longs that God, under the pressure of the evil in the midst of which he lives, will set a guard over his mouth and keep watch over the door of his lips (Psalms 141:3; cf. Micah 7:5). We can in principle be honest and upright in taking sides with the Lord, but an impatient or reproachful word spoils our testimony. As a result, the enemy gets a hold of us because we are no longer in right relationship with God. He who can restrain his tongue is a perfect man, “able to bridle the whole body as well” (James 3:2).
David doesn’t want to get along with wicked people when it comes to responding to something he doesn’t like. From that, in Psalms 141:3, he asks the LORD to keep him. In Psalms 141:4, his request is that he will be kept from joining with wicked people in their dealings, joining with them in “any evil thing”. He prays in accordance with what the Lord Jesus teaches His disciples to pray: “And do not lead us into temptation, but deliver us from evil” (Matthew 6:13).
He recognizes the danger of this, the tendency toward it in his heart. David is a wise man, for he pays attention to what is in his heart (cf. Proverbs 4:23). An evil thing would bring him “to practice deeds of wickedness”, along “with men who do iniquity”. The pursuit of an evil thing brings one to act wrongly and in the company of wrong people.
These men are men of influence. They have status in the community and can present evil very attractively, as “delicacies” (cf. Proverbs 4:17). David asks that God ensure that he will not “eat” of the delicacies of the wicked. Eating expresses fellowship. He does not want that (cf. 2 Corinthians 6:14).
What the wicked present to believers is like bait: it looks tempting, but it is directed against their lives (cf. Proverbs 1:10-19). The only means that keeps them from coming under their influence is not to be in their company (1 Corinthians 15:33; cf. Psalms 1:1).
Proverbs 18:20
Struck Down, but Not Destroyed
David does not want to participate with evil people even though they present an evil work as attractive (Psalms 141:4). At the same time he is open to being corrected (Psalms 141:5). Should he go a wrong way, and “the righteous” would smite or reprove him, he would greatly appreciate it (cf. Proverbs 9:8b; Proverbs 15:31; Proverbs 17:10; Proverbs 19:26; Proverbs 25:12). “The righteous” is Christ. The Hebrew word for “kindness” here is Adonai or covenant faithfulness. That is, the LORD’s discipling is done on the basis of His faithfulness to the covenant.
The LORD disciplines His people in order to bless them. Therefore, the wound inflicted by the LORD is always treated with “oil” to ease the pain (cf. Hosea 6:1) Through His disciplining, we come to know His Person and His ways (cf. Hosea 6:3). Often when we are punished, we feel attacked and hurt rather than grateful. “Whoever loves discipline loves knowledge, but he who hates reproof is stupid” (Proverbs 12:1).
Often we fail to see our own mistakes. If we recognize and acknowledge that, we will be grateful for people – our wife, children, friends – who point out things we are blind to. This should be appreciated as a benefit, as a kindness, and as oil on the head.
Oil on the head is also a symbol of honor for a welcome guest (cf. Luke 7:46). When a reprimand is seen as a benefit, as a symbol of honor, it will not be refused. Then we also accept the discipline God brings upon us as evidence of His love (Hebrews 12:6-7; 11).
The last line of Psa 141:5 seems to be about those who pursue him, David, that is, Saul and his henchmen. Opposite the Righteous Who strikes him out of love, there is Saul who wants to kill him. David spared this ruthless enemy twice when he could have killed him (1 Samuel 24:1-8; 1 Samuel 26:1-12). Saul and his followers, in all their misery – for they are the ones who are truly in misery because they want to kill God’s chosen king – have been an object of his prayer.
The judges who had been hunting him at Saul’s behest “are thrown down by the sides of the rock” (Psalms 141:6), that is, he did not kill them, but spared their lives. They heard his words, “for they are pleasant”. These are the words David speaks to Saul after he has spared Saul’s life (1 Samuel 24:9-17).
In contrast to David’s sparing attitude and pleasant words is the murderous action of Saul and his men toward him and his men (Psalms 141:7). It feels to him that his bones and those of his men lie just before the realm of death, “at the mouth of Sheol”. The ground on which they live he experiences as cleft and split. Nowhere is firmness, while death lurks. Prophetically, this is about the destructive attack of the king of the North with his – probably islamic – allies (Psalms 79:1-3; cf. Jeremiah 14:16; Zechariah 13:8; Zechariah 14:2).
At the same time, the picture of the farmer plowing and breaking open the earth as he plows it is a picture of hope. After plowing and breaking open the soil, he sows new seed in the ground. It is a work of preparation to make the ground ripe for new seed (cf. Isaiah 28:23-25). In this way the Lord also brings us into difficult circumstances to bring us to repentance, so that the seed of the Word may take root in our hearts. His work is a work of hope. We therefore see in this verse a reference to the resurrection.
While he is in danger “every hour”, so to speak, and dies “daily” (1 Corinthians 15:30-31), as he says in Psalms 141:7, his eyes are toward “GOD, the Lord” (Psalms 141:8). He expects his help from Him Who is the faithful God of the covenant, “GOD” or “LORD”, Yahweh, and Who is the sovereign Ruler, “Lord”, Adonai. To Him he has taken “refuge”.
With boldness he asks: “Do not leave me defenseless.” In doing so, he is asking God to fulfill His promises to him, for at the moment he is a defenseless man, although he is God’s anointed. Literally it says “do not pour out my soul”, that is, ‘do not leave me helpless and dying’. Here it literally is about life or death. The psalmist is asking here if he may remain alive.
The eyes of the robber on the cross next to the Savior are toward the Savior (Luke 23:42). He thinks not of his suffering, but of his soul, and asks the Lord to think of him when He comes in His kingdom. He takes refuge in Him and asks that his soul not be left defenseless. He receives more than he asks for: he may be with the Lord Jesus in paradise immediately after his death (Luke 23:43).
Proverbs 18:21
Struck Down, but Not Destroyed
David does not want to participate with evil people even though they present an evil work as attractive (Psalms 141:4). At the same time he is open to being corrected (Psalms 141:5). Should he go a wrong way, and “the righteous” would smite or reprove him, he would greatly appreciate it (cf. Proverbs 9:8b; Proverbs 15:31; Proverbs 17:10; Proverbs 19:26; Proverbs 25:12). “The righteous” is Christ. The Hebrew word for “kindness” here is Adonai or covenant faithfulness. That is, the LORD’s discipling is done on the basis of His faithfulness to the covenant.
The LORD disciplines His people in order to bless them. Therefore, the wound inflicted by the LORD is always treated with “oil” to ease the pain (cf. Hosea 6:1) Through His disciplining, we come to know His Person and His ways (cf. Hosea 6:3). Often when we are punished, we feel attacked and hurt rather than grateful. “Whoever loves discipline loves knowledge, but he who hates reproof is stupid” (Proverbs 12:1).
Often we fail to see our own mistakes. If we recognize and acknowledge that, we will be grateful for people – our wife, children, friends – who point out things we are blind to. This should be appreciated as a benefit, as a kindness, and as oil on the head.
Oil on the head is also a symbol of honor for a welcome guest (cf. Luke 7:46). When a reprimand is seen as a benefit, as a symbol of honor, it will not be refused. Then we also accept the discipline God brings upon us as evidence of His love (Hebrews 12:6-7; 11).
The last line of Psa 141:5 seems to be about those who pursue him, David, that is, Saul and his henchmen. Opposite the Righteous Who strikes him out of love, there is Saul who wants to kill him. David spared this ruthless enemy twice when he could have killed him (1 Samuel 24:1-8; 1 Samuel 26:1-12). Saul and his followers, in all their misery – for they are the ones who are truly in misery because they want to kill God’s chosen king – have been an object of his prayer.
The judges who had been hunting him at Saul’s behest “are thrown down by the sides of the rock” (Psalms 141:6), that is, he did not kill them, but spared their lives. They heard his words, “for they are pleasant”. These are the words David speaks to Saul after he has spared Saul’s life (1 Samuel 24:9-17).
In contrast to David’s sparing attitude and pleasant words is the murderous action of Saul and his men toward him and his men (Psalms 141:7). It feels to him that his bones and those of his men lie just before the realm of death, “at the mouth of Sheol”. The ground on which they live he experiences as cleft and split. Nowhere is firmness, while death lurks. Prophetically, this is about the destructive attack of the king of the North with his – probably islamic – allies (Psalms 79:1-3; cf. Jeremiah 14:16; Zechariah 13:8; Zechariah 14:2).
At the same time, the picture of the farmer plowing and breaking open the earth as he plows it is a picture of hope. After plowing and breaking open the soil, he sows new seed in the ground. It is a work of preparation to make the ground ripe for new seed (cf. Isaiah 28:23-25). In this way the Lord also brings us into difficult circumstances to bring us to repentance, so that the seed of the Word may take root in our hearts. His work is a work of hope. We therefore see in this verse a reference to the resurrection.
While he is in danger “every hour”, so to speak, and dies “daily” (1 Corinthians 15:30-31), as he says in Psalms 141:7, his eyes are toward “GOD, the Lord” (Psalms 141:8). He expects his help from Him Who is the faithful God of the covenant, “GOD” or “LORD”, Yahweh, and Who is the sovereign Ruler, “Lord”, Adonai. To Him he has taken “refuge”.
With boldness he asks: “Do not leave me defenseless.” In doing so, he is asking God to fulfill His promises to him, for at the moment he is a defenseless man, although he is God’s anointed. Literally it says “do not pour out my soul”, that is, ‘do not leave me helpless and dying’. Here it literally is about life or death. The psalmist is asking here if he may remain alive.
The eyes of the robber on the cross next to the Savior are toward the Savior (Luke 23:42). He thinks not of his suffering, but of his soul, and asks the Lord to think of him when He comes in His kingdom. He takes refuge in Him and asks that his soul not be left defenseless. He receives more than he asks for: he may be with the Lord Jesus in paradise immediately after his death (Luke 23:43).
Proverbs 18:22
Struck Down, but Not Destroyed
David does not want to participate with evil people even though they present an evil work as attractive (Psalms 141:4). At the same time he is open to being corrected (Psalms 141:5). Should he go a wrong way, and “the righteous” would smite or reprove him, he would greatly appreciate it (cf. Proverbs 9:8b; Proverbs 15:31; Proverbs 17:10; Proverbs 19:26; Proverbs 25:12). “The righteous” is Christ. The Hebrew word for “kindness” here is Adonai or covenant faithfulness. That is, the LORD’s discipling is done on the basis of His faithfulness to the covenant.
The LORD disciplines His people in order to bless them. Therefore, the wound inflicted by the LORD is always treated with “oil” to ease the pain (cf. Hosea 6:1) Through His disciplining, we come to know His Person and His ways (cf. Hosea 6:3). Often when we are punished, we feel attacked and hurt rather than grateful. “Whoever loves discipline loves knowledge, but he who hates reproof is stupid” (Proverbs 12:1).
Often we fail to see our own mistakes. If we recognize and acknowledge that, we will be grateful for people – our wife, children, friends – who point out things we are blind to. This should be appreciated as a benefit, as a kindness, and as oil on the head.
Oil on the head is also a symbol of honor for a welcome guest (cf. Luke 7:46). When a reprimand is seen as a benefit, as a symbol of honor, it will not be refused. Then we also accept the discipline God brings upon us as evidence of His love (Hebrews 12:6-7; 11).
The last line of Psa 141:5 seems to be about those who pursue him, David, that is, Saul and his henchmen. Opposite the Righteous Who strikes him out of love, there is Saul who wants to kill him. David spared this ruthless enemy twice when he could have killed him (1 Samuel 24:1-8; 1 Samuel 26:1-12). Saul and his followers, in all their misery – for they are the ones who are truly in misery because they want to kill God’s chosen king – have been an object of his prayer.
The judges who had been hunting him at Saul’s behest “are thrown down by the sides of the rock” (Psalms 141:6), that is, he did not kill them, but spared their lives. They heard his words, “for they are pleasant”. These are the words David speaks to Saul after he has spared Saul’s life (1 Samuel 24:9-17).
In contrast to David’s sparing attitude and pleasant words is the murderous action of Saul and his men toward him and his men (Psalms 141:7). It feels to him that his bones and those of his men lie just before the realm of death, “at the mouth of Sheol”. The ground on which they live he experiences as cleft and split. Nowhere is firmness, while death lurks. Prophetically, this is about the destructive attack of the king of the North with his – probably islamic – allies (Psalms 79:1-3; cf. Jeremiah 14:16; Zechariah 13:8; Zechariah 14:2).
At the same time, the picture of the farmer plowing and breaking open the earth as he plows it is a picture of hope. After plowing and breaking open the soil, he sows new seed in the ground. It is a work of preparation to make the ground ripe for new seed (cf. Isaiah 28:23-25). In this way the Lord also brings us into difficult circumstances to bring us to repentance, so that the seed of the Word may take root in our hearts. His work is a work of hope. We therefore see in this verse a reference to the resurrection.
While he is in danger “every hour”, so to speak, and dies “daily” (1 Corinthians 15:30-31), as he says in Psalms 141:7, his eyes are toward “GOD, the Lord” (Psalms 141:8). He expects his help from Him Who is the faithful God of the covenant, “GOD” or “LORD”, Yahweh, and Who is the sovereign Ruler, “Lord”, Adonai. To Him he has taken “refuge”.
With boldness he asks: “Do not leave me defenseless.” In doing so, he is asking God to fulfill His promises to him, for at the moment he is a defenseless man, although he is God’s anointed. Literally it says “do not pour out my soul”, that is, ‘do not leave me helpless and dying’. Here it literally is about life or death. The psalmist is asking here if he may remain alive.
The eyes of the robber on the cross next to the Savior are toward the Savior (Luke 23:42). He thinks not of his suffering, but of his soul, and asks the Lord to think of him when He comes in His kingdom. He takes refuge in Him and asks that his soul not be left defenseless. He receives more than he asks for: he may be with the Lord Jesus in paradise immediately after his death (Luke 23:43).
Proverbs 18:23
Struck Down, but Not Destroyed
David does not want to participate with evil people even though they present an evil work as attractive (Psalms 141:4). At the same time he is open to being corrected (Psalms 141:5). Should he go a wrong way, and “the righteous” would smite or reprove him, he would greatly appreciate it (cf. Proverbs 9:8b; Proverbs 15:31; Proverbs 17:10; Proverbs 19:26; Proverbs 25:12). “The righteous” is Christ. The Hebrew word for “kindness” here is Adonai or covenant faithfulness. That is, the LORD’s discipling is done on the basis of His faithfulness to the covenant.
The LORD disciplines His people in order to bless them. Therefore, the wound inflicted by the LORD is always treated with “oil” to ease the pain (cf. Hosea 6:1) Through His disciplining, we come to know His Person and His ways (cf. Hosea 6:3). Often when we are punished, we feel attacked and hurt rather than grateful. “Whoever loves discipline loves knowledge, but he who hates reproof is stupid” (Proverbs 12:1).
Often we fail to see our own mistakes. If we recognize and acknowledge that, we will be grateful for people – our wife, children, friends – who point out things we are blind to. This should be appreciated as a benefit, as a kindness, and as oil on the head.
Oil on the head is also a symbol of honor for a welcome guest (cf. Luke 7:46). When a reprimand is seen as a benefit, as a symbol of honor, it will not be refused. Then we also accept the discipline God brings upon us as evidence of His love (Hebrews 12:6-7; 11).
The last line of Psa 141:5 seems to be about those who pursue him, David, that is, Saul and his henchmen. Opposite the Righteous Who strikes him out of love, there is Saul who wants to kill him. David spared this ruthless enemy twice when he could have killed him (1 Samuel 24:1-8; 1 Samuel 26:1-12). Saul and his followers, in all their misery – for they are the ones who are truly in misery because they want to kill God’s chosen king – have been an object of his prayer.
The judges who had been hunting him at Saul’s behest “are thrown down by the sides of the rock” (Psalms 141:6), that is, he did not kill them, but spared their lives. They heard his words, “for they are pleasant”. These are the words David speaks to Saul after he has spared Saul’s life (1 Samuel 24:9-17).
In contrast to David’s sparing attitude and pleasant words is the murderous action of Saul and his men toward him and his men (Psalms 141:7). It feels to him that his bones and those of his men lie just before the realm of death, “at the mouth of Sheol”. The ground on which they live he experiences as cleft and split. Nowhere is firmness, while death lurks. Prophetically, this is about the destructive attack of the king of the North with his – probably islamic – allies (Psalms 79:1-3; cf. Jeremiah 14:16; Zechariah 13:8; Zechariah 14:2).
At the same time, the picture of the farmer plowing and breaking open the earth as he plows it is a picture of hope. After plowing and breaking open the soil, he sows new seed in the ground. It is a work of preparation to make the ground ripe for new seed (cf. Isaiah 28:23-25). In this way the Lord also brings us into difficult circumstances to bring us to repentance, so that the seed of the Word may take root in our hearts. His work is a work of hope. We therefore see in this verse a reference to the resurrection.
While he is in danger “every hour”, so to speak, and dies “daily” (1 Corinthians 15:30-31), as he says in Psalms 141:7, his eyes are toward “GOD, the Lord” (Psalms 141:8). He expects his help from Him Who is the faithful God of the covenant, “GOD” or “LORD”, Yahweh, and Who is the sovereign Ruler, “Lord”, Adonai. To Him he has taken “refuge”.
With boldness he asks: “Do not leave me defenseless.” In doing so, he is asking God to fulfill His promises to him, for at the moment he is a defenseless man, although he is God’s anointed. Literally it says “do not pour out my soul”, that is, ‘do not leave me helpless and dying’. Here it literally is about life or death. The psalmist is asking here if he may remain alive.
The eyes of the robber on the cross next to the Savior are toward the Savior (Luke 23:42). He thinks not of his suffering, but of his soul, and asks the Lord to think of him when He comes in His kingdom. He takes refuge in Him and asks that his soul not be left defenseless. He receives more than he asks for: he may be with the Lord Jesus in paradise immediately after his death (Luke 23:43).
Proverbs 18:24
Keeping and Retribution
David knows that his enemies are still there and want to do him harm. Therefore, he asks to be kept from cunning snares and traps in which, if he is not careful, he may just be caught (Psalms 141:9). He does not imagine that he will be able to outwit his enemies and that they will not catch him. The Only One Who can keep him is the LORD.
In Psalms 141:10 he turns the matter around. He asks the LORD to “let the wicked fall into their own nets”. This is to happen to all of them leaving nobody who is a danger to him. The LORD must maintain that situation until he has passed and achieved the goal God has in mind for him.