Proverbs 19

Proverbs 19:1

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.

Proverbs 19:3

No One Who Regards Me

This again is a “maskil of David” (Psalms 142:1a). It is the last of the thirteen psalms called maskil, instruction or teaching (Psalms 32:1; Psalms 42:1; Psalms 44:1; Psalms 45:1; Psalms 52:1; Psalms 53:1; Psalms 54:1; Psalms 55:1; Psalms 74:1; Psalms 78:1; Psalms 88:1; Psalms 89:1; Psalms 142:1). For the explanation, see at Psalms 32:1.

The experiences that David describes in this psalm are instruction or teaching for others. Thereby he wants to let people know that they can feel completely alone, but that the Lord is still there for anyone who wants to remain faithful to Him.

David writes this psalm when he is being chased by Saul and he has hidden himself “in the cave” (1 Samuel 24:3-7). Psalms 57 he wrote under the same circumstances (cf. Psalms 57:1).

Prophetically, we see here the continuation of Psalm 141. The threat described there increases in this psalm. The only option for the remnant is to expect everything from above, from the LORD (cf. Isaiah 37:14-20). Psalms 142 describes their supplication. It is emphasized in the heading that this psalm is “a prayer” (cf. Psalms 86:1).

David does not pray in his heart, but aloud, as Old Testament believers usually do (Psalms 142:1b). He raises his voice to pray and he does so in a very insistent way. He says he is crying aloud to the LORD and supplicating. The circumstances demand it. He is in great distress because he is surrounded by Saul and his men.

In Psalms 142:2 he goes on to describe his state of mind. He has concerns and pours out his complaint, his great need, before God and makes his distress known. The word ‘complaint’ does not mean complaining about God or people, but concerns the distress in which he is. He boldly pours out his heart before the LORD. This is prophetic of what the remnant of Israel will do in the end time, which will be “a time of distress” (Jeremiah 30:7).

He is in bad shape. His spiritual condition is at a low point, his spirit is overwhelmed within him (Psalms 142:3). The psalmist is standing, as it were, in the middle of a minefield. A wrong step is disastrous and deadly. But – and then a ray of hope lights up in his dark circumstances – he knows that God knew his path and that He was always present. This is of great importance to him because his enemies “have hidden a trap” for him “in the way” where he walks. They also know his path and make frantic and vicious attempts to trap him on that path.

And then his loneliness (Psalms 142:4). When he looks to the right, the place of strength, where someone would be able to help him, someone who would be there for him, he finds that there is no one there. There is no one at all who regards him. He has been abandoned by everyone and is shunned like the plague. There is no one who cares for his soul. In the end time, the remnant will look around and realize that there is no one at all who can or will help.

If someone were with him, it might have been possible to escape. But now there is no one to take care of his soul, no one to encourage him, no one to take any action at all that he can stay alive. His companions in the cave do not understand him for not killing Saul now that he has the opportunity to do so (1 Samuel 24:4-8).

There has been no one so lonely and misunderstood on earth as the Lord Jesus. Thus many of His disciples drop out, no longer following Him (John 6:66). When He asks His three most trusted disciples to watch with Him at Gethsemane, they fall asleep. When He is captured, all His disciples flee from Him (Mark 14:50).

Proverbs 19:4

No One Who Regards Me

This again is a “maskil of David” (Psalms 142:1a). It is the last of the thirteen psalms called maskil, instruction or teaching (Psalms 32:1; Psalms 42:1; Psalms 44:1; Psalms 45:1; Psalms 52:1; Psalms 53:1; Psalms 54:1; Psalms 55:1; Psalms 74:1; Psalms 78:1; Psalms 88:1; Psalms 89:1; Psalms 142:1). For the explanation, see at Psalms 32:1.

The experiences that David describes in this psalm are instruction or teaching for others. Thereby he wants to let people know that they can feel completely alone, but that the Lord is still there for anyone who wants to remain faithful to Him.

David writes this psalm when he is being chased by Saul and he has hidden himself “in the cave” (1 Samuel 24:3-7). Psalms 57 he wrote under the same circumstances (cf. Psalms 57:1).

Prophetically, we see here the continuation of Psalm 141. The threat described there increases in this psalm. The only option for the remnant is to expect everything from above, from the LORD (cf. Isaiah 37:14-20). Psalms 142 describes their supplication. It is emphasized in the heading that this psalm is “a prayer” (cf. Psalms 86:1).

David does not pray in his heart, but aloud, as Old Testament believers usually do (Psalms 142:1b). He raises his voice to pray and he does so in a very insistent way. He says he is crying aloud to the LORD and supplicating. The circumstances demand it. He is in great distress because he is surrounded by Saul and his men.

In Psalms 142:2 he goes on to describe his state of mind. He has concerns and pours out his complaint, his great need, before God and makes his distress known. The word ‘complaint’ does not mean complaining about God or people, but concerns the distress in which he is. He boldly pours out his heart before the LORD. This is prophetic of what the remnant of Israel will do in the end time, which will be “a time of distress” (Jeremiah 30:7).

He is in bad shape. His spiritual condition is at a low point, his spirit is overwhelmed within him (Psalms 142:3). The psalmist is standing, as it were, in the middle of a minefield. A wrong step is disastrous and deadly. But – and then a ray of hope lights up in his dark circumstances – he knows that God knew his path and that He was always present. This is of great importance to him because his enemies “have hidden a trap” for him “in the way” where he walks. They also know his path and make frantic and vicious attempts to trap him on that path.

And then his loneliness (Psalms 142:4). When he looks to the right, the place of strength, where someone would be able to help him, someone who would be there for him, he finds that there is no one there. There is no one at all who regards him. He has been abandoned by everyone and is shunned like the plague. There is no one who cares for his soul. In the end time, the remnant will look around and realize that there is no one at all who can or will help.

If someone were with him, it might have been possible to escape. But now there is no one to take care of his soul, no one to encourage him, no one to take any action at all that he can stay alive. His companions in the cave do not understand him for not killing Saul now that he has the opportunity to do so (1 Samuel 24:4-8).

There has been no one so lonely and misunderstood on earth as the Lord Jesus. Thus many of His disciples drop out, no longer following Him (John 6:66). When He asks His three most trusted disciples to watch with Him at Gethsemane, they fall asleep. When He is captured, all His disciples flee from Him (Mark 14:50).

Proverbs 19:5

No One Who Regards Me

This again is a “maskil of David” (Psalms 142:1a). It is the last of the thirteen psalms called maskil, instruction or teaching (Psalms 32:1; Psalms 42:1; Psalms 44:1; Psalms 45:1; Psalms 52:1; Psalms 53:1; Psalms 54:1; Psalms 55:1; Psalms 74:1; Psalms 78:1; Psalms 88:1; Psalms 89:1; Psalms 142:1). For the explanation, see at Psalms 32:1.

The experiences that David describes in this psalm are instruction or teaching for others. Thereby he wants to let people know that they can feel completely alone, but that the Lord is still there for anyone who wants to remain faithful to Him.

David writes this psalm when he is being chased by Saul and he has hidden himself “in the cave” (1 Samuel 24:3-7). Psalms 57 he wrote under the same circumstances (cf. Psalms 57:1).

Prophetically, we see here the continuation of Psalm 141. The threat described there increases in this psalm. The only option for the remnant is to expect everything from above, from the LORD (cf. Isaiah 37:14-20). Psalms 142 describes their supplication. It is emphasized in the heading that this psalm is “a prayer” (cf. Psalms 86:1).

David does not pray in his heart, but aloud, as Old Testament believers usually do (Psalms 142:1b). He raises his voice to pray and he does so in a very insistent way. He says he is crying aloud to the LORD and supplicating. The circumstances demand it. He is in great distress because he is surrounded by Saul and his men.

In Psalms 142:2 he goes on to describe his state of mind. He has concerns and pours out his complaint, his great need, before God and makes his distress known. The word ‘complaint’ does not mean complaining about God or people, but concerns the distress in which he is. He boldly pours out his heart before the LORD. This is prophetic of what the remnant of Israel will do in the end time, which will be “a time of distress” (Jeremiah 30:7).

He is in bad shape. His spiritual condition is at a low point, his spirit is overwhelmed within him (Psalms 142:3). The psalmist is standing, as it were, in the middle of a minefield. A wrong step is disastrous and deadly. But – and then a ray of hope lights up in his dark circumstances – he knows that God knew his path and that He was always present. This is of great importance to him because his enemies “have hidden a trap” for him “in the way” where he walks. They also know his path and make frantic and vicious attempts to trap him on that path.

And then his loneliness (Psalms 142:4). When he looks to the right, the place of strength, where someone would be able to help him, someone who would be there for him, he finds that there is no one there. There is no one at all who regards him. He has been abandoned by everyone and is shunned like the plague. There is no one who cares for his soul. In the end time, the remnant will look around and realize that there is no one at all who can or will help.

If someone were with him, it might have been possible to escape. But now there is no one to take care of his soul, no one to encourage him, no one to take any action at all that he can stay alive. His companions in the cave do not understand him for not killing Saul now that he has the opportunity to do so (1 Samuel 24:4-8).

There has been no one so lonely and misunderstood on earth as the Lord Jesus. Thus many of His disciples drop out, no longer following Him (John 6:66). When He asks His three most trusted disciples to watch with Him at Gethsemane, they fall asleep. When He is captured, all His disciples flee from Him (Mark 14:50).

Proverbs 19:6

No One Who Regards Me

This again is a “maskil of David” (Psalms 142:1a). It is the last of the thirteen psalms called maskil, instruction or teaching (Psalms 32:1; Psalms 42:1; Psalms 44:1; Psalms 45:1; Psalms 52:1; Psalms 53:1; Psalms 54:1; Psalms 55:1; Psalms 74:1; Psalms 78:1; Psalms 88:1; Psalms 89:1; Psalms 142:1). For the explanation, see at Psalms 32:1.

The experiences that David describes in this psalm are instruction or teaching for others. Thereby he wants to let people know that they can feel completely alone, but that the Lord is still there for anyone who wants to remain faithful to Him.

David writes this psalm when he is being chased by Saul and he has hidden himself “in the cave” (1 Samuel 24:3-7). Psalms 57 he wrote under the same circumstances (cf. Psalms 57:1).

Prophetically, we see here the continuation of Psalm 141. The threat described there increases in this psalm. The only option for the remnant is to expect everything from above, from the LORD (cf. Isaiah 37:14-20). Psalms 142 describes their supplication. It is emphasized in the heading that this psalm is “a prayer” (cf. Psalms 86:1).

David does not pray in his heart, but aloud, as Old Testament believers usually do (Psalms 142:1b). He raises his voice to pray and he does so in a very insistent way. He says he is crying aloud to the LORD and supplicating. The circumstances demand it. He is in great distress because he is surrounded by Saul and his men.

In Psalms 142:2 he goes on to describe his state of mind. He has concerns and pours out his complaint, his great need, before God and makes his distress known. The word ‘complaint’ does not mean complaining about God or people, but concerns the distress in which he is. He boldly pours out his heart before the LORD. This is prophetic of what the remnant of Israel will do in the end time, which will be “a time of distress” (Jeremiah 30:7).

He is in bad shape. His spiritual condition is at a low point, his spirit is overwhelmed within him (Psalms 142:3). The psalmist is standing, as it were, in the middle of a minefield. A wrong step is disastrous and deadly. But – and then a ray of hope lights up in his dark circumstances – he knows that God knew his path and that He was always present. This is of great importance to him because his enemies “have hidden a trap” for him “in the way” where he walks. They also know his path and make frantic and vicious attempts to trap him on that path.

And then his loneliness (Psalms 142:4). When he looks to the right, the place of strength, where someone would be able to help him, someone who would be there for him, he finds that there is no one there. There is no one at all who regards him. He has been abandoned by everyone and is shunned like the plague. There is no one who cares for his soul. In the end time, the remnant will look around and realize that there is no one at all who can or will help.

If someone were with him, it might have been possible to escape. But now there is no one to take care of his soul, no one to encourage him, no one to take any action at all that he can stay alive. His companions in the cave do not understand him for not killing Saul now that he has the opportunity to do so (1 Samuel 24:4-8).

There has been no one so lonely and misunderstood on earth as the Lord Jesus. Thus many of His disciples drop out, no longer following Him (John 6:66). When He asks His three most trusted disciples to watch with Him at Gethsemane, they fall asleep. When He is captured, all His disciples flee from Him (Mark 14:50).

Proverbs 19:7

You Will Deal Bountifully With Me

When David looks around, there is no one, he has said in Psalms 142:4. Then he looks up, and there is the LORD (Psalms 142:5). He is the Only One he has. To Him he calls, for He is his refuge. That makes the threat of death go away, because whoever has the LORD as his refuge, his is his “portion in the land of the living”. There is none among those living on earth to whom he can go. All living people are against him. Only the living God remains.

This is also the experience of the Israel of God (Deuteronomy 32:36; Isaiah 49:16). Paul also knows such experiences. He is abandoned. No one supported him in his defense before the emperor. But the Lord stood with him (2 Timothy 4:16-17; cf. Acts 18:9; Acts 23:11). This has given him the strength to persevere in his trust in Him.

David has said that the LORD is his refuge. Therefore, he asks Him even more insistently to heed his cries, for he is “brought very low”, that is, he is at the end of his strength (Psalms 142:6). He is constantly on the run. This is wearing him down. He cannot stand against his persecutors, “for they are too strong for” him.

David compares his situation to a prison (Psalms 142:7). It is similar to that of Hezekiah in Isaiah 36-37 and to that of the remnant in the future. He is a prisoner of the distress in which he is and asks the LORD to lead his soul out of it (cf. Psalms 25:17). He asks this not primarily to be free again, but that he “may give thanks to Your Name”. His concern is the honor of God. That is always more important than our own happiness. In the circumstances in which he now finds himself, he can only cry out to the LORD in his great need and there is no question of giving thanks to His Name.

The prayer of the remnant will begin with the words: “Our Father who is in heaven, hallowed be Your name” (Matthew 6:9). The hallowing of the Father’s Name is most important. Similarly, the restoration of Joseph’s brothers begins with Judah not thinking of himself, but that he is thinking only of the feelings of his father Jacob. After that, and not before, Joseph reveals himself to his brothers and their suffering is over.

David mentions as a secondary consequence of his deliverance by the LORD that “the righteous will surround” him. They will take the place of his persecutors who now surround him. In his distress he is alone, with no one to care for him. When the LORD has redeemed him, the righteous will share in the redemption. They will join him in giving thanks to the LORD for His bountiful dealing with him personally by answering his cry for help. We also see this in Psalms 1, which begins with the walk of the individual, faithful believer and ends with the fellowship of the righteous (Psalms 1:1; 5).

Proverbs 19:8

You Will Deal Bountifully With Me

When David looks around, there is no one, he has said in Psalms 142:4. Then he looks up, and there is the LORD (Psalms 142:5). He is the Only One he has. To Him he calls, for He is his refuge. That makes the threat of death go away, because whoever has the LORD as his refuge, his is his “portion in the land of the living”. There is none among those living on earth to whom he can go. All living people are against him. Only the living God remains.

This is also the experience of the Israel of God (Deuteronomy 32:36; Isaiah 49:16). Paul also knows such experiences. He is abandoned. No one supported him in his defense before the emperor. But the Lord stood with him (2 Timothy 4:16-17; cf. Acts 18:9; Acts 23:11). This has given him the strength to persevere in his trust in Him.

David has said that the LORD is his refuge. Therefore, he asks Him even more insistently to heed his cries, for he is “brought very low”, that is, he is at the end of his strength (Psalms 142:6). He is constantly on the run. This is wearing him down. He cannot stand against his persecutors, “for they are too strong for” him.

David compares his situation to a prison (Psalms 142:7). It is similar to that of Hezekiah in Isaiah 36-37 and to that of the remnant in the future. He is a prisoner of the distress in which he is and asks the LORD to lead his soul out of it (cf. Psalms 25:17). He asks this not primarily to be free again, but that he “may give thanks to Your Name”. His concern is the honor of God. That is always more important than our own happiness. In the circumstances in which he now finds himself, he can only cry out to the LORD in his great need and there is no question of giving thanks to His Name.

The prayer of the remnant will begin with the words: “Our Father who is in heaven, hallowed be Your name” (Matthew 6:9). The hallowing of the Father’s Name is most important. Similarly, the restoration of Joseph’s brothers begins with Judah not thinking of himself, but that he is thinking only of the feelings of his father Jacob. After that, and not before, Joseph reveals himself to his brothers and their suffering is over.

David mentions as a secondary consequence of his deliverance by the LORD that “the righteous will surround” him. They will take the place of his persecutors who now surround him. In his distress he is alone, with no one to care for him. When the LORD has redeemed him, the righteous will share in the redemption. They will join him in giving thanks to the LORD for His bountiful dealing with him personally by answering his cry for help. We also see this in Psalms 1, which begins with the walk of the individual, faithful believer and ends with the fellowship of the righteous (Psalms 1:1; 5).

Proverbs 19:9

You Will Deal Bountifully With Me

When David looks around, there is no one, he has said in Psalms 142:4. Then he looks up, and there is the LORD (Psalms 142:5). He is the Only One he has. To Him he calls, for He is his refuge. That makes the threat of death go away, because whoever has the LORD as his refuge, his is his “portion in the land of the living”. There is none among those living on earth to whom he can go. All living people are against him. Only the living God remains.

This is also the experience of the Israel of God (Deuteronomy 32:36; Isaiah 49:16). Paul also knows such experiences. He is abandoned. No one supported him in his defense before the emperor. But the Lord stood with him (2 Timothy 4:16-17; cf. Acts 18:9; Acts 23:11). This has given him the strength to persevere in his trust in Him.

David has said that the LORD is his refuge. Therefore, he asks Him even more insistently to heed his cries, for he is “brought very low”, that is, he is at the end of his strength (Psalms 142:6). He is constantly on the run. This is wearing him down. He cannot stand against his persecutors, “for they are too strong for” him.

David compares his situation to a prison (Psalms 142:7). It is similar to that of Hezekiah in Isaiah 36-37 and to that of the remnant in the future. He is a prisoner of the distress in which he is and asks the LORD to lead his soul out of it (cf. Psalms 25:17). He asks this not primarily to be free again, but that he “may give thanks to Your Name”. His concern is the honor of God. That is always more important than our own happiness. In the circumstances in which he now finds himself, he can only cry out to the LORD in his great need and there is no question of giving thanks to His Name.

The prayer of the remnant will begin with the words: “Our Father who is in heaven, hallowed be Your name” (Matthew 6:9). The hallowing of the Father’s Name is most important. Similarly, the restoration of Joseph’s brothers begins with Judah not thinking of himself, but that he is thinking only of the feelings of his father Jacob. After that, and not before, Joseph reveals himself to his brothers and their suffering is over.

David mentions as a secondary consequence of his deliverance by the LORD that “the righteous will surround” him. They will take the place of his persecutors who now surround him. In his distress he is alone, with no one to care for him. When the LORD has redeemed him, the righteous will share in the redemption. They will join him in giving thanks to the LORD for His bountiful dealing with him personally by answering his cry for help. We also see this in Psalms 1, which begins with the walk of the individual, faithful believer and ends with the fellowship of the righteous (Psalms 1:1; 5).

Proverbs 19:11

Introduction

Psalms 143 is the seventh and last of the ‘penitential psalms’ (Psalms 6; 32; 38; 51; 102; 130; 143). This psalm is a profound and persistent prayer in distress from which we can learn.

Psalms 141-143 are a retrospective look at the attack by the enemies of the people in the end time on Jerusalem and the feelings it creates among the remnant. In that attack, the land, the city, and the temple were destroyed and two-thirds of the people were killed (Zechariah 13:8). What David does in Psalms 141 and Psalms 142, spreading his distress before the LORD (Psalms 142:3), is now repeated more deeply and at greater length.

The tone in Psalms 143 is deeper, the need is greater, there is urgency. It feels in Psalms 143:7 as if the funeral is already underway. The psalmist asks if the LORD will destroy the enemy without further delay. The remnant spreads its agony and distress before the LORD, as Hezekiah once did (Isaiah 37:14-20).

Psalms 143 bears resemblance to Psalms 140. As in that psalm, David in this psalm cries out to God to save him from his enemies who are about to kill him. We also find here, as in Psalms 140, how during his prayer David grows from despair to trust in God that He will save.

We see here, what we ourselves often experience, that after an acquired trust that God will help, which we see in Psalms 140, we will again find ourselves in need and will again cry out to God, which we see in this psalm. We will also, like David, again have the experience of His salvation.

It is also difficult for us to constantly live at the same level of faith confidence, although we know so much more of Christ and have received His Spirit indwelling. That said, such experiences give us a deeper sense of our own smallness and powerlessness and also a greater sense of Who God is.

Call for Answer

For “a Psalm of David” (Psalms 143:1a) see at Psalms 3:1.

David is in great distress and turns to God in prayer for relief (Psalms 143:1b). For he believes in God as the listening, involved God. He asks Him to hear his prayer and to give ear to his supplications. As ground for being answers he mentions God’s “faithfulness” and God’s “righteousness”. God’s faithfulness is connected to His promises. God’s righteousness is connected to His actions. He does what He promises. His faithfulness and righteousness are based on His covenant. God is faithful and righteous toward the Lord Jesus and His blood when He answers the psalmist’s prayer (1 John 1:9).

David is aware of God’s righteousness and of his own iniquity (Psalms 143:2). He does not appeal to his innocence here, as he does in other psalms. In those cases, it is a false accusation by men. Here he is face to face with God. This causes a soul-searching struggle in him that will also be found in the remnant. The soul struggle is evident in the question whether the LORD will not enter into judgment with them, for they are aware of their failure.

He asks God to hear him and give ear to him despite his iniquity. In doing so, he takes the place of the supplicant who appeals to the faithfulness and righteousness of God. These are based on the blood of the new covenant, that is, on the sacrifice of Christ on the cross of Calvary. There is no thought in his mind of ‘a claim’ to be answered. He comes to God as His servant, thus indicating that he claims no right, for a servant has no rights (cf. Luke 17:10).

In the end time, when the remnant is threatened by hostile powers, it will inwardly bring about an agony over their sins. It is about two great sins: the rejection of Christ and the acceptance of the antichrist (John 5:43). We see these sins and the torment it causes in his conscience in the life of David as a result of his adultery with Bathsheba and his murder of Uriah. We also see it in the brothers of Joseph who are tormented by their rejection of their brother.

Proverbs 19:12

Introduction

Psalms 143 is the seventh and last of the ‘penitential psalms’ (Psalms 6; 32; 38; 51; 102; 130; 143). This psalm is a profound and persistent prayer in distress from which we can learn.

Psalms 141-143 are a retrospective look at the attack by the enemies of the people in the end time on Jerusalem and the feelings it creates among the remnant. In that attack, the land, the city, and the temple were destroyed and two-thirds of the people were killed (Zechariah 13:8). What David does in Psalms 141 and Psalms 142, spreading his distress before the LORD (Psalms 142:3), is now repeated more deeply and at greater length.

The tone in Psalms 143 is deeper, the need is greater, there is urgency. It feels in Psalms 143:7 as if the funeral is already underway. The psalmist asks if the LORD will destroy the enemy without further delay. The remnant spreads its agony and distress before the LORD, as Hezekiah once did (Isaiah 37:14-20).

Psalms 143 bears resemblance to Psalms 140. As in that psalm, David in this psalm cries out to God to save him from his enemies who are about to kill him. We also find here, as in Psalms 140, how during his prayer David grows from despair to trust in God that He will save.

We see here, what we ourselves often experience, that after an acquired trust that God will help, which we see in Psalms 140, we will again find ourselves in need and will again cry out to God, which we see in this psalm. We will also, like David, again have the experience of His salvation.

It is also difficult for us to constantly live at the same level of faith confidence, although we know so much more of Christ and have received His Spirit indwelling. That said, such experiences give us a deeper sense of our own smallness and powerlessness and also a greater sense of Who God is.

Call for Answer

For “a Psalm of David” (Psalms 143:1a) see at Psalms 3:1.

David is in great distress and turns to God in prayer for relief (Psalms 143:1b). For he believes in God as the listening, involved God. He asks Him to hear his prayer and to give ear to his supplications. As ground for being answers he mentions God’s “faithfulness” and God’s “righteousness”. God’s faithfulness is connected to His promises. God’s righteousness is connected to His actions. He does what He promises. His faithfulness and righteousness are based on His covenant. God is faithful and righteous toward the Lord Jesus and His blood when He answers the psalmist’s prayer (1 John 1:9).

David is aware of God’s righteousness and of his own iniquity (Psalms 143:2). He does not appeal to his innocence here, as he does in other psalms. In those cases, it is a false accusation by men. Here he is face to face with God. This causes a soul-searching struggle in him that will also be found in the remnant. The soul struggle is evident in the question whether the LORD will not enter into judgment with them, for they are aware of their failure.

He asks God to hear him and give ear to him despite his iniquity. In doing so, he takes the place of the supplicant who appeals to the faithfulness and righteousness of God. These are based on the blood of the new covenant, that is, on the sacrifice of Christ on the cross of Calvary. There is no thought in his mind of ‘a claim’ to be answered. He comes to God as His servant, thus indicating that he claims no right, for a servant has no rights (cf. Luke 17:10).

In the end time, when the remnant is threatened by hostile powers, it will inwardly bring about an agony over their sins. It is about two great sins: the rejection of Christ and the acceptance of the antichrist (John 5:43). We see these sins and the torment it causes in his conscience in the life of David as a result of his adultery with Bathsheba and his murder of Uriah. We also see it in the brothers of Joseph who are tormented by their rejection of their brother.

Proverbs 19:13

Reason for Supplications

The opposition the psalmist experiences is described in general terms, which makes the psalm of general application, even for us (Psalms 143:3). He says that the enemy persecutes his soul and crushes his life to the ground, making him feel that he dwells in dark places, like those who have long been dead (cf. Jeremiah 51:39; Lamentations 3:6). He no longer imagines himself in the land of the living, as one who has been given up by God and men. It does indicate how violently he is persecuted.

In addition to outward persecution, there is also inward pressure. Because of the fierce persecution, his lust to live has perished (Psalms 143:4). His spirit is overwhelmed within him; he is near despair. His heart is appalled within him. Inside him there is no hope of outcome. This is the situation in which the believing remnant will be because of the threat of their enemies.

His thoughts do not stop (Psalms 143:5). He remembers, meditates on and muses on what God has done in the past. In his mind he goes back to “the days of old” (cf. Psalms 77:5), to God’s dealings with the patriarchs, the formation of His people and their deliverance from the bondage of Egypt. He meditates “on all Your doings” and muses “on the work of Your hands”, where, with respect to the remnant, we can think of God’s actions for the deliverance of His own from the hands of the antichrist and the king of the North.

When the faithful remembers God in this way, and meditates and muses on what He has done, he cannot help but stretch out his hands to Him in prayer (Psalms 143:6; cf. Lamentations 1:17). To whom else could he go? He needs God as urgently as parched land is thirsty for rain (cf. Psalms 42:1-2; Psalms 63:1).

Proverbs 19:14

Reason for Supplications

The opposition the psalmist experiences is described in general terms, which makes the psalm of general application, even for us (Psalms 143:3). He says that the enemy persecutes his soul and crushes his life to the ground, making him feel that he dwells in dark places, like those who have long been dead (cf. Jeremiah 51:39; Lamentations 3:6). He no longer imagines himself in the land of the living, as one who has been given up by God and men. It does indicate how violently he is persecuted.

In addition to outward persecution, there is also inward pressure. Because of the fierce persecution, his lust to live has perished (Psalms 143:4). His spirit is overwhelmed within him; he is near despair. His heart is appalled within him. Inside him there is no hope of outcome. This is the situation in which the believing remnant will be because of the threat of their enemies.

His thoughts do not stop (Psalms 143:5). He remembers, meditates on and muses on what God has done in the past. In his mind he goes back to “the days of old” (cf. Psalms 77:5), to God’s dealings with the patriarchs, the formation of His people and their deliverance from the bondage of Egypt. He meditates “on all Your doings” and muses “on the work of Your hands”, where, with respect to the remnant, we can think of God’s actions for the deliverance of His own from the hands of the antichrist and the king of the North.

When the faithful remembers God in this way, and meditates and muses on what He has done, he cannot help but stretch out his hands to Him in prayer (Psalms 143:6; cf. Lamentations 1:17). To whom else could he go? He needs God as urgently as parched land is thirsty for rain (cf. Psalms 42:1-2; Psalms 63:1).

Proverbs 19:15

Reason for Supplications

The opposition the psalmist experiences is described in general terms, which makes the psalm of general application, even for us (Psalms 143:3). He says that the enemy persecutes his soul and crushes his life to the ground, making him feel that he dwells in dark places, like those who have long been dead (cf. Jeremiah 51:39; Lamentations 3:6). He no longer imagines himself in the land of the living, as one who has been given up by God and men. It does indicate how violently he is persecuted.

In addition to outward persecution, there is also inward pressure. Because of the fierce persecution, his lust to live has perished (Psalms 143:4). His spirit is overwhelmed within him; he is near despair. His heart is appalled within him. Inside him there is no hope of outcome. This is the situation in which the believing remnant will be because of the threat of their enemies.

His thoughts do not stop (Psalms 143:5). He remembers, meditates on and muses on what God has done in the past. In his mind he goes back to “the days of old” (cf. Psalms 77:5), to God’s dealings with the patriarchs, the formation of His people and their deliverance from the bondage of Egypt. He meditates “on all Your doings” and muses “on the work of Your hands”, where, with respect to the remnant, we can think of God’s actions for the deliverance of His own from the hands of the antichrist and the king of the North.

When the faithful remembers God in this way, and meditates and muses on what He has done, he cannot help but stretch out his hands to Him in prayer (Psalms 143:6; cf. Lamentations 1:17). To whom else could he go? He needs God as urgently as parched land is thirsty for rain (cf. Psalms 42:1-2; Psalms 63:1).

Proverbs 19:16

Reason for Supplications

The opposition the psalmist experiences is described in general terms, which makes the psalm of general application, even for us (Psalms 143:3). He says that the enemy persecutes his soul and crushes his life to the ground, making him feel that he dwells in dark places, like those who have long been dead (cf. Jeremiah 51:39; Lamentations 3:6). He no longer imagines himself in the land of the living, as one who has been given up by God and men. It does indicate how violently he is persecuted.

In addition to outward persecution, there is also inward pressure. Because of the fierce persecution, his lust to live has perished (Psalms 143:4). His spirit is overwhelmed within him; he is near despair. His heart is appalled within him. Inside him there is no hope of outcome. This is the situation in which the believing remnant will be because of the threat of their enemies.

His thoughts do not stop (Psalms 143:5). He remembers, meditates on and muses on what God has done in the past. In his mind he goes back to “the days of old” (cf. Psalms 77:5), to God’s dealings with the patriarchs, the formation of His people and their deliverance from the bondage of Egypt. He meditates “on all Your doings” and muses “on the work of Your hands”, where, with respect to the remnant, we can think of God’s actions for the deliverance of His own from the hands of the antichrist and the king of the North.

When the faithful remembers God in this way, and meditates and muses on what He has done, he cannot help but stretch out his hands to Him in prayer (Psalms 143:6; cf. Lamentations 1:17). To whom else could he go? He needs God as urgently as parched land is thirsty for rain (cf. Psalms 42:1-2; Psalms 63:1).

Proverbs 19:17

Call for Quick Answer

In these verses, the righteous addresses the LORD in his distress with a wide variety of prayers. He begs for a quick answer, he sends the spiritual distress signal SOS to heaven, as it were, for his spirit is failing (Psalms 143:7). As long as God hides His face from him, he feels like “those who go down to the pit” (cf. Psalms 28:1). That is, he feels like dead.

He begs God to let him hear His lovingkindness in the morning, or to let him see the faithfulness to His covenant (Psalms 143:8). Now it is night in his life, but he still trusts God. He does not give up his trust in God. After all, there is no one else to whom he can turn. And so let God teach him the way in which he should walk. With this he asks for the will of God for his life. He wants to live to the glory of God. Therefore he lifts up his soul to God. There is hope expressed in this.

At the same time, there are enemies who want to kill him to prevent him from going the way that God teaches him (Psalms 143:9). Yet let the LORD deliver him from those enemies, for he takes refuge in Him. This indicates his confidence. You only take refuge in God when you are sure to find with Him the safety and protection you seek.

Proverbs 19:18

Call for Quick Answer

In these verses, the righteous addresses the LORD in his distress with a wide variety of prayers. He begs for a quick answer, he sends the spiritual distress signal SOS to heaven, as it were, for his spirit is failing (Psalms 143:7). As long as God hides His face from him, he feels like “those who go down to the pit” (cf. Psalms 28:1). That is, he feels like dead.

He begs God to let him hear His lovingkindness in the morning, or to let him see the faithfulness to His covenant (Psalms 143:8). Now it is night in his life, but he still trusts God. He does not give up his trust in God. After all, there is no one else to whom he can turn. And so let God teach him the way in which he should walk. With this he asks for the will of God for his life. He wants to live to the glory of God. Therefore he lifts up his soul to God. There is hope expressed in this.

At the same time, there are enemies who want to kill him to prevent him from going the way that God teaches him (Psalms 143:9). Yet let the LORD deliver him from those enemies, for he takes refuge in Him. This indicates his confidence. You only take refuge in God when you are sure to find with Him the safety and protection you seek.

Proverbs 19:19

Call for Quick Answer

In these verses, the righteous addresses the LORD in his distress with a wide variety of prayers. He begs for a quick answer, he sends the spiritual distress signal SOS to heaven, as it were, for his spirit is failing (Psalms 143:7). As long as God hides His face from him, he feels like “those who go down to the pit” (cf. Psalms 28:1). That is, he feels like dead.

He begs God to let him hear His lovingkindness in the morning, or to let him see the faithfulness to His covenant (Psalms 143:8). Now it is night in his life, but he still trusts God. He does not give up his trust in God. After all, there is no one else to whom he can turn. And so let God teach him the way in which he should walk. With this he asks for the will of God for his life. He wants to live to the glory of God. Therefore he lifts up his soul to God. There is hope expressed in this.

At the same time, there are enemies who want to kill him to prevent him from going the way that God teaches him (Psalms 143:9). Yet let the LORD deliver him from those enemies, for he takes refuge in Him. This indicates his confidence. You only take refuge in God when you are sure to find with Him the safety and protection you seek.

Proverbs 19:20

Request for Teaching and Leading

From that security, the taking refuge in God in Psalms 143:9, there is the desire to be taught by Him so that He may do His will (Psalms 143:10). As an additional motive, the psalmist says to God that He is his God. He is in a personal relationship with that God through the covenant. This is the basis of the psalmist’s prayer in Psalms 143:10-12. This prayer begins with the acknowledgment that the LORD is his God and ends with the acknowledgment that he is the LORD’s servant.

From his living covenant relationship with God, he asks Him for leading for his life by His “good Spirit” (cf. Nehemiah 9:20). God’s Spirit is a good Spirit and therefore His teaching is good and He leads in the right path. That good way runs “on level ground”, ground without pits to fall into and without stones to trip over.

Because the psalmist feels that his life has been crushed to the ground (Psalms 143:3) and he is like those who go down in the pit (Psalms 143:7), he asks the LORD to revive him (Psalms 143:11). Thereby he appeals to the “Name” of the LORD. To save his soul from distress he appeals to the “righteousness” of the LORD, not his own, for he does not possess it.

The honor of the Name of the LORD is at stake. That Name is made great when the LORD answers the psalmist’s prayer. That includes staying alive and his soul brought out of trouble; that also includes the enemies cut off in accordance with the covenant (Psalms 143:12).

For this, the psalmist appeals to the “lovingkindness” or covenant faithfulness of the LORD. To the righteous, the destruction of enemies is evidence of God’s lovingkindness toward him. Finally, he points out to the LORD that he is His servant as a motive for the LORD to destroy all those who afflict his soul. That he is the servant of the LORD means that the LORD is his Owner and the Commander. When the enemies are destroyed, he is again in a position to serve God, which is now made impossible for him by his enemies.

Proverbs 19:21

Request for Teaching and Leading

From that security, the taking refuge in God in Psalms 143:9, there is the desire to be taught by Him so that He may do His will (Psalms 143:10). As an additional motive, the psalmist says to God that He is his God. He is in a personal relationship with that God through the covenant. This is the basis of the psalmist’s prayer in Psalms 143:10-12. This prayer begins with the acknowledgment that the LORD is his God and ends with the acknowledgment that he is the LORD’s servant.

From his living covenant relationship with God, he asks Him for leading for his life by His “good Spirit” (cf. Nehemiah 9:20). God’s Spirit is a good Spirit and therefore His teaching is good and He leads in the right path. That good way runs “on level ground”, ground without pits to fall into and without stones to trip over.

Because the psalmist feels that his life has been crushed to the ground (Psalms 143:3) and he is like those who go down in the pit (Psalms 143:7), he asks the LORD to revive him (Psalms 143:11). Thereby he appeals to the “Name” of the LORD. To save his soul from distress he appeals to the “righteousness” of the LORD, not his own, for he does not possess it.

The honor of the Name of the LORD is at stake. That Name is made great when the LORD answers the psalmist’s prayer. That includes staying alive and his soul brought out of trouble; that also includes the enemies cut off in accordance with the covenant (Psalms 143:12).

For this, the psalmist appeals to the “lovingkindness” or covenant faithfulness of the LORD. To the righteous, the destruction of enemies is evidence of God’s lovingkindness toward him. Finally, he points out to the LORD that he is His servant as a motive for the LORD to destroy all those who afflict his soul. That he is the servant of the LORD means that the LORD is his Owner and the Commander. When the enemies are destroyed, he is again in a position to serve God, which is now made impossible for him by his enemies.

Proverbs 19:22

Request for Teaching and Leading

From that security, the taking refuge in God in Psalms 143:9, there is the desire to be taught by Him so that He may do His will (Psalms 143:10). As an additional motive, the psalmist says to God that He is his God. He is in a personal relationship with that God through the covenant. This is the basis of the psalmist’s prayer in Psalms 143:10-12. This prayer begins with the acknowledgment that the LORD is his God and ends with the acknowledgment that he is the LORD’s servant.

From his living covenant relationship with God, he asks Him for leading for his life by His “good Spirit” (cf. Nehemiah 9:20). God’s Spirit is a good Spirit and therefore His teaching is good and He leads in the right path. That good way runs “on level ground”, ground without pits to fall into and without stones to trip over.

Because the psalmist feels that his life has been crushed to the ground (Psalms 143:3) and he is like those who go down in the pit (Psalms 143:7), he asks the LORD to revive him (Psalms 143:11). Thereby he appeals to the “Name” of the LORD. To save his soul from distress he appeals to the “righteousness” of the LORD, not his own, for he does not possess it.

The honor of the Name of the LORD is at stake. That Name is made great when the LORD answers the psalmist’s prayer. That includes staying alive and his soul brought out of trouble; that also includes the enemies cut off in accordance with the covenant (Psalms 143:12).

For this, the psalmist appeals to the “lovingkindness” or covenant faithfulness of the LORD. To the righteous, the destruction of enemies is evidence of God’s lovingkindness toward him. Finally, he points out to the LORD that he is His servant as a motive for the LORD to destroy all those who afflict his soul. That he is the servant of the LORD means that the LORD is his Owner and the Commander. When the enemies are destroyed, he is again in a position to serve God, which is now made impossible for him by his enemies.

Proverbs 19:24

Introduction

Psalms 144 is a song of thanksgiving and praise (Psalms 144:1; 2; 9-15) in response to a tremendous redemption, with David (Psalms 144:1; 10) being a type of the remnant.

The prayers of the remnant in Psalms 140-143 have been answered. The armies of the enemy have been destroyed. The enemy is described in this psalm as “aliens” (Psalms 144:7; 11) who threaten to flood the promised land like a tsunami of great waters (Psalms 144:7). The LORD will nullify the threat by Himself destroying the hostile armies.

God’s Power and Weak Man

For “[A Psalm] of David” (Psalms 144:1a) see at Psalms 3:1.

Psalms 144:1b-2 are a title and a summary of the content of this psalm. David begins not with a prayer, like the previous psalms, but with a song of praise (Psalms 144:1b). He blesses or praises the LORD as “my rock” (Psalms 18:46). Therefore, he is unshakable in battle. The LORD also teaches his hands to fight (cf. Psalms 18:34). Therefore, he is effective in battle. The LORD teaches his fingers to wage war. Therefore, he knows how to approach the enemy to overcome him.

David has been a warrior from his youth. He fought in the Name of God (1 Samuel 17:45-47). He did not go into battle without first asking God’s will (1 Chronicles 14:10; 14). Thus, he was taught by the LORD to fight and wage war. That is the secret of all his victories.

We too have a battle to fight, and it is a spiritual struggle (Philippians 4:3; Colossians 4:12; Jude 1:3). God wants to teach us how to fight. He gives the rules for this in His Word, for He wants us to fight in a lawful way (2 Timothy 2:5). Only when we fight like that does He give His reward. He gives us His armor, which enables us to resist the enemy and stand firm (Ephesians 6:10-18).

The LORD’s teaching in battle and in war David sees as an expression of God’s lovingkindness (Psalms 144:2). Israel’s deliverance through victory over the enemy is here an expression of God’s lovingkindness, God’s faithfulness to His covenant and promise. The various pictures speak of keeping, of support, and of redemption.

Through the LORD’s teaching, David knows how to fight. At the same time, he remains aware that he needs God’s protection. God is therefore to him his “fortress”, his “stronghold” (cf. Psalms 18:2). From that shelter he can attack the enemy. In doing so, he counts on the LORD as “my deliverer”. He does not attribute any victory to himself.

God is his shield behind which he takes shelter. What arrow or sword can then do him any harm? The enemy would first have to eliminate God. And since that is impossible, David is completely invulnerable to any weapon of the enemy. God is his refuge and therefore he is perfectly safe from the enemy.

David did not take the law into his own hands, but placed it in the hand of the LORD. Therefore, he can say of the LORD: “Who subdues my people under me.” It can also, and probably better, be translated with: “Who subdues peoples to me” (cf. Psalms 18:47). This is more consistent with the interpretation of this psalm.

That thought is wondrous in his eyes. So he says to the LORD: “O LORD, what is man, that You take knowledge of him?” (Psalms 144:3). Man, David himself, is so insignificant, and yet God takes knowledge of him. He cannot understand that God subjects peoples to him, yet he is no more than a man, a mortal, a void, impermanent man (cf. Psalms 8:4).

The parallel with Psalms 8 makes it clear that the King here is also the Son of Man, Who will rule over all creation (Psalms 8:7; cf. Daniel 7:13). To this end, all enemies must be made a footstool for His feet (Psalms 110:1).

David says it even more strongly in Psalms 144:4 than in Psalms 144:3 when he compares man to a sigh, a breath (Psalms 39:5). You don’t see a breath. When it is cold, you see vapor, but only for a moment and it has disappeared invisibly, leaving no trace (James 4:13-14). A shadow is equally elusive and quickly passing (Job 8:9; Psalms 102:11; Ecclesiastes 6:12). To a shadow there is no hold.

Proverbs 19:25

Introduction

Psalms 144 is a song of thanksgiving and praise (Psalms 144:1; 2; 9-15) in response to a tremendous redemption, with David (Psalms 144:1; 10) being a type of the remnant.

The prayers of the remnant in Psalms 140-143 have been answered. The armies of the enemy have been destroyed. The enemy is described in this psalm as “aliens” (Psalms 144:7; 11) who threaten to flood the promised land like a tsunami of great waters (Psalms 144:7). The LORD will nullify the threat by Himself destroying the hostile armies.

God’s Power and Weak Man

For “[A Psalm] of David” (Psalms 144:1a) see at Psalms 3:1.

Psalms 144:1b-2 are a title and a summary of the content of this psalm. David begins not with a prayer, like the previous psalms, but with a song of praise (Psalms 144:1b). He blesses or praises the LORD as “my rock” (Psalms 18:46). Therefore, he is unshakable in battle. The LORD also teaches his hands to fight (cf. Psalms 18:34). Therefore, he is effective in battle. The LORD teaches his fingers to wage war. Therefore, he knows how to approach the enemy to overcome him.

David has been a warrior from his youth. He fought in the Name of God (1 Samuel 17:45-47). He did not go into battle without first asking God’s will (1 Chronicles 14:10; 14). Thus, he was taught by the LORD to fight and wage war. That is the secret of all his victories.

We too have a battle to fight, and it is a spiritual struggle (Philippians 4:3; Colossians 4:12; Jude 1:3). God wants to teach us how to fight. He gives the rules for this in His Word, for He wants us to fight in a lawful way (2 Timothy 2:5). Only when we fight like that does He give His reward. He gives us His armor, which enables us to resist the enemy and stand firm (Ephesians 6:10-18).

The LORD’s teaching in battle and in war David sees as an expression of God’s lovingkindness (Psalms 144:2). Israel’s deliverance through victory over the enemy is here an expression of God’s lovingkindness, God’s faithfulness to His covenant and promise. The various pictures speak of keeping, of support, and of redemption.

Through the LORD’s teaching, David knows how to fight. At the same time, he remains aware that he needs God’s protection. God is therefore to him his “fortress”, his “stronghold” (cf. Psalms 18:2). From that shelter he can attack the enemy. In doing so, he counts on the LORD as “my deliverer”. He does not attribute any victory to himself.

God is his shield behind which he takes shelter. What arrow or sword can then do him any harm? The enemy would first have to eliminate God. And since that is impossible, David is completely invulnerable to any weapon of the enemy. God is his refuge and therefore he is perfectly safe from the enemy.

David did not take the law into his own hands, but placed it in the hand of the LORD. Therefore, he can say of the LORD: “Who subdues my people under me.” It can also, and probably better, be translated with: “Who subdues peoples to me” (cf. Psalms 18:47). This is more consistent with the interpretation of this psalm.

That thought is wondrous in his eyes. So he says to the LORD: “O LORD, what is man, that You take knowledge of him?” (Psalms 144:3). Man, David himself, is so insignificant, and yet God takes knowledge of him. He cannot understand that God subjects peoples to him, yet he is no more than a man, a mortal, a void, impermanent man (cf. Psalms 8:4).

The parallel with Psalms 8 makes it clear that the King here is also the Son of Man, Who will rule over all creation (Psalms 8:7; cf. Daniel 7:13). To this end, all enemies must be made a footstool for His feet (Psalms 110:1).

David says it even more strongly in Psalms 144:4 than in Psalms 144:3 when he compares man to a sigh, a breath (Psalms 39:5). You don’t see a breath. When it is cold, you see vapor, but only for a moment and it has disappeared invisibly, leaving no trace (James 4:13-14). A shadow is equally elusive and quickly passing (Job 8:9; Psalms 102:11; Ecclesiastes 6:12). To a shadow there is no hold.

Proverbs 19:26

Introduction

Psalms 144 is a song of thanksgiving and praise (Psalms 144:1; 2; 9-15) in response to a tremendous redemption, with David (Psalms 144:1; 10) being a type of the remnant.

The prayers of the remnant in Psalms 140-143 have been answered. The armies of the enemy have been destroyed. The enemy is described in this psalm as “aliens” (Psalms 144:7; 11) who threaten to flood the promised land like a tsunami of great waters (Psalms 144:7). The LORD will nullify the threat by Himself destroying the hostile armies.

God’s Power and Weak Man

For “[A Psalm] of David” (Psalms 144:1a) see at Psalms 3:1.

Psalms 144:1b-2 are a title and a summary of the content of this psalm. David begins not with a prayer, like the previous psalms, but with a song of praise (Psalms 144:1b). He blesses or praises the LORD as “my rock” (Psalms 18:46). Therefore, he is unshakable in battle. The LORD also teaches his hands to fight (cf. Psalms 18:34). Therefore, he is effective in battle. The LORD teaches his fingers to wage war. Therefore, he knows how to approach the enemy to overcome him.

David has been a warrior from his youth. He fought in the Name of God (1 Samuel 17:45-47). He did not go into battle without first asking God’s will (1 Chronicles 14:10; 14). Thus, he was taught by the LORD to fight and wage war. That is the secret of all his victories.

We too have a battle to fight, and it is a spiritual struggle (Philippians 4:3; Colossians 4:12; Jude 1:3). God wants to teach us how to fight. He gives the rules for this in His Word, for He wants us to fight in a lawful way (2 Timothy 2:5). Only when we fight like that does He give His reward. He gives us His armor, which enables us to resist the enemy and stand firm (Ephesians 6:10-18).

The LORD’s teaching in battle and in war David sees as an expression of God’s lovingkindness (Psalms 144:2). Israel’s deliverance through victory over the enemy is here an expression of God’s lovingkindness, God’s faithfulness to His covenant and promise. The various pictures speak of keeping, of support, and of redemption.

Through the LORD’s teaching, David knows how to fight. At the same time, he remains aware that he needs God’s protection. God is therefore to him his “fortress”, his “stronghold” (cf. Psalms 18:2). From that shelter he can attack the enemy. In doing so, he counts on the LORD as “my deliverer”. He does not attribute any victory to himself.

God is his shield behind which he takes shelter. What arrow or sword can then do him any harm? The enemy would first have to eliminate God. And since that is impossible, David is completely invulnerable to any weapon of the enemy. God is his refuge and therefore he is perfectly safe from the enemy.

David did not take the law into his own hands, but placed it in the hand of the LORD. Therefore, he can say of the LORD: “Who subdues my people under me.” It can also, and probably better, be translated with: “Who subdues peoples to me” (cf. Psalms 18:47). This is more consistent with the interpretation of this psalm.

That thought is wondrous in his eyes. So he says to the LORD: “O LORD, what is man, that You take knowledge of him?” (Psalms 144:3). Man, David himself, is so insignificant, and yet God takes knowledge of him. He cannot understand that God subjects peoples to him, yet he is no more than a man, a mortal, a void, impermanent man (cf. Psalms 8:4).

The parallel with Psalms 8 makes it clear that the King here is also the Son of Man, Who will rule over all creation (Psalms 8:7; cf. Daniel 7:13). To this end, all enemies must be made a footstool for His feet (Psalms 110:1).

David says it even more strongly in Psalms 144:4 than in Psalms 144:3 when he compares man to a sigh, a breath (Psalms 39:5). You don’t see a breath. When it is cold, you see vapor, but only for a moment and it has disappeared invisibly, leaving no trace (James 4:13-14). A shadow is equally elusive and quickly passing (Job 8:9; Psalms 102:11; Ecclesiastes 6:12). To a shadow there is no hold.

Proverbs 19:27

Introduction

Psalms 144 is a song of thanksgiving and praise (Psalms 144:1; 2; 9-15) in response to a tremendous redemption, with David (Psalms 144:1; 10) being a type of the remnant.

The prayers of the remnant in Psalms 140-143 have been answered. The armies of the enemy have been destroyed. The enemy is described in this psalm as “aliens” (Psalms 144:7; 11) who threaten to flood the promised land like a tsunami of great waters (Psalms 144:7). The LORD will nullify the threat by Himself destroying the hostile armies.

God’s Power and Weak Man

For “[A Psalm] of David” (Psalms 144:1a) see at Psalms 3:1.

Psalms 144:1b-2 are a title and a summary of the content of this psalm. David begins not with a prayer, like the previous psalms, but with a song of praise (Psalms 144:1b). He blesses or praises the LORD as “my rock” (Psalms 18:46). Therefore, he is unshakable in battle. The LORD also teaches his hands to fight (cf. Psalms 18:34). Therefore, he is effective in battle. The LORD teaches his fingers to wage war. Therefore, he knows how to approach the enemy to overcome him.

David has been a warrior from his youth. He fought in the Name of God (1 Samuel 17:45-47). He did not go into battle without first asking God’s will (1 Chronicles 14:10; 14). Thus, he was taught by the LORD to fight and wage war. That is the secret of all his victories.

We too have a battle to fight, and it is a spiritual struggle (Philippians 4:3; Colossians 4:12; Jude 1:3). God wants to teach us how to fight. He gives the rules for this in His Word, for He wants us to fight in a lawful way (2 Timothy 2:5). Only when we fight like that does He give His reward. He gives us His armor, which enables us to resist the enemy and stand firm (Ephesians 6:10-18).

The LORD’s teaching in battle and in war David sees as an expression of God’s lovingkindness (Psalms 144:2). Israel’s deliverance through victory over the enemy is here an expression of God’s lovingkindness, God’s faithfulness to His covenant and promise. The various pictures speak of keeping, of support, and of redemption.

Through the LORD’s teaching, David knows how to fight. At the same time, he remains aware that he needs God’s protection. God is therefore to him his “fortress”, his “stronghold” (cf. Psalms 18:2). From that shelter he can attack the enemy. In doing so, he counts on the LORD as “my deliverer”. He does not attribute any victory to himself.

God is his shield behind which he takes shelter. What arrow or sword can then do him any harm? The enemy would first have to eliminate God. And since that is impossible, David is completely invulnerable to any weapon of the enemy. God is his refuge and therefore he is perfectly safe from the enemy.

David did not take the law into his own hands, but placed it in the hand of the LORD. Therefore, he can say of the LORD: “Who subdues my people under me.” It can also, and probably better, be translated with: “Who subdues peoples to me” (cf. Psalms 18:47). This is more consistent with the interpretation of this psalm.

That thought is wondrous in his eyes. So he says to the LORD: “O LORD, what is man, that You take knowledge of him?” (Psalms 144:3). Man, David himself, is so insignificant, and yet God takes knowledge of him. He cannot understand that God subjects peoples to him, yet he is no more than a man, a mortal, a void, impermanent man (cf. Psalms 8:4).

The parallel with Psalms 8 makes it clear that the King here is also the Son of Man, Who will rule over all creation (Psalms 8:7; cf. Daniel 7:13). To this end, all enemies must be made a footstool for His feet (Psalms 110:1).

David says it even more strongly in Psalms 144:4 than in Psalms 144:3 when he compares man to a sigh, a breath (Psalms 39:5). You don’t see a breath. When it is cold, you see vapor, but only for a moment and it has disappeared invisibly, leaving no trace (James 4:13-14). A shadow is equally elusive and quickly passing (Job 8:9; Psalms 102:11; Ecclesiastes 6:12). To a shadow there is no hold.

Proverbs 19:28

Prayer for God’s Intervention

Realizing his own utter powerlessness and futility, he asks the LORD to act against his enemies (Psalms 144:5). He asks Him to bow His heavens, that is, to leave His dwelling place, and come down. Then He must touch the mountains, that they may smoke (Psalms 104:32b). This impressive natural phenomenon shows that the LORD has descended.

David learned from the LORD how to fight and wage war (Psalms 144:1). In fact, it means that he has insight into how the LORD fights. He now uses this insight to suggest to the LORD how He should fight the enemy (Psalms 144:6). He asks the LORD to flash forth His lightning and scatter the enemy. When He shoots His arrows, His lightning (Psalms 18:14), He will confuse them.

While the enemy is in confusion, the LORD is able to stretch forth His hands from on high and deliver Him (Psalms 144:7). Deliverance occurs by rescuing him “out of great waters, out of the hand of aliens” (cf. Revelation 12:15). Great waters speak of great tribulation by the nations (Isaiah 8:7). The hand of aliens speaks of people who assert right to God’s land but have no connection to God. These people speak a language unintelligible to the Jews (cf. Isaiah 28:11; Isaiah 33:19).

What characterizes these strangers is a mouth that speaks deceit (Psalms 144:8; cf. Daniel 11:23). There is nothing upright in their speaking. They are untrustworthy, treacherous in what they say. In addition, their “right hand is a right hand of falsehood”. This hand is contrasted with the hand trained by the LORD in Psalms 144:1.

With the right hand, powerful deeds are done (Psalms 118:15-16) and oaths are sworn to (Isaiah 62:8). However, there is nothing upright in all their powerful acts and in all their powerful oaths they have sworn. What they say is not honest, but false. What they do or promise to do is diametrically opposed to the truth, it is mere deceit.

Proverbs 19:29

Prayer for God’s Intervention

Realizing his own utter powerlessness and futility, he asks the LORD to act against his enemies (Psalms 144:5). He asks Him to bow His heavens, that is, to leave His dwelling place, and come down. Then He must touch the mountains, that they may smoke (Psalms 104:32b). This impressive natural phenomenon shows that the LORD has descended.

David learned from the LORD how to fight and wage war (Psalms 144:1). In fact, it means that he has insight into how the LORD fights. He now uses this insight to suggest to the LORD how He should fight the enemy (Psalms 144:6). He asks the LORD to flash forth His lightning and scatter the enemy. When He shoots His arrows, His lightning (Psalms 18:14), He will confuse them.

While the enemy is in confusion, the LORD is able to stretch forth His hands from on high and deliver Him (Psalms 144:7). Deliverance occurs by rescuing him “out of great waters, out of the hand of aliens” (cf. Revelation 12:15). Great waters speak of great tribulation by the nations (Isaiah 8:7). The hand of aliens speaks of people who assert right to God’s land but have no connection to God. These people speak a language unintelligible to the Jews (cf. Isaiah 28:11; Isaiah 33:19).

What characterizes these strangers is a mouth that speaks deceit (Psalms 144:8; cf. Daniel 11:23). There is nothing upright in their speaking. They are untrustworthy, treacherous in what they say. In addition, their “right hand is a right hand of falsehood”. This hand is contrasted with the hand trained by the LORD in Psalms 144:1.

With the right hand, powerful deeds are done (Psalms 118:15-16) and oaths are sworn to (Isaiah 62:8). However, there is nothing upright in all their powerful acts and in all their powerful oaths they have sworn. What they say is not honest, but false. What they do or promise to do is diametrically opposed to the truth, it is mere deceit.