Proverbs 22

Proverbs 22:1

The Working of God’s Word

Psalms 147:15-18 are about ‘freezing’ (Psalms 147:15-17) and ‘melting’ (Psalms 147:18). This section tells us that what man cannot do, God in His omnipotence can do. God does that by sending His Word. That same Word the LORD sends to Israel and to no other people (Psalms 147:19-20). It is the mighty Word of God doing His work in the hearts of man.

God established heaven and earth by His Word (Psalms 33:6; 9; Hebrews 11:3). By that same Word He works on earth (Psalms 147:15). His Word is His act. When He sends His command to earth, it is for the benefit of man in general and His people in particular. Every command is carried out immediately without hesitation: “His word runs very swiftly.” His Word is represented here as a messenger who carries out his master’s command instantaneously (Isaiah 55:11). His Word is not static, but dynamic, even for us (1 Thessalonians 2:13; 2 Thessalonians 3:1).

When it snows and the earth is covered as with wool, it is done at His command (Psalms 147:16; Job 37:6; cf. Isaiah 55:10-11). When He commands, the frozen dew is scattered like ashes. Similarly, He casts “His ice as fragments”, where we can think of hailstones, on the earth (Psalms 147:17). The second part of Psa 147:17 is asked as a question. It is a question to which no answer is expected. For everyone knows that against the coldness of ice, which is “His cold” because He causes it to come by His word, no one can stand.

He can also send His word to put an end to the snow, hoarfrost and ice (Psalms 147:18). Then His word works to melt everything and make His coldness disappear. Then He causes “His wind to blow”. This causes everything that has melted and become “waters to flow”, so that wherever the waters come, it provides refreshment.

These natural phenomena symbolize God’s dealings with His people. He had to bring His cold judgments upon them because of their rebellion against Him, as He foretold in His Word. Hailstones are used by God to strike the earth (Exodus 9:18-25; Job 38:22-23; Ezekiel 13:13; Haggai 2:17; Revelation 16:21). He also brought those judgments to an end. His people, that is, those who acknowledged the justice of His judgments, He then brought into the refreshing blessing of the realm of peace. After the icy wind of His wrath, they now felt the gentle breeze of His love.

As for Israel, we might add the following. The LORD sent His mighty word to transform the ice into water (Psalms 147:18). He is also mighty to send His word to transform Jacob into Israel (Psalms 147:19). The same effect the Word of the LORD has on the remnant of Israel, which He thereby transforms into His people, the true Israel (Jeremiah 31:33). He has done this only with Israel and with no other nation (Psalms 147:20).

God’s Word is not only a Word of commands, but also a Word of announcements. “He declares His words to Jacob”, that is all Israel, all twelve tribes, that is, He communicates to His people what His plans for them are (Psalms 147:19). “Jacob” is the name for the people that recalls the aberrations of God’s Word. There is also mention of “Israel”, which is the name for the people as blessed by God. God makes known to Israel “His statutes and His ordinances”.

He has favored Israel more than any other nation by giving them His revealed truth (Romans 9:4). There is no nation in the ancient world as privileged as Israel, which has the revealed will of God: the written Word of God. This Book with its good laws, customs, morals, intelligence, social life, purity, charity, prosperity, exalts this people above all other nations and spreads around them blessings that can come from nowhere else. The highest benefit that can be done to any people is to give them the Word of God in their own language.

In nature, in creation, God makes Himself known to all nations (Romans 1:19-20). In His Word, He makes Himself known to His people in a special way. His Word is His revelation to His people as their God. “He has not dealt thus with any nation” (Psalms 147:20). That God has given His people His ‘Word revelation’ (Deuteronomy 4:6-8; Romans 3:2) underscores their enormous privilege as God’s people.

God has given to His people “just ordinances and true laws, good statutes and commandments” (Nehemiah 9:13). Because the peoples do not know “His statutes” in His Word, they are subject to all forms of evil to which they are led by demonic powers (cf. 1 Corinthians 12:2). The great contrast with the nations who do not know God’s statutes does not make God’s people haughty, but very grateful. They are no better than the nations. This realization leads them to the exclamation with which the psalm concludes: “Hallelujah!” All praise belongs to the LORD alone.

Proverbs 22:2

The Working of God’s Word

Psalms 147:15-18 are about ‘freezing’ (Psalms 147:15-17) and ‘melting’ (Psalms 147:18). This section tells us that what man cannot do, God in His omnipotence can do. God does that by sending His Word. That same Word the LORD sends to Israel and to no other people (Psalms 147:19-20). It is the mighty Word of God doing His work in the hearts of man.

God established heaven and earth by His Word (Psalms 33:6; 9; Hebrews 11:3). By that same Word He works on earth (Psalms 147:15). His Word is His act. When He sends His command to earth, it is for the benefit of man in general and His people in particular. Every command is carried out immediately without hesitation: “His word runs very swiftly.” His Word is represented here as a messenger who carries out his master’s command instantaneously (Isaiah 55:11). His Word is not static, but dynamic, even for us (1 Thessalonians 2:13; 2 Thessalonians 3:1).

When it snows and the earth is covered as with wool, it is done at His command (Psalms 147:16; Job 37:6; cf. Isaiah 55:10-11). When He commands, the frozen dew is scattered like ashes. Similarly, He casts “His ice as fragments”, where we can think of hailstones, on the earth (Psalms 147:17). The second part of Psa 147:17 is asked as a question. It is a question to which no answer is expected. For everyone knows that against the coldness of ice, which is “His cold” because He causes it to come by His word, no one can stand.

He can also send His word to put an end to the snow, hoarfrost and ice (Psalms 147:18). Then His word works to melt everything and make His coldness disappear. Then He causes “His wind to blow”. This causes everything that has melted and become “waters to flow”, so that wherever the waters come, it provides refreshment.

These natural phenomena symbolize God’s dealings with His people. He had to bring His cold judgments upon them because of their rebellion against Him, as He foretold in His Word. Hailstones are used by God to strike the earth (Exodus 9:18-25; Job 38:22-23; Ezekiel 13:13; Haggai 2:17; Revelation 16:21). He also brought those judgments to an end. His people, that is, those who acknowledged the justice of His judgments, He then brought into the refreshing blessing of the realm of peace. After the icy wind of His wrath, they now felt the gentle breeze of His love.

As for Israel, we might add the following. The LORD sent His mighty word to transform the ice into water (Psalms 147:18). He is also mighty to send His word to transform Jacob into Israel (Psalms 147:19). The same effect the Word of the LORD has on the remnant of Israel, which He thereby transforms into His people, the true Israel (Jeremiah 31:33). He has done this only with Israel and with no other nation (Psalms 147:20).

God’s Word is not only a Word of commands, but also a Word of announcements. “He declares His words to Jacob”, that is all Israel, all twelve tribes, that is, He communicates to His people what His plans for them are (Psalms 147:19). “Jacob” is the name for the people that recalls the aberrations of God’s Word. There is also mention of “Israel”, which is the name for the people as blessed by God. God makes known to Israel “His statutes and His ordinances”.

He has favored Israel more than any other nation by giving them His revealed truth (Romans 9:4). There is no nation in the ancient world as privileged as Israel, which has the revealed will of God: the written Word of God. This Book with its good laws, customs, morals, intelligence, social life, purity, charity, prosperity, exalts this people above all other nations and spreads around them blessings that can come from nowhere else. The highest benefit that can be done to any people is to give them the Word of God in their own language.

In nature, in creation, God makes Himself known to all nations (Romans 1:19-20). In His Word, He makes Himself known to His people in a special way. His Word is His revelation to His people as their God. “He has not dealt thus with any nation” (Psalms 147:20). That God has given His people His ‘Word revelation’ (Deuteronomy 4:6-8; Romans 3:2) underscores their enormous privilege as God’s people.

God has given to His people “just ordinances and true laws, good statutes and commandments” (Nehemiah 9:13). Because the peoples do not know “His statutes” in His Word, they are subject to all forms of evil to which they are led by demonic powers (cf. 1 Corinthians 12:2). The great contrast with the nations who do not know God’s statutes does not make God’s people haughty, but very grateful. They are no better than the nations. This realization leads them to the exclamation with which the psalm concludes: “Hallelujah!” All praise belongs to the LORD alone.

Proverbs 22:4

Introduction

Christ has now taken His rightful place and is seated on His own throne (Revelation 3:21). Just as creation has been subjected to futility and corruption through the fall of man in sin (Romans 8:20-21), so creation will be set free from these consequences of sin through Christ. The longing of creation is now fulfilled (Romans 8:21). All creation, heaven and earth and all their inhabitants, share in the revealed glory.

In this psalm, two mighty choirs are formed. First, the heavens and all that is in them are called to participate in the great “hallelujah” to praise the LORD. He created the heavens and all that is in them and keeps everything in its place (Psalms 148:1-6).

Then He calls the earth and all that is upon it to join in that praise. It is about praising Him whose Name alone is highly exalted and whose majesty is over heaven and earth (Psalms 148:7-13).

Finally, God’s special relationship with Israel is sung. They are “His people”, “His godly ones”, “a people near to Him” (Psalms 148:14). The people of Israel are here the place where heaven and earth meet to praise the LORD.

Praise the LORD From the Heavens

The psalm, like the previous two psalms, begins with “hallelujah!”, “praise the LORD!” (Psalms 148:1), with “praise the LORD” again immediately in the next line. It is not a mere repetition, however. We hear the tone swell. The praise becomes more and more extensive. It begins “from the heavens”. There, “in the height” in creation (cf. Job 16:19), the LORD is to be praised.

There, in His throne room, are “all His angels” and “all His hosts” (Psalms 148:2). They were created first; they were present at the creation of heaven and earth and rejoiced (Job 38:4-7). They are also present at the re-creation, to which all of God’s ways with the earth culminate, and then they rejoice again. This begins as early as the coming of Christ to earth, when there was “a multitude of the heavenly host praising God” (Luke 2:13).

In this psalm the elect angels, the non-fallen angels, are addressed (1 Timothy 5:21). The fallen angels also have access to the throne room (1 Kings 22:19-23; Job 1:6-7; Job 2:1) – this is the case until Revelation 12, for then satan is cast out of heaven (Revelation 12:8) – and cannot do anything but what God commands them to do. They will be forced to confess that Jesus is Lord (Philippians 2:10-11).

Then the psalmist turns to what is in the sky: the “sun and moon” and “all the stars of light” (Psalms 148:3). To them, too, the call to “praise Him” is heard. Sun and moon were placed in the heavens by God as “the two great lights” to control the day and the night (Genesis 1:16-18). They are of great significance to man’s life on earth. The same is true of the stars, especially “the stars of light” that provide orientation for people at night. All these impressive heavenly bodies are there to sing the praise of God.

They were created first of all as signs of fixed times (Genesis 1:14), that is, the times appointed by the LORD for His people to celebrate a feast with Him (Leviticus 23:2). The LORD’s appointed times are determined by the sun and the moon. Second, they tell something of God’s glory, they show something of His eternal power and divine nature (Romans 1:20). They proclaim without words a silent message of majesty, of impressive power, perfection and beauty (Psalms 19:1-7).

Even the “highest heavens, and the waters that are above the heavens” are called to “praise Him” (Psalms 148:4). The “highest heavens” or the ‘heaven of heavens’ is the highest division of the created heavens from which the LORD rules (Psalms 68:33; 1 Kings 8:27). The water that is above the heavens is the water of the clouds of the sky. This whole high region, from the highest heaven of the angels to the lowest sky, where the water is, and where man cannot come and look into, proclaims the praises of God.

Everything in the universe above the earth is told to “praise the name of the LORD” (Psalms 148:5). The reason for this, represented by the word “for”, is that He is their Creator. Only by commanding did He create them (Psalms 33:6; 9). The re-creation will be the result of what He has spoken in His Word (Isaiah 65:17-25).

He has also established everything, He gave it a fixed place in His creation (Psalms 148:6). Nothing stands where it stands by chance. That place is established “forever and ever”. No one can change that. Everything also stands in its proper relationship to everything else. He has made a decree which will not pass away, He has given everything an order, which none of them shall transgress. No change takes place in the order He has given. This will find its perfect fulfillment in the realm of peace.

The first reason to praise the Name of the LORD is because He is the Creator (Psalms 148:5), the second reason to praise the LORD is that He upholds and sustains creation by the word of His power (Psalms 148:6; Hebrews 1:2-3). That He upholds creation is evidenced by the laws of nature and the order of creation that He has established. In them also we recognize the majesty of God, they proclaim without words His glory to the praise of His Name.

Proverbs 22:5

Introduction

Christ has now taken His rightful place and is seated on His own throne (Revelation 3:21). Just as creation has been subjected to futility and corruption through the fall of man in sin (Romans 8:20-21), so creation will be set free from these consequences of sin through Christ. The longing of creation is now fulfilled (Romans 8:21). All creation, heaven and earth and all their inhabitants, share in the revealed glory.

In this psalm, two mighty choirs are formed. First, the heavens and all that is in them are called to participate in the great “hallelujah” to praise the LORD. He created the heavens and all that is in them and keeps everything in its place (Psalms 148:1-6).

Then He calls the earth and all that is upon it to join in that praise. It is about praising Him whose Name alone is highly exalted and whose majesty is over heaven and earth (Psalms 148:7-13).

Finally, God’s special relationship with Israel is sung. They are “His people”, “His godly ones”, “a people near to Him” (Psalms 148:14). The people of Israel are here the place where heaven and earth meet to praise the LORD.

Praise the LORD From the Heavens

The psalm, like the previous two psalms, begins with “hallelujah!”, “praise the LORD!” (Psalms 148:1), with “praise the LORD” again immediately in the next line. It is not a mere repetition, however. We hear the tone swell. The praise becomes more and more extensive. It begins “from the heavens”. There, “in the height” in creation (cf. Job 16:19), the LORD is to be praised.

There, in His throne room, are “all His angels” and “all His hosts” (Psalms 148:2). They were created first; they were present at the creation of heaven and earth and rejoiced (Job 38:4-7). They are also present at the re-creation, to which all of God’s ways with the earth culminate, and then they rejoice again. This begins as early as the coming of Christ to earth, when there was “a multitude of the heavenly host praising God” (Luke 2:13).

In this psalm the elect angels, the non-fallen angels, are addressed (1 Timothy 5:21). The fallen angels also have access to the throne room (1 Kings 22:19-23; Job 1:6-7; Job 2:1) – this is the case until Revelation 12, for then satan is cast out of heaven (Revelation 12:8) – and cannot do anything but what God commands them to do. They will be forced to confess that Jesus is Lord (Philippians 2:10-11).

Then the psalmist turns to what is in the sky: the “sun and moon” and “all the stars of light” (Psalms 148:3). To them, too, the call to “praise Him” is heard. Sun and moon were placed in the heavens by God as “the two great lights” to control the day and the night (Genesis 1:16-18). They are of great significance to man’s life on earth. The same is true of the stars, especially “the stars of light” that provide orientation for people at night. All these impressive heavenly bodies are there to sing the praise of God.

They were created first of all as signs of fixed times (Genesis 1:14), that is, the times appointed by the LORD for His people to celebrate a feast with Him (Leviticus 23:2). The LORD’s appointed times are determined by the sun and the moon. Second, they tell something of God’s glory, they show something of His eternal power and divine nature (Romans 1:20). They proclaim without words a silent message of majesty, of impressive power, perfection and beauty (Psalms 19:1-7).

Even the “highest heavens, and the waters that are above the heavens” are called to “praise Him” (Psalms 148:4). The “highest heavens” or the ‘heaven of heavens’ is the highest division of the created heavens from which the LORD rules (Psalms 68:33; 1 Kings 8:27). The water that is above the heavens is the water of the clouds of the sky. This whole high region, from the highest heaven of the angels to the lowest sky, where the water is, and where man cannot come and look into, proclaims the praises of God.

Everything in the universe above the earth is told to “praise the name of the LORD” (Psalms 148:5). The reason for this, represented by the word “for”, is that He is their Creator. Only by commanding did He create them (Psalms 33:6; 9). The re-creation will be the result of what He has spoken in His Word (Isaiah 65:17-25).

He has also established everything, He gave it a fixed place in His creation (Psalms 148:6). Nothing stands where it stands by chance. That place is established “forever and ever”. No one can change that. Everything also stands in its proper relationship to everything else. He has made a decree which will not pass away, He has given everything an order, which none of them shall transgress. No change takes place in the order He has given. This will find its perfect fulfillment in the realm of peace.

The first reason to praise the Name of the LORD is because He is the Creator (Psalms 148:5), the second reason to praise the LORD is that He upholds and sustains creation by the word of His power (Psalms 148:6; Hebrews 1:2-3). That He upholds creation is evidenced by the laws of nature and the order of creation that He has established. In them also we recognize the majesty of God, they proclaim without words His glory to the praise of His Name.

Proverbs 22:6

Introduction

Christ has now taken His rightful place and is seated on His own throne (Revelation 3:21). Just as creation has been subjected to futility and corruption through the fall of man in sin (Romans 8:20-21), so creation will be set free from these consequences of sin through Christ. The longing of creation is now fulfilled (Romans 8:21). All creation, heaven and earth and all their inhabitants, share in the revealed glory.

In this psalm, two mighty choirs are formed. First, the heavens and all that is in them are called to participate in the great “hallelujah” to praise the LORD. He created the heavens and all that is in them and keeps everything in its place (Psalms 148:1-6).

Then He calls the earth and all that is upon it to join in that praise. It is about praising Him whose Name alone is highly exalted and whose majesty is over heaven and earth (Psalms 148:7-13).

Finally, God’s special relationship with Israel is sung. They are “His people”, “His godly ones”, “a people near to Him” (Psalms 148:14). The people of Israel are here the place where heaven and earth meet to praise the LORD.

Praise the LORD From the Heavens

The psalm, like the previous two psalms, begins with “hallelujah!”, “praise the LORD!” (Psalms 148:1), with “praise the LORD” again immediately in the next line. It is not a mere repetition, however. We hear the tone swell. The praise becomes more and more extensive. It begins “from the heavens”. There, “in the height” in creation (cf. Job 16:19), the LORD is to be praised.

There, in His throne room, are “all His angels” and “all His hosts” (Psalms 148:2). They were created first; they were present at the creation of heaven and earth and rejoiced (Job 38:4-7). They are also present at the re-creation, to which all of God’s ways with the earth culminate, and then they rejoice again. This begins as early as the coming of Christ to earth, when there was “a multitude of the heavenly host praising God” (Luke 2:13).

In this psalm the elect angels, the non-fallen angels, are addressed (1 Timothy 5:21). The fallen angels also have access to the throne room (1 Kings 22:19-23; Job 1:6-7; Job 2:1) – this is the case until Revelation 12, for then satan is cast out of heaven (Revelation 12:8) – and cannot do anything but what God commands them to do. They will be forced to confess that Jesus is Lord (Philippians 2:10-11).

Then the psalmist turns to what is in the sky: the “sun and moon” and “all the stars of light” (Psalms 148:3). To them, too, the call to “praise Him” is heard. Sun and moon were placed in the heavens by God as “the two great lights” to control the day and the night (Genesis 1:16-18). They are of great significance to man’s life on earth. The same is true of the stars, especially “the stars of light” that provide orientation for people at night. All these impressive heavenly bodies are there to sing the praise of God.

They were created first of all as signs of fixed times (Genesis 1:14), that is, the times appointed by the LORD for His people to celebrate a feast with Him (Leviticus 23:2). The LORD’s appointed times are determined by the sun and the moon. Second, they tell something of God’s glory, they show something of His eternal power and divine nature (Romans 1:20). They proclaim without words a silent message of majesty, of impressive power, perfection and beauty (Psalms 19:1-7).

Even the “highest heavens, and the waters that are above the heavens” are called to “praise Him” (Psalms 148:4). The “highest heavens” or the ‘heaven of heavens’ is the highest division of the created heavens from which the LORD rules (Psalms 68:33; 1 Kings 8:27). The water that is above the heavens is the water of the clouds of the sky. This whole high region, from the highest heaven of the angels to the lowest sky, where the water is, and where man cannot come and look into, proclaims the praises of God.

Everything in the universe above the earth is told to “praise the name of the LORD” (Psalms 148:5). The reason for this, represented by the word “for”, is that He is their Creator. Only by commanding did He create them (Psalms 33:6; 9). The re-creation will be the result of what He has spoken in His Word (Isaiah 65:17-25).

He has also established everything, He gave it a fixed place in His creation (Psalms 148:6). Nothing stands where it stands by chance. That place is established “forever and ever”. No one can change that. Everything also stands in its proper relationship to everything else. He has made a decree which will not pass away, He has given everything an order, which none of them shall transgress. No change takes place in the order He has given. This will find its perfect fulfillment in the realm of peace.

The first reason to praise the Name of the LORD is because He is the Creator (Psalms 148:5), the second reason to praise the LORD is that He upholds and sustains creation by the word of His power (Psalms 148:6; Hebrews 1:2-3). That He upholds creation is evidenced by the laws of nature and the order of creation that He has established. In them also we recognize the majesty of God, they proclaim without words His glory to the praise of His Name.

Proverbs 22:7

Introduction

Christ has now taken His rightful place and is seated on His own throne (Revelation 3:21). Just as creation has been subjected to futility and corruption through the fall of man in sin (Romans 8:20-21), so creation will be set free from these consequences of sin through Christ. The longing of creation is now fulfilled (Romans 8:21). All creation, heaven and earth and all their inhabitants, share in the revealed glory.

In this psalm, two mighty choirs are formed. First, the heavens and all that is in them are called to participate in the great “hallelujah” to praise the LORD. He created the heavens and all that is in them and keeps everything in its place (Psalms 148:1-6).

Then He calls the earth and all that is upon it to join in that praise. It is about praising Him whose Name alone is highly exalted and whose majesty is over heaven and earth (Psalms 148:7-13).

Finally, God’s special relationship with Israel is sung. They are “His people”, “His godly ones”, “a people near to Him” (Psalms 148:14). The people of Israel are here the place where heaven and earth meet to praise the LORD.

Praise the LORD From the Heavens

The psalm, like the previous two psalms, begins with “hallelujah!”, “praise the LORD!” (Psalms 148:1), with “praise the LORD” again immediately in the next line. It is not a mere repetition, however. We hear the tone swell. The praise becomes more and more extensive. It begins “from the heavens”. There, “in the height” in creation (cf. Job 16:19), the LORD is to be praised.

There, in His throne room, are “all His angels” and “all His hosts” (Psalms 148:2). They were created first; they were present at the creation of heaven and earth and rejoiced (Job 38:4-7). They are also present at the re-creation, to which all of God’s ways with the earth culminate, and then they rejoice again. This begins as early as the coming of Christ to earth, when there was “a multitude of the heavenly host praising God” (Luke 2:13).

In this psalm the elect angels, the non-fallen angels, are addressed (1 Timothy 5:21). The fallen angels also have access to the throne room (1 Kings 22:19-23; Job 1:6-7; Job 2:1) – this is the case until Revelation 12, for then satan is cast out of heaven (Revelation 12:8) – and cannot do anything but what God commands them to do. They will be forced to confess that Jesus is Lord (Philippians 2:10-11).

Then the psalmist turns to what is in the sky: the “sun and moon” and “all the stars of light” (Psalms 148:3). To them, too, the call to “praise Him” is heard. Sun and moon were placed in the heavens by God as “the two great lights” to control the day and the night (Genesis 1:16-18). They are of great significance to man’s life on earth. The same is true of the stars, especially “the stars of light” that provide orientation for people at night. All these impressive heavenly bodies are there to sing the praise of God.

They were created first of all as signs of fixed times (Genesis 1:14), that is, the times appointed by the LORD for His people to celebrate a feast with Him (Leviticus 23:2). The LORD’s appointed times are determined by the sun and the moon. Second, they tell something of God’s glory, they show something of His eternal power and divine nature (Romans 1:20). They proclaim without words a silent message of majesty, of impressive power, perfection and beauty (Psalms 19:1-7).

Even the “highest heavens, and the waters that are above the heavens” are called to “praise Him” (Psalms 148:4). The “highest heavens” or the ‘heaven of heavens’ is the highest division of the created heavens from which the LORD rules (Psalms 68:33; 1 Kings 8:27). The water that is above the heavens is the water of the clouds of the sky. This whole high region, from the highest heaven of the angels to the lowest sky, where the water is, and where man cannot come and look into, proclaims the praises of God.

Everything in the universe above the earth is told to “praise the name of the LORD” (Psalms 148:5). The reason for this, represented by the word “for”, is that He is their Creator. Only by commanding did He create them (Psalms 33:6; 9). The re-creation will be the result of what He has spoken in His Word (Isaiah 65:17-25).

He has also established everything, He gave it a fixed place in His creation (Psalms 148:6). Nothing stands where it stands by chance. That place is established “forever and ever”. No one can change that. Everything also stands in its proper relationship to everything else. He has made a decree which will not pass away, He has given everything an order, which none of them shall transgress. No change takes place in the order He has given. This will find its perfect fulfillment in the realm of peace.

The first reason to praise the Name of the LORD is because He is the Creator (Psalms 148:5), the second reason to praise the LORD is that He upholds and sustains creation by the word of His power (Psalms 148:6; Hebrews 1:2-3). That He upholds creation is evidenced by the laws of nature and the order of creation that He has established. In them also we recognize the majesty of God, they proclaim without words His glory to the praise of His Name.

Proverbs 22:8

Introduction

Christ has now taken His rightful place and is seated on His own throne (Revelation 3:21). Just as creation has been subjected to futility and corruption through the fall of man in sin (Romans 8:20-21), so creation will be set free from these consequences of sin through Christ. The longing of creation is now fulfilled (Romans 8:21). All creation, heaven and earth and all their inhabitants, share in the revealed glory.

In this psalm, two mighty choirs are formed. First, the heavens and all that is in them are called to participate in the great “hallelujah” to praise the LORD. He created the heavens and all that is in them and keeps everything in its place (Psalms 148:1-6).

Then He calls the earth and all that is upon it to join in that praise. It is about praising Him whose Name alone is highly exalted and whose majesty is over heaven and earth (Psalms 148:7-13).

Finally, God’s special relationship with Israel is sung. They are “His people”, “His godly ones”, “a people near to Him” (Psalms 148:14). The people of Israel are here the place where heaven and earth meet to praise the LORD.

Praise the LORD From the Heavens

The psalm, like the previous two psalms, begins with “hallelujah!”, “praise the LORD!” (Psalms 148:1), with “praise the LORD” again immediately in the next line. It is not a mere repetition, however. We hear the tone swell. The praise becomes more and more extensive. It begins “from the heavens”. There, “in the height” in creation (cf. Job 16:19), the LORD is to be praised.

There, in His throne room, are “all His angels” and “all His hosts” (Psalms 148:2). They were created first; they were present at the creation of heaven and earth and rejoiced (Job 38:4-7). They are also present at the re-creation, to which all of God’s ways with the earth culminate, and then they rejoice again. This begins as early as the coming of Christ to earth, when there was “a multitude of the heavenly host praising God” (Luke 2:13).

In this psalm the elect angels, the non-fallen angels, are addressed (1 Timothy 5:21). The fallen angels also have access to the throne room (1 Kings 22:19-23; Job 1:6-7; Job 2:1) – this is the case until Revelation 12, for then satan is cast out of heaven (Revelation 12:8) – and cannot do anything but what God commands them to do. They will be forced to confess that Jesus is Lord (Philippians 2:10-11).

Then the psalmist turns to what is in the sky: the “sun and moon” and “all the stars of light” (Psalms 148:3). To them, too, the call to “praise Him” is heard. Sun and moon were placed in the heavens by God as “the two great lights” to control the day and the night (Genesis 1:16-18). They are of great significance to man’s life on earth. The same is true of the stars, especially “the stars of light” that provide orientation for people at night. All these impressive heavenly bodies are there to sing the praise of God.

They were created first of all as signs of fixed times (Genesis 1:14), that is, the times appointed by the LORD for His people to celebrate a feast with Him (Leviticus 23:2). The LORD’s appointed times are determined by the sun and the moon. Second, they tell something of God’s glory, they show something of His eternal power and divine nature (Romans 1:20). They proclaim without words a silent message of majesty, of impressive power, perfection and beauty (Psalms 19:1-7).

Even the “highest heavens, and the waters that are above the heavens” are called to “praise Him” (Psalms 148:4). The “highest heavens” or the ‘heaven of heavens’ is the highest division of the created heavens from which the LORD rules (Psalms 68:33; 1 Kings 8:27). The water that is above the heavens is the water of the clouds of the sky. This whole high region, from the highest heaven of the angels to the lowest sky, where the water is, and where man cannot come and look into, proclaims the praises of God.

Everything in the universe above the earth is told to “praise the name of the LORD” (Psalms 148:5). The reason for this, represented by the word “for”, is that He is their Creator. Only by commanding did He create them (Psalms 33:6; 9). The re-creation will be the result of what He has spoken in His Word (Isaiah 65:17-25).

He has also established everything, He gave it a fixed place in His creation (Psalms 148:6). Nothing stands where it stands by chance. That place is established “forever and ever”. No one can change that. Everything also stands in its proper relationship to everything else. He has made a decree which will not pass away, He has given everything an order, which none of them shall transgress. No change takes place in the order He has given. This will find its perfect fulfillment in the realm of peace.

The first reason to praise the Name of the LORD is because He is the Creator (Psalms 148:5), the second reason to praise the LORD is that He upholds and sustains creation by the word of His power (Psalms 148:6; Hebrews 1:2-3). That He upholds creation is evidenced by the laws of nature and the order of creation that He has established. In them also we recognize the majesty of God, they proclaim without words His glory to the praise of His Name.

Proverbs 22:9

Introduction

Christ has now taken His rightful place and is seated on His own throne (Revelation 3:21). Just as creation has been subjected to futility and corruption through the fall of man in sin (Romans 8:20-21), so creation will be set free from these consequences of sin through Christ. The longing of creation is now fulfilled (Romans 8:21). All creation, heaven and earth and all their inhabitants, share in the revealed glory.

In this psalm, two mighty choirs are formed. First, the heavens and all that is in them are called to participate in the great “hallelujah” to praise the LORD. He created the heavens and all that is in them and keeps everything in its place (Psalms 148:1-6).

Then He calls the earth and all that is upon it to join in that praise. It is about praising Him whose Name alone is highly exalted and whose majesty is over heaven and earth (Psalms 148:7-13).

Finally, God’s special relationship with Israel is sung. They are “His people”, “His godly ones”, “a people near to Him” (Psalms 148:14). The people of Israel are here the place where heaven and earth meet to praise the LORD.

Praise the LORD From the Heavens

The psalm, like the previous two psalms, begins with “hallelujah!”, “praise the LORD!” (Psalms 148:1), with “praise the LORD” again immediately in the next line. It is not a mere repetition, however. We hear the tone swell. The praise becomes more and more extensive. It begins “from the heavens”. There, “in the height” in creation (cf. Job 16:19), the LORD is to be praised.

There, in His throne room, are “all His angels” and “all His hosts” (Psalms 148:2). They were created first; they were present at the creation of heaven and earth and rejoiced (Job 38:4-7). They are also present at the re-creation, to which all of God’s ways with the earth culminate, and then they rejoice again. This begins as early as the coming of Christ to earth, when there was “a multitude of the heavenly host praising God” (Luke 2:13).

In this psalm the elect angels, the non-fallen angels, are addressed (1 Timothy 5:21). The fallen angels also have access to the throne room (1 Kings 22:19-23; Job 1:6-7; Job 2:1) – this is the case until Revelation 12, for then satan is cast out of heaven (Revelation 12:8) – and cannot do anything but what God commands them to do. They will be forced to confess that Jesus is Lord (Philippians 2:10-11).

Then the psalmist turns to what is in the sky: the “sun and moon” and “all the stars of light” (Psalms 148:3). To them, too, the call to “praise Him” is heard. Sun and moon were placed in the heavens by God as “the two great lights” to control the day and the night (Genesis 1:16-18). They are of great significance to man’s life on earth. The same is true of the stars, especially “the stars of light” that provide orientation for people at night. All these impressive heavenly bodies are there to sing the praise of God.

They were created first of all as signs of fixed times (Genesis 1:14), that is, the times appointed by the LORD for His people to celebrate a feast with Him (Leviticus 23:2). The LORD’s appointed times are determined by the sun and the moon. Second, they tell something of God’s glory, they show something of His eternal power and divine nature (Romans 1:20). They proclaim without words a silent message of majesty, of impressive power, perfection and beauty (Psalms 19:1-7).

Even the “highest heavens, and the waters that are above the heavens” are called to “praise Him” (Psalms 148:4). The “highest heavens” or the ‘heaven of heavens’ is the highest division of the created heavens from which the LORD rules (Psalms 68:33; 1 Kings 8:27). The water that is above the heavens is the water of the clouds of the sky. This whole high region, from the highest heaven of the angels to the lowest sky, where the water is, and where man cannot come and look into, proclaims the praises of God.

Everything in the universe above the earth is told to “praise the name of the LORD” (Psalms 148:5). The reason for this, represented by the word “for”, is that He is their Creator. Only by commanding did He create them (Psalms 33:6; 9). The re-creation will be the result of what He has spoken in His Word (Isaiah 65:17-25).

He has also established everything, He gave it a fixed place in His creation (Psalms 148:6). Nothing stands where it stands by chance. That place is established “forever and ever”. No one can change that. Everything also stands in its proper relationship to everything else. He has made a decree which will not pass away, He has given everything an order, which none of them shall transgress. No change takes place in the order He has given. This will find its perfect fulfillment in the realm of peace.

The first reason to praise the Name of the LORD is because He is the Creator (Psalms 148:5), the second reason to praise the LORD is that He upholds and sustains creation by the word of His power (Psalms 148:6; Hebrews 1:2-3). That He upholds creation is evidenced by the laws of nature and the order of creation that He has established. In them also we recognize the majesty of God, they proclaim without words His glory to the praise of His Name.

Proverbs 22:10

Praise the LORD From the Earth

Then the earth is called to join the “praise the LORD” from heaven (Psalms 148:7). “Praise the LORD” is also to sound from the earth. “Praise the LORD” sounds once at the beginning of this section and then no more. All and sundry who are called to praise the LORD form a whole, as it were.

It is all earthly and on earth and everything, inanimate and animated, forms one mighty, harmonious chorus praising the LORD. The order here is reversed compared to the order of heaven. Here it begins at the deepest point and ends with man, the crown of creation.

The first to be addressed to praise the LORD are the “sea monsters and all deep”. These are beasts and areas that awe man and are unfathomable to him. God created the sea monsters, as well as all the deep waters, which are the areas in which they live (cf. Job 38:16). He knows everything through and through, everything is under His control and reflects His majesty and thus expresses His praise.

Then it is the turn of “fire and hail, snow and clouds; stormy wind” (Psalms 148:8). The fire or flaming lightning, the deadly hailstones, the all-covering snow, the elusive vapor or mist, the destructive storm wind or hurricane, all are impressive and uncontrollable phenomena to man. They are manifestations of His majesty that magnify His praise. They are under the complete control and authority of God, which He exercises through “His word”. We see here again the power of His Word (Psalms 147:15; 18; 2 Peter 3:5-7).

Next we come to the earth itself. There are the “mountains”, the symbols of unshakability, which defy the ages, “and all hills”, which cover the landscape in a rolling way and on which the flocks graze (Psalms 148:9). We also see the “fruit trees and all cedars”. From the fruit trees man may eat and the cedars he may use to build houses, among other things. From the lofty mountains, rolling hills, and useful trees, the “praise the LORD” sounds.

Then the animal world also mingles with the chorus that sings the praises of the LORD (Psalms 148:10). “Beasts and all cattle; creeping things and winged fowl” raise their voices. Again, like the previous groups, it is a voice without words, but unlike the previous groups, it is the sound of living creatures.

Fruit trees and cedars represent cultivated (planted) and uncultivated (unplanted) trees, respectively. The beasts and all cattle represent non-tame and tame animals, respectively. The categorization of plants and animals in Genesis, and again here, is connected to the relationship to man.

Finally, humanity is called to praise the LORD (Psalms 148:11-12). Various groups of people, named according to status, quantity, gender, and age, are called upon to join in the praise of the LORD. “Kings of the earth”, those who hold the highest positions of authority on earth, and who have so often opposed God, sing the praises of God in the realm of peace (Psalms 148:11). The same is true of “all peoples, princes and all judges of the earth”. They have worshiped other gods or attributed divine attributes to themselves. They have also taken advantage of God’s people. Now they honor God and bring Him their praise.

After the high-ranking and all the nations, even “both young men and virgins; old men and children” hear the call to praise the LORD (Psalms 148:12). The young men and virgins point to youthfulness, the new beginning of what God has given. Old men and children point to the unity between the two groups, there is no generation gap.

All creation, heaven and earth, is to “praise the name of the LORD” (Psalms 148:13). The name “LORD”, Yahweh, recalls His connection to man and His covenant with His people Israel. For the sake of man and His people, He has worked this “regeneration” (Matthew 19:28) of the earth. He has done everything, and therefore “His name alone is exalted” and “His glory is above earth and heaven”.

In the realm of peace, heaven and earth will be brought together under one Head, which is Christ (Ephesians 1:10). Then everything will be subject to Him. There are two exceptions to this. The first exception is God, Who has subjected all things at the feet of Christ (1 Corinthians 15:27). The second exception is the church, for she is joined to Christ, the Head, as His body (Ephesians 1:22-23).

Proverbs 22:11

Praise the LORD From the Earth

Then the earth is called to join the “praise the LORD” from heaven (Psalms 148:7). “Praise the LORD” is also to sound from the earth. “Praise the LORD” sounds once at the beginning of this section and then no more. All and sundry who are called to praise the LORD form a whole, as it were.

It is all earthly and on earth and everything, inanimate and animated, forms one mighty, harmonious chorus praising the LORD. The order here is reversed compared to the order of heaven. Here it begins at the deepest point and ends with man, the crown of creation.

The first to be addressed to praise the LORD are the “sea monsters and all deep”. These are beasts and areas that awe man and are unfathomable to him. God created the sea monsters, as well as all the deep waters, which are the areas in which they live (cf. Job 38:16). He knows everything through and through, everything is under His control and reflects His majesty and thus expresses His praise.

Then it is the turn of “fire and hail, snow and clouds; stormy wind” (Psalms 148:8). The fire or flaming lightning, the deadly hailstones, the all-covering snow, the elusive vapor or mist, the destructive storm wind or hurricane, all are impressive and uncontrollable phenomena to man. They are manifestations of His majesty that magnify His praise. They are under the complete control and authority of God, which He exercises through “His word”. We see here again the power of His Word (Psalms 147:15; 18; 2 Peter 3:5-7).

Next we come to the earth itself. There are the “mountains”, the symbols of unshakability, which defy the ages, “and all hills”, which cover the landscape in a rolling way and on which the flocks graze (Psalms 148:9). We also see the “fruit trees and all cedars”. From the fruit trees man may eat and the cedars he may use to build houses, among other things. From the lofty mountains, rolling hills, and useful trees, the “praise the LORD” sounds.

Then the animal world also mingles with the chorus that sings the praises of the LORD (Psalms 148:10). “Beasts and all cattle; creeping things and winged fowl” raise their voices. Again, like the previous groups, it is a voice without words, but unlike the previous groups, it is the sound of living creatures.

Fruit trees and cedars represent cultivated (planted) and uncultivated (unplanted) trees, respectively. The beasts and all cattle represent non-tame and tame animals, respectively. The categorization of plants and animals in Genesis, and again here, is connected to the relationship to man.

Finally, humanity is called to praise the LORD (Psalms 148:11-12). Various groups of people, named according to status, quantity, gender, and age, are called upon to join in the praise of the LORD. “Kings of the earth”, those who hold the highest positions of authority on earth, and who have so often opposed God, sing the praises of God in the realm of peace (Psalms 148:11). The same is true of “all peoples, princes and all judges of the earth”. They have worshiped other gods or attributed divine attributes to themselves. They have also taken advantage of God’s people. Now they honor God and bring Him their praise.

After the high-ranking and all the nations, even “both young men and virgins; old men and children” hear the call to praise the LORD (Psalms 148:12). The young men and virgins point to youthfulness, the new beginning of what God has given. Old men and children point to the unity between the two groups, there is no generation gap.

All creation, heaven and earth, is to “praise the name of the LORD” (Psalms 148:13). The name “LORD”, Yahweh, recalls His connection to man and His covenant with His people Israel. For the sake of man and His people, He has worked this “regeneration” (Matthew 19:28) of the earth. He has done everything, and therefore “His name alone is exalted” and “His glory is above earth and heaven”.

In the realm of peace, heaven and earth will be brought together under one Head, which is Christ (Ephesians 1:10). Then everything will be subject to Him. There are two exceptions to this. The first exception is God, Who has subjected all things at the feet of Christ (1 Corinthians 15:27). The second exception is the church, for she is joined to Christ, the Head, as His body (Ephesians 1:22-23).

Proverbs 22:12

Praise the LORD From the Earth

Then the earth is called to join the “praise the LORD” from heaven (Psalms 148:7). “Praise the LORD” is also to sound from the earth. “Praise the LORD” sounds once at the beginning of this section and then no more. All and sundry who are called to praise the LORD form a whole, as it were.

It is all earthly and on earth and everything, inanimate and animated, forms one mighty, harmonious chorus praising the LORD. The order here is reversed compared to the order of heaven. Here it begins at the deepest point and ends with man, the crown of creation.

The first to be addressed to praise the LORD are the “sea monsters and all deep”. These are beasts and areas that awe man and are unfathomable to him. God created the sea monsters, as well as all the deep waters, which are the areas in which they live (cf. Job 38:16). He knows everything through and through, everything is under His control and reflects His majesty and thus expresses His praise.

Then it is the turn of “fire and hail, snow and clouds; stormy wind” (Psalms 148:8). The fire or flaming lightning, the deadly hailstones, the all-covering snow, the elusive vapor or mist, the destructive storm wind or hurricane, all are impressive and uncontrollable phenomena to man. They are manifestations of His majesty that magnify His praise. They are under the complete control and authority of God, which He exercises through “His word”. We see here again the power of His Word (Psalms 147:15; 18; 2 Peter 3:5-7).

Next we come to the earth itself. There are the “mountains”, the symbols of unshakability, which defy the ages, “and all hills”, which cover the landscape in a rolling way and on which the flocks graze (Psalms 148:9). We also see the “fruit trees and all cedars”. From the fruit trees man may eat and the cedars he may use to build houses, among other things. From the lofty mountains, rolling hills, and useful trees, the “praise the LORD” sounds.

Then the animal world also mingles with the chorus that sings the praises of the LORD (Psalms 148:10). “Beasts and all cattle; creeping things and winged fowl” raise their voices. Again, like the previous groups, it is a voice without words, but unlike the previous groups, it is the sound of living creatures.

Fruit trees and cedars represent cultivated (planted) and uncultivated (unplanted) trees, respectively. The beasts and all cattle represent non-tame and tame animals, respectively. The categorization of plants and animals in Genesis, and again here, is connected to the relationship to man.

Finally, humanity is called to praise the LORD (Psalms 148:11-12). Various groups of people, named according to status, quantity, gender, and age, are called upon to join in the praise of the LORD. “Kings of the earth”, those who hold the highest positions of authority on earth, and who have so often opposed God, sing the praises of God in the realm of peace (Psalms 148:11). The same is true of “all peoples, princes and all judges of the earth”. They have worshiped other gods or attributed divine attributes to themselves. They have also taken advantage of God’s people. Now they honor God and bring Him their praise.

After the high-ranking and all the nations, even “both young men and virgins; old men and children” hear the call to praise the LORD (Psalms 148:12). The young men and virgins point to youthfulness, the new beginning of what God has given. Old men and children point to the unity between the two groups, there is no generation gap.

All creation, heaven and earth, is to “praise the name of the LORD” (Psalms 148:13). The name “LORD”, Yahweh, recalls His connection to man and His covenant with His people Israel. For the sake of man and His people, He has worked this “regeneration” (Matthew 19:28) of the earth. He has done everything, and therefore “His name alone is exalted” and “His glory is above earth and heaven”.

In the realm of peace, heaven and earth will be brought together under one Head, which is Christ (Ephesians 1:10). Then everything will be subject to Him. There are two exceptions to this. The first exception is God, Who has subjected all things at the feet of Christ (1 Corinthians 15:27). The second exception is the church, for she is joined to Christ, the Head, as His body (Ephesians 1:22-23).

Proverbs 22:13

Praise the LORD From the Earth

Then the earth is called to join the “praise the LORD” from heaven (Psalms 148:7). “Praise the LORD” is also to sound from the earth. “Praise the LORD” sounds once at the beginning of this section and then no more. All and sundry who are called to praise the LORD form a whole, as it were.

It is all earthly and on earth and everything, inanimate and animated, forms one mighty, harmonious chorus praising the LORD. The order here is reversed compared to the order of heaven. Here it begins at the deepest point and ends with man, the crown of creation.

The first to be addressed to praise the LORD are the “sea monsters and all deep”. These are beasts and areas that awe man and are unfathomable to him. God created the sea monsters, as well as all the deep waters, which are the areas in which they live (cf. Job 38:16). He knows everything through and through, everything is under His control and reflects His majesty and thus expresses His praise.

Then it is the turn of “fire and hail, snow and clouds; stormy wind” (Psalms 148:8). The fire or flaming lightning, the deadly hailstones, the all-covering snow, the elusive vapor or mist, the destructive storm wind or hurricane, all are impressive and uncontrollable phenomena to man. They are manifestations of His majesty that magnify His praise. They are under the complete control and authority of God, which He exercises through “His word”. We see here again the power of His Word (Psalms 147:15; 18; 2 Peter 3:5-7).

Next we come to the earth itself. There are the “mountains”, the symbols of unshakability, which defy the ages, “and all hills”, which cover the landscape in a rolling way and on which the flocks graze (Psalms 148:9). We also see the “fruit trees and all cedars”. From the fruit trees man may eat and the cedars he may use to build houses, among other things. From the lofty mountains, rolling hills, and useful trees, the “praise the LORD” sounds.

Then the animal world also mingles with the chorus that sings the praises of the LORD (Psalms 148:10). “Beasts and all cattle; creeping things and winged fowl” raise their voices. Again, like the previous groups, it is a voice without words, but unlike the previous groups, it is the sound of living creatures.

Fruit trees and cedars represent cultivated (planted) and uncultivated (unplanted) trees, respectively. The beasts and all cattle represent non-tame and tame animals, respectively. The categorization of plants and animals in Genesis, and again here, is connected to the relationship to man.

Finally, humanity is called to praise the LORD (Psalms 148:11-12). Various groups of people, named according to status, quantity, gender, and age, are called upon to join in the praise of the LORD. “Kings of the earth”, those who hold the highest positions of authority on earth, and who have so often opposed God, sing the praises of God in the realm of peace (Psalms 148:11). The same is true of “all peoples, princes and all judges of the earth”. They have worshiped other gods or attributed divine attributes to themselves. They have also taken advantage of God’s people. Now they honor God and bring Him their praise.

After the high-ranking and all the nations, even “both young men and virgins; old men and children” hear the call to praise the LORD (Psalms 148:12). The young men and virgins point to youthfulness, the new beginning of what God has given. Old men and children point to the unity between the two groups, there is no generation gap.

All creation, heaven and earth, is to “praise the name of the LORD” (Psalms 148:13). The name “LORD”, Yahweh, recalls His connection to man and His covenant with His people Israel. For the sake of man and His people, He has worked this “regeneration” (Matthew 19:28) of the earth. He has done everything, and therefore “His name alone is exalted” and “His glory is above earth and heaven”.

In the realm of peace, heaven and earth will be brought together under one Head, which is Christ (Ephesians 1:10). Then everything will be subject to Him. There are two exceptions to this. The first exception is God, Who has subjected all things at the feet of Christ (1 Corinthians 15:27). The second exception is the church, for she is joined to Christ, the Head, as His body (Ephesians 1:22-23).

Proverbs 22:14

Praise the LORD From the Earth

Then the earth is called to join the “praise the LORD” from heaven (Psalms 148:7). “Praise the LORD” is also to sound from the earth. “Praise the LORD” sounds once at the beginning of this section and then no more. All and sundry who are called to praise the LORD form a whole, as it were.

It is all earthly and on earth and everything, inanimate and animated, forms one mighty, harmonious chorus praising the LORD. The order here is reversed compared to the order of heaven. Here it begins at the deepest point and ends with man, the crown of creation.

The first to be addressed to praise the LORD are the “sea monsters and all deep”. These are beasts and areas that awe man and are unfathomable to him. God created the sea monsters, as well as all the deep waters, which are the areas in which they live (cf. Job 38:16). He knows everything through and through, everything is under His control and reflects His majesty and thus expresses His praise.

Then it is the turn of “fire and hail, snow and clouds; stormy wind” (Psalms 148:8). The fire or flaming lightning, the deadly hailstones, the all-covering snow, the elusive vapor or mist, the destructive storm wind or hurricane, all are impressive and uncontrollable phenomena to man. They are manifestations of His majesty that magnify His praise. They are under the complete control and authority of God, which He exercises through “His word”. We see here again the power of His Word (Psalms 147:15; 18; 2 Peter 3:5-7).

Next we come to the earth itself. There are the “mountains”, the symbols of unshakability, which defy the ages, “and all hills”, which cover the landscape in a rolling way and on which the flocks graze (Psalms 148:9). We also see the “fruit trees and all cedars”. From the fruit trees man may eat and the cedars he may use to build houses, among other things. From the lofty mountains, rolling hills, and useful trees, the “praise the LORD” sounds.

Then the animal world also mingles with the chorus that sings the praises of the LORD (Psalms 148:10). “Beasts and all cattle; creeping things and winged fowl” raise their voices. Again, like the previous groups, it is a voice without words, but unlike the previous groups, it is the sound of living creatures.

Fruit trees and cedars represent cultivated (planted) and uncultivated (unplanted) trees, respectively. The beasts and all cattle represent non-tame and tame animals, respectively. The categorization of plants and animals in Genesis, and again here, is connected to the relationship to man.

Finally, humanity is called to praise the LORD (Psalms 148:11-12). Various groups of people, named according to status, quantity, gender, and age, are called upon to join in the praise of the LORD. “Kings of the earth”, those who hold the highest positions of authority on earth, and who have so often opposed God, sing the praises of God in the realm of peace (Psalms 148:11). The same is true of “all peoples, princes and all judges of the earth”. They have worshiped other gods or attributed divine attributes to themselves. They have also taken advantage of God’s people. Now they honor God and bring Him their praise.

After the high-ranking and all the nations, even “both young men and virgins; old men and children” hear the call to praise the LORD (Psalms 148:12). The young men and virgins point to youthfulness, the new beginning of what God has given. Old men and children point to the unity between the two groups, there is no generation gap.

All creation, heaven and earth, is to “praise the name of the LORD” (Psalms 148:13). The name “LORD”, Yahweh, recalls His connection to man and His covenant with His people Israel. For the sake of man and His people, He has worked this “regeneration” (Matthew 19:28) of the earth. He has done everything, and therefore “His name alone is exalted” and “His glory is above earth and heaven”.

In the realm of peace, heaven and earth will be brought together under one Head, which is Christ (Ephesians 1:10). Then everything will be subject to Him. There are two exceptions to this. The first exception is God, Who has subjected all things at the feet of Christ (1 Corinthians 15:27). The second exception is the church, for she is joined to Christ, the Head, as His body (Ephesians 1:22-23).

Proverbs 22:15

Praise the LORD From the Earth

Then the earth is called to join the “praise the LORD” from heaven (Psalms 148:7). “Praise the LORD” is also to sound from the earth. “Praise the LORD” sounds once at the beginning of this section and then no more. All and sundry who are called to praise the LORD form a whole, as it were.

It is all earthly and on earth and everything, inanimate and animated, forms one mighty, harmonious chorus praising the LORD. The order here is reversed compared to the order of heaven. Here it begins at the deepest point and ends with man, the crown of creation.

The first to be addressed to praise the LORD are the “sea monsters and all deep”. These are beasts and areas that awe man and are unfathomable to him. God created the sea monsters, as well as all the deep waters, which are the areas in which they live (cf. Job 38:16). He knows everything through and through, everything is under His control and reflects His majesty and thus expresses His praise.

Then it is the turn of “fire and hail, snow and clouds; stormy wind” (Psalms 148:8). The fire or flaming lightning, the deadly hailstones, the all-covering snow, the elusive vapor or mist, the destructive storm wind or hurricane, all are impressive and uncontrollable phenomena to man. They are manifestations of His majesty that magnify His praise. They are under the complete control and authority of God, which He exercises through “His word”. We see here again the power of His Word (Psalms 147:15; 18; 2 Peter 3:5-7).

Next we come to the earth itself. There are the “mountains”, the symbols of unshakability, which defy the ages, “and all hills”, which cover the landscape in a rolling way and on which the flocks graze (Psalms 148:9). We also see the “fruit trees and all cedars”. From the fruit trees man may eat and the cedars he may use to build houses, among other things. From the lofty mountains, rolling hills, and useful trees, the “praise the LORD” sounds.

Then the animal world also mingles with the chorus that sings the praises of the LORD (Psalms 148:10). “Beasts and all cattle; creeping things and winged fowl” raise their voices. Again, like the previous groups, it is a voice without words, but unlike the previous groups, it is the sound of living creatures.

Fruit trees and cedars represent cultivated (planted) and uncultivated (unplanted) trees, respectively. The beasts and all cattle represent non-tame and tame animals, respectively. The categorization of plants and animals in Genesis, and again here, is connected to the relationship to man.

Finally, humanity is called to praise the LORD (Psalms 148:11-12). Various groups of people, named according to status, quantity, gender, and age, are called upon to join in the praise of the LORD. “Kings of the earth”, those who hold the highest positions of authority on earth, and who have so often opposed God, sing the praises of God in the realm of peace (Psalms 148:11). The same is true of “all peoples, princes and all judges of the earth”. They have worshiped other gods or attributed divine attributes to themselves. They have also taken advantage of God’s people. Now they honor God and bring Him their praise.

After the high-ranking and all the nations, even “both young men and virgins; old men and children” hear the call to praise the LORD (Psalms 148:12). The young men and virgins point to youthfulness, the new beginning of what God has given. Old men and children point to the unity between the two groups, there is no generation gap.

All creation, heaven and earth, is to “praise the name of the LORD” (Psalms 148:13). The name “LORD”, Yahweh, recalls His connection to man and His covenant with His people Israel. For the sake of man and His people, He has worked this “regeneration” (Matthew 19:28) of the earth. He has done everything, and therefore “His name alone is exalted” and “His glory is above earth and heaven”.

In the realm of peace, heaven and earth will be brought together under one Head, which is Christ (Ephesians 1:10). Then everything will be subject to Him. There are two exceptions to this. The first exception is God, Who has subjected all things at the feet of Christ (1 Corinthians 15:27). The second exception is the church, for she is joined to Christ, the Head, as His body (Ephesians 1:22-23).

Proverbs 22:16

Praise the LORD From the Earth

Then the earth is called to join the “praise the LORD” from heaven (Psalms 148:7). “Praise the LORD” is also to sound from the earth. “Praise the LORD” sounds once at the beginning of this section and then no more. All and sundry who are called to praise the LORD form a whole, as it were.

It is all earthly and on earth and everything, inanimate and animated, forms one mighty, harmonious chorus praising the LORD. The order here is reversed compared to the order of heaven. Here it begins at the deepest point and ends with man, the crown of creation.

The first to be addressed to praise the LORD are the “sea monsters and all deep”. These are beasts and areas that awe man and are unfathomable to him. God created the sea monsters, as well as all the deep waters, which are the areas in which they live (cf. Job 38:16). He knows everything through and through, everything is under His control and reflects His majesty and thus expresses His praise.

Then it is the turn of “fire and hail, snow and clouds; stormy wind” (Psalms 148:8). The fire or flaming lightning, the deadly hailstones, the all-covering snow, the elusive vapor or mist, the destructive storm wind or hurricane, all are impressive and uncontrollable phenomena to man. They are manifestations of His majesty that magnify His praise. They are under the complete control and authority of God, which He exercises through “His word”. We see here again the power of His Word (Psalms 147:15; 18; 2 Peter 3:5-7).

Next we come to the earth itself. There are the “mountains”, the symbols of unshakability, which defy the ages, “and all hills”, which cover the landscape in a rolling way and on which the flocks graze (Psalms 148:9). We also see the “fruit trees and all cedars”. From the fruit trees man may eat and the cedars he may use to build houses, among other things. From the lofty mountains, rolling hills, and useful trees, the “praise the LORD” sounds.

Then the animal world also mingles with the chorus that sings the praises of the LORD (Psalms 148:10). “Beasts and all cattle; creeping things and winged fowl” raise their voices. Again, like the previous groups, it is a voice without words, but unlike the previous groups, it is the sound of living creatures.

Fruit trees and cedars represent cultivated (planted) and uncultivated (unplanted) trees, respectively. The beasts and all cattle represent non-tame and tame animals, respectively. The categorization of plants and animals in Genesis, and again here, is connected to the relationship to man.

Finally, humanity is called to praise the LORD (Psalms 148:11-12). Various groups of people, named according to status, quantity, gender, and age, are called upon to join in the praise of the LORD. “Kings of the earth”, those who hold the highest positions of authority on earth, and who have so often opposed God, sing the praises of God in the realm of peace (Psalms 148:11). The same is true of “all peoples, princes and all judges of the earth”. They have worshiped other gods or attributed divine attributes to themselves. They have also taken advantage of God’s people. Now they honor God and bring Him their praise.

After the high-ranking and all the nations, even “both young men and virgins; old men and children” hear the call to praise the LORD (Psalms 148:12). The young men and virgins point to youthfulness, the new beginning of what God has given. Old men and children point to the unity between the two groups, there is no generation gap.

All creation, heaven and earth, is to “praise the name of the LORD” (Psalms 148:13). The name “LORD”, Yahweh, recalls His connection to man and His covenant with His people Israel. For the sake of man and His people, He has worked this “regeneration” (Matthew 19:28) of the earth. He has done everything, and therefore “His name alone is exalted” and “His glory is above earth and heaven”.

In the realm of peace, heaven and earth will be brought together under one Head, which is Christ (Ephesians 1:10). Then everything will be subject to Him. There are two exceptions to this. The first exception is God, Who has subjected all things at the feet of Christ (1 Corinthians 15:27). The second exception is the church, for she is joined to Christ, the Head, as His body (Ephesians 1:22-23).

Proverbs 22:17

A People Near to Him

The great Creator, Whom heaven and earth must praise, is the God of Israel and Israel is His people. In the midst of creation, heaven and earth, He has “lifted up a horn for His people”. Christ is the “horn of salvation” of God’s people (Luke 1:69). Through Him, God’s people have become the head of the nations. He is the “praise for all His godly ones”. The godly ones praise Him because of His undeserved favors.

They are “the sons of Israel, a people near to Him”. Because of their sins, He has had to reject them for a time. He had to call them “Lo Ammi”, which means “not My people” (Hosea 1:9). Now they are “Ammi” again, “My people” (Hosea 1:10-11; Hosea 2:1). They are no longer distant from Him, but brought close to Him. They may dwell in His presence. With that comes a new “hallelujah”, “praise the LORD”. All praise belongs to the LORD.

In summary, we can say that Israel has three reasons to praise the LORD: 1. Israel is the LORD’s people. That people is His possession and He has lifted up its horn, that is, given it strength and power. 2. Israel is the LORD’s godly one, that is, His covenant people. That people, by virtue of the covenant, through the blood of the new covenant, receive the rich blessing of the LORD. 3. Israel is the people near to the LORD, which speaks of fellowship. The LORD dwells in their midst and they have access to draw near and sing praise to Him and glorify Him.

Who can remain silent in the face of such glory? Therefore, the psalm concludes with the exclamation “hallelujah!”

We, New Testament believers, have also been brought close to God, but in a more exalted and also more intimate way. Our home is not earth, but heaven. We have been set in Christ in the heavenly places and there in Him blessed with all spiritual blessings (Ephesians 1:3). We are of God’s household and know Him as Father, to Whom we have free access (Ephesians 2:18-19). The response that becomes us is worship the Father in spirit and truth (John 4:23-24).

Proverbs 22:19

Introduction

In the previous psalm we heard how all of creation, the heavens and their inhabitants, the earth and all its inhabitants, are called upon to praise the LORD as their Creator. That psalm ends with three reasons for the people of Israel, the godly ones of the LORD, who are in close fellowship with Him, to praise the LORD. This call is answered in Psalms 149.

While in Psalms 148 the LORD is magnified as the Creator and Sustainer of the universe (cf. Revelation 4:11), in Psalms 149 the LORD is magnified as the Redeemer (cf. Revelation 5:9-14) of Israel. Israel’s exalted, impressive redemption can only be praised with a new song. Just as the first song of the Bible and of Israel came about after their redemption from Egypt (Exodus 15:1), so the faithful remnant of Israel, after victory over the enemy, goes on to magnify the LORD with a new song (cf. Revelation 15:2-3).

The division of the psalm is in accordance with the two reasons to praise the LORD: Psalms 149:1-4 review: redemption through Christ. Psalms 149:5-9 preview: reigning with Christ.

Gods Godly Ones Sing

The psalm begins with “hallelujah”, “praise the LORD”, the hallmark of the last five psalms (Psalms 149:1). Then follows the call to “sing to the LORD a new song”. This new song is consistent with the new period that has begun for God’s people, a period of undisturbed peace and joy with new blessings not enjoyed before. The LORD is the object of the new song, for He has wrought all these blessings for His people. The church is already singing a song of praise on earth (Hebrews 13:15; John 4:23) and will soon sing a new song in heaven (Revelation 5:9). Israel is singing the new song on earth.

It is a new song because it is now about the new covenant. It is sung “in the congregation of the godly ones”, the chasidim, which are those who are faithful to the covenant with the LORD. It is also a new song because redemption is something totally new (Isaiah 43:19), so the words of the older songs are not sufficient to put the new redemption into words (cf. Psalms 96:1; Psalms 98:1).

The new song is not sung by the few here, but “in the congregation of the godly ones”. They are the redeemed whom God has kept as His people. Through them, as the congregation of the godly ones, His praise is sung. They are the covenant people, the congregation of the righteous.

The fact that they are called God’s “godly ones” here underscores the fact that their song is motivated by the awareness that all the blessings they have received are on the basis of the new covenant. This covenant is based on the coming of the Mediator Who shed His blood. This allows the LORD to give His blessing, which is the inheritance, to the godly ones. It is grace because it is not based on the people’s own righteousness, but on the basis of the accomplished work of Christ, the Mediator of the new covenant.

“Israel”, the people made up of godly ones, is called to “be glad in his Maker” (Psalms 149:2). This again emphasizes that the LORD is the origin of His people. He made them (Psalms 95:6; Psalms 100:3; Isaiah 44:2). They owe their creation and existence to Him.

They are also called “the sons of Zion”. This is a reminder that they are no longer associated with Sinai, the mountain of the law, but with Mount Zion, the mountain of grace, which is represented here as the mother (Isaiah 66:8). They have come to Mount Zion (Hebrews 12:19-25), which means that by grace they are what they are. With Mount Zion is also connected the kingship of the Lord Jesus (Psalms 2:6). Therefore, they are called to “rejoice in their King”, Who rules over them in benevolence. He dwells in their midst, He leads them and protects them and blesses them with an abundant blessing.

The purpose of salvation is to celebrate a feast with the LORD (cf. Exodus 5:1). It cannot be otherwise than that they will “praise His name with dancing” and “sing praises to Him with timbrel and lyre” (Psalms 149:3). Dancing is here a dance performed by a group of persons, who dance in a round dance. It emphasizes communal joy. We also see the round dance, the timbrel and the singing after the earlier deliverance of God’s people, that from slavery in Egypt (Exodus 15:1; 20-21). It underscores the strong connection between that event and the deliverance of God’s people in the end time.

This King, their Messiah, is the LORD Himself (Psalms 149:4). He dwells with His people and “takes pleasure” in them. He finds His joy in them, for they are in the right mind. They are “the afflicted” or “the meek” (Darby Translation). They have become that through His work in and on them in the great tribulation, Christ Himself being their Example and Master (Matthew 11:29). That time of distress, when they were trampled on by the nations, is over. The LORD has made them the head of the nations (Deuteronomy 26:19). As a result, they now enjoy being beautified “with salvation”.

The time of suffering with Christ is necessary in order to reign with Him. The followers of David who followed him during the time of his rejection by King Saul will reign with David during his kingship. So it is with the believing remnant and so it is with us (Romans 8:17b).

We find the time of glorification in Psalms 149:5-9, which is when they will reign with Christ. It is the fulfillment of the Lord Jesus’ promise to His disciples: “And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel”” (Matthew 19:28).

Proverbs 22:20

Introduction

In the previous psalm we heard how all of creation, the heavens and their inhabitants, the earth and all its inhabitants, are called upon to praise the LORD as their Creator. That psalm ends with three reasons for the people of Israel, the godly ones of the LORD, who are in close fellowship with Him, to praise the LORD. This call is answered in Psalms 149.

While in Psalms 148 the LORD is magnified as the Creator and Sustainer of the universe (cf. Revelation 4:11), in Psalms 149 the LORD is magnified as the Redeemer (cf. Revelation 5:9-14) of Israel. Israel’s exalted, impressive redemption can only be praised with a new song. Just as the first song of the Bible and of Israel came about after their redemption from Egypt (Exodus 15:1), so the faithful remnant of Israel, after victory over the enemy, goes on to magnify the LORD with a new song (cf. Revelation 15:2-3).

The division of the psalm is in accordance with the two reasons to praise the LORD: Psalms 149:1-4 review: redemption through Christ. Psalms 149:5-9 preview: reigning with Christ.

Gods Godly Ones Sing

The psalm begins with “hallelujah”, “praise the LORD”, the hallmark of the last five psalms (Psalms 149:1). Then follows the call to “sing to the LORD a new song”. This new song is consistent with the new period that has begun for God’s people, a period of undisturbed peace and joy with new blessings not enjoyed before. The LORD is the object of the new song, for He has wrought all these blessings for His people. The church is already singing a song of praise on earth (Hebrews 13:15; John 4:23) and will soon sing a new song in heaven (Revelation 5:9). Israel is singing the new song on earth.

It is a new song because it is now about the new covenant. It is sung “in the congregation of the godly ones”, the chasidim, which are those who are faithful to the covenant with the LORD. It is also a new song because redemption is something totally new (Isaiah 43:19), so the words of the older songs are not sufficient to put the new redemption into words (cf. Psalms 96:1; Psalms 98:1).

The new song is not sung by the few here, but “in the congregation of the godly ones”. They are the redeemed whom God has kept as His people. Through them, as the congregation of the godly ones, His praise is sung. They are the covenant people, the congregation of the righteous.

The fact that they are called God’s “godly ones” here underscores the fact that their song is motivated by the awareness that all the blessings they have received are on the basis of the new covenant. This covenant is based on the coming of the Mediator Who shed His blood. This allows the LORD to give His blessing, which is the inheritance, to the godly ones. It is grace because it is not based on the people’s own righteousness, but on the basis of the accomplished work of Christ, the Mediator of the new covenant.

“Israel”, the people made up of godly ones, is called to “be glad in his Maker” (Psalms 149:2). This again emphasizes that the LORD is the origin of His people. He made them (Psalms 95:6; Psalms 100:3; Isaiah 44:2). They owe their creation and existence to Him.

They are also called “the sons of Zion”. This is a reminder that they are no longer associated with Sinai, the mountain of the law, but with Mount Zion, the mountain of grace, which is represented here as the mother (Isaiah 66:8). They have come to Mount Zion (Hebrews 12:19-25), which means that by grace they are what they are. With Mount Zion is also connected the kingship of the Lord Jesus (Psalms 2:6). Therefore, they are called to “rejoice in their King”, Who rules over them in benevolence. He dwells in their midst, He leads them and protects them and blesses them with an abundant blessing.

The purpose of salvation is to celebrate a feast with the LORD (cf. Exodus 5:1). It cannot be otherwise than that they will “praise His name with dancing” and “sing praises to Him with timbrel and lyre” (Psalms 149:3). Dancing is here a dance performed by a group of persons, who dance in a round dance. It emphasizes communal joy. We also see the round dance, the timbrel and the singing after the earlier deliverance of God’s people, that from slavery in Egypt (Exodus 15:1; 20-21). It underscores the strong connection between that event and the deliverance of God’s people in the end time.

This King, their Messiah, is the LORD Himself (Psalms 149:4). He dwells with His people and “takes pleasure” in them. He finds His joy in them, for they are in the right mind. They are “the afflicted” or “the meek” (Darby Translation). They have become that through His work in and on them in the great tribulation, Christ Himself being their Example and Master (Matthew 11:29). That time of distress, when they were trampled on by the nations, is over. The LORD has made them the head of the nations (Deuteronomy 26:19). As a result, they now enjoy being beautified “with salvation”.

The time of suffering with Christ is necessary in order to reign with Him. The followers of David who followed him during the time of his rejection by King Saul will reign with David during his kingship. So it is with the believing remnant and so it is with us (Romans 8:17b).

We find the time of glorification in Psalms 149:5-9, which is when they will reign with Christ. It is the fulfillment of the Lord Jesus’ promise to His disciples: “And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel”” (Matthew 19:28).

Proverbs 22:21

Introduction

In the previous psalm we heard how all of creation, the heavens and their inhabitants, the earth and all its inhabitants, are called upon to praise the LORD as their Creator. That psalm ends with three reasons for the people of Israel, the godly ones of the LORD, who are in close fellowship with Him, to praise the LORD. This call is answered in Psalms 149.

While in Psalms 148 the LORD is magnified as the Creator and Sustainer of the universe (cf. Revelation 4:11), in Psalms 149 the LORD is magnified as the Redeemer (cf. Revelation 5:9-14) of Israel. Israel’s exalted, impressive redemption can only be praised with a new song. Just as the first song of the Bible and of Israel came about after their redemption from Egypt (Exodus 15:1), so the faithful remnant of Israel, after victory over the enemy, goes on to magnify the LORD with a new song (cf. Revelation 15:2-3).

The division of the psalm is in accordance with the two reasons to praise the LORD: Psalms 149:1-4 review: redemption through Christ. Psalms 149:5-9 preview: reigning with Christ.

Gods Godly Ones Sing

The psalm begins with “hallelujah”, “praise the LORD”, the hallmark of the last five psalms (Psalms 149:1). Then follows the call to “sing to the LORD a new song”. This new song is consistent with the new period that has begun for God’s people, a period of undisturbed peace and joy with new blessings not enjoyed before. The LORD is the object of the new song, for He has wrought all these blessings for His people. The church is already singing a song of praise on earth (Hebrews 13:15; John 4:23) and will soon sing a new song in heaven (Revelation 5:9). Israel is singing the new song on earth.

It is a new song because it is now about the new covenant. It is sung “in the congregation of the godly ones”, the chasidim, which are those who are faithful to the covenant with the LORD. It is also a new song because redemption is something totally new (Isaiah 43:19), so the words of the older songs are not sufficient to put the new redemption into words (cf. Psalms 96:1; Psalms 98:1).

The new song is not sung by the few here, but “in the congregation of the godly ones”. They are the redeemed whom God has kept as His people. Through them, as the congregation of the godly ones, His praise is sung. They are the covenant people, the congregation of the righteous.

The fact that they are called God’s “godly ones” here underscores the fact that their song is motivated by the awareness that all the blessings they have received are on the basis of the new covenant. This covenant is based on the coming of the Mediator Who shed His blood. This allows the LORD to give His blessing, which is the inheritance, to the godly ones. It is grace because it is not based on the people’s own righteousness, but on the basis of the accomplished work of Christ, the Mediator of the new covenant.

“Israel”, the people made up of godly ones, is called to “be glad in his Maker” (Psalms 149:2). This again emphasizes that the LORD is the origin of His people. He made them (Psalms 95:6; Psalms 100:3; Isaiah 44:2). They owe their creation and existence to Him.

They are also called “the sons of Zion”. This is a reminder that they are no longer associated with Sinai, the mountain of the law, but with Mount Zion, the mountain of grace, which is represented here as the mother (Isaiah 66:8). They have come to Mount Zion (Hebrews 12:19-25), which means that by grace they are what they are. With Mount Zion is also connected the kingship of the Lord Jesus (Psalms 2:6). Therefore, they are called to “rejoice in their King”, Who rules over them in benevolence. He dwells in their midst, He leads them and protects them and blesses them with an abundant blessing.

The purpose of salvation is to celebrate a feast with the LORD (cf. Exodus 5:1). It cannot be otherwise than that they will “praise His name with dancing” and “sing praises to Him with timbrel and lyre” (Psalms 149:3). Dancing is here a dance performed by a group of persons, who dance in a round dance. It emphasizes communal joy. We also see the round dance, the timbrel and the singing after the earlier deliverance of God’s people, that from slavery in Egypt (Exodus 15:1; 20-21). It underscores the strong connection between that event and the deliverance of God’s people in the end time.

This King, their Messiah, is the LORD Himself (Psalms 149:4). He dwells with His people and “takes pleasure” in them. He finds His joy in them, for they are in the right mind. They are “the afflicted” or “the meek” (Darby Translation). They have become that through His work in and on them in the great tribulation, Christ Himself being their Example and Master (Matthew 11:29). That time of distress, when they were trampled on by the nations, is over. The LORD has made them the head of the nations (Deuteronomy 26:19). As a result, they now enjoy being beautified “with salvation”.

The time of suffering with Christ is necessary in order to reign with Him. The followers of David who followed him during the time of his rejection by King Saul will reign with David during his kingship. So it is with the believing remnant and so it is with us (Romans 8:17b).

We find the time of glorification in Psalms 149:5-9, which is when they will reign with Christ. It is the fulfillment of the Lord Jesus’ promise to His disciples: “And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel”” (Matthew 19:28).

Proverbs 22:22

Introduction

In the previous psalm we heard how all of creation, the heavens and their inhabitants, the earth and all its inhabitants, are called upon to praise the LORD as their Creator. That psalm ends with three reasons for the people of Israel, the godly ones of the LORD, who are in close fellowship with Him, to praise the LORD. This call is answered in Psalms 149.

While in Psalms 148 the LORD is magnified as the Creator and Sustainer of the universe (cf. Revelation 4:11), in Psalms 149 the LORD is magnified as the Redeemer (cf. Revelation 5:9-14) of Israel. Israel’s exalted, impressive redemption can only be praised with a new song. Just as the first song of the Bible and of Israel came about after their redemption from Egypt (Exodus 15:1), so the faithful remnant of Israel, after victory over the enemy, goes on to magnify the LORD with a new song (cf. Revelation 15:2-3).

The division of the psalm is in accordance with the two reasons to praise the LORD: Psalms 149:1-4 review: redemption through Christ. Psalms 149:5-9 preview: reigning with Christ.

Gods Godly Ones Sing

The psalm begins with “hallelujah”, “praise the LORD”, the hallmark of the last five psalms (Psalms 149:1). Then follows the call to “sing to the LORD a new song”. This new song is consistent with the new period that has begun for God’s people, a period of undisturbed peace and joy with new blessings not enjoyed before. The LORD is the object of the new song, for He has wrought all these blessings for His people. The church is already singing a song of praise on earth (Hebrews 13:15; John 4:23) and will soon sing a new song in heaven (Revelation 5:9). Israel is singing the new song on earth.

It is a new song because it is now about the new covenant. It is sung “in the congregation of the godly ones”, the chasidim, which are those who are faithful to the covenant with the LORD. It is also a new song because redemption is something totally new (Isaiah 43:19), so the words of the older songs are not sufficient to put the new redemption into words (cf. Psalms 96:1; Psalms 98:1).

The new song is not sung by the few here, but “in the congregation of the godly ones”. They are the redeemed whom God has kept as His people. Through them, as the congregation of the godly ones, His praise is sung. They are the covenant people, the congregation of the righteous.

The fact that they are called God’s “godly ones” here underscores the fact that their song is motivated by the awareness that all the blessings they have received are on the basis of the new covenant. This covenant is based on the coming of the Mediator Who shed His blood. This allows the LORD to give His blessing, which is the inheritance, to the godly ones. It is grace because it is not based on the people’s own righteousness, but on the basis of the accomplished work of Christ, the Mediator of the new covenant.

“Israel”, the people made up of godly ones, is called to “be glad in his Maker” (Psalms 149:2). This again emphasizes that the LORD is the origin of His people. He made them (Psalms 95:6; Psalms 100:3; Isaiah 44:2). They owe their creation and existence to Him.

They are also called “the sons of Zion”. This is a reminder that they are no longer associated with Sinai, the mountain of the law, but with Mount Zion, the mountain of grace, which is represented here as the mother (Isaiah 66:8). They have come to Mount Zion (Hebrews 12:19-25), which means that by grace they are what they are. With Mount Zion is also connected the kingship of the Lord Jesus (Psalms 2:6). Therefore, they are called to “rejoice in their King”, Who rules over them in benevolence. He dwells in their midst, He leads them and protects them and blesses them with an abundant blessing.

The purpose of salvation is to celebrate a feast with the LORD (cf. Exodus 5:1). It cannot be otherwise than that they will “praise His name with dancing” and “sing praises to Him with timbrel and lyre” (Psalms 149:3). Dancing is here a dance performed by a group of persons, who dance in a round dance. It emphasizes communal joy. We also see the round dance, the timbrel and the singing after the earlier deliverance of God’s people, that from slavery in Egypt (Exodus 15:1; 20-21). It underscores the strong connection between that event and the deliverance of God’s people in the end time.

This King, their Messiah, is the LORD Himself (Psalms 149:4). He dwells with His people and “takes pleasure” in them. He finds His joy in them, for they are in the right mind. They are “the afflicted” or “the meek” (Darby Translation). They have become that through His work in and on them in the great tribulation, Christ Himself being their Example and Master (Matthew 11:29). That time of distress, when they were trampled on by the nations, is over. The LORD has made them the head of the nations (Deuteronomy 26:19). As a result, they now enjoy being beautified “with salvation”.

The time of suffering with Christ is necessary in order to reign with Him. The followers of David who followed him during the time of his rejection by King Saul will reign with David during his kingship. So it is with the believing remnant and so it is with us (Romans 8:17b).

We find the time of glorification in Psalms 149:5-9, which is when they will reign with Christ. It is the fulfillment of the Lord Jesus’ promise to His disciples: “And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel”” (Matthew 19:28).

Proverbs 22:23

God’s Godly Ones Rule

As “the godly ones”, they may “exult in glory” (Psalms 149:5). As the objects of His favor or grace, God’s honor – Hebrew kabod –, God’s glory rests upon them like a crown. The time of ikabod – means “away is the honor” – is over, the time when the honor of God’s people was gone (cf. 1 Samuel 4:21). The LORD has given His people “grace and honor” (Psalms 84:11). They have been glorified by Him, made glorious, before the eyes of the nations (Isaiah 55:5; Isaiah 60:9). There is every reason to “sing for joy” (Isaiah 61:10).

This is the time when the remnant, who suffered with Christ in the time of the great tribulation, is glorified with Christ and will reign with Him. And they may do so with an abundance of joy, their “cup overflowing” (Psalms 23:5c). We too, when we celebrate the Lord’s Supper, may take the cup of thanksgiving in anticipation that we too, who are now suffering with Christ, will one day, that is, very soon, be glorified with Him.

The remnant may do so “on their beds”. The beds were the places during the great tribulation where they sought the LORD’s face with tears (Psalms 6:6). In those places they wrestled with the question marks of life during sleepless nights (Psalms 77:5-8). Now the time of tears is over, the tears have been wiped away (Isaiah 25:8; Revelation 21:4). All questions have been answered. They know in some respect as they are known (1 Corinthians 13:12). The beds are now no longer wet with tears, no longer churned over from sleepless nights. They have become places where the believer cannot stop the rejoicing of the day, even in bed he continues to rejoice and praise the LORD.

God, according to His promise, has brought His people into the rest. Previously, the people had come into the land, but not into the rest (Hebrews 4:9). Each time they forfeited the promised rest through their unfaithfulness to God. But the Messiah, the Man of true rest (1 Chronicles 22:9), through His work on the cross, first gave rest to their consciences. And now they have entered into the rest outwardly as well.

The godly ones of God are also singing and victorious warriors (Psalms 149:6). Out of their mouths sound “high praises of God”, while there is “a two-edged sword in their hand”. The first is a testimony of trust in God, while in that trust the sword is taken up to defeat the opponents, leaving no doubt about the outcome of the battle. We see these two aspects in the battle of Jehoshaphat: He puts singers first, then the armed men follow, after which the LORD gives the victory (2 Chronicles 20:21-22).

The struggle of us Christians is not against flesh and blood (Ephesians 6:12). Therefore, we do not fight with a two-edged sword of iron in our hand, with carnal weapons, but with spiritual weapons that are but Divinely powerful (2 Corinthians 10:4). Our sword is “the sword of the Spirit, which is the word of God” (Ephesians 6:17; Hebrews 4:12; cf. Isaiah 49:2).

The praise of God is incompatible with the evil with which the nations have ruled over God’s people. The battle is necessary “to execute vengeance on the nations” (Psalms 149:7). It is the vengeance of God that He executes on the nations through His people because of the enmity of those nations against His people (Isaiah 41:14-16; Jeremiah 51:20; Micah 4:13; Micah 5:7-8; Zechariah 9:13). His people are the remnant for whom the foretold time to reign has come (Daniel 7:22).

It is over and done with the rule of the kings of those nations who have repeatedly besieged, humiliated, hunted down and killed God’s people (Psalms 149:8). The kings are deprived of all freedom of action by binding them “with chains.” Also “their nobles”, who have been guilty of robbing His people, lose their freedom and thus their prestige. They are bound “with fetters of iron”.

Vengeance is not a sudden act of retaliation by one who feels that he has been wronged, but takes place “to execute on them the judgment written” (Psalms 149:9; Deuteronomy 7:1-2; Deuteronomy 31:5; Deuteronomy 32:41-43; Isaiah 26:9-10). It is a perfectly just judgment carried out in accordance with what is written long beforehand. The criminals will have no choice but to acknowledge its rightfulness. This righteous retribution will be “an honor for all His godly ones”.

All of God’s actions in judgment, including the judgments He executes through His own, assure His own of His love. Therefore, at the conclusion of this psalm a new “hallelujah!”, “praise the LORD!” is appropriate.

Proverbs 22:24

God’s Godly Ones Rule

As “the godly ones”, they may “exult in glory” (Psalms 149:5). As the objects of His favor or grace, God’s honor – Hebrew kabod –, God’s glory rests upon them like a crown. The time of ikabod – means “away is the honor” – is over, the time when the honor of God’s people was gone (cf. 1 Samuel 4:21). The LORD has given His people “grace and honor” (Psalms 84:11). They have been glorified by Him, made glorious, before the eyes of the nations (Isaiah 55:5; Isaiah 60:9). There is every reason to “sing for joy” (Isaiah 61:10).

This is the time when the remnant, who suffered with Christ in the time of the great tribulation, is glorified with Christ and will reign with Him. And they may do so with an abundance of joy, their “cup overflowing” (Psalms 23:5c). We too, when we celebrate the Lord’s Supper, may take the cup of thanksgiving in anticipation that we too, who are now suffering with Christ, will one day, that is, very soon, be glorified with Him.

The remnant may do so “on their beds”. The beds were the places during the great tribulation where they sought the LORD’s face with tears (Psalms 6:6). In those places they wrestled with the question marks of life during sleepless nights (Psalms 77:5-8). Now the time of tears is over, the tears have been wiped away (Isaiah 25:8; Revelation 21:4). All questions have been answered. They know in some respect as they are known (1 Corinthians 13:12). The beds are now no longer wet with tears, no longer churned over from sleepless nights. They have become places where the believer cannot stop the rejoicing of the day, even in bed he continues to rejoice and praise the LORD.

God, according to His promise, has brought His people into the rest. Previously, the people had come into the land, but not into the rest (Hebrews 4:9). Each time they forfeited the promised rest through their unfaithfulness to God. But the Messiah, the Man of true rest (1 Chronicles 22:9), through His work on the cross, first gave rest to their consciences. And now they have entered into the rest outwardly as well.

The godly ones of God are also singing and victorious warriors (Psalms 149:6). Out of their mouths sound “high praises of God”, while there is “a two-edged sword in their hand”. The first is a testimony of trust in God, while in that trust the sword is taken up to defeat the opponents, leaving no doubt about the outcome of the battle. We see these two aspects in the battle of Jehoshaphat: He puts singers first, then the armed men follow, after which the LORD gives the victory (2 Chronicles 20:21-22).

The struggle of us Christians is not against flesh and blood (Ephesians 6:12). Therefore, we do not fight with a two-edged sword of iron in our hand, with carnal weapons, but with spiritual weapons that are but Divinely powerful (2 Corinthians 10:4). Our sword is “the sword of the Spirit, which is the word of God” (Ephesians 6:17; Hebrews 4:12; cf. Isaiah 49:2).

The praise of God is incompatible with the evil with which the nations have ruled over God’s people. The battle is necessary “to execute vengeance on the nations” (Psalms 149:7). It is the vengeance of God that He executes on the nations through His people because of the enmity of those nations against His people (Isaiah 41:14-16; Jeremiah 51:20; Micah 4:13; Micah 5:7-8; Zechariah 9:13). His people are the remnant for whom the foretold time to reign has come (Daniel 7:22).

It is over and done with the rule of the kings of those nations who have repeatedly besieged, humiliated, hunted down and killed God’s people (Psalms 149:8). The kings are deprived of all freedom of action by binding them “with chains.” Also “their nobles”, who have been guilty of robbing His people, lose their freedom and thus their prestige. They are bound “with fetters of iron”.

Vengeance is not a sudden act of retaliation by one who feels that he has been wronged, but takes place “to execute on them the judgment written” (Psalms 149:9; Deuteronomy 7:1-2; Deuteronomy 31:5; Deuteronomy 32:41-43; Isaiah 26:9-10). It is a perfectly just judgment carried out in accordance with what is written long beforehand. The criminals will have no choice but to acknowledge its rightfulness. This righteous retribution will be “an honor for all His godly ones”.

All of God’s actions in judgment, including the judgments He executes through His own, assure His own of His love. Therefore, at the conclusion of this psalm a new “hallelujah!”, “praise the LORD!” is appropriate.

Proverbs 22:25

God’s Godly Ones Rule

As “the godly ones”, they may “exult in glory” (Psalms 149:5). As the objects of His favor or grace, God’s honor – Hebrew kabod –, God’s glory rests upon them like a crown. The time of ikabod – means “away is the honor” – is over, the time when the honor of God’s people was gone (cf. 1 Samuel 4:21). The LORD has given His people “grace and honor” (Psalms 84:11). They have been glorified by Him, made glorious, before the eyes of the nations (Isaiah 55:5; Isaiah 60:9). There is every reason to “sing for joy” (Isaiah 61:10).

This is the time when the remnant, who suffered with Christ in the time of the great tribulation, is glorified with Christ and will reign with Him. And they may do so with an abundance of joy, their “cup overflowing” (Psalms 23:5c). We too, when we celebrate the Lord’s Supper, may take the cup of thanksgiving in anticipation that we too, who are now suffering with Christ, will one day, that is, very soon, be glorified with Him.

The remnant may do so “on their beds”. The beds were the places during the great tribulation where they sought the LORD’s face with tears (Psalms 6:6). In those places they wrestled with the question marks of life during sleepless nights (Psalms 77:5-8). Now the time of tears is over, the tears have been wiped away (Isaiah 25:8; Revelation 21:4). All questions have been answered. They know in some respect as they are known (1 Corinthians 13:12). The beds are now no longer wet with tears, no longer churned over from sleepless nights. They have become places where the believer cannot stop the rejoicing of the day, even in bed he continues to rejoice and praise the LORD.

God, according to His promise, has brought His people into the rest. Previously, the people had come into the land, but not into the rest (Hebrews 4:9). Each time they forfeited the promised rest through their unfaithfulness to God. But the Messiah, the Man of true rest (1 Chronicles 22:9), through His work on the cross, first gave rest to their consciences. And now they have entered into the rest outwardly as well.

The godly ones of God are also singing and victorious warriors (Psalms 149:6). Out of their mouths sound “high praises of God”, while there is “a two-edged sword in their hand”. The first is a testimony of trust in God, while in that trust the sword is taken up to defeat the opponents, leaving no doubt about the outcome of the battle. We see these two aspects in the battle of Jehoshaphat: He puts singers first, then the armed men follow, after which the LORD gives the victory (2 Chronicles 20:21-22).

The struggle of us Christians is not against flesh and blood (Ephesians 6:12). Therefore, we do not fight with a two-edged sword of iron in our hand, with carnal weapons, but with spiritual weapons that are but Divinely powerful (2 Corinthians 10:4). Our sword is “the sword of the Spirit, which is the word of God” (Ephesians 6:17; Hebrews 4:12; cf. Isaiah 49:2).

The praise of God is incompatible with the evil with which the nations have ruled over God’s people. The battle is necessary “to execute vengeance on the nations” (Psalms 149:7). It is the vengeance of God that He executes on the nations through His people because of the enmity of those nations against His people (Isaiah 41:14-16; Jeremiah 51:20; Micah 4:13; Micah 5:7-8; Zechariah 9:13). His people are the remnant for whom the foretold time to reign has come (Daniel 7:22).

It is over and done with the rule of the kings of those nations who have repeatedly besieged, humiliated, hunted down and killed God’s people (Psalms 149:8). The kings are deprived of all freedom of action by binding them “with chains.” Also “their nobles”, who have been guilty of robbing His people, lose their freedom and thus their prestige. They are bound “with fetters of iron”.

Vengeance is not a sudden act of retaliation by one who feels that he has been wronged, but takes place “to execute on them the judgment written” (Psalms 149:9; Deuteronomy 7:1-2; Deuteronomy 31:5; Deuteronomy 32:41-43; Isaiah 26:9-10). It is a perfectly just judgment carried out in accordance with what is written long beforehand. The criminals will have no choice but to acknowledge its rightfulness. This righteous retribution will be “an honor for all His godly ones”.

All of God’s actions in judgment, including the judgments He executes through His own, assure His own of His love. Therefore, at the conclusion of this psalm a new “hallelujah!”, “praise the LORD!” is appropriate.

Proverbs 22:26

God’s Godly Ones Rule

As “the godly ones”, they may “exult in glory” (Psalms 149:5). As the objects of His favor or grace, God’s honor – Hebrew kabod –, God’s glory rests upon them like a crown. The time of ikabod – means “away is the honor” – is over, the time when the honor of God’s people was gone (cf. 1 Samuel 4:21). The LORD has given His people “grace and honor” (Psalms 84:11). They have been glorified by Him, made glorious, before the eyes of the nations (Isaiah 55:5; Isaiah 60:9). There is every reason to “sing for joy” (Isaiah 61:10).

This is the time when the remnant, who suffered with Christ in the time of the great tribulation, is glorified with Christ and will reign with Him. And they may do so with an abundance of joy, their “cup overflowing” (Psalms 23:5c). We too, when we celebrate the Lord’s Supper, may take the cup of thanksgiving in anticipation that we too, who are now suffering with Christ, will one day, that is, very soon, be glorified with Him.

The remnant may do so “on their beds”. The beds were the places during the great tribulation where they sought the LORD’s face with tears (Psalms 6:6). In those places they wrestled with the question marks of life during sleepless nights (Psalms 77:5-8). Now the time of tears is over, the tears have been wiped away (Isaiah 25:8; Revelation 21:4). All questions have been answered. They know in some respect as they are known (1 Corinthians 13:12). The beds are now no longer wet with tears, no longer churned over from sleepless nights. They have become places where the believer cannot stop the rejoicing of the day, even in bed he continues to rejoice and praise the LORD.

God, according to His promise, has brought His people into the rest. Previously, the people had come into the land, but not into the rest (Hebrews 4:9). Each time they forfeited the promised rest through their unfaithfulness to God. But the Messiah, the Man of true rest (1 Chronicles 22:9), through His work on the cross, first gave rest to their consciences. And now they have entered into the rest outwardly as well.

The godly ones of God are also singing and victorious warriors (Psalms 149:6). Out of their mouths sound “high praises of God”, while there is “a two-edged sword in their hand”. The first is a testimony of trust in God, while in that trust the sword is taken up to defeat the opponents, leaving no doubt about the outcome of the battle. We see these two aspects in the battle of Jehoshaphat: He puts singers first, then the armed men follow, after which the LORD gives the victory (2 Chronicles 20:21-22).

The struggle of us Christians is not against flesh and blood (Ephesians 6:12). Therefore, we do not fight with a two-edged sword of iron in our hand, with carnal weapons, but with spiritual weapons that are but Divinely powerful (2 Corinthians 10:4). Our sword is “the sword of the Spirit, which is the word of God” (Ephesians 6:17; Hebrews 4:12; cf. Isaiah 49:2).

The praise of God is incompatible with the evil with which the nations have ruled over God’s people. The battle is necessary “to execute vengeance on the nations” (Psalms 149:7). It is the vengeance of God that He executes on the nations through His people because of the enmity of those nations against His people (Isaiah 41:14-16; Jeremiah 51:20; Micah 4:13; Micah 5:7-8; Zechariah 9:13). His people are the remnant for whom the foretold time to reign has come (Daniel 7:22).

It is over and done with the rule of the kings of those nations who have repeatedly besieged, humiliated, hunted down and killed God’s people (Psalms 149:8). The kings are deprived of all freedom of action by binding them “with chains.” Also “their nobles”, who have been guilty of robbing His people, lose their freedom and thus their prestige. They are bound “with fetters of iron”.

Vengeance is not a sudden act of retaliation by one who feels that he has been wronged, but takes place “to execute on them the judgment written” (Psalms 149:9; Deuteronomy 7:1-2; Deuteronomy 31:5; Deuteronomy 32:41-43; Isaiah 26:9-10). It is a perfectly just judgment carried out in accordance with what is written long beforehand. The criminals will have no choice but to acknowledge its rightfulness. This righteous retribution will be “an honor for all His godly ones”.

All of God’s actions in judgment, including the judgments He executes through His own, assure His own of His love. Therefore, at the conclusion of this psalm a new “hallelujah!”, “praise the LORD!” is appropriate.

Proverbs 22:27

God’s Godly Ones Rule

As “the godly ones”, they may “exult in glory” (Psalms 149:5). As the objects of His favor or grace, God’s honor – Hebrew kabod –, God’s glory rests upon them like a crown. The time of ikabod – means “away is the honor” – is over, the time when the honor of God’s people was gone (cf. 1 Samuel 4:21). The LORD has given His people “grace and honor” (Psalms 84:11). They have been glorified by Him, made glorious, before the eyes of the nations (Isaiah 55:5; Isaiah 60:9). There is every reason to “sing for joy” (Isaiah 61:10).

This is the time when the remnant, who suffered with Christ in the time of the great tribulation, is glorified with Christ and will reign with Him. And they may do so with an abundance of joy, their “cup overflowing” (Psalms 23:5c). We too, when we celebrate the Lord’s Supper, may take the cup of thanksgiving in anticipation that we too, who are now suffering with Christ, will one day, that is, very soon, be glorified with Him.

The remnant may do so “on their beds”. The beds were the places during the great tribulation where they sought the LORD’s face with tears (Psalms 6:6). In those places they wrestled with the question marks of life during sleepless nights (Psalms 77:5-8). Now the time of tears is over, the tears have been wiped away (Isaiah 25:8; Revelation 21:4). All questions have been answered. They know in some respect as they are known (1 Corinthians 13:12). The beds are now no longer wet with tears, no longer churned over from sleepless nights. They have become places where the believer cannot stop the rejoicing of the day, even in bed he continues to rejoice and praise the LORD.

God, according to His promise, has brought His people into the rest. Previously, the people had come into the land, but not into the rest (Hebrews 4:9). Each time they forfeited the promised rest through their unfaithfulness to God. But the Messiah, the Man of true rest (1 Chronicles 22:9), through His work on the cross, first gave rest to their consciences. And now they have entered into the rest outwardly as well.

The godly ones of God are also singing and victorious warriors (Psalms 149:6). Out of their mouths sound “high praises of God”, while there is “a two-edged sword in their hand”. The first is a testimony of trust in God, while in that trust the sword is taken up to defeat the opponents, leaving no doubt about the outcome of the battle. We see these two aspects in the battle of Jehoshaphat: He puts singers first, then the armed men follow, after which the LORD gives the victory (2 Chronicles 20:21-22).

The struggle of us Christians is not against flesh and blood (Ephesians 6:12). Therefore, we do not fight with a two-edged sword of iron in our hand, with carnal weapons, but with spiritual weapons that are but Divinely powerful (2 Corinthians 10:4). Our sword is “the sword of the Spirit, which is the word of God” (Ephesians 6:17; Hebrews 4:12; cf. Isaiah 49:2).

The praise of God is incompatible with the evil with which the nations have ruled over God’s people. The battle is necessary “to execute vengeance on the nations” (Psalms 149:7). It is the vengeance of God that He executes on the nations through His people because of the enmity of those nations against His people (Isaiah 41:14-16; Jeremiah 51:20; Micah 4:13; Micah 5:7-8; Zechariah 9:13). His people are the remnant for whom the foretold time to reign has come (Daniel 7:22).

It is over and done with the rule of the kings of those nations who have repeatedly besieged, humiliated, hunted down and killed God’s people (Psalms 149:8). The kings are deprived of all freedom of action by binding them “with chains.” Also “their nobles”, who have been guilty of robbing His people, lose their freedom and thus their prestige. They are bound “with fetters of iron”.

Vengeance is not a sudden act of retaliation by one who feels that he has been wronged, but takes place “to execute on them the judgment written” (Psalms 149:9; Deuteronomy 7:1-2; Deuteronomy 31:5; Deuteronomy 32:41-43; Isaiah 26:9-10). It is a perfectly just judgment carried out in accordance with what is written long beforehand. The criminals will have no choice but to acknowledge its rightfulness. This righteous retribution will be “an honor for all His godly ones”.

All of God’s actions in judgment, including the judgments He executes through His own, assure His own of His love. Therefore, at the conclusion of this psalm a new “hallelujah!”, “praise the LORD!” is appropriate.

Proverbs 22:29

Introduction

In this psalm we find the reign of Christ as the true Melchizedek, the true King of righteousness – that is the meaning of the name Melchizedek (Hebrews 7:1-2; Isaiah 32:1). When He reigns, all the promises of God are fulfilled (2 Corinthians 1:20). This is the time when creation is back in the hand of God as a result of the Lamb’s victory at Calvary (Revelation 5:1-13). Now all creation can praise the LORD. As soon as the “Hallelujah” of Psalms 150 sounds, the whole creation will undoubtedly rise. Then everything that has breath will praise the LORD (Psalms 150:6).

The words of the angels’ praise at Bethlehem at the birth of the Lord Jesus are then fulfilled: “Glory to God in the highest, and on earth peace among men with whom He is pleased” (Luke 2:14). The song of praise to the glory of the LORD will continue to ascend, for all eternity. Amen.

Division of the psalm

Psalms 150:1-2 Call to praise and the reason for it: a. WHERE (Psalms 150:1) and b. WHY (Psalms 150:2) Psalms 150:3-5 Call to praise with musical instruments: c. WITH WHAT Psalms 150:6 Final chord: d. WHO

Praise God!

The last psalm is one big call to praise God. It begins and ends with “hallelujah!”, “praise the LORD!” (Psalms 150:1; Psalms 150:6). First the places where God is to be praised are mentioned: “in His sanctuary” and “in His mighty expanse”. The sanctuary here is the place the LORD has chosen to establish His Name there for His dwelling (Deuteronomy 12:5). This is about the temple as the meeting place between heaven and earth. During the realm of peace, people are to travel to the temple in Jerusalem to praise the LORD (Zechariah 14:16).

The heavens, which span the earth, also praise Him. The heavens and the earth, created by Him in the beginning, are full of His praise here. Everywhere, throughout His creation, He is praised. How wonderfully beautiful it is that heaven and earth are united in a harmonious song of praise to magnify the LORD. We also see this in Revelation 5, where men and angels together magnify the Lord Jesus (Revelation 5:11-13).

Next are the reasons for praising God. He is praised “for His mighty deeds” and “according to His excellent greatness” (Psalms 150:2). Among His mighty deeds are His work of creation and its upholding, but certainly also the redemption of His people. That redemption concerns above all the redemption of their sins, and then also their redemption from the power of their oppressors. In all His mighty deeds, His excellent greatness is revealed. What reasons to praise Him!

Then a selection of wind, string and percussion instruments are mentioned to be used, to which the round dance is added as a physical expression (Psalms 150:3-5). Music and dancing are expressions of joy for blessings obtained after a time of misery due to straying from the place of blessing (cf. Luke 15:21-25).

The trumpet is an instrument for the priests. The harp, lyre and cymbals are instruments for the Levites. Timbrel, stringed instruments and pipe are instruments for the common people. In other words, all the people are called to praise the LORD. It is all about the heart turned toward the LORD; the instruments are merely tools to support the songs of praise.

Music is not made to entertain a particular audience (cf. Genesis 4:19-21), but to glorify God. Every musical instrument serves to increase the praise of God. It is to be done “with trumpet sound” and “with harp and lyre” (Psalms 150:3). The music begins with the “trumpet sound”. This recalls the Feast of the blowing of trumpets, the feast of a new beginning, the feast that prophetically announces the restoration of Israel (Leviticus 23:24). That restoration is now a reality.

The trumpet is not really a musical instrument. It is blown at the beginning of a new moon or a feast (Psalms 81:3). It is mentioned here to emphasize that the priests also sing along. The trumpet is also mentioned first, possibly as a starting signal.

The blowing of the trumpet also recalls the year of jubilee (Leviticus 25:8-13). In that year the trumpet sounds not only on the first day of the seventh month, but also on the tenth day, which is the day of atonement. The trumpet is heard throughout the land (Leviticus 25:9), which means that all the tribes are back in the land and each tribe lives again in the inheritance that God has assigned to it (Leviticus 25:13). This is the “restoration of all things about which God spoke by the mouth of His holy prophets from ancient time” (Acts 3:21). Through the coming of the Lord Jesus, that time has arrived.

After the trumpet sound, the praise is enhanced by “harp and lyre”. The harp and lyre are stringed instruments. They add to the clear sound of the trumpet the feeling through the lovely tones of a stringed instrument. At the dedication of the wall of Jerusalem, which prophetically also refers to the time for which the LORD is praised in this psalm, harp and lyre sound among other instruments (Nehemiah 12:27).

Praising the LORD is also to be done “with timbrel and dancing” (Psalms 150:4; Psalms 149:3). The timbrel is a kind of hand drum with bells or small pieces of metal, which ring, when one swings or strikes it. This instrument is used on festive occasions, such as celebrating a victory (Exodus 15:20; Judges 11:34; 1 Samuel 18:6). It is notable that it is mentioned several times in the hands of women. The dance, i.e. a round dance, is consistent with its use.

To this is added the use of “stringed instruments”, which does collectively refer to the use of all kinds of stringed instruments.

The “pipe”, which is mentioned next, is, like the trumpet, a wind instrument. Unlike the trumpet, the flute can be used to play a melody. It is a kind of pan flute, an instrument made up of straws of different lengths.

The list of instruments concludes with the “loud cymbals” and “resounding cymbals” (Psalms 150:5). The cymbal is a percussion instrument that in Bible times consisted of two round metal discs (cymbals) that were struck against each other. They indicated the beat, as is done by clapping hands.

Finally, it is said who “praise the LORD”: it is done by “everything that has breath” (Psalms 150:6). Man and all living beings are characterized by breathing (Genesis 7:22; Psalms 104:29; Isaiah 2:22). It begins with God’s people, the Israelites, God’s godly ones. Then it happens through all the nations. Even the animals participate in their own way in singing the praises of God: “And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, [be] blessing and honor and glory and dominion forever and ever.” And the four living creatures kept saying, “Amen.” And the elders fell down and worshiped” (Revelation 5:13-14).

Just as the Word of God is food for the believing heart, prayer and praise are the breathing of that same believing heart. The book of Psalms is the breathing of the believing heart of all ages and is an encouragement and comfort to all believers, including 21st century believers, to cultivate a living relationship with the Lord Jesus and praise to God.

The book of Psalms concludes with a final “hallelujah!”, “praise the LORD!” This “hallelujah” reverberates on, without dying away. It reverberates on forever …

It is our wish and prayer that the contemplation of this rich book of Psalms will also have this effect on us: that this “hallelujah!” will continue to reverberate in your and our heart.