Proverbs 4

Proverbs 4:1

The LORD Is For Me

The psalmist tells why he calls to praise the LORD for His lovingkindness. He has from his “distress … called upon the LORD” and “the LORD” has “answered” him and set him “in a large place” (Psalms 118:5; cf. Psalms 4:2; Psalms 18:20). He testified that by virtue of the covenant, by virtue of the LORD’s lovingkindness, He heard the psalmist’s cry for help and redeemed him. “[Set] in a large place” means “redeemed”; it is so rendered in the Septuagint, the Greek translation of the Old Testament.

The psalmist here represents the people, that is, the faithful remnant, who have been in distress and in their distress have cried out to the LORD. The LORD has answered the cry. Out of a narrow place the remnant cried out and the LORD answered with a large place. He has led out of the distress and set in the large place of freedom.

The LORD has not put the remnant, which is His people, in a large space only to leave them to themselves. He is for His people (Psalms 118:6; Hebrews 13:6). The people are aware of this and express it. This gives utter peace to the earlier so anxious heart. Now there is no more fear. The remnant even says with great confidence: “What can man do to me?” (cf. Psalms 56:11; Romans 8:31).

Trusting the LORD drives out fear, just as in trusting the LORD and His word (Psalms 56:10-11; cf. 1 John 4:18). “For God has not given us a spirit of timidity, but of power and love and discipline” (2 Timothy 1:7). The wise King Solomon once said: “Fear of man [someone] lays a trap, but those who rely on the LORD are put in a safe fortress” (Proverbs 29:25).

Once again the psalmist says the LORD is for him (Psalms 118:7). There are others for him, for the LORD is “among those who help me”. He is in a similar position with others and has support from the others. However, they could never help him if the LORD were not for them. The LORD is the only, true support. Because He is in the midst of them, victory over his haters is certain. He can look on them with satisfaction because they are all lie defeated around him (cf. Exodus 14:30-31).

The remnant, through the great distress because of the LORD’s discipline of them by the king of the North, learned to put their trust in the LORD. For this they have always resorted to the help of men, sometimes to Egypt (Isaiah 31:1), sometimes to Assyria (Hosea 5:13; Hosea 7:11). They have experienced the futility of that and in contrast have experienced the help of the LORD.

Therefore, they twice confess that it is “better to take refuge in the LORD, than to trust in man”, even if they were “princes” (Psalms 118:8-9; cf. Psalms 146:3). Ordinary man (Psalms 118:8) and princes (Psalms 118:9) are similar to “the small” and “the great” in Psalms 115 (Psalms 115:13). The help of men, whether they hold a low or a high position, avails nothing. Only the LORD is able to deliver from need. This is a lesson we must learn again and again.

Proverbs 4:2

The LORD Is For Me

The psalmist tells why he calls to praise the LORD for His lovingkindness. He has from his “distress … called upon the LORD” and “the LORD” has “answered” him and set him “in a large place” (Psalms 118:5; cf. Psalms 4:2; Psalms 18:20). He testified that by virtue of the covenant, by virtue of the LORD’s lovingkindness, He heard the psalmist’s cry for help and redeemed him. “[Set] in a large place” means “redeemed”; it is so rendered in the Septuagint, the Greek translation of the Old Testament.

The psalmist here represents the people, that is, the faithful remnant, who have been in distress and in their distress have cried out to the LORD. The LORD has answered the cry. Out of a narrow place the remnant cried out and the LORD answered with a large place. He has led out of the distress and set in the large place of freedom.

The LORD has not put the remnant, which is His people, in a large space only to leave them to themselves. He is for His people (Psalms 118:6; Hebrews 13:6). The people are aware of this and express it. This gives utter peace to the earlier so anxious heart. Now there is no more fear. The remnant even says with great confidence: “What can man do to me?” (cf. Psalms 56:11; Romans 8:31).

Trusting the LORD drives out fear, just as in trusting the LORD and His word (Psalms 56:10-11; cf. 1 John 4:18). “For God has not given us a spirit of timidity, but of power and love and discipline” (2 Timothy 1:7). The wise King Solomon once said: “Fear of man [someone] lays a trap, but those who rely on the LORD are put in a safe fortress” (Proverbs 29:25).

Once again the psalmist says the LORD is for him (Psalms 118:7). There are others for him, for the LORD is “among those who help me”. He is in a similar position with others and has support from the others. However, they could never help him if the LORD were not for them. The LORD is the only, true support. Because He is in the midst of them, victory over his haters is certain. He can look on them with satisfaction because they are all lie defeated around him (cf. Exodus 14:30-31).

The remnant, through the great distress because of the LORD’s discipline of them by the king of the North, learned to put their trust in the LORD. For this they have always resorted to the help of men, sometimes to Egypt (Isaiah 31:1), sometimes to Assyria (Hosea 5:13; Hosea 7:11). They have experienced the futility of that and in contrast have experienced the help of the LORD.

Therefore, they twice confess that it is “better to take refuge in the LORD, than to trust in man”, even if they were “princes” (Psalms 118:8-9; cf. Psalms 146:3). Ordinary man (Psalms 118:8) and princes (Psalms 118:9) are similar to “the small” and “the great” in Psalms 115 (Psalms 115:13). The help of men, whether they hold a low or a high position, avails nothing. Only the LORD is able to deliver from need. This is a lesson we must learn again and again.

Proverbs 4:3

The LORD Is For Me

The psalmist tells why he calls to praise the LORD for His lovingkindness. He has from his “distress … called upon the LORD” and “the LORD” has “answered” him and set him “in a large place” (Psalms 118:5; cf. Psalms 4:2; Psalms 18:20). He testified that by virtue of the covenant, by virtue of the LORD’s lovingkindness, He heard the psalmist’s cry for help and redeemed him. “[Set] in a large place” means “redeemed”; it is so rendered in the Septuagint, the Greek translation of the Old Testament.

The psalmist here represents the people, that is, the faithful remnant, who have been in distress and in their distress have cried out to the LORD. The LORD has answered the cry. Out of a narrow place the remnant cried out and the LORD answered with a large place. He has led out of the distress and set in the large place of freedom.

The LORD has not put the remnant, which is His people, in a large space only to leave them to themselves. He is for His people (Psalms 118:6; Hebrews 13:6). The people are aware of this and express it. This gives utter peace to the earlier so anxious heart. Now there is no more fear. The remnant even says with great confidence: “What can man do to me?” (cf. Psalms 56:11; Romans 8:31).

Trusting the LORD drives out fear, just as in trusting the LORD and His word (Psalms 56:10-11; cf. 1 John 4:18). “For God has not given us a spirit of timidity, but of power and love and discipline” (2 Timothy 1:7). The wise King Solomon once said: “Fear of man [someone] lays a trap, but those who rely on the LORD are put in a safe fortress” (Proverbs 29:25).

Once again the psalmist says the LORD is for him (Psalms 118:7). There are others for him, for the LORD is “among those who help me”. He is in a similar position with others and has support from the others. However, they could never help him if the LORD were not for them. The LORD is the only, true support. Because He is in the midst of them, victory over his haters is certain. He can look on them with satisfaction because they are all lie defeated around him (cf. Exodus 14:30-31).

The remnant, through the great distress because of the LORD’s discipline of them by the king of the North, learned to put their trust in the LORD. For this they have always resorted to the help of men, sometimes to Egypt (Isaiah 31:1), sometimes to Assyria (Hosea 5:13; Hosea 7:11). They have experienced the futility of that and in contrast have experienced the help of the LORD.

Therefore, they twice confess that it is “better to take refuge in the LORD, than to trust in man”, even if they were “princes” (Psalms 118:8-9; cf. Psalms 146:3). Ordinary man (Psalms 118:8) and princes (Psalms 118:9) are similar to “the small” and “the great” in Psalms 115 (Psalms 115:13). The help of men, whether they hold a low or a high position, avails nothing. Only the LORD is able to deliver from need. This is a lesson we must learn again and again.

Proverbs 4:4

The LORD Is For Me

The psalmist tells why he calls to praise the LORD for His lovingkindness. He has from his “distress … called upon the LORD” and “the LORD” has “answered” him and set him “in a large place” (Psalms 118:5; cf. Psalms 4:2; Psalms 18:20). He testified that by virtue of the covenant, by virtue of the LORD’s lovingkindness, He heard the psalmist’s cry for help and redeemed him. “[Set] in a large place” means “redeemed”; it is so rendered in the Septuagint, the Greek translation of the Old Testament.

The psalmist here represents the people, that is, the faithful remnant, who have been in distress and in their distress have cried out to the LORD. The LORD has answered the cry. Out of a narrow place the remnant cried out and the LORD answered with a large place. He has led out of the distress and set in the large place of freedom.

The LORD has not put the remnant, which is His people, in a large space only to leave them to themselves. He is for His people (Psalms 118:6; Hebrews 13:6). The people are aware of this and express it. This gives utter peace to the earlier so anxious heart. Now there is no more fear. The remnant even says with great confidence: “What can man do to me?” (cf. Psalms 56:11; Romans 8:31).

Trusting the LORD drives out fear, just as in trusting the LORD and His word (Psalms 56:10-11; cf. 1 John 4:18). “For God has not given us a spirit of timidity, but of power and love and discipline” (2 Timothy 1:7). The wise King Solomon once said: “Fear of man [someone] lays a trap, but those who rely on the LORD are put in a safe fortress” (Proverbs 29:25).

Once again the psalmist says the LORD is for him (Psalms 118:7). There are others for him, for the LORD is “among those who help me”. He is in a similar position with others and has support from the others. However, they could never help him if the LORD were not for them. The LORD is the only, true support. Because He is in the midst of them, victory over his haters is certain. He can look on them with satisfaction because they are all lie defeated around him (cf. Exodus 14:30-31).

The remnant, through the great distress because of the LORD’s discipline of them by the king of the North, learned to put their trust in the LORD. For this they have always resorted to the help of men, sometimes to Egypt (Isaiah 31:1), sometimes to Assyria (Hosea 5:13; Hosea 7:11). They have experienced the futility of that and in contrast have experienced the help of the LORD.

Therefore, they twice confess that it is “better to take refuge in the LORD, than to trust in man”, even if they were “princes” (Psalms 118:8-9; cf. Psalms 146:3). Ordinary man (Psalms 118:8) and princes (Psalms 118:9) are similar to “the small” and “the great” in Psalms 115 (Psalms 115:13). The help of men, whether they hold a low or a high position, avails nothing. Only the LORD is able to deliver from need. This is a lesson we must learn again and again.

Proverbs 4:5

The LORD Is For Me

The psalmist tells why he calls to praise the LORD for His lovingkindness. He has from his “distress … called upon the LORD” and “the LORD” has “answered” him and set him “in a large place” (Psalms 118:5; cf. Psalms 4:2; Psalms 18:20). He testified that by virtue of the covenant, by virtue of the LORD’s lovingkindness, He heard the psalmist’s cry for help and redeemed him. “[Set] in a large place” means “redeemed”; it is so rendered in the Septuagint, the Greek translation of the Old Testament.

The psalmist here represents the people, that is, the faithful remnant, who have been in distress and in their distress have cried out to the LORD. The LORD has answered the cry. Out of a narrow place the remnant cried out and the LORD answered with a large place. He has led out of the distress and set in the large place of freedom.

The LORD has not put the remnant, which is His people, in a large space only to leave them to themselves. He is for His people (Psalms 118:6; Hebrews 13:6). The people are aware of this and express it. This gives utter peace to the earlier so anxious heart. Now there is no more fear. The remnant even says with great confidence: “What can man do to me?” (cf. Psalms 56:11; Romans 8:31).

Trusting the LORD drives out fear, just as in trusting the LORD and His word (Psalms 56:10-11; cf. 1 John 4:18). “For God has not given us a spirit of timidity, but of power and love and discipline” (2 Timothy 1:7). The wise King Solomon once said: “Fear of man [someone] lays a trap, but those who rely on the LORD are put in a safe fortress” (Proverbs 29:25).

Once again the psalmist says the LORD is for him (Psalms 118:7). There are others for him, for the LORD is “among those who help me”. He is in a similar position with others and has support from the others. However, they could never help him if the LORD were not for them. The LORD is the only, true support. Because He is in the midst of them, victory over his haters is certain. He can look on them with satisfaction because they are all lie defeated around him (cf. Exodus 14:30-31).

The remnant, through the great distress because of the LORD’s discipline of them by the king of the North, learned to put their trust in the LORD. For this they have always resorted to the help of men, sometimes to Egypt (Isaiah 31:1), sometimes to Assyria (Hosea 5:13; Hosea 7:11). They have experienced the futility of that and in contrast have experienced the help of the LORD.

Therefore, they twice confess that it is “better to take refuge in the LORD, than to trust in man”, even if they were “princes” (Psalms 118:8-9; cf. Psalms 146:3). Ordinary man (Psalms 118:8) and princes (Psalms 118:9) are similar to “the small” and “the great” in Psalms 115 (Psalms 115:13). The help of men, whether they hold a low or a high position, avails nothing. Only the LORD is able to deliver from need. This is a lesson we must learn again and again.

Proverbs 4:6

The Enemies Cut Off

In the time of distress, the remnant is surrounded by “all nations” (Psalms 118:10; Psalms 83:3-8; Zechariah 12:2-3; Zechariah 14:2). In Psalms 118:5-9, the remnant has said that the LORD is for them and is their refuge. Therefore, they can say that “in the name of the LORD” they “will surely cut them off” (cf. 1 Samuel 17:45; Micah 5:4-5). They say this three times in Psalms 118:10-12.

In Psalms 118:11, they once again pronounce that the nations had surrounded them. They even say it twice, preceding the second time by an empowering “yes”. Being surrounded by their enemies felt to them like a suffocating stranglehold. But they freed themselves from it by invoking “the name of the LORD”, the God Who is for them by virtue of the covenant with them.

The nations had “surrounded” them “like bees” (Psalms 118:12; cf. Deuteronomy 1:44; Isaiah 7:18). A cloud of bees coming at people causes them to flee in panic. In the case of the remnant, the danger of the bees is “extinguished as a fire of thorns”. The remnant has taken refuge “in the name of the LORD”. The fire of His judgment has burned the nations like a fire of thorns, that is, very quickly, as quickly as thorns burn (cf. Isaiah 33:12). As a result, the danger of the nations disappeared.

We are also surrounded by nations, by people who do not know God and do not want to know God. They want to impose their will on us and that we submit to them. We see this in anti-godly legislation. Only the Name of the Lord Jesus, fellowship with Him, can deliver us from the stranglehold by which we are otherwise stifled in our witnessing for Him. To avoid being strangled, we must put on the armor that God has made available to us (Ephesians 6:10-18). Thereby we must remember that our struggle is not against flesh and blood.

The psalmist says: “You pushed me violently so that I was falling, but the LORD helped me” (Psalms 118:13). This is about the Assyrian, the discipling rod of God, who did everything possible to wipe out the faithful remnant. He failed, because the remnant fought in the name of the LORD.

They give credit to the LORD for the victory when they say, “The LORD is my strength and my song” (Psalms 118:14). This is what Moses sang after the people were delivered from the pursuing Egyptians who perished in the Red Sea (Exodus 15:2). Here the final deliverance of the people in the end time from the great tribulation is connected to the first deliverance of the people, the deliverance from the bondage of Egypt. We also see this connection between the song of Moses and the song of the Lamb (Revelation 15:3).

Proverbs 4:7

The Enemies Cut Off

In the time of distress, the remnant is surrounded by “all nations” (Psalms 118:10; Psalms 83:3-8; Zechariah 12:2-3; Zechariah 14:2). In Psalms 118:5-9, the remnant has said that the LORD is for them and is their refuge. Therefore, they can say that “in the name of the LORD” they “will surely cut them off” (cf. 1 Samuel 17:45; Micah 5:4-5). They say this three times in Psalms 118:10-12.

In Psalms 118:11, they once again pronounce that the nations had surrounded them. They even say it twice, preceding the second time by an empowering “yes”. Being surrounded by their enemies felt to them like a suffocating stranglehold. But they freed themselves from it by invoking “the name of the LORD”, the God Who is for them by virtue of the covenant with them.

The nations had “surrounded” them “like bees” (Psalms 118:12; cf. Deuteronomy 1:44; Isaiah 7:18). A cloud of bees coming at people causes them to flee in panic. In the case of the remnant, the danger of the bees is “extinguished as a fire of thorns”. The remnant has taken refuge “in the name of the LORD”. The fire of His judgment has burned the nations like a fire of thorns, that is, very quickly, as quickly as thorns burn (cf. Isaiah 33:12). As a result, the danger of the nations disappeared.

We are also surrounded by nations, by people who do not know God and do not want to know God. They want to impose their will on us and that we submit to them. We see this in anti-godly legislation. Only the Name of the Lord Jesus, fellowship with Him, can deliver us from the stranglehold by which we are otherwise stifled in our witnessing for Him. To avoid being strangled, we must put on the armor that God has made available to us (Ephesians 6:10-18). Thereby we must remember that our struggle is not against flesh and blood.

The psalmist says: “You pushed me violently so that I was falling, but the LORD helped me” (Psalms 118:13). This is about the Assyrian, the discipling rod of God, who did everything possible to wipe out the faithful remnant. He failed, because the remnant fought in the name of the LORD.

They give credit to the LORD for the victory when they say, “The LORD is my strength and my song” (Psalms 118:14). This is what Moses sang after the people were delivered from the pursuing Egyptians who perished in the Red Sea (Exodus 15:2). Here the final deliverance of the people in the end time from the great tribulation is connected to the first deliverance of the people, the deliverance from the bondage of Egypt. We also see this connection between the song of Moses and the song of the Lamb (Revelation 15:3).

Proverbs 4:8

The Enemies Cut Off

In the time of distress, the remnant is surrounded by “all nations” (Psalms 118:10; Psalms 83:3-8; Zechariah 12:2-3; Zechariah 14:2). In Psalms 118:5-9, the remnant has said that the LORD is for them and is their refuge. Therefore, they can say that “in the name of the LORD” they “will surely cut them off” (cf. 1 Samuel 17:45; Micah 5:4-5). They say this three times in Psalms 118:10-12.

In Psalms 118:11, they once again pronounce that the nations had surrounded them. They even say it twice, preceding the second time by an empowering “yes”. Being surrounded by their enemies felt to them like a suffocating stranglehold. But they freed themselves from it by invoking “the name of the LORD”, the God Who is for them by virtue of the covenant with them.

The nations had “surrounded” them “like bees” (Psalms 118:12; cf. Deuteronomy 1:44; Isaiah 7:18). A cloud of bees coming at people causes them to flee in panic. In the case of the remnant, the danger of the bees is “extinguished as a fire of thorns”. The remnant has taken refuge “in the name of the LORD”. The fire of His judgment has burned the nations like a fire of thorns, that is, very quickly, as quickly as thorns burn (cf. Isaiah 33:12). As a result, the danger of the nations disappeared.

We are also surrounded by nations, by people who do not know God and do not want to know God. They want to impose their will on us and that we submit to them. We see this in anti-godly legislation. Only the Name of the Lord Jesus, fellowship with Him, can deliver us from the stranglehold by which we are otherwise stifled in our witnessing for Him. To avoid being strangled, we must put on the armor that God has made available to us (Ephesians 6:10-18). Thereby we must remember that our struggle is not against flesh and blood.

The psalmist says: “You pushed me violently so that I was falling, but the LORD helped me” (Psalms 118:13). This is about the Assyrian, the discipling rod of God, who did everything possible to wipe out the faithful remnant. He failed, because the remnant fought in the name of the LORD.

They give credit to the LORD for the victory when they say, “The LORD is my strength and my song” (Psalms 118:14). This is what Moses sang after the people were delivered from the pursuing Egyptians who perished in the Red Sea (Exodus 15:2). Here the final deliverance of the people in the end time from the great tribulation is connected to the first deliverance of the people, the deliverance from the bondage of Egypt. We also see this connection between the song of Moses and the song of the Lamb (Revelation 15:3).

Proverbs 4:9

The Enemies Cut Off

In the time of distress, the remnant is surrounded by “all nations” (Psalms 118:10; Psalms 83:3-8; Zechariah 12:2-3; Zechariah 14:2). In Psalms 118:5-9, the remnant has said that the LORD is for them and is their refuge. Therefore, they can say that “in the name of the LORD” they “will surely cut them off” (cf. 1 Samuel 17:45; Micah 5:4-5). They say this three times in Psalms 118:10-12.

In Psalms 118:11, they once again pronounce that the nations had surrounded them. They even say it twice, preceding the second time by an empowering “yes”. Being surrounded by their enemies felt to them like a suffocating stranglehold. But they freed themselves from it by invoking “the name of the LORD”, the God Who is for them by virtue of the covenant with them.

The nations had “surrounded” them “like bees” (Psalms 118:12; cf. Deuteronomy 1:44; Isaiah 7:18). A cloud of bees coming at people causes them to flee in panic. In the case of the remnant, the danger of the bees is “extinguished as a fire of thorns”. The remnant has taken refuge “in the name of the LORD”. The fire of His judgment has burned the nations like a fire of thorns, that is, very quickly, as quickly as thorns burn (cf. Isaiah 33:12). As a result, the danger of the nations disappeared.

We are also surrounded by nations, by people who do not know God and do not want to know God. They want to impose their will on us and that we submit to them. We see this in anti-godly legislation. Only the Name of the Lord Jesus, fellowship with Him, can deliver us from the stranglehold by which we are otherwise stifled in our witnessing for Him. To avoid being strangled, we must put on the armor that God has made available to us (Ephesians 6:10-18). Thereby we must remember that our struggle is not against flesh and blood.

The psalmist says: “You pushed me violently so that I was falling, but the LORD helped me” (Psalms 118:13). This is about the Assyrian, the discipling rod of God, who did everything possible to wipe out the faithful remnant. He failed, because the remnant fought in the name of the LORD.

They give credit to the LORD for the victory when they say, “The LORD is my strength and my song” (Psalms 118:14). This is what Moses sang after the people were delivered from the pursuing Egyptians who perished in the Red Sea (Exodus 15:2). Here the final deliverance of the people in the end time from the great tribulation is connected to the first deliverance of the people, the deliverance from the bondage of Egypt. We also see this connection between the song of Moses and the song of the Lamb (Revelation 15:3).

Proverbs 4:10

The Enemies Cut Off

In the time of distress, the remnant is surrounded by “all nations” (Psalms 118:10; Psalms 83:3-8; Zechariah 12:2-3; Zechariah 14:2). In Psalms 118:5-9, the remnant has said that the LORD is for them and is their refuge. Therefore, they can say that “in the name of the LORD” they “will surely cut them off” (cf. 1 Samuel 17:45; Micah 5:4-5). They say this three times in Psalms 118:10-12.

In Psalms 118:11, they once again pronounce that the nations had surrounded them. They even say it twice, preceding the second time by an empowering “yes”. Being surrounded by their enemies felt to them like a suffocating stranglehold. But they freed themselves from it by invoking “the name of the LORD”, the God Who is for them by virtue of the covenant with them.

The nations had “surrounded” them “like bees” (Psalms 118:12; cf. Deuteronomy 1:44; Isaiah 7:18). A cloud of bees coming at people causes them to flee in panic. In the case of the remnant, the danger of the bees is “extinguished as a fire of thorns”. The remnant has taken refuge “in the name of the LORD”. The fire of His judgment has burned the nations like a fire of thorns, that is, very quickly, as quickly as thorns burn (cf. Isaiah 33:12). As a result, the danger of the nations disappeared.

We are also surrounded by nations, by people who do not know God and do not want to know God. They want to impose their will on us and that we submit to them. We see this in anti-godly legislation. Only the Name of the Lord Jesus, fellowship with Him, can deliver us from the stranglehold by which we are otherwise stifled in our witnessing for Him. To avoid being strangled, we must put on the armor that God has made available to us (Ephesians 6:10-18). Thereby we must remember that our struggle is not against flesh and blood.

The psalmist says: “You pushed me violently so that I was falling, but the LORD helped me” (Psalms 118:13). This is about the Assyrian, the discipling rod of God, who did everything possible to wipe out the faithful remnant. He failed, because the remnant fought in the name of the LORD.

They give credit to the LORD for the victory when they say, “The LORD is my strength and my song” (Psalms 118:14). This is what Moses sang after the people were delivered from the pursuing Egyptians who perished in the Red Sea (Exodus 15:2). Here the final deliverance of the people in the end time from the great tribulation is connected to the first deliverance of the people, the deliverance from the bondage of Egypt. We also see this connection between the song of Moses and the song of the Lamb (Revelation 15:3).

Proverbs 4:11

The LORD Does Valiantly

The greater the danger, the greater the deliverance from it. The greater the deliverance, the greater the joy. The joy of the psalmist is no longer personal joy, but is shared by others. The song of joy because of deliverance fills “the tents of the righteous” (Psalms 118:15). In the tents is “the sound of joyful shouting and salvation”.

The content of the song is “the right hand of the LORD” (Psalms 118:15c-16; cf. Exodus 15:6; 12). Its threefold repetition indicates the exuberance of joy. Twice it is sung with joy that that hand “does valiantly” and once that that hand “is exalted”. By “the right hand of the LORD” we can think of the Lord Jesus, Who is exalted at God’s right hand (Psalms 110:1). Through Him, God does valiantly.

Attached to the joy of the LORD’s powerful deeds, for the psalmist or the remnant, is the assurance that they will “not die, but live” (Psalms 118:17; cf. 2 Corinthians 6:9b). At the same time, they also mention what the purpose of their lives is: it is to “tell of the works of the LORD”.

Also, they are aware that they have no right to life. They have been “disciplined … severely” by the LORD because of their sins (Psalms 118:18). Therewith, they acknowledge His justice. Discipline, however, is not intended to cause them to perish, but to cleanse them (Hebrews 12:5-11). Discipline is not an end goal, but a means. They have understood this. That is why they add with gratitude: “But He has not given me over to death.” Everything speaks of the LORD’s lovingkindness.

Proverbs 4:12

The LORD Does Valiantly

The greater the danger, the greater the deliverance from it. The greater the deliverance, the greater the joy. The joy of the psalmist is no longer personal joy, but is shared by others. The song of joy because of deliverance fills “the tents of the righteous” (Psalms 118:15). In the tents is “the sound of joyful shouting and salvation”.

The content of the song is “the right hand of the LORD” (Psalms 118:15c-16; cf. Exodus 15:6; 12). Its threefold repetition indicates the exuberance of joy. Twice it is sung with joy that that hand “does valiantly” and once that that hand “is exalted”. By “the right hand of the LORD” we can think of the Lord Jesus, Who is exalted at God’s right hand (Psalms 110:1). Through Him, God does valiantly.

Attached to the joy of the LORD’s powerful deeds, for the psalmist or the remnant, is the assurance that they will “not die, but live” (Psalms 118:17; cf. 2 Corinthians 6:9b). At the same time, they also mention what the purpose of their lives is: it is to “tell of the works of the LORD”.

Also, they are aware that they have no right to life. They have been “disciplined … severely” by the LORD because of their sins (Psalms 118:18). Therewith, they acknowledge His justice. Discipline, however, is not intended to cause them to perish, but to cleanse them (Hebrews 12:5-11). Discipline is not an end goal, but a means. They have understood this. That is why they add with gratitude: “But He has not given me over to death.” Everything speaks of the LORD’s lovingkindness.

Proverbs 4:13

The LORD Does Valiantly

The greater the danger, the greater the deliverance from it. The greater the deliverance, the greater the joy. The joy of the psalmist is no longer personal joy, but is shared by others. The song of joy because of deliverance fills “the tents of the righteous” (Psalms 118:15). In the tents is “the sound of joyful shouting and salvation”.

The content of the song is “the right hand of the LORD” (Psalms 118:15c-16; cf. Exodus 15:6; 12). Its threefold repetition indicates the exuberance of joy. Twice it is sung with joy that that hand “does valiantly” and once that that hand “is exalted”. By “the right hand of the LORD” we can think of the Lord Jesus, Who is exalted at God’s right hand (Psalms 110:1). Through Him, God does valiantly.

Attached to the joy of the LORD’s powerful deeds, for the psalmist or the remnant, is the assurance that they will “not die, but live” (Psalms 118:17; cf. 2 Corinthians 6:9b). At the same time, they also mention what the purpose of their lives is: it is to “tell of the works of the LORD”.

Also, they are aware that they have no right to life. They have been “disciplined … severely” by the LORD because of their sins (Psalms 118:18). Therewith, they acknowledge His justice. Discipline, however, is not intended to cause them to perish, but to cleanse them (Hebrews 12:5-11). Discipline is not an end goal, but a means. They have understood this. That is why they add with gratitude: “But He has not given me over to death.” Everything speaks of the LORD’s lovingkindness.

Proverbs 4:14

The LORD Does Valiantly

The greater the danger, the greater the deliverance from it. The greater the deliverance, the greater the joy. The joy of the psalmist is no longer personal joy, but is shared by others. The song of joy because of deliverance fills “the tents of the righteous” (Psalms 118:15). In the tents is “the sound of joyful shouting and salvation”.

The content of the song is “the right hand of the LORD” (Psalms 118:15c-16; cf. Exodus 15:6; 12). Its threefold repetition indicates the exuberance of joy. Twice it is sung with joy that that hand “does valiantly” and once that that hand “is exalted”. By “the right hand of the LORD” we can think of the Lord Jesus, Who is exalted at God’s right hand (Psalms 110:1). Through Him, God does valiantly.

Attached to the joy of the LORD’s powerful deeds, for the psalmist or the remnant, is the assurance that they will “not die, but live” (Psalms 118:17; cf. 2 Corinthians 6:9b). At the same time, they also mention what the purpose of their lives is: it is to “tell of the works of the LORD”.

Also, they are aware that they have no right to life. They have been “disciplined … severely” by the LORD because of their sins (Psalms 118:18). Therewith, they acknowledge His justice. Discipline, however, is not intended to cause them to perish, but to cleanse them (Hebrews 12:5-11). Discipline is not an end goal, but a means. They have understood this. That is why they add with gratitude: “But He has not given me over to death.” Everything speaks of the LORD’s lovingkindness.

Proverbs 4:15

The Triumphal Entry

And this lovingkindness does not end with their joy about the deliverance. When the remnant is restored to their relationship with God on the basis of the work of His Son, they will boldly ask that “the gates of righteousness” be opened to them (Psalms 118:19). These are the gates that give access to righteousness. They are the gates of Jerusalem, which is now “the city of righteousness”, “a faithful city” (Isaiah 1:26).

The psalmist enters, followed by the righteous (Psalms 118:20) who have first given thanks to the LORD in their tents (Psalms 118:15). Only the righteous may enter (Psalms 24:3-6). There they will “give thanks to the LORD” for all the benefits He has proven to them.

The gates of righteousness lead to “the gate of the LORD” that is the gate of the temple. That is where the LORD dwells. The gates and the gate are a picture of Christ. The righteous must enter through Him, just as Christ is the door for the sheep in the New Testament (John 10:7-9).

Each of the twelve gates of the city (Ezekiel 48:30-35) leads to Him Who is the center of the city. The name of the city in the realm of peace is therefore “The LORD is there” (Ezekiel 48:35b). The remnant – they “all … [will be] righteous” (Isaiah 60:21) – will enter through that gate.

In the city, in the temple, the remnant will give thanks to Him because He has heard them, for He has become their salvation (Psalms 118:21). He has redeemed them from affliction and brought them into the salvation of the realm of peace. For this He deserves all praise and thanks.

Proverbs 4:16

The Triumphal Entry

And this lovingkindness does not end with their joy about the deliverance. When the remnant is restored to their relationship with God on the basis of the work of His Son, they will boldly ask that “the gates of righteousness” be opened to them (Psalms 118:19). These are the gates that give access to righteousness. They are the gates of Jerusalem, which is now “the city of righteousness”, “a faithful city” (Isaiah 1:26).

The psalmist enters, followed by the righteous (Psalms 118:20) who have first given thanks to the LORD in their tents (Psalms 118:15). Only the righteous may enter (Psalms 24:3-6). There they will “give thanks to the LORD” for all the benefits He has proven to them.

The gates of righteousness lead to “the gate of the LORD” that is the gate of the temple. That is where the LORD dwells. The gates and the gate are a picture of Christ. The righteous must enter through Him, just as Christ is the door for the sheep in the New Testament (John 10:7-9).

Each of the twelve gates of the city (Ezekiel 48:30-35) leads to Him Who is the center of the city. The name of the city in the realm of peace is therefore “The LORD is there” (Ezekiel 48:35b). The remnant – they “all … [will be] righteous” (Isaiah 60:21) – will enter through that gate.

In the city, in the temple, the remnant will give thanks to Him because He has heard them, for He has become their salvation (Psalms 118:21). He has redeemed them from affliction and brought them into the salvation of the realm of peace. For this He deserves all praise and thanks.

Proverbs 4:17

The Triumphal Entry

And this lovingkindness does not end with their joy about the deliverance. When the remnant is restored to their relationship with God on the basis of the work of His Son, they will boldly ask that “the gates of righteousness” be opened to them (Psalms 118:19). These are the gates that give access to righteousness. They are the gates of Jerusalem, which is now “the city of righteousness”, “a faithful city” (Isaiah 1:26).

The psalmist enters, followed by the righteous (Psalms 118:20) who have first given thanks to the LORD in their tents (Psalms 118:15). Only the righteous may enter (Psalms 24:3-6). There they will “give thanks to the LORD” for all the benefits He has proven to them.

The gates of righteousness lead to “the gate of the LORD” that is the gate of the temple. That is where the LORD dwells. The gates and the gate are a picture of Christ. The righteous must enter through Him, just as Christ is the door for the sheep in the New Testament (John 10:7-9).

Each of the twelve gates of the city (Ezekiel 48:30-35) leads to Him Who is the center of the city. The name of the city in the realm of peace is therefore “The LORD is there” (Ezekiel 48:35b). The remnant – they “all … [will be] righteous” (Isaiah 60:21) – will enter through that gate.

In the city, in the temple, the remnant will give thanks to Him because He has heard them, for He has become their salvation (Psalms 118:21). He has redeemed them from affliction and brought them into the salvation of the realm of peace. For this He deserves all praise and thanks.

Proverbs 4:18

The Day That the LORD Has Made

The Lord Jesus, the Messiah, is “the stone which the builders rejected” (Psalms 118:22). This is clear from what He Himself says about it to the corrupt “builders”, the religious leaders of God’s people during His life on earth (Matthew 21:33-46). He was made the chief corner stone by God by raising Him from the dead and glorifying Him at His right hand (Acts 4:11). There God made Him the chief corner stone of the church (Ephesians 2:20).

But here He is the chief corner stone on which restored Israel will be built (Isaiah 28:16). A chief corner stone is either a large stone on the foundation that holds two or more rows of stones together, or the last stone of an arch or of a building (Mark 12:10).

Earlier, Israel stumbled over that stone. Christ is the touchstone for every human being. It is accept or fall. Unbelieving Israel stumbled and fell over Him. What is most precious to the believer is most hateful to the unbeliever. Peter points out in his first letter that God’s Word foretold that the unbelieving Jews would stumble over Him (1 Peter 2:7-8; Isaiah 8:14; Romans 9:31-33).

When Christ returns, He will scatter all who have fallen over Him and despised Him (Matthew 21:42-44; Mark 12:10; Luke 20:17-18; Daniel 2:34-35; 44-45). Then He will set up His kingdom. When the remnant sees it, they will say with admiration: “This is the LORD’s doing”, and then express their amazement at it: “It is marvelous in our eyes” (Psalms 118:23).

They will immediately add that this is the day that “the LORD has made” (Psalms 118:24). It is a new day, the day of the realm of peace, which comes from God’s hand and where everything is in perfect accord with God’s thoughts. His intentions for heaven and earth will have been fulfilled. For His people and all who share in that glorious time of blessing, this is cause for joy and gladness. This will be the case throughout the time of the realm of peace.

Along with this assurance is a prayer to the LORD: “O LORD, do save” and “do send prosperity” (Psalms 118:25). “Do save” is the translation of the word “hosanna” (Matthew 21:9; Mark 11:9-10; Luke 19:38; John 12:13). This prayer shows that the remnant is aware that the continuance and enjoyment of that glorious situation depends entirely and only on the LORD. He has given the blessing, but must also maintain it. This attitude of dependence is characteristic of all who know their blessings and enjoy them in fellowship with God.

When it can be said “blessed is the one who comes in the name of the LORD; we have blessed you from the house of the LORD”, the time of the rejection of God’s people and the Christ of God is over (Psalms 118:26). Based on this verse, the Jews give the Messiah the title baruch ha-ba or ‘blessed He Who comes’. We hear this in the question to the Lord Jesus in Matthew 11: “Are You the Expected One?” (Matthew 11:3a).

The crowds shouted this when the Lord Jesus went to Jerusalem for the last time during His life on earth before His death and resurrection (Luke 19:38). It was the day of their “visitation”, of His visiting them (Luke 19:44). However, it did not become a day of salvation for them because they did not recognize the Savior.

It will be different at the second coming of the Lord Jesus to earth. The people will have repented and welcome the Messiah, for it is He and no one else Who comes in the Name of the LORD (Matthew 23:39). They are in the house of the LORD to sacrifice to the LORD and wish Him all good. He is worthy, for He has turned everything for the better for them.

Proverbs 4:19

The Day That the LORD Has Made

The Lord Jesus, the Messiah, is “the stone which the builders rejected” (Psalms 118:22). This is clear from what He Himself says about it to the corrupt “builders”, the religious leaders of God’s people during His life on earth (Matthew 21:33-46). He was made the chief corner stone by God by raising Him from the dead and glorifying Him at His right hand (Acts 4:11). There God made Him the chief corner stone of the church (Ephesians 2:20).

But here He is the chief corner stone on which restored Israel will be built (Isaiah 28:16). A chief corner stone is either a large stone on the foundation that holds two or more rows of stones together, or the last stone of an arch or of a building (Mark 12:10).

Earlier, Israel stumbled over that stone. Christ is the touchstone for every human being. It is accept or fall. Unbelieving Israel stumbled and fell over Him. What is most precious to the believer is most hateful to the unbeliever. Peter points out in his first letter that God’s Word foretold that the unbelieving Jews would stumble over Him (1 Peter 2:7-8; Isaiah 8:14; Romans 9:31-33).

When Christ returns, He will scatter all who have fallen over Him and despised Him (Matthew 21:42-44; Mark 12:10; Luke 20:17-18; Daniel 2:34-35; 44-45). Then He will set up His kingdom. When the remnant sees it, they will say with admiration: “This is the LORD’s doing”, and then express their amazement at it: “It is marvelous in our eyes” (Psalms 118:23).

They will immediately add that this is the day that “the LORD has made” (Psalms 118:24). It is a new day, the day of the realm of peace, which comes from God’s hand and where everything is in perfect accord with God’s thoughts. His intentions for heaven and earth will have been fulfilled. For His people and all who share in that glorious time of blessing, this is cause for joy and gladness. This will be the case throughout the time of the realm of peace.

Along with this assurance is a prayer to the LORD: “O LORD, do save” and “do send prosperity” (Psalms 118:25). “Do save” is the translation of the word “hosanna” (Matthew 21:9; Mark 11:9-10; Luke 19:38; John 12:13). This prayer shows that the remnant is aware that the continuance and enjoyment of that glorious situation depends entirely and only on the LORD. He has given the blessing, but must also maintain it. This attitude of dependence is characteristic of all who know their blessings and enjoy them in fellowship with God.

When it can be said “blessed is the one who comes in the name of the LORD; we have blessed you from the house of the LORD”, the time of the rejection of God’s people and the Christ of God is over (Psalms 118:26). Based on this verse, the Jews give the Messiah the title baruch ha-ba or ‘blessed He Who comes’. We hear this in the question to the Lord Jesus in Matthew 11: “Are You the Expected One?” (Matthew 11:3a).

The crowds shouted this when the Lord Jesus went to Jerusalem for the last time during His life on earth before His death and resurrection (Luke 19:38). It was the day of their “visitation”, of His visiting them (Luke 19:44). However, it did not become a day of salvation for them because they did not recognize the Savior.

It will be different at the second coming of the Lord Jesus to earth. The people will have repented and welcome the Messiah, for it is He and no one else Who comes in the Name of the LORD (Matthew 23:39). They are in the house of the LORD to sacrifice to the LORD and wish Him all good. He is worthy, for He has turned everything for the better for them.

Proverbs 4:20

The Day That the LORD Has Made

The Lord Jesus, the Messiah, is “the stone which the builders rejected” (Psalms 118:22). This is clear from what He Himself says about it to the corrupt “builders”, the religious leaders of God’s people during His life on earth (Matthew 21:33-46). He was made the chief corner stone by God by raising Him from the dead and glorifying Him at His right hand (Acts 4:11). There God made Him the chief corner stone of the church (Ephesians 2:20).

But here He is the chief corner stone on which restored Israel will be built (Isaiah 28:16). A chief corner stone is either a large stone on the foundation that holds two or more rows of stones together, or the last stone of an arch or of a building (Mark 12:10).

Earlier, Israel stumbled over that stone. Christ is the touchstone for every human being. It is accept or fall. Unbelieving Israel stumbled and fell over Him. What is most precious to the believer is most hateful to the unbeliever. Peter points out in his first letter that God’s Word foretold that the unbelieving Jews would stumble over Him (1 Peter 2:7-8; Isaiah 8:14; Romans 9:31-33).

When Christ returns, He will scatter all who have fallen over Him and despised Him (Matthew 21:42-44; Mark 12:10; Luke 20:17-18; Daniel 2:34-35; 44-45). Then He will set up His kingdom. When the remnant sees it, they will say with admiration: “This is the LORD’s doing”, and then express their amazement at it: “It is marvelous in our eyes” (Psalms 118:23).

They will immediately add that this is the day that “the LORD has made” (Psalms 118:24). It is a new day, the day of the realm of peace, which comes from God’s hand and where everything is in perfect accord with God’s thoughts. His intentions for heaven and earth will have been fulfilled. For His people and all who share in that glorious time of blessing, this is cause for joy and gladness. This will be the case throughout the time of the realm of peace.

Along with this assurance is a prayer to the LORD: “O LORD, do save” and “do send prosperity” (Psalms 118:25). “Do save” is the translation of the word “hosanna” (Matthew 21:9; Mark 11:9-10; Luke 19:38; John 12:13). This prayer shows that the remnant is aware that the continuance and enjoyment of that glorious situation depends entirely and only on the LORD. He has given the blessing, but must also maintain it. This attitude of dependence is characteristic of all who know their blessings and enjoy them in fellowship with God.

When it can be said “blessed is the one who comes in the name of the LORD; we have blessed you from the house of the LORD”, the time of the rejection of God’s people and the Christ of God is over (Psalms 118:26). Based on this verse, the Jews give the Messiah the title baruch ha-ba or ‘blessed He Who comes’. We hear this in the question to the Lord Jesus in Matthew 11: “Are You the Expected One?” (Matthew 11:3a).

The crowds shouted this when the Lord Jesus went to Jerusalem for the last time during His life on earth before His death and resurrection (Luke 19:38). It was the day of their “visitation”, of His visiting them (Luke 19:44). However, it did not become a day of salvation for them because they did not recognize the Savior.

It will be different at the second coming of the Lord Jesus to earth. The people will have repented and welcome the Messiah, for it is He and no one else Who comes in the Name of the LORD (Matthew 23:39). They are in the house of the LORD to sacrifice to the LORD and wish Him all good. He is worthy, for He has turned everything for the better for them.

Proverbs 4:21

The Day That the LORD Has Made

The Lord Jesus, the Messiah, is “the stone which the builders rejected” (Psalms 118:22). This is clear from what He Himself says about it to the corrupt “builders”, the religious leaders of God’s people during His life on earth (Matthew 21:33-46). He was made the chief corner stone by God by raising Him from the dead and glorifying Him at His right hand (Acts 4:11). There God made Him the chief corner stone of the church (Ephesians 2:20).

But here He is the chief corner stone on which restored Israel will be built (Isaiah 28:16). A chief corner stone is either a large stone on the foundation that holds two or more rows of stones together, or the last stone of an arch or of a building (Mark 12:10).

Earlier, Israel stumbled over that stone. Christ is the touchstone for every human being. It is accept or fall. Unbelieving Israel stumbled and fell over Him. What is most precious to the believer is most hateful to the unbeliever. Peter points out in his first letter that God’s Word foretold that the unbelieving Jews would stumble over Him (1 Peter 2:7-8; Isaiah 8:14; Romans 9:31-33).

When Christ returns, He will scatter all who have fallen over Him and despised Him (Matthew 21:42-44; Mark 12:10; Luke 20:17-18; Daniel 2:34-35; 44-45). Then He will set up His kingdom. When the remnant sees it, they will say with admiration: “This is the LORD’s doing”, and then express their amazement at it: “It is marvelous in our eyes” (Psalms 118:23).

They will immediately add that this is the day that “the LORD has made” (Psalms 118:24). It is a new day, the day of the realm of peace, which comes from God’s hand and where everything is in perfect accord with God’s thoughts. His intentions for heaven and earth will have been fulfilled. For His people and all who share in that glorious time of blessing, this is cause for joy and gladness. This will be the case throughout the time of the realm of peace.

Along with this assurance is a prayer to the LORD: “O LORD, do save” and “do send prosperity” (Psalms 118:25). “Do save” is the translation of the word “hosanna” (Matthew 21:9; Mark 11:9-10; Luke 19:38; John 12:13). This prayer shows that the remnant is aware that the continuance and enjoyment of that glorious situation depends entirely and only on the LORD. He has given the blessing, but must also maintain it. This attitude of dependence is characteristic of all who know their blessings and enjoy them in fellowship with God.

When it can be said “blessed is the one who comes in the name of the LORD; we have blessed you from the house of the LORD”, the time of the rejection of God’s people and the Christ of God is over (Psalms 118:26). Based on this verse, the Jews give the Messiah the title baruch ha-ba or ‘blessed He Who comes’. We hear this in the question to the Lord Jesus in Matthew 11: “Are You the Expected One?” (Matthew 11:3a).

The crowds shouted this when the Lord Jesus went to Jerusalem for the last time during His life on earth before His death and resurrection (Luke 19:38). It was the day of their “visitation”, of His visiting them (Luke 19:44). However, it did not become a day of salvation for them because they did not recognize the Savior.

It will be different at the second coming of the Lord Jesus to earth. The people will have repented and welcome the Messiah, for it is He and no one else Who comes in the Name of the LORD (Matthew 23:39). They are in the house of the LORD to sacrifice to the LORD and wish Him all good. He is worthy, for He has turned everything for the better for them.

Proverbs 4:22

The Day That the LORD Has Made

The Lord Jesus, the Messiah, is “the stone which the builders rejected” (Psalms 118:22). This is clear from what He Himself says about it to the corrupt “builders”, the religious leaders of God’s people during His life on earth (Matthew 21:33-46). He was made the chief corner stone by God by raising Him from the dead and glorifying Him at His right hand (Acts 4:11). There God made Him the chief corner stone of the church (Ephesians 2:20).

But here He is the chief corner stone on which restored Israel will be built (Isaiah 28:16). A chief corner stone is either a large stone on the foundation that holds two or more rows of stones together, or the last stone of an arch or of a building (Mark 12:10).

Earlier, Israel stumbled over that stone. Christ is the touchstone for every human being. It is accept or fall. Unbelieving Israel stumbled and fell over Him. What is most precious to the believer is most hateful to the unbeliever. Peter points out in his first letter that God’s Word foretold that the unbelieving Jews would stumble over Him (1 Peter 2:7-8; Isaiah 8:14; Romans 9:31-33).

When Christ returns, He will scatter all who have fallen over Him and despised Him (Matthew 21:42-44; Mark 12:10; Luke 20:17-18; Daniel 2:34-35; 44-45). Then He will set up His kingdom. When the remnant sees it, they will say with admiration: “This is the LORD’s doing”, and then express their amazement at it: “It is marvelous in our eyes” (Psalms 118:23).

They will immediately add that this is the day that “the LORD has made” (Psalms 118:24). It is a new day, the day of the realm of peace, which comes from God’s hand and where everything is in perfect accord with God’s thoughts. His intentions for heaven and earth will have been fulfilled. For His people and all who share in that glorious time of blessing, this is cause for joy and gladness. This will be the case throughout the time of the realm of peace.

Along with this assurance is a prayer to the LORD: “O LORD, do save” and “do send prosperity” (Psalms 118:25). “Do save” is the translation of the word “hosanna” (Matthew 21:9; Mark 11:9-10; Luke 19:38; John 12:13). This prayer shows that the remnant is aware that the continuance and enjoyment of that glorious situation depends entirely and only on the LORD. He has given the blessing, but must also maintain it. This attitude of dependence is characteristic of all who know their blessings and enjoy them in fellowship with God.

When it can be said “blessed is the one who comes in the name of the LORD; we have blessed you from the house of the LORD”, the time of the rejection of God’s people and the Christ of God is over (Psalms 118:26). Based on this verse, the Jews give the Messiah the title baruch ha-ba or ‘blessed He Who comes’. We hear this in the question to the Lord Jesus in Matthew 11: “Are You the Expected One?” (Matthew 11:3a).

The crowds shouted this when the Lord Jesus went to Jerusalem for the last time during His life on earth before His death and resurrection (Luke 19:38). It was the day of their “visitation”, of His visiting them (Luke 19:44). However, it did not become a day of salvation for them because they did not recognize the Savior.

It will be different at the second coming of the Lord Jesus to earth. The people will have repented and welcome the Messiah, for it is He and no one else Who comes in the Name of the LORD (Matthew 23:39). They are in the house of the LORD to sacrifice to the LORD and wish Him all good. He is worthy, for He has turned everything for the better for them.

Proverbs 4:23

Voluntary Sacrifices

The remnant confesses wholeheartedly and with their whole heart: “The LORD is God” (Psalms 118:27; cf. 1 Kings 18:39). There is no longer any thought of idols that they used to worship. He has, in accordance with the priestly blessing (Numbers 6:25), “given” them “light”. This is the light of the day He has made, the day in which they rejoice and are glad (Psalms 118:24; cf. Esther 8:16).

The salvation by the LORD and introduction into the realm of peace is cause for great celebration. It is a feast for and with the LORD. That includes a sacrifice. They call one another to offer a sacrifice, “the festival sacrifice”, to Him (cf. Exodus 10:9; Exodus 12:14). This sacrifice is to be brought “with cords to the horns of the altar”. The cords indicate the close connection between the sacrifice and the altar. The altar is the place where the slaughtered sacrificial animal was burned as an offering by fire to God. The horns of the altar speak of the power of the sacrifice.

The sacrifice is a picture of Christ. Only through His sacrifice there is blessing for God’s people. In the realm of peace, sacrifices will be offered again. They are then memorial sacrifices in remembrance of Christ’s once accomplished work of which the value and power remain forever.

The LORD Who is God (Psalms 118:27) is also the God of each individual, “my God” (Psalms 118:28). Twice this personal relationship with God is mentioned. Experiencing it causes to “give thanks” to Him and to “extol” Him. The remnant as a whole and each individual give thanks to Him and extol Him for Who He is and what He has done.

The psalm ends with the same call and expression of appreciation to the LORD with which it began (Psalms 118:29; Psalms 118:1). Everything said in between gives an abundance of reasons to give thanks to the LORD. It is a succession of testimonies that He is good and that His lovingkindness is everlasting. That thanksgiving will sound forever.

Proverbs 4:24

Voluntary Sacrifices

The remnant confesses wholeheartedly and with their whole heart: “The LORD is God” (Psalms 118:27; cf. 1 Kings 18:39). There is no longer any thought of idols that they used to worship. He has, in accordance with the priestly blessing (Numbers 6:25), “given” them “light”. This is the light of the day He has made, the day in which they rejoice and are glad (Psalms 118:24; cf. Esther 8:16).

The salvation by the LORD and introduction into the realm of peace is cause for great celebration. It is a feast for and with the LORD. That includes a sacrifice. They call one another to offer a sacrifice, “the festival sacrifice”, to Him (cf. Exodus 10:9; Exodus 12:14). This sacrifice is to be brought “with cords to the horns of the altar”. The cords indicate the close connection between the sacrifice and the altar. The altar is the place where the slaughtered sacrificial animal was burned as an offering by fire to God. The horns of the altar speak of the power of the sacrifice.

The sacrifice is a picture of Christ. Only through His sacrifice there is blessing for God’s people. In the realm of peace, sacrifices will be offered again. They are then memorial sacrifices in remembrance of Christ’s once accomplished work of which the value and power remain forever.

The LORD Who is God (Psalms 118:27) is also the God of each individual, “my God” (Psalms 118:28). Twice this personal relationship with God is mentioned. Experiencing it causes to “give thanks” to Him and to “extol” Him. The remnant as a whole and each individual give thanks to Him and extol Him for Who He is and what He has done.

The psalm ends with the same call and expression of appreciation to the LORD with which it began (Psalms 118:29; Psalms 118:1). Everything said in between gives an abundance of reasons to give thanks to the LORD. It is a succession of testimonies that He is good and that His lovingkindness is everlasting. That thanksgiving will sound forever.

Proverbs 4:25

Voluntary Sacrifices

The remnant confesses wholeheartedly and with their whole heart: “The LORD is God” (Psalms 118:27; cf. 1 Kings 18:39). There is no longer any thought of idols that they used to worship. He has, in accordance with the priestly blessing (Numbers 6:25), “given” them “light”. This is the light of the day He has made, the day in which they rejoice and are glad (Psalms 118:24; cf. Esther 8:16).

The salvation by the LORD and introduction into the realm of peace is cause for great celebration. It is a feast for and with the LORD. That includes a sacrifice. They call one another to offer a sacrifice, “the festival sacrifice”, to Him (cf. Exodus 10:9; Exodus 12:14). This sacrifice is to be brought “with cords to the horns of the altar”. The cords indicate the close connection between the sacrifice and the altar. The altar is the place where the slaughtered sacrificial animal was burned as an offering by fire to God. The horns of the altar speak of the power of the sacrifice.

The sacrifice is a picture of Christ. Only through His sacrifice there is blessing for God’s people. In the realm of peace, sacrifices will be offered again. They are then memorial sacrifices in remembrance of Christ’s once accomplished work of which the value and power remain forever.

The LORD Who is God (Psalms 118:27) is also the God of each individual, “my God” (Psalms 118:28). Twice this personal relationship with God is mentioned. Experiencing it causes to “give thanks” to Him and to “extol” Him. The remnant as a whole and each individual give thanks to Him and extol Him for Who He is and what He has done.

The psalm ends with the same call and expression of appreciation to the LORD with which it began (Psalms 118:29; Psalms 118:1). Everything said in between gives an abundance of reasons to give thanks to the LORD. It is a succession of testimonies that He is good and that His lovingkindness is everlasting. That thanksgiving will sound forever.

Proverbs 4:27

Introduction

The book of Psalms is the heart of the Bible. Psalms 119 is the heart of the fifth book of Psalms. We hear in this psalm the heartbeat of the faithful remnant of Israel. This psalm points to the Word and prophetically it points to the time when the remnant will return to the LORD and to His Word.

The hallmark of the psalm is that through the Spirit’s ministry the law is written in the heart of the remnant (2 Corinthians 3:8; cf. Psalms 40:8; Ezekiel 36:27). This is by virtue of the blood of the new covenant (Jeremiah 31:31-34). The law is mentioned in almost every verse, using names other than ‘law’ as well. Only in Psalms 119:84; 121; 122; 132 there is no reference to the law.

Synonyms are also used for the term ‘law’. The Jews speak of eight different synonyms for ‘law’, which shows the richness of the law and of the Word of God as a whole. This allows the psalmist to elaborate on the versatility of the Word, and it helps us to see and appreciate more of the multicolored nature of the Word of God. Five of these eight synonyms are already used in the description of God’s Word in Psalms 19 (Psalms 19:7-10).

The eight words used by the psalmist are: 1. Law (Torah, 25 times) = teaching, instruction – the law as the teaching of the will of the LORD, Yahweh: “He who keeps the law (teaching) is a discerning son” (Proverbs 28:7a). Furthermore, the law also means: - ‘the whole of the Old Testament’, - ‘the five books of Moses’ - ‘the requirements of the old covenant necessary to receive life’ (see, for example, the letter to the Romans and the letter to the Galatians). 2. Word (Dabar, 24 times) = orderly exposition in a speech – the form or means by which Yahweh communicates His will. It is every word that goes out through the mouth of God. 3. Promise (Imrah, 19 times) = proverb, saying, statement – expression of the will of Yahweh in what He says. 4.

Commandment (Mitzvah, 22 times) – precept that demands obedience; imposed duty or responsibility. It emphasizes God’s right to determine the basis of our relationship with Him 5. Statute, institution (Chukkim, 21 times) = engraving, chiseling – the permanent testimony of the will of Yahweh, as if engraved in stone and therefore indelible. It represents the binding and continuing power of God’s law. 6. Precepts (Piqqudim, 21 times) = to commission – meticulous regulations that closely examine our lives and accurately define or describe them. 7. Judgment (Mishpat, 22 times) = law, court, administer justice – the will of Yahweh as Judge in legal matters.

They are also the rules God has given to govern relationships between people. 8. Testimony (Edut, 23 times) – testifies to the relationship (covenant) with Yahweh and the responsibility attached to it; the word is derived from repeat, testify or say something emphatically; the law is also called ‘the testimony’ (Exodus 25:16; 21). These are practical principles that govern the behavior. The Word of God gives ‘testimony’ of righteousness and against our sinfulness.

The number ‘eight’ also ties in well with the whole of Psalm 119, in which each letter of the Hebrew alphabet appears eight times at the beginning of a verse. The number ‘eight’ in Hebrew is shmoneh, which is derived from shaman meaning to make fat, abundant. Seven in enough, eight is ‘more than enough’. Seven is a complete whole, eight is a new beginning. ‘Eight’ in this psalm points to the new covenant, through which the law is written in the hearts of the born-again believing remnant (Hebrews 8:8-10).

This psalm is an acrostic, that is, each verse begins with a consecutive letter of the Hebrew alphabet, as is the case with Psalms 9, 10, 34, 37, 111, 112, 145. The difference is that these psalms show a singular acrostic – and are not always complete either, for a letter is sometimes missing – while in Psalms 119 we have an eightfold acrostic.

Psalms 119 has twenty-two stanzas of eight verses each. Each verse begins with a consecutive letter of the Hebrew alphabet. Each of the eight verses of the stanza begins with the letter of the verse. For example, each verse of the first stanza begins with the first letter of the Hebrew alphabet, the letter aleph; each verse of the second stanza begins with the second letter of the Hebrew alphabet, the letter beth; and so on.

An acrostic functions as a mnemonic device; it is a tool for remembering a text. Psalms 119 has both an acrostic and a rhythm for remembering the text, in the head and in the heart (cf. Psalms 119:11).

Each letter of the Hebrew alephbeth – to us: alphabet – is a pictogram with a meaning. Each letter also has a name with a backstory. [Those interested we refer to, for example, Gesenius, Lexicon of Hebrew.] Both aspects are woven into the message of the Word of God. The message and the letters as bearers of the message are closely intertwined. The word alephbeth is a composite of the first and second letters of the Hebrew alphabet – aleph and beth – which represent the word ‘father’. This underscores the importance of the concept of ‘father’ in the Bible.

The Lord Jesus is called “the Alpha and the Omega” (Revelation 1:8; 11; Revelation 21:6; Revelation 22:13), the first and last letters of the Greek alphabet. In Hebrew, these are the aleph and the tav. It speaks of the Lord Jesus as the Word, the speaking from God to men (Hebrews 1:1).

This psalm is the longest of all the psalms and of all the chapters in the Bible. It is a song of praise about the Word of God. A portion of God’s Word that uses all the letters of human language to present us a topic, determines us by the value of the topic of that portion. Here it is about the Word of God which has an immeasurable value. By using all the letters of the alphabet, it is presented to us in a complete way.

This does not mean that we know the inexhaustible value of the Word of God if we have understood the psalm correctly. Using a variant of what Spurgeon once said, after years of studying the Word, we want to put it this way: A long life is just enough to stand on the beach with our feet in the water of the endless ocean of the Word, which, as we go further and further into the water, becomes more and more endless.

This psalm is about the Word of God as the only means of getting to know God Himself better. The psalmist values the Word because it comes from Him. With the exception of Psa 119:1; 2; 3; 9 he speaks in all verses to the “LORD”, the God of the covenant with His people. He speaks to Him of “Your precepts”, “Your ordinances”, “Your statutes”, and so on. The psalmist is not glorifying the Book, but the God Who reveals Himself in and through this Book and with Whom he has a personal relationship.

The psalm shows the richness of God’s Word. It is impossible to describe its richness in a single sentence or a few phrases. Even the alphabet is not long enough. The psalmist goes through the alphabet eight times without repeating a single thing. Each time we see a new aspect of the richness of God’s Word. As mentioned, the number eight indicates a new beginning. The Word of God works a new beginning.

Being busy with God’s Word is an activity that gives true happiness, true blessing. The first word of the psalm is “blessed” (Psalms 119:1). It truly blesses one in the sense that it gives one a peaceful heart and a joyful spirit. We hear something similar from the mouth of the Lord Jesus in the ‘beatitudes’ in the Sermon on the Mount (Matthew 5:3-12). The true servant of God will not be satisfied with a cursory reading of God’s Word. His desire is that it governs his whole life.

A division of the psalm, which describes the Word of God as written in the heart (Jeremiah 31:33), is the following: 1. 1st-7th stanza – the letters aleph-zayin: focused on yourself; 2. 8th-14th stanza – the letters heth-nun: focused on your fellow man; 3. 15th-21st stanza – the letters samekh-shin: focused on God; 4. 22nd stanza – the letter tav: summary.

/aleph/ The Beginning

The aleph is the first letter. We can say that this letter speaks of God as the origin of all things. This letter was originally depicted as (the head of) a bull or an ox, the largest sacrificial animal for the burnt offering (Leviticus 1:1-5). The burnt offering speaks of Christ’s offering to glorify God as the basis of God’s speaking to man.

A bull also speaks of strength, power and of service. This too applies to Christ, Who “did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). His life of service and His death are immediately revealed by this first letter of the Hebrew alphabet, which also represents the numerical value one.

In this aleph stanza about the Word of God, it becomes clear that the center of the Word is the Person of God Himself (Psalms 119:2). The Word is about Him. The Word is about Him Who revealed Himself in Jesus: “For the testimony of Jesus is the spirit of prophecy” (Revelation 19:10).

A division of this stanza is: Psalms 119:1-3 the teaching: third person plural. Psalms 119:4 the Teacher: second person singular. Psalms 119:5-8 the student, the remnant: first person singular. This division makes it clear that the general truth of Psa 119:1-4 must be applied personally in Psalms 119:5-8.

Psalms 119:1, and in fact the entire stanza of eight verses is an introduction to the whole of Psalm 119. The psalm begins by saying “blessed”. The book of Psalms begins with a “blessed” to the righteous and his way (Psalms 1:1). The ‘way’ means not only that a believer has found the way, but that, like Enoch, he walks and lives in that way. In Psalms 1, that way is characterized by three negative things in which the righteous does not walk. Here in Psalms 119, we find a positive “blessed” for the upright in their way. Their way is characterized by walking in the law of the LORD. This is emphasized in Psalms 119:2 with another positive “blessed”.

‘Blessed’ is not a wish or a command, but a fact. It is the naming of a fact, a spiritual law, passed on to us as teaching. Its first condition is ‘blameless, literally ‘perfect’. The walk of the upright is not a learned, superficial behavior, but a walk with a whole heart.

Teaching is not a subject, like theology, for example, but literally “a way” to walk, a path of life. It is a walk in the law of the LORD (Psalms 119:1b). Such a walk is possible for the believing remnant through the new covenant, whereby the law is written in their hearts (Jeremiah 31:33; Ezekiel 36:26; 27).

There is only one way through the world for the God-fearing Jew and that is the way of the law. It is not wealth and possessions that lead to happiness, but going the way of obedience to the law. Those who go that way with a sincere heart are in the right relationship with God. The result is blessing (Luke 11:28).

Then another “blessed” is added. That is for “those who observe His testimonies” (Psalms 119:2). God’s law here is called “His testimonies” because the law contains the testimonies of Who He is and what He wants. This connects the remnant directly to Himself. His testimonies are observed by those “who seek Him with all [their] heart”. ‘Observe’ is literally ‘keep’. It implies first ‘accepting’ and then ‘obeying’. This speaks of a living relationship with Him, which is evident from the fact that the whole heart seeks Him (cf. Psalms 119:10; 34; 58; 69; 145; Jeremiah 29:13).

When the things just mentioned are present, “they also do no unrighteousness” (Psalms 119:3). To commit unrighteousness means to continue to commit wickedness, falsehood. This is completely foreign to Who God is (cf. Zephaniah 3:5) and therefore also to those who are born of God (cf. 1 John 3:9). In the heart that goes out to Him are the highways (Psalms 84:5). Such a person will “walk in His ways”, that is, in the ways of God.

Then the psalmist – and in him the remnant – turns to the LORD and says emphatically to Him: “You have ordained Your precepts, that we should keep [them] diligently” (Psalms 119:4). Keeping God’s precepts is not optional; it is not a matter of politeness, but of obedience. It is also more than formal obedience. It is about its quality: it is obedience of a dedicated heart which can only be there if there is a renewed heart.

Obedience here is the result of teaching about the law as the basis of a truly happy life. The remnant learns the will of the LORD and is eager to live by it. The law is written in their heart. Therefore, it is a joy to their heart to be obedient to what the LORD asks.

In Psalms 119:1-4 we have received spiritual teaching. In the next four verses we read about the wisdom of applying this teaching to the practice of life. The psalmist expects, to put it with the apostle Paul, that the LORD will not only work the will, but also work the work in his life (cf. Philippians 2:12-13).

As it comes down to practice now, we get a glimpse into the heart and state of mind of the psalmist. He senses that he falls short. A sigh, which is a prayer, comes over his lips: “Oh that my ways may be established to keep Your statutes!” (Psalms 119:5). He sees that his ways are not established when it comes to observing the statutes of the LORD. It is not just about inwardly acknowledging what God has commanded, but that in the practice of life it is also acted upon. We recognize here the sigh: “I do believe; help my unbelief” (Mark 9:24b).

He knows that he shall not be ashamed as long as he “looks upon all Your commandments” (Psalms 119:6). If he constantly keeps his eye on “all Your commandments”, that is, the whole will of God (cf. Colossians 4:12), he will be preserved from wrong expectations or wrong actions and thus from shame (cf. 1 Peter 2:6). To look upon all the commandments without exception means to look upon the LORD. Through the Word our eye is turned to Him.

The psalmist resolves that he will give thanks to the LORD “with uprightness of heart” when he has learned all His “righteous judgments” (Psalms 119:7). He is ready to learn God’s judgments, which he calls righteous. He also realizes that those judgments make his heart upright, that is without twists and turns. He can and will give thanks to God in a way that is pleasing to Him, not with mere lip language, but from a heart that is upright.

The psalmist now learns a new lesson. He learns that the judgment of the LORD is righteous. He learns to see himself in the light of God. That alone enables him to praise the LORD with an upright heart, a heart cleansed by self-judgment.

We can apply this to ourselves. One day we will stand before the judgment seat of Christ. Then we will learn His righteous judgment on all our life. As a result, we will be able to give thanks to Him and worship Him in eternity with a perfectly upright heart.

When the remnant is taught by God, they resolve to keep God’s statutes (Psalms 119:8). In dealing with Him and with His Word, they have come to love the LORD (cf. John 14:15). At the same time, there is the prayer to God not to “forsake” him “utterly” – this expression means: in no way (cf. Psalms 119:43). This is not a prayer that the New Testament believer prays, just as he does not pray that God will not take His Holy Spirit away from him, as David did pray (Psalms 51:11b).