Proverbs 1

Proverbs 1:1

The Warrior

Then the day of His wrath is announced (Psalms 110:5). “The Lord”, that is Christ, “is at Your right hand”, that is the right hand of Yahweh, the place of honor Yahweh has given Him according to Psalms 110:1 (Hebrews 8:1; Hebrews 10:12). When the day of His wrath comes (cf. Revelation 6:17), Christ will shatter kings (Revelation 16:16; Revelation 19:13-15; Joel 3:2; 11-14).

It is the LORD, Yahweh, Who makes the enemies a footstool of Christ (Psalms 110:1) and at the same time Christ Himself will shatter the hostile kings (Psalms 110:5). He is the Stone that will appear without the intervention of human hands to shatter the image of man, the world’s ruling power. When He establishes His kingdom, it will mean the end of all worldly kingdoms (Daniel 2:44). The day of His wrath is the day of the LORD. It is another indication that the Lord Jesus, Adonai, is none other than Yahweh Himself.

When the Lord Jesus comes to the earth for the second time, He will judge “among the nations” (Psalms 110:6). God has given Him that power because He is the Son of Man (John 5:22; 27). He will sit on the throne of His glory and execute judgment on the nations (Matthew 25:31-32). With the sword that comes from His mouth, He will kill His enemies and “fill” the battlefield “with corpses” (Isaiah 66:16; Zephaniah 1:17-18; Ezekiel 35:8; Revelation 19:17).

By “the chief men over a broad country” we can think of the crushing of Gog, the prince of God-hating Great Russia (Ezekiel 39:11-12). This wicked power is the last rebellious power to be judged. After this, the realm of peace is established in all its glory and then there will be perfect harmony on earth, without any threat of organized revolt. Christ reigns.

Proverbs 1:2

The Humble Man

Christ drank refreshing water “from the brook by the wayside” (cf. 1 Chronicles 11:17; Judges 7:6). He gratefully enjoyed all the refreshment the Father gave Him during His path of humiliation – of which the brook speaks – on earth. It shows His complete dependence on His Father.

He drinks from the brook when He speaks to a poor Samaritan woman. It is a great refreshment to Him that He can make Himself known to her as the Savior of the world. Mary also refreshed His soul by her understanding of His suffering and death, which she expressed by anointing Him (John 12:3). A similar refreshment the Savior experienced from Mary Magdalene.

The consequence (“therefore”) of His utter dependence on His Father is that He went His way with His head lifted up. There is a complete interaction between Him and His Father. He lives by what the Father gives Him and therefore He always lifts up His head to His Father. In His way as Man on earth from the beginning to the end there is complete fellowship between Him and His Father.

Proverbs 1:4

Introduction

The revelation of Christ in His sufferings (Psalms 109) and in His glorification (Psalms 110) works among the remnant three songs of praise (Psalms 111-113). Psalms 111-112 are written in the form of an acrostic, that is, each of its twenty-two lines begins with the next letter of the Hebrew alphabet, from aleph to tav. This succession of letters refers to the ways and government of God.

The third song of praise (Psalms 113) is also the first of a series of songs of praise called hallel-psalms. They are sung by the Jews on the evening of the Passover, at the beginning (Psalms 113-114) and following (Psalms 115-118) the Passover meal. The Lord Jesus also sang this song of praise with His disciples on the last night of His life on earth before the cross, after He had instituted the Supper and before He departed with them to the Mount of Olives (Matthew 26:30; Mark 14:26).

The first time we encounter the word “hallelujah”, i.e. “praise the LORD” in the New Testament is only in Revelation 19. That is when the Lord Jesus has judged Babylon the great and accepts and begins to exercise His public kingship (Revelation 19:1; 3; 4; 6). It is the same here. After the enemies are defeated in Psalms 110, we find the songs of praise and the hallel-psalms.

Psalms 111 is a song of praise for the great deeds of the LORD (Psalms 111:2-3): the redemption and the covenant. The redemption here is the redemption from Egypt as a type of the redemption from the power of the enemy. The covenant here is the covenant of Sinai as a type of the new, everlasting covenant. Psalms 112 is then a song of praise of the glory and features of Christ that are visible in the remnant. They are the features of the righteous described in Psalms 1 (Psalms 1:1-3).

Give Thanks to the LORD

The psalm connects to the previous one and therefore begins with “hallelujah”, that is “praise the LORD”. It is a response to Who the LORD is and to His deeds, as presented in the previous psalm. The psalmist says he will give thanks to the LORD with all his heart, so much is he impressed with Him Who is at God’s right hand. His whole heart is taken up with it, leaving no room for anything else (Psalms 86:12). Thanks is given without reserve, without holding anything back.

He also includes others in his thanksgiving. He gives thanks to the LORD “in the company of the upright and in the assembly”. “The upright” are all those who do what is right in the sight of the LORD (Exodus 15:26; Psalms 33:1). The Messiah is the center of the “assembly”. They have Him as their common object of their thanksgiving. Their love for the Messiah binds them together (cf. 1 Corinthians 1:9). Only to them does God make His thoughts known in His secret dealings with them (Psalms 25:14). Only by them God’s thoughts are received and appreciated.

Proverbs 1:5

The Works of the LORD

By “the works of the LORD” (Psalms 111:2) is meant all that He has done. It refers to the redemption of His people. All those works are “great”, that is, numerous, marvelous, and awe-inspiring. They entice one to study them. Not that they can be fully fathomed or counted (Job 5:9). This study is done “by all who delight in them”. To be occupied with God’s works gives joy, because God made His works with joy and delights in them.

Those who study God’s “work” see that it is “splendid and majestic” (Psalms 111:3). The word “work” indicates action, the performance of an act for a purpose. All of God’s actions are characterized by majesty or greatness, exaltation and glory, splendor. His work reflect this (cf. Romans 1:19-20). Someone who does not see this is willfully blind.

His work originates in His righteousness. His work is characterized by righteousness, that is, it is always in accordance with the covenant He made with the people. Never does He do anything that is contrary to His righteousness. His righteousness is manifest in His redemption of His people. On the basis of Christ’s suffering (Psalms 109), God raised Him up and can save the believing remnant in righteousness. Because His righteousness endures forever, His work also endure forever. Therefore, the realm of peace, a kingdom based on righteousness, endures forever.

Many of His works are “wonders” i.e. wonderful acts (Psalms 111:4). Wonders are acts of which the origin is supernatural. He has made them “to be remembered”, literally “a memorial”. Here we can think of the feasts of the LORD, by which the memory of wonders is kept alive. For example, the deliverance of His people from Egypt is a wonder. For this He gave the institution of the Passover as “a memorial” (Exodus 12:14). For us, who are saved by the wonder of the cross, the Lord Jesus instituted His Supper as a meal of remembrance (Luke 22:19).

Wonders, in addition to the power of God, show in a special way that God is “gracious and compassionate”. In celebrating the Passover, God’s people remember that in His grace and compassion He saved them from slavery in Egypt. When we remember the Lord Jesus in the celebration of the Lord’s Supper, we remember that in His grace and compassion He gave Himself for us in the death.

A special proof of His grace and compassion was seen by God’s earthly people in the “food” that “He has given … to those who fear Him” (Psalms 111:5). We can think of the manna He gave to His people for forty years as they wandered in the wilderness. He gave it to them by virtue of His covenant, which He remembers “forever”. Therefore, He will never give up or forsake His people. He remains faithful to the promises He has made to them.

Another clear evidence of “the power of His works” that He “made known to His people” is that He has given them “the heritage of the nations” (Psalms 111:6). In order to give His people the land promised to them, He drove the nations out of the land before them. He gave them the land as a heritage. This is not only a proof of His power but also a proof of grace and compassion, for they did not deserve it.

Proverbs 1:6

The Works of the LORD

By “the works of the LORD” (Psalms 111:2) is meant all that He has done. It refers to the redemption of His people. All those works are “great”, that is, numerous, marvelous, and awe-inspiring. They entice one to study them. Not that they can be fully fathomed or counted (Job 5:9). This study is done “by all who delight in them”. To be occupied with God’s works gives joy, because God made His works with joy and delights in them.

Those who study God’s “work” see that it is “splendid and majestic” (Psalms 111:3). The word “work” indicates action, the performance of an act for a purpose. All of God’s actions are characterized by majesty or greatness, exaltation and glory, splendor. His work reflect this (cf. Romans 1:19-20). Someone who does not see this is willfully blind.

His work originates in His righteousness. His work is characterized by righteousness, that is, it is always in accordance with the covenant He made with the people. Never does He do anything that is contrary to His righteousness. His righteousness is manifest in His redemption of His people. On the basis of Christ’s suffering (Psalms 109), God raised Him up and can save the believing remnant in righteousness. Because His righteousness endures forever, His work also endure forever. Therefore, the realm of peace, a kingdom based on righteousness, endures forever.

Many of His works are “wonders” i.e. wonderful acts (Psalms 111:4). Wonders are acts of which the origin is supernatural. He has made them “to be remembered”, literally “a memorial”. Here we can think of the feasts of the LORD, by which the memory of wonders is kept alive. For example, the deliverance of His people from Egypt is a wonder. For this He gave the institution of the Passover as “a memorial” (Exodus 12:14). For us, who are saved by the wonder of the cross, the Lord Jesus instituted His Supper as a meal of remembrance (Luke 22:19).

Wonders, in addition to the power of God, show in a special way that God is “gracious and compassionate”. In celebrating the Passover, God’s people remember that in His grace and compassion He saved them from slavery in Egypt. When we remember the Lord Jesus in the celebration of the Lord’s Supper, we remember that in His grace and compassion He gave Himself for us in the death.

A special proof of His grace and compassion was seen by God’s earthly people in the “food” that “He has given … to those who fear Him” (Psalms 111:5). We can think of the manna He gave to His people for forty years as they wandered in the wilderness. He gave it to them by virtue of His covenant, which He remembers “forever”. Therefore, He will never give up or forsake His people. He remains faithful to the promises He has made to them.

Another clear evidence of “the power of His works” that He “made known to His people” is that He has given them “the heritage of the nations” (Psalms 111:6). In order to give His people the land promised to them, He drove the nations out of the land before them. He gave them the land as a heritage. This is not only a proof of His power but also a proof of grace and compassion, for they did not deserve it.

Proverbs 1:7

The Works of the LORD

By “the works of the LORD” (Psalms 111:2) is meant all that He has done. It refers to the redemption of His people. All those works are “great”, that is, numerous, marvelous, and awe-inspiring. They entice one to study them. Not that they can be fully fathomed or counted (Job 5:9). This study is done “by all who delight in them”. To be occupied with God’s works gives joy, because God made His works with joy and delights in them.

Those who study God’s “work” see that it is “splendid and majestic” (Psalms 111:3). The word “work” indicates action, the performance of an act for a purpose. All of God’s actions are characterized by majesty or greatness, exaltation and glory, splendor. His work reflect this (cf. Romans 1:19-20). Someone who does not see this is willfully blind.

His work originates in His righteousness. His work is characterized by righteousness, that is, it is always in accordance with the covenant He made with the people. Never does He do anything that is contrary to His righteousness. His righteousness is manifest in His redemption of His people. On the basis of Christ’s suffering (Psalms 109), God raised Him up and can save the believing remnant in righteousness. Because His righteousness endures forever, His work also endure forever. Therefore, the realm of peace, a kingdom based on righteousness, endures forever.

Many of His works are “wonders” i.e. wonderful acts (Psalms 111:4). Wonders are acts of which the origin is supernatural. He has made them “to be remembered”, literally “a memorial”. Here we can think of the feasts of the LORD, by which the memory of wonders is kept alive. For example, the deliverance of His people from Egypt is a wonder. For this He gave the institution of the Passover as “a memorial” (Exodus 12:14). For us, who are saved by the wonder of the cross, the Lord Jesus instituted His Supper as a meal of remembrance (Luke 22:19).

Wonders, in addition to the power of God, show in a special way that God is “gracious and compassionate”. In celebrating the Passover, God’s people remember that in His grace and compassion He saved them from slavery in Egypt. When we remember the Lord Jesus in the celebration of the Lord’s Supper, we remember that in His grace and compassion He gave Himself for us in the death.

A special proof of His grace and compassion was seen by God’s earthly people in the “food” that “He has given … to those who fear Him” (Psalms 111:5). We can think of the manna He gave to His people for forty years as they wandered in the wilderness. He gave it to them by virtue of His covenant, which He remembers “forever”. Therefore, He will never give up or forsake His people. He remains faithful to the promises He has made to them.

Another clear evidence of “the power of His works” that He “made known to His people” is that He has given them “the heritage of the nations” (Psalms 111:6). In order to give His people the land promised to them, He drove the nations out of the land before them. He gave them the land as a heritage. This is not only a proof of His power but also a proof of grace and compassion, for they did not deserve it.

Proverbs 1:8

The Works of the LORD

By “the works of the LORD” (Psalms 111:2) is meant all that He has done. It refers to the redemption of His people. All those works are “great”, that is, numerous, marvelous, and awe-inspiring. They entice one to study them. Not that they can be fully fathomed or counted (Job 5:9). This study is done “by all who delight in them”. To be occupied with God’s works gives joy, because God made His works with joy and delights in them.

Those who study God’s “work” see that it is “splendid and majestic” (Psalms 111:3). The word “work” indicates action, the performance of an act for a purpose. All of God’s actions are characterized by majesty or greatness, exaltation and glory, splendor. His work reflect this (cf. Romans 1:19-20). Someone who does not see this is willfully blind.

His work originates in His righteousness. His work is characterized by righteousness, that is, it is always in accordance with the covenant He made with the people. Never does He do anything that is contrary to His righteousness. His righteousness is manifest in His redemption of His people. On the basis of Christ’s suffering (Psalms 109), God raised Him up and can save the believing remnant in righteousness. Because His righteousness endures forever, His work also endure forever. Therefore, the realm of peace, a kingdom based on righteousness, endures forever.

Many of His works are “wonders” i.e. wonderful acts (Psalms 111:4). Wonders are acts of which the origin is supernatural. He has made them “to be remembered”, literally “a memorial”. Here we can think of the feasts of the LORD, by which the memory of wonders is kept alive. For example, the deliverance of His people from Egypt is a wonder. For this He gave the institution of the Passover as “a memorial” (Exodus 12:14). For us, who are saved by the wonder of the cross, the Lord Jesus instituted His Supper as a meal of remembrance (Luke 22:19).

Wonders, in addition to the power of God, show in a special way that God is “gracious and compassionate”. In celebrating the Passover, God’s people remember that in His grace and compassion He saved them from slavery in Egypt. When we remember the Lord Jesus in the celebration of the Lord’s Supper, we remember that in His grace and compassion He gave Himself for us in the death.

A special proof of His grace and compassion was seen by God’s earthly people in the “food” that “He has given … to those who fear Him” (Psalms 111:5). We can think of the manna He gave to His people for forty years as they wandered in the wilderness. He gave it to them by virtue of His covenant, which He remembers “forever”. Therefore, He will never give up or forsake His people. He remains faithful to the promises He has made to them.

Another clear evidence of “the power of His works” that He “made known to His people” is that He has given them “the heritage of the nations” (Psalms 111:6). In order to give His people the land promised to them, He drove the nations out of the land before them. He gave them the land as a heritage. This is not only a proof of His power but also a proof of grace and compassion, for they did not deserve it.

Proverbs 1:9

The Works of the LORD

By “the works of the LORD” (Psalms 111:2) is meant all that He has done. It refers to the redemption of His people. All those works are “great”, that is, numerous, marvelous, and awe-inspiring. They entice one to study them. Not that they can be fully fathomed or counted (Job 5:9). This study is done “by all who delight in them”. To be occupied with God’s works gives joy, because God made His works with joy and delights in them.

Those who study God’s “work” see that it is “splendid and majestic” (Psalms 111:3). The word “work” indicates action, the performance of an act for a purpose. All of God’s actions are characterized by majesty or greatness, exaltation and glory, splendor. His work reflect this (cf. Romans 1:19-20). Someone who does not see this is willfully blind.

His work originates in His righteousness. His work is characterized by righteousness, that is, it is always in accordance with the covenant He made with the people. Never does He do anything that is contrary to His righteousness. His righteousness is manifest in His redemption of His people. On the basis of Christ’s suffering (Psalms 109), God raised Him up and can save the believing remnant in righteousness. Because His righteousness endures forever, His work also endure forever. Therefore, the realm of peace, a kingdom based on righteousness, endures forever.

Many of His works are “wonders” i.e. wonderful acts (Psalms 111:4). Wonders are acts of which the origin is supernatural. He has made them “to be remembered”, literally “a memorial”. Here we can think of the feasts of the LORD, by which the memory of wonders is kept alive. For example, the deliverance of His people from Egypt is a wonder. For this He gave the institution of the Passover as “a memorial” (Exodus 12:14). For us, who are saved by the wonder of the cross, the Lord Jesus instituted His Supper as a meal of remembrance (Luke 22:19).

Wonders, in addition to the power of God, show in a special way that God is “gracious and compassionate”. In celebrating the Passover, God’s people remember that in His grace and compassion He saved them from slavery in Egypt. When we remember the Lord Jesus in the celebration of the Lord’s Supper, we remember that in His grace and compassion He gave Himself for us in the death.

A special proof of His grace and compassion was seen by God’s earthly people in the “food” that “He has given … to those who fear Him” (Psalms 111:5). We can think of the manna He gave to His people for forty years as they wandered in the wilderness. He gave it to them by virtue of His covenant, which He remembers “forever”. Therefore, He will never give up or forsake His people. He remains faithful to the promises He has made to them.

Another clear evidence of “the power of His works” that He “made known to His people” is that He has given them “the heritage of the nations” (Psalms 111:6). In order to give His people the land promised to them, He drove the nations out of the land before them. He gave them the land as a heritage. This is not only a proof of His power but also a proof of grace and compassion, for they did not deserve it.

Proverbs 1:10

Trustworthiness of the Works

In all “the works of His hands” there is nothing twisted or devious, but they “are truth and justice” (Psalms 111:7; Proverbs 8:8). His works are accomplished by His speaking. What He commands, happens (Psalms 33:6; 9). His words are truth and therefore “all His precepts are sure”. Given the parallel between the first and second line of the verse, we can also think of “the two tablets of the testimony, tablets of stone, written by the finger of God” (Exodus 31:18) which as such can be seen as “works of His hands”.

He not only brings works into being, but “they are” also “upheld” by Him “forever and ever” (Psalms 111:8). He upholds all things by the word of His power (Hebrews 1:3), which is to say that He carries all things and brings them to the purpose determined by Him. This happens precisely because “they are performed in truth and uprightness”. His works are in accordance with Who He Himself is.

Works performed in truth are works done from the right view on things, with each work given its proper place in relation to every other work. They have been done in a way that truth is maintained and passed on. The uprightness in which the works are done means that they are the best works; there are no better ones; neither can they be improved. God can say of each of His works that it is very good (Genesis 1:31).

One work in particular that He sustains “forever and ever” is the “redemption”, or ransom (Isaiah 50:1-2), which He has “sent … to His people” (Psalms 111:9). That redemption He has sent by virtue of “His covenant” which He has “ordained … forever”. The people owe their redemption to Him only because He has kept His covenant. It proves the complete trustworthiness of God.

“His covenant” points to the eternal covenant, which is based on the blood shed by the Lord Jesus (Hebrews 13:20). Since the covenant at Sinai is not forever (Hebrews 7:19; Hebrews 8:6-9), this is prophetically about the new covenant. The key to the new covenant is the Mediator and the blood He shed. Both are revealed only in the New Testament (or: New Covenant). In Hebrew, brit chadasha, meaning “new covenant”, is the name for the New Testament.

This dealing in faithfulness to His covenant impresses upon the psalmist that God’s Name is “holy and awesome”. This is the essence of the covenant and the redemption that flows from it. He said at the beginning that the works of the LORD are great. He has mentioned a number of works. From those works His Name has become manifest, for every work bears His Name. Those who look closely at His works cannot help but bow before that Name in holy reverence and awe.

Proverbs 1:11

Trustworthiness of the Works

In all “the works of His hands” there is nothing twisted or devious, but they “are truth and justice” (Psalms 111:7; Proverbs 8:8). His works are accomplished by His speaking. What He commands, happens (Psalms 33:6; 9). His words are truth and therefore “all His precepts are sure”. Given the parallel between the first and second line of the verse, we can also think of “the two tablets of the testimony, tablets of stone, written by the finger of God” (Exodus 31:18) which as such can be seen as “works of His hands”.

He not only brings works into being, but “they are” also “upheld” by Him “forever and ever” (Psalms 111:8). He upholds all things by the word of His power (Hebrews 1:3), which is to say that He carries all things and brings them to the purpose determined by Him. This happens precisely because “they are performed in truth and uprightness”. His works are in accordance with Who He Himself is.

Works performed in truth are works done from the right view on things, with each work given its proper place in relation to every other work. They have been done in a way that truth is maintained and passed on. The uprightness in which the works are done means that they are the best works; there are no better ones; neither can they be improved. God can say of each of His works that it is very good (Genesis 1:31).

One work in particular that He sustains “forever and ever” is the “redemption”, or ransom (Isaiah 50:1-2), which He has “sent … to His people” (Psalms 111:9). That redemption He has sent by virtue of “His covenant” which He has “ordained … forever”. The people owe their redemption to Him only because He has kept His covenant. It proves the complete trustworthiness of God.

“His covenant” points to the eternal covenant, which is based on the blood shed by the Lord Jesus (Hebrews 13:20). Since the covenant at Sinai is not forever (Hebrews 7:19; Hebrews 8:6-9), this is prophetically about the new covenant. The key to the new covenant is the Mediator and the blood He shed. Both are revealed only in the New Testament (or: New Covenant). In Hebrew, brit chadasha, meaning “new covenant”, is the name for the New Testament.

This dealing in faithfulness to His covenant impresses upon the psalmist that God’s Name is “holy and awesome”. This is the essence of the covenant and the redemption that flows from it. He said at the beginning that the works of the LORD are great. He has mentioned a number of works. From those works His Name has become manifest, for every work bears His Name. Those who look closely at His works cannot help but bow before that Name in holy reverence and awe.

Proverbs 1:12

Trustworthiness of the Works

In all “the works of His hands” there is nothing twisted or devious, but they “are truth and justice” (Psalms 111:7; Proverbs 8:8). His works are accomplished by His speaking. What He commands, happens (Psalms 33:6; 9). His words are truth and therefore “all His precepts are sure”. Given the parallel between the first and second line of the verse, we can also think of “the two tablets of the testimony, tablets of stone, written by the finger of God” (Exodus 31:18) which as such can be seen as “works of His hands”.

He not only brings works into being, but “they are” also “upheld” by Him “forever and ever” (Psalms 111:8). He upholds all things by the word of His power (Hebrews 1:3), which is to say that He carries all things and brings them to the purpose determined by Him. This happens precisely because “they are performed in truth and uprightness”. His works are in accordance with Who He Himself is.

Works performed in truth are works done from the right view on things, with each work given its proper place in relation to every other work. They have been done in a way that truth is maintained and passed on. The uprightness in which the works are done means that they are the best works; there are no better ones; neither can they be improved. God can say of each of His works that it is very good (Genesis 1:31).

One work in particular that He sustains “forever and ever” is the “redemption”, or ransom (Isaiah 50:1-2), which He has “sent … to His people” (Psalms 111:9). That redemption He has sent by virtue of “His covenant” which He has “ordained … forever”. The people owe their redemption to Him only because He has kept His covenant. It proves the complete trustworthiness of God.

“His covenant” points to the eternal covenant, which is based on the blood shed by the Lord Jesus (Hebrews 13:20). Since the covenant at Sinai is not forever (Hebrews 7:19; Hebrews 8:6-9), this is prophetically about the new covenant. The key to the new covenant is the Mediator and the blood He shed. Both are revealed only in the New Testament (or: New Covenant). In Hebrew, brit chadasha, meaning “new covenant”, is the name for the New Testament.

This dealing in faithfulness to His covenant impresses upon the psalmist that God’s Name is “holy and awesome”. This is the essence of the covenant and the redemption that flows from it. He said at the beginning that the works of the LORD are great. He has mentioned a number of works. From those works His Name has become manifest, for every work bears His Name. Those who look closely at His works cannot help but bow before that Name in holy reverence and awe.

Proverbs 1:13

The Fear of the LORD

The knowledge of Divine things cannot be obtained without the fear of the LORD (Job 28:28; Proverbs 1:7; Proverbs 9:10; Proverbs 15:33). Only those who have reverence and awe for the LORD gain wisdom to make the right, God-pleasing choices in life. Whether a person is wise is shown by his actions. All who take God into account in their actions have “a good understanding” of the things of this life (Proverbs 3:4; Proverbs 13:15; 2 Chronicles 30:22). Without the awareness of His presence, knowledge of Divine things is not possible. For those who are aware of His presence, everything is different (Romans 8:28).

He who is wise and has a good understanding stands on a foundation that always gives reason to praise. This foundation is unshakable, it “endures forever”, because this foundation is “the fear of the LORD”. The awe and reverence for Him never cease, but continue forever. With this valuable praise we may already begin on earth.

Then we sing: I have believed and therefore I sing. It is impossible to be silent in the presence of Him. The heart begins to burn (Luke 24:32) and the songs of praise come naturally. After all, He is enthroned upon the praises of Israel (Psalms 22:3b). Singing is a foretaste of eternity. You experience that you are a new creation and, like Enoch, you walk with God. The transition to heaven is then very small.

Proverbs 1:15

Introduction

Psalms 112 forms a unity with Psalms 111. We see this in the structure and length of both psalms. They are identical in structure, both are an ‘acrostic’, a special stylistic form in poetry. In this, the first word of each verse, part of a part or group of verses begins with the next letter of the Hebrew alphabet.

In Psalms 111, the LORD is praised in His works and wonders. Psalms 112 describes the features of those who fear the LORD and their blessings. These features are those of the remnant, formed in the school of God, through which they now show the features of Christ. The life of Jacob is an illustration of this.

Psalms 111 is about God – compare the first tablet of stone; Psalms 112 is about man – compare the second tablet of stone.

Great Delight in God’s Commandments

Like the previous psalm, this psalm begins with the exclamation “praise the LORD”, or “hallelujah”, which is at the same time a call (Psalms 112:1). The last verse of the previous psalm states that “the fear of the LORD is the beginning of wisdom” (Psalms 111:10). This psalm follows on from that and continues with it, for here the psalmist begins by pronouncing “blessed” on “the man who fears the LORD”. This is another indication that the two psalms belong together (see Introduction to this psalm). The Man Who fears the LORD is true of the Lord Jesus in an absolute sense, but it also applies to all who possess His features and live by them.

Psalms 1 also begins with “blessed is the man”, a description that is perfectly answered by Christ. Here in Psalms 112 we find the remnant adorned with the features of Christ. It is with them as with Rebecca who is adorned with the jewels of Isaac. This applies to us to the degree that Christ is taking shape in us.

Next, the psalmist speaks of what characterizes that man who fears the LORD. His fear of the LORD is evident in the “great delight” he finds “in His commandments”. Fear is not anxiety, but awe. Connected to this fear is delight, even great delight, which makes it clear that there is no anxiety in this fear.

It is impossible to say that someone fears the LORD when His commandments mean nothing to him. Here these commandments are those of the law. The Old Testament believer who lives in a living relationship with God loves to read in God’s law, because there the will of God is written, in it he gets to know God better. The joy in God’s commandments consists not only in studying, but also in living by them.

We, New Testament believers, are not under law, but under grace. If we understand somewhat what grace is, our desire to know God’s will for our lives will be great. The expression of that desire is not to try to keep the law, but that we are willing to be led by the Spirit of God Who dwells in us. The Spirit teaches us to know God’s Word and gives the power to do what God’s Word teaches us.

The man who fears the LORD and finds great delight in His commandments will be richly blessed (Psalms 112:2). The blessings mentioned are typically Jewish and not typically Christian. That “his descendants will be mighty on earth” is a specifically Jewish blessing (Deuteronomy 28:1-4). Now Israel is not yet mighty on earth, but will be in the realm of peace. This blessing will be enjoyed in the peace kingdom.

This also applies to the blessing with which “the generation of the upright will be blessed”. The remnant consists of those who fear the LORD. They are called here “the upright” (Psalms 111:1). They do what is right or just in the sight of the LORD (Exodus 15:26).

The blessing of the man who fears the LORD and delights in His commandments also concerns “his house” (Psalms 112:3). In it will be “wealth and riches”. He will have abundance of all earthly blessings (cf. Deuteronomy 28:1-14). To us who belong to the church, God’s heavenly people, applies that God has “blessed us with every spiritual blessing in the heavenly [places] in Christ” (Ephesians 1:3).

Job was a blessed man, but lost everything. This was done by satan, but under the permission of God because He had a purpose for it. This will not happen in the realm of peace because satan will be bound.

In addition to earthly possessions, the righteous also has a spiritual feature and that is “his righteousness”. This points to his righteous actions. The Hebrew word for “give alms” is related to the word “righteous”. In some New Testament manuscripts, we find two Greek expressions in the first two verses of Matthew 6, namely, “to do righteousness” and “to do benevolence” or “to give alms” (Matthew 6:1-2). Both expressions may be a translation of one and the same Hebrew expression, namely tsadik. Its meaning is to do righteousness and to give alms. See Psalms 112:9 where these terms are used.

The righteous shows in his life that he knows God by dealing with his children and his possessions in the way that God desires. This acting has not only temporary value, but “endures forever”. The previous psalm says this of God (Psalms 111:3). What is true of God is also true of the righteous.

Proverbs 1:16

Introduction

Psalms 112 forms a unity with Psalms 111. We see this in the structure and length of both psalms. They are identical in structure, both are an ‘acrostic’, a special stylistic form in poetry. In this, the first word of each verse, part of a part or group of verses begins with the next letter of the Hebrew alphabet.

In Psalms 111, the LORD is praised in His works and wonders. Psalms 112 describes the features of those who fear the LORD and their blessings. These features are those of the remnant, formed in the school of God, through which they now show the features of Christ. The life of Jacob is an illustration of this.

Psalms 111 is about God – compare the first tablet of stone; Psalms 112 is about man – compare the second tablet of stone.

Great Delight in God’s Commandments

Like the previous psalm, this psalm begins with the exclamation “praise the LORD”, or “hallelujah”, which is at the same time a call (Psalms 112:1). The last verse of the previous psalm states that “the fear of the LORD is the beginning of wisdom” (Psalms 111:10). This psalm follows on from that and continues with it, for here the psalmist begins by pronouncing “blessed” on “the man who fears the LORD”. This is another indication that the two psalms belong together (see Introduction to this psalm). The Man Who fears the LORD is true of the Lord Jesus in an absolute sense, but it also applies to all who possess His features and live by them.

Psalms 1 also begins with “blessed is the man”, a description that is perfectly answered by Christ. Here in Psalms 112 we find the remnant adorned with the features of Christ. It is with them as with Rebecca who is adorned with the jewels of Isaac. This applies to us to the degree that Christ is taking shape in us.

Next, the psalmist speaks of what characterizes that man who fears the LORD. His fear of the LORD is evident in the “great delight” he finds “in His commandments”. Fear is not anxiety, but awe. Connected to this fear is delight, even great delight, which makes it clear that there is no anxiety in this fear.

It is impossible to say that someone fears the LORD when His commandments mean nothing to him. Here these commandments are those of the law. The Old Testament believer who lives in a living relationship with God loves to read in God’s law, because there the will of God is written, in it he gets to know God better. The joy in God’s commandments consists not only in studying, but also in living by them.

We, New Testament believers, are not under law, but under grace. If we understand somewhat what grace is, our desire to know God’s will for our lives will be great. The expression of that desire is not to try to keep the law, but that we are willing to be led by the Spirit of God Who dwells in us. The Spirit teaches us to know God’s Word and gives the power to do what God’s Word teaches us.

The man who fears the LORD and finds great delight in His commandments will be richly blessed (Psalms 112:2). The blessings mentioned are typically Jewish and not typically Christian. That “his descendants will be mighty on earth” is a specifically Jewish blessing (Deuteronomy 28:1-4). Now Israel is not yet mighty on earth, but will be in the realm of peace. This blessing will be enjoyed in the peace kingdom.

This also applies to the blessing with which “the generation of the upright will be blessed”. The remnant consists of those who fear the LORD. They are called here “the upright” (Psalms 111:1). They do what is right or just in the sight of the LORD (Exodus 15:26).

The blessing of the man who fears the LORD and delights in His commandments also concerns “his house” (Psalms 112:3). In it will be “wealth and riches”. He will have abundance of all earthly blessings (cf. Deuteronomy 28:1-14). To us who belong to the church, God’s heavenly people, applies that God has “blessed us with every spiritual blessing in the heavenly [places] in Christ” (Ephesians 1:3).

Job was a blessed man, but lost everything. This was done by satan, but under the permission of God because He had a purpose for it. This will not happen in the realm of peace because satan will be bound.

In addition to earthly possessions, the righteous also has a spiritual feature and that is “his righteousness”. This points to his righteous actions. The Hebrew word for “give alms” is related to the word “righteous”. In some New Testament manuscripts, we find two Greek expressions in the first two verses of Matthew 6, namely, “to do righteousness” and “to do benevolence” or “to give alms” (Matthew 6:1-2). Both expressions may be a translation of one and the same Hebrew expression, namely tsadik. Its meaning is to do righteousness and to give alms. See Psalms 112:9 where these terms are used.

The righteous shows in his life that he knows God by dealing with his children and his possessions in the way that God desires. This acting has not only temporary value, but “endures forever”. The previous psalm says this of God (Psalms 111:3). What is true of God is also true of the righteous.

Proverbs 1:17

Introduction

Psalms 112 forms a unity with Psalms 111. We see this in the structure and length of both psalms. They are identical in structure, both are an ‘acrostic’, a special stylistic form in poetry. In this, the first word of each verse, part of a part or group of verses begins with the next letter of the Hebrew alphabet.

In Psalms 111, the LORD is praised in His works and wonders. Psalms 112 describes the features of those who fear the LORD and their blessings. These features are those of the remnant, formed in the school of God, through which they now show the features of Christ. The life of Jacob is an illustration of this.

Psalms 111 is about God – compare the first tablet of stone; Psalms 112 is about man – compare the second tablet of stone.

Great Delight in God’s Commandments

Like the previous psalm, this psalm begins with the exclamation “praise the LORD”, or “hallelujah”, which is at the same time a call (Psalms 112:1). The last verse of the previous psalm states that “the fear of the LORD is the beginning of wisdom” (Psalms 111:10). This psalm follows on from that and continues with it, for here the psalmist begins by pronouncing “blessed” on “the man who fears the LORD”. This is another indication that the two psalms belong together (see Introduction to this psalm). The Man Who fears the LORD is true of the Lord Jesus in an absolute sense, but it also applies to all who possess His features and live by them.

Psalms 1 also begins with “blessed is the man”, a description that is perfectly answered by Christ. Here in Psalms 112 we find the remnant adorned with the features of Christ. It is with them as with Rebecca who is adorned with the jewels of Isaac. This applies to us to the degree that Christ is taking shape in us.

Next, the psalmist speaks of what characterizes that man who fears the LORD. His fear of the LORD is evident in the “great delight” he finds “in His commandments”. Fear is not anxiety, but awe. Connected to this fear is delight, even great delight, which makes it clear that there is no anxiety in this fear.

It is impossible to say that someone fears the LORD when His commandments mean nothing to him. Here these commandments are those of the law. The Old Testament believer who lives in a living relationship with God loves to read in God’s law, because there the will of God is written, in it he gets to know God better. The joy in God’s commandments consists not only in studying, but also in living by them.

We, New Testament believers, are not under law, but under grace. If we understand somewhat what grace is, our desire to know God’s will for our lives will be great. The expression of that desire is not to try to keep the law, but that we are willing to be led by the Spirit of God Who dwells in us. The Spirit teaches us to know God’s Word and gives the power to do what God’s Word teaches us.

The man who fears the LORD and finds great delight in His commandments will be richly blessed (Psalms 112:2). The blessings mentioned are typically Jewish and not typically Christian. That “his descendants will be mighty on earth” is a specifically Jewish blessing (Deuteronomy 28:1-4). Now Israel is not yet mighty on earth, but will be in the realm of peace. This blessing will be enjoyed in the peace kingdom.

This also applies to the blessing with which “the generation of the upright will be blessed”. The remnant consists of those who fear the LORD. They are called here “the upright” (Psalms 111:1). They do what is right or just in the sight of the LORD (Exodus 15:26).

The blessing of the man who fears the LORD and delights in His commandments also concerns “his house” (Psalms 112:3). In it will be “wealth and riches”. He will have abundance of all earthly blessings (cf. Deuteronomy 28:1-14). To us who belong to the church, God’s heavenly people, applies that God has “blessed us with every spiritual blessing in the heavenly [places] in Christ” (Ephesians 1:3).

Job was a blessed man, but lost everything. This was done by satan, but under the permission of God because He had a purpose for it. This will not happen in the realm of peace because satan will be bound.

In addition to earthly possessions, the righteous also has a spiritual feature and that is “his righteousness”. This points to his righteous actions. The Hebrew word for “give alms” is related to the word “righteous”. In some New Testament manuscripts, we find two Greek expressions in the first two verses of Matthew 6, namely, “to do righteousness” and “to do benevolence” or “to give alms” (Matthew 6:1-2). Both expressions may be a translation of one and the same Hebrew expression, namely tsadik. Its meaning is to do righteousness and to give alms. See Psalms 112:9 where these terms are used.

The righteous shows in his life that he knows God by dealing with his children and his possessions in the way that God desires. This acting has not only temporary value, but “endures forever”. The previous psalm says this of God (Psalms 111:3). What is true of God is also true of the righteous.

Proverbs 1:18

Features of the Upright

The time of the realm of peace has not yet arrived. That the man who fears the LORD is blessed does not mean that there will not be dark days in his life (Psalms 112:4). We recognize this in the saying: ‘God has not promised us an easy journey, but He has promised us a safe arrival.’

Darkness means that setbacks are coming. But when darkness comes, at the same time “the light arises in the darkness” (cf. 2 Peter 1:19). This is the light of God’s presence. And if the upright is killed because of his faithfulness to God, he will still have a share in the day when the Sun of righteousness arises.

The upright possesses the Divine nature (2 Peter 1:3-4) and therefore has the attributes of God. He walks in the light, making it clear that he is “gracious and compassionate and righteous” (cf. Isaiah 58:10). These attributes of God become visible in his relationship with others. One who sees himself in the light of God acknowledges that God has been “gracious and compassionate and righteous” toward him. Therefore, he will be so toward others (Luke 6:36).

The features of God are especially manifested in the upright as a “man who is gracious and lends” (Psalms 112:5; cf. Deuteronomy 15:8; Leviticus 25:35). This is true wealth and the use of wealth in the right way (cf. 1 Timothy 6:17-19). Things are not going badly for that man, but “well” because of his compassion for someone in need. That he gracious toward his neighbor is shown by the fact that he lends him money. He thereby proves that he loves his neighbor. “He will maintain his cause in judgment.” He knows the law because he delights in God’s commandments (Psalms 112:1). As a result, he acts in accordance with Who God is.

Proverbs 1:19

Features of the Upright

The time of the realm of peace has not yet arrived. That the man who fears the LORD is blessed does not mean that there will not be dark days in his life (Psalms 112:4). We recognize this in the saying: ‘God has not promised us an easy journey, but He has promised us a safe arrival.’

Darkness means that setbacks are coming. But when darkness comes, at the same time “the light arises in the darkness” (cf. 2 Peter 1:19). This is the light of God’s presence. And if the upright is killed because of his faithfulness to God, he will still have a share in the day when the Sun of righteousness arises.

The upright possesses the Divine nature (2 Peter 1:3-4) and therefore has the attributes of God. He walks in the light, making it clear that he is “gracious and compassionate and righteous” (cf. Isaiah 58:10). These attributes of God become visible in his relationship with others. One who sees himself in the light of God acknowledges that God has been “gracious and compassionate and righteous” toward him. Therefore, he will be so toward others (Luke 6:36).

The features of God are especially manifested in the upright as a “man who is gracious and lends” (Psalms 112:5; cf. Deuteronomy 15:8; Leviticus 25:35). This is true wealth and the use of wealth in the right way (cf. 1 Timothy 6:17-19). Things are not going badly for that man, but “well” because of his compassion for someone in need. That he gracious toward his neighbor is shown by the fact that he lends him money. He thereby proves that he loves his neighbor. “He will maintain his cause in judgment.” He knows the law because he delights in God’s commandments (Psalms 112:1). As a result, he acts in accordance with Who God is.

Proverbs 1:20

The Upright Endures Forever

Because the wise man finds his delight in the commandments of God, it is certain that “he will never be shaken” (Psalms 112:6). This refers both to his life with its trials and tribulations and to the realm of peace in which every Old Testament believer will receive all the promised blessings. Because of his steadfast walk, “the righteous will be remembered forever”. He will be remembered with thankfulness (cf. Proverbs 10:7a; Acts 9:39). This is especially true of the Lord Jesus, the Just or Righteous (1 Peter 3:18).

That the realm of peace is not yet seen as having arrived here is also evident from the fact that “evil tidings” may be spread about the righteous (Psalms 112:7). But this evil tidings that circulates about him does not frighten him. This is not because of great self-confidence, but because “his heart is steadfast”, for it is “trusting in the LORD”. He who trusts in the Lord knows himself to be hidden in Him and does not become afraid of what people say about him or do to him.

His heart is steadfast because of his trust in the LORD, and by his trust in the LORD his heart is upheld (Psalms 112:8). Therefore, “he will not fear” no matter what comes his way, whether it is bad news that is told to him, or whether there are opponents who want to kill him. His opponents will not have the last word, but the LORD. It is a matter of time, but the time will come that “he looks [with satisfaction] on his adversaries”. Until that time, he must go his way quietly trusting in the LORD.

As he, surrounded by opponents, continues his way, he gives “freely to the poor” (Psalms 112:9). ”He has given feely to the poor” is literally “he has scattered, he has given to the poor”. “Scattering” and “giving to the poor” are the pre-eminent features of the righteous. He is not concerned with himself and his own circumstances, but with the poor. This is “his righteousness”, his just action, which involves giving others what they need. ‘Alms’ in Hebrew is the feminine form of ‘righteous’, tsedeka and tsedek respectively. Its value “endures forever”.

Paul quotes these two lines of this verse in connection with the believers’ giving to those who are poor (2 Corinthians 9:9). There he speaks of scattering abroad and giving to the poor and makes it clear that scattering abroad and giving is not a loss, but a righteous act of which the value lasts forever. The harvest of it is seen forever.

Paul places ‘scattering’ and ‘giving freely’ in the light of God as the great Giver (2 Corinthians 9:15). God has freely given the greatest gift ever given. An absolutely incomparable gift. God could give no greater evidence of being a Giver than in the gift of His Son. This is His own, only, beloved Son.

The “horn”, the symbol of strength, of the giver “will be exalted in honor”. It takes a great deal of spiritual strength to think not of oneself, but of the needs of others, in the face of all one’s own distress and prevailing selfishness. The way of self-denial is the way of victory over all opposition. The glory that is connected to it, comes. The Lord Jesus sees what has been done to others in His Name as done to Him (Matthew 25:34-40). For this He will openly express His appreciation and reward it with a position of honor in His kingdom. He who gives, can rule.

Proverbs 1:21

The Upright Endures Forever

Because the wise man finds his delight in the commandments of God, it is certain that “he will never be shaken” (Psalms 112:6). This refers both to his life with its trials and tribulations and to the realm of peace in which every Old Testament believer will receive all the promised blessings. Because of his steadfast walk, “the righteous will be remembered forever”. He will be remembered with thankfulness (cf. Proverbs 10:7a; Acts 9:39). This is especially true of the Lord Jesus, the Just or Righteous (1 Peter 3:18).

That the realm of peace is not yet seen as having arrived here is also evident from the fact that “evil tidings” may be spread about the righteous (Psalms 112:7). But this evil tidings that circulates about him does not frighten him. This is not because of great self-confidence, but because “his heart is steadfast”, for it is “trusting in the LORD”. He who trusts in the Lord knows himself to be hidden in Him and does not become afraid of what people say about him or do to him.

His heart is steadfast because of his trust in the LORD, and by his trust in the LORD his heart is upheld (Psalms 112:8). Therefore, “he will not fear” no matter what comes his way, whether it is bad news that is told to him, or whether there are opponents who want to kill him. His opponents will not have the last word, but the LORD. It is a matter of time, but the time will come that “he looks [with satisfaction] on his adversaries”. Until that time, he must go his way quietly trusting in the LORD.

As he, surrounded by opponents, continues his way, he gives “freely to the poor” (Psalms 112:9). ”He has given feely to the poor” is literally “he has scattered, he has given to the poor”. “Scattering” and “giving to the poor” are the pre-eminent features of the righteous. He is not concerned with himself and his own circumstances, but with the poor. This is “his righteousness”, his just action, which involves giving others what they need. ‘Alms’ in Hebrew is the feminine form of ‘righteous’, tsedeka and tsedek respectively. Its value “endures forever”.

Paul quotes these two lines of this verse in connection with the believers’ giving to those who are poor (2 Corinthians 9:9). There he speaks of scattering abroad and giving to the poor and makes it clear that scattering abroad and giving is not a loss, but a righteous act of which the value lasts forever. The harvest of it is seen forever.

Paul places ‘scattering’ and ‘giving freely’ in the light of God as the great Giver (2 Corinthians 9:15). God has freely given the greatest gift ever given. An absolutely incomparable gift. God could give no greater evidence of being a Giver than in the gift of His Son. This is His own, only, beloved Son.

The “horn”, the symbol of strength, of the giver “will be exalted in honor”. It takes a great deal of spiritual strength to think not of oneself, but of the needs of others, in the face of all one’s own distress and prevailing selfishness. The way of self-denial is the way of victory over all opposition. The glory that is connected to it, comes. The Lord Jesus sees what has been done to others in His Name as done to Him (Matthew 25:34-40). For this He will openly express His appreciation and reward it with a position of honor in His kingdom. He who gives, can rule.

Proverbs 1:22

The Upright Endures Forever

Because the wise man finds his delight in the commandments of God, it is certain that “he will never be shaken” (Psalms 112:6). This refers both to his life with its trials and tribulations and to the realm of peace in which every Old Testament believer will receive all the promised blessings. Because of his steadfast walk, “the righteous will be remembered forever”. He will be remembered with thankfulness (cf. Proverbs 10:7a; Acts 9:39). This is especially true of the Lord Jesus, the Just or Righteous (1 Peter 3:18).

That the realm of peace is not yet seen as having arrived here is also evident from the fact that “evil tidings” may be spread about the righteous (Psalms 112:7). But this evil tidings that circulates about him does not frighten him. This is not because of great self-confidence, but because “his heart is steadfast”, for it is “trusting in the LORD”. He who trusts in the Lord knows himself to be hidden in Him and does not become afraid of what people say about him or do to him.

His heart is steadfast because of his trust in the LORD, and by his trust in the LORD his heart is upheld (Psalms 112:8). Therefore, “he will not fear” no matter what comes his way, whether it is bad news that is told to him, or whether there are opponents who want to kill him. His opponents will not have the last word, but the LORD. It is a matter of time, but the time will come that “he looks [with satisfaction] on his adversaries”. Until that time, he must go his way quietly trusting in the LORD.

As he, surrounded by opponents, continues his way, he gives “freely to the poor” (Psalms 112:9). ”He has given feely to the poor” is literally “he has scattered, he has given to the poor”. “Scattering” and “giving to the poor” are the pre-eminent features of the righteous. He is not concerned with himself and his own circumstances, but with the poor. This is “his righteousness”, his just action, which involves giving others what they need. ‘Alms’ in Hebrew is the feminine form of ‘righteous’, tsedeka and tsedek respectively. Its value “endures forever”.

Paul quotes these two lines of this verse in connection with the believers’ giving to those who are poor (2 Corinthians 9:9). There he speaks of scattering abroad and giving to the poor and makes it clear that scattering abroad and giving is not a loss, but a righteous act of which the value lasts forever. The harvest of it is seen forever.

Paul places ‘scattering’ and ‘giving freely’ in the light of God as the great Giver (2 Corinthians 9:15). God has freely given the greatest gift ever given. An absolutely incomparable gift. God could give no greater evidence of being a Giver than in the gift of His Son. This is His own, only, beloved Son.

The “horn”, the symbol of strength, of the giver “will be exalted in honor”. It takes a great deal of spiritual strength to think not of oneself, but of the needs of others, in the face of all one’s own distress and prevailing selfishness. The way of self-denial is the way of victory over all opposition. The glory that is connected to it, comes. The Lord Jesus sees what has been done to others in His Name as done to Him (Matthew 25:34-40). For this He will openly express His appreciation and reward it with a position of honor in His kingdom. He who gives, can rule.

Proverbs 1:23

The Upright Endures Forever

Because the wise man finds his delight in the commandments of God, it is certain that “he will never be shaken” (Psalms 112:6). This refers both to his life with its trials and tribulations and to the realm of peace in which every Old Testament believer will receive all the promised blessings. Because of his steadfast walk, “the righteous will be remembered forever”. He will be remembered with thankfulness (cf. Proverbs 10:7a; Acts 9:39). This is especially true of the Lord Jesus, the Just or Righteous (1 Peter 3:18).

That the realm of peace is not yet seen as having arrived here is also evident from the fact that “evil tidings” may be spread about the righteous (Psalms 112:7). But this evil tidings that circulates about him does not frighten him. This is not because of great self-confidence, but because “his heart is steadfast”, for it is “trusting in the LORD”. He who trusts in the Lord knows himself to be hidden in Him and does not become afraid of what people say about him or do to him.

His heart is steadfast because of his trust in the LORD, and by his trust in the LORD his heart is upheld (Psalms 112:8). Therefore, “he will not fear” no matter what comes his way, whether it is bad news that is told to him, or whether there are opponents who want to kill him. His opponents will not have the last word, but the LORD. It is a matter of time, but the time will come that “he looks [with satisfaction] on his adversaries”. Until that time, he must go his way quietly trusting in the LORD.

As he, surrounded by opponents, continues his way, he gives “freely to the poor” (Psalms 112:9). ”He has given feely to the poor” is literally “he has scattered, he has given to the poor”. “Scattering” and “giving to the poor” are the pre-eminent features of the righteous. He is not concerned with himself and his own circumstances, but with the poor. This is “his righteousness”, his just action, which involves giving others what they need. ‘Alms’ in Hebrew is the feminine form of ‘righteous’, tsedeka and tsedek respectively. Its value “endures forever”.

Paul quotes these two lines of this verse in connection with the believers’ giving to those who are poor (2 Corinthians 9:9). There he speaks of scattering abroad and giving to the poor and makes it clear that scattering abroad and giving is not a loss, but a righteous act of which the value lasts forever. The harvest of it is seen forever.

Paul places ‘scattering’ and ‘giving freely’ in the light of God as the great Giver (2 Corinthians 9:15). God has freely given the greatest gift ever given. An absolutely incomparable gift. God could give no greater evidence of being a Giver than in the gift of His Son. This is His own, only, beloved Son.

The “horn”, the symbol of strength, of the giver “will be exalted in honor”. It takes a great deal of spiritual strength to think not of oneself, but of the needs of others, in the face of all one’s own distress and prevailing selfishness. The way of self-denial is the way of victory over all opposition. The glory that is connected to it, comes. The Lord Jesus sees what has been done to others in His Name as done to Him (Matthew 25:34-40). For this He will openly express His appreciation and reward it with a position of honor in His kingdom. He who gives, can rule.

Proverbs 1:24

The Portion of the Wicked

The psalmist ends the psalm with the response of the wicked to the actions of the righteous and what will happen to the wicked. God will cause the wicked to see that He honors the righteous (cf. Esther 6:6-11). This will make the wicked “vexed”.

Because he cannot express his vexation, he will “gnash his teeth and melt away”. He will forever, in never ending powerlessness, gnash his teeth (Matthew 8:12). Thus, he will continually melt away without having any support anywhere. Of “the desire of the wicked”, nothing is fulfilled. All his plans will perish.

This ending is a great contrast to the ending of Psalm 111 (Psalms 111:10) which sings of the fate of the righteous.

Proverbs 1:26

Introduction

Psalms 111 is a song of praise about the deeds of God in redemption. Psalms 112 is a song of praise about the blessing of God upon the God-fearing. Psalms 113 is a song of praise about the glory of the LORD toward afflicted people.

Psalms 113 is the first of a series of psalms (Psalms 113-118) called hallel-psalms or thanksgiving psalms. They are sung at the great feasts – Passover, Pentecost, and Feast of Booths (Matthew 26:30; Mark 14:26).

In Psalms 113, the LORD is sung about in His incomparable greatness and exaltation (Psalms 113:1-4) and in the deep condescension of His love to the afflicted (Psalms 113:5-9). We find this in the praise of Hannah (1 Samuel 2:1-10) and in the praise of Mary (Luke 1:46-55). In Hannah we see the barren (Psalms 113:9) and in Mary the poor and needy (Psalms 113:7).

The middle, the center, is the question posed in Psalms 113:5: “Who is like the LORD, our God?” This is the theme of this psalm.

We as creatures know limits, we are limited in time and space. We know length, breadth, height and depth. The LORD cannot be measured, His glory knows no bounds: His length: to eternity (Psalms 113:2). His breadth: from the rising of the sun to its setting (Psalms 113:3). His height: high above all nations … above the heavens (Psalms 113:4). His depth: looking far below in the heavens and on the earth (Psalms 113:6-9).

It brings to mind what we read in the letter to the Ephesians: “That you … may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God” (Ephesians 3:17b-19). This can only be followed by everlasting worship: “Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him [be] the glory in the church and in Christ Jesus to all generations forever and ever. Amen” (Ephesians 3:20-21).

Encouragement to Praise the LORD

The psalm begins with the exclamation “praise the LORD”, or “hallelujah”, which is at the same time a call to praise Him (Psalms 113:1). The “servants of the LORD” are particularly encouraged to praise the LORD. By this is meant the whole people (Exodus 19:6) and in particular the Levites and the priests.

After the suffering of the Servant of the LORD in Isaiah 53, we also find in Isaiah 54-66 mention of the servants of the LORD as an indication of the faithful remnant of Israel, those who fear the LORD. These servants of the LORD are the results of the LORD’s deeds in Psalms 111. In Psalms 112 we find the blessings of the LORD upon these servants of the LORD. And now here in Psalms 113 we find the glory of the LORD upon these servants of the LORD.

The first task that servants are to perform is to praise “the Name of the LORD”. His Name implies all that He is. That Name is to be praised, not just now and then, on certain occasions, but always, “from this time forth and forever” (Psalms 113:2) and everywhere, “from the rising of the sun to its setting” (Psalms 113:3).

It means it has to happen through all generations and that the now living generation must begin to do so. They can begin doing so because they are now cleansed and have a new heart (Ezekiel 36:25-26). There must be continuity in praise through the ages. Each generation must live in awe of that Name. If that awe is there, if He is acknowledged in His majesty and exaltation, His Name will be praised.

That Name must be praised, not only here and there in Israel, but everywhere on earth, “from the rising of the sun to its setting” (Zephaniah 2:11b; Malachi 1:11). There must be continuity in praise throughout the earth (Psalms 50:1). The praise must run with the sun. It also means that we praise Him all day long, from sunrise to sunset.

“The name of the LORD”, an expression mentioned here three times, is to be hallowed and praised. The name “LORD” indicates that this is particularly about His covenant relationship with His people. This should give God’s people, as His servants, extra encouragement to praise (Exodus 3:16).

Proverbs 1:27

Introduction

Psalms 111 is a song of praise about the deeds of God in redemption. Psalms 112 is a song of praise about the blessing of God upon the God-fearing. Psalms 113 is a song of praise about the glory of the LORD toward afflicted people.

Psalms 113 is the first of a series of psalms (Psalms 113-118) called hallel-psalms or thanksgiving psalms. They are sung at the great feasts – Passover, Pentecost, and Feast of Booths (Matthew 26:30; Mark 14:26).

In Psalms 113, the LORD is sung about in His incomparable greatness and exaltation (Psalms 113:1-4) and in the deep condescension of His love to the afflicted (Psalms 113:5-9). We find this in the praise of Hannah (1 Samuel 2:1-10) and in the praise of Mary (Luke 1:46-55). In Hannah we see the barren (Psalms 113:9) and in Mary the poor and needy (Psalms 113:7).

The middle, the center, is the question posed in Psalms 113:5: “Who is like the LORD, our God?” This is the theme of this psalm.

We as creatures know limits, we are limited in time and space. We know length, breadth, height and depth. The LORD cannot be measured, His glory knows no bounds: His length: to eternity (Psalms 113:2). His breadth: from the rising of the sun to its setting (Psalms 113:3). His height: high above all nations … above the heavens (Psalms 113:4). His depth: looking far below in the heavens and on the earth (Psalms 113:6-9).

It brings to mind what we read in the letter to the Ephesians: “That you … may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God” (Ephesians 3:17b-19). This can only be followed by everlasting worship: “Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him [be] the glory in the church and in Christ Jesus to all generations forever and ever. Amen” (Ephesians 3:20-21).

Encouragement to Praise the LORD

The psalm begins with the exclamation “praise the LORD”, or “hallelujah”, which is at the same time a call to praise Him (Psalms 113:1). The “servants of the LORD” are particularly encouraged to praise the LORD. By this is meant the whole people (Exodus 19:6) and in particular the Levites and the priests.

After the suffering of the Servant of the LORD in Isaiah 53, we also find in Isaiah 54-66 mention of the servants of the LORD as an indication of the faithful remnant of Israel, those who fear the LORD. These servants of the LORD are the results of the LORD’s deeds in Psalms 111. In Psalms 112 we find the blessings of the LORD upon these servants of the LORD. And now here in Psalms 113 we find the glory of the LORD upon these servants of the LORD.

The first task that servants are to perform is to praise “the Name of the LORD”. His Name implies all that He is. That Name is to be praised, not just now and then, on certain occasions, but always, “from this time forth and forever” (Psalms 113:2) and everywhere, “from the rising of the sun to its setting” (Psalms 113:3).

It means it has to happen through all generations and that the now living generation must begin to do so. They can begin doing so because they are now cleansed and have a new heart (Ezekiel 36:25-26). There must be continuity in praise through the ages. Each generation must live in awe of that Name. If that awe is there, if He is acknowledged in His majesty and exaltation, His Name will be praised.

That Name must be praised, not only here and there in Israel, but everywhere on earth, “from the rising of the sun to its setting” (Zephaniah 2:11b; Malachi 1:11). There must be continuity in praise throughout the earth (Psalms 50:1). The praise must run with the sun. It also means that we praise Him all day long, from sunrise to sunset.

“The name of the LORD”, an expression mentioned here three times, is to be hallowed and praised. The name “LORD” indicates that this is particularly about His covenant relationship with His people. This should give God’s people, as His servants, extra encouragement to praise (Exodus 3:16).

Proverbs 1:28

Introduction

Psalms 111 is a song of praise about the deeds of God in redemption. Psalms 112 is a song of praise about the blessing of God upon the God-fearing. Psalms 113 is a song of praise about the glory of the LORD toward afflicted people.

Psalms 113 is the first of a series of psalms (Psalms 113-118) called hallel-psalms or thanksgiving psalms. They are sung at the great feasts – Passover, Pentecost, and Feast of Booths (Matthew 26:30; Mark 14:26).

In Psalms 113, the LORD is sung about in His incomparable greatness and exaltation (Psalms 113:1-4) and in the deep condescension of His love to the afflicted (Psalms 113:5-9). We find this in the praise of Hannah (1 Samuel 2:1-10) and in the praise of Mary (Luke 1:46-55). In Hannah we see the barren (Psalms 113:9) and in Mary the poor and needy (Psalms 113:7).

The middle, the center, is the question posed in Psalms 113:5: “Who is like the LORD, our God?” This is the theme of this psalm.

We as creatures know limits, we are limited in time and space. We know length, breadth, height and depth. The LORD cannot be measured, His glory knows no bounds: His length: to eternity (Psalms 113:2). His breadth: from the rising of the sun to its setting (Psalms 113:3). His height: high above all nations … above the heavens (Psalms 113:4). His depth: looking far below in the heavens and on the earth (Psalms 113:6-9).

It brings to mind what we read in the letter to the Ephesians: “That you … may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God” (Ephesians 3:17b-19). This can only be followed by everlasting worship: “Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him [be] the glory in the church and in Christ Jesus to all generations forever and ever. Amen” (Ephesians 3:20-21).

Encouragement to Praise the LORD

The psalm begins with the exclamation “praise the LORD”, or “hallelujah”, which is at the same time a call to praise Him (Psalms 113:1). The “servants of the LORD” are particularly encouraged to praise the LORD. By this is meant the whole people (Exodus 19:6) and in particular the Levites and the priests.

After the suffering of the Servant of the LORD in Isaiah 53, we also find in Isaiah 54-66 mention of the servants of the LORD as an indication of the faithful remnant of Israel, those who fear the LORD. These servants of the LORD are the results of the LORD’s deeds in Psalms 111. In Psalms 112 we find the blessings of the LORD upon these servants of the LORD. And now here in Psalms 113 we find the glory of the LORD upon these servants of the LORD.

The first task that servants are to perform is to praise “the Name of the LORD”. His Name implies all that He is. That Name is to be praised, not just now and then, on certain occasions, but always, “from this time forth and forever” (Psalms 113:2) and everywhere, “from the rising of the sun to its setting” (Psalms 113:3).

It means it has to happen through all generations and that the now living generation must begin to do so. They can begin doing so because they are now cleansed and have a new heart (Ezekiel 36:25-26). There must be continuity in praise through the ages. Each generation must live in awe of that Name. If that awe is there, if He is acknowledged in His majesty and exaltation, His Name will be praised.

That Name must be praised, not only here and there in Israel, but everywhere on earth, “from the rising of the sun to its setting” (Zephaniah 2:11b; Malachi 1:11). There must be continuity in praise throughout the earth (Psalms 50:1). The praise must run with the sun. It also means that we praise Him all day long, from sunrise to sunset.

“The name of the LORD”, an expression mentioned here three times, is to be hallowed and praised. The name “LORD” indicates that this is particularly about His covenant relationship with His people. This should give God’s people, as His servants, extra encouragement to praise (Exodus 3:16).

Proverbs 1:29

The Majesty of the LORD

The reason to praise the LORD forever and everywhere is because “the LORD is high above all nations” (Psalms 113:4). The nations presume to be powerful. They strive for world dominion. Also, many of them have done great harm to God’s people. But in the end, none of the nations have anything to argue against God. They are to Him “like a drop from a bucket, and are regarded as a speck of dust on the scales” (Isaiah 40:15). He is not merely “above” them, but “high above” them, that is, exalted high above them. His glory knows no bounds: it is not limited to one or a few peoples and not limited to the created heavens.

Not only is He high above the nations of the earth, He is also “above the heavens”. The heavens were created by Him, as was the earth. He is not confined in His creation, but is above it. He oversees everything on earth and in heaven. “His glory” transcends the splendor of heaven. Everything in the universe reflects His glory.

With the high and exalted God nothing and no one can be compared (Psalms 113:5; Isaiah 40:18; 25; Isaiah 46:5; Jeremiah 10:6-7; Jeremiah 49:19; Jeremiah 50:44; Micah 7:18). This is the core message of this psalm. It is the center and focal point of this psalm. The message is reinforced by posing it as a rhetorical question: “Who is like the LORD our God?”

All the gods of men are, in their imaginations, unassailably high above them. How very different is the God of Israel (1 Kings 8:23; Isaiah 57:15). He “is enthroned on high”. His very high dwelling place does not prevent Him from humbling Himself to behold all beneath Him to perceive and be involved in what is happening there (Psalms 113:6a).

His glory is universal, above all creation, above heaven and earth. The mention of “in heaven and in the earth” connects to Psalms 113:5a. The sentence runs like this: “Who is like the LORD our God” (Psalms 113:5a) … “in heaven and in the earth?” (Psalms 113:6b). The phrases “Who is enthroned on high (Psalms 113:5b), Who humbles Himself to behold (Psalms 113:6a)” form an interlude.

His glory, however, concerns not only His power, but also His love. He, Who is enthroned on high, is at the same time He, Who humbles Himself to behold. The psalmist and the remnant, as well as we, see that we are objects of His great love. Wonder and adoration come naturally when we see such a glory. This thought is further developed in Psalms 113:7-9.

Elihu testifies: “Behold, God is mighty but does not despise [any]” (Job 36:5a). God bows down to the very lowest people and blesses them (cf. Exodus 3:8). These people have no ability or means to work their way up out of the rubbish of life. If they are then blessed, it is proof that the blessing comes from Him, through His power and through His love.

He chooses the weak and despised to shame the strong and to destroy the wisdom of the wise. He acts in this way so that no flesh will boast before Him. If it were otherwise, the blessings would not be blessings from Him. He is great above the universe and He is great in His blessings of afflicted people.

In Psalms 113:7-9, the psalmist gives two examples of God acting in mercy and condescending goodness. These two examples are two sides of the same coin. They are about the outward condition, which is in the dust and dirt, and the inward condition, which is barren.

The first example is about “the poor” and “the needy” (Psalms 113:7). The poor lives in “the dust”, the needy on “the ash heap”. He can be found at the refuse dumps outside the city to see if there is anything edible left. God takes him from the bottom of society and makes him “sit with princes, with the princes of His people” (Psalms 113:8; cf. Job 36:7; 2 Samuel 9:13). He places the poor and needy on the same level as the princes whom He has given a governing role in the people He has made His own. That God allows them to “sit” means that He gives them a place of rest and authority. It is sitting on a throne.

The application for us is that we were dead in our trespasses and sins (Ephesians 2:1). Then we see what God has done with us: “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly [places] in Christ Jesus” (Ephesians 2:4-6). What grace!

“The princes” are the God-fearing leaders of His people (Isaiah 32:8). It is clearly an act of His grace. He was able to perform that act because He laid His Son “in the dust of death” (Psalms 22:15c) by laying the dirt of our sins on Him (2 Corinthians 8:9).

The second example is “the barren woman” whom God “makes … abide in the house” as “a joyful mother of children” (Psalms 113:9). In Israel’s history, several barren women have had a child or children, such as Sarah, Rachel, and Hannah. We can add to this Elisabeth in the New Testament. In all these cases of barrenness, it is clear that God in His grace gives children.

The psalm concludes with the exclamation with which it began: “Hallelujah!”, i.e. “praise the LORD”. There is all the more reason for this, now that the psalmist has presented God’s sovereignty and His loving care.

Each psalm gives a new reason to praise the LORD. In this psalm, it is the grace of the LORD. As the first of the hallel-psalms, this psalm gives the foundation of Israel’s redemption. This will be worked out in the hallel-psalms to come.

Proverbs 1:30

The Majesty of the LORD

The reason to praise the LORD forever and everywhere is because “the LORD is high above all nations” (Psalms 113:4). The nations presume to be powerful. They strive for world dominion. Also, many of them have done great harm to God’s people. But in the end, none of the nations have anything to argue against God. They are to Him “like a drop from a bucket, and are regarded as a speck of dust on the scales” (Isaiah 40:15). He is not merely “above” them, but “high above” them, that is, exalted high above them. His glory knows no bounds: it is not limited to one or a few peoples and not limited to the created heavens.

Not only is He high above the nations of the earth, He is also “above the heavens”. The heavens were created by Him, as was the earth. He is not confined in His creation, but is above it. He oversees everything on earth and in heaven. “His glory” transcends the splendor of heaven. Everything in the universe reflects His glory.

With the high and exalted God nothing and no one can be compared (Psalms 113:5; Isaiah 40:18; 25; Isaiah 46:5; Jeremiah 10:6-7; Jeremiah 49:19; Jeremiah 50:44; Micah 7:18). This is the core message of this psalm. It is the center and focal point of this psalm. The message is reinforced by posing it as a rhetorical question: “Who is like the LORD our God?”

All the gods of men are, in their imaginations, unassailably high above them. How very different is the God of Israel (1 Kings 8:23; Isaiah 57:15). He “is enthroned on high”. His very high dwelling place does not prevent Him from humbling Himself to behold all beneath Him to perceive and be involved in what is happening there (Psalms 113:6a).

His glory is universal, above all creation, above heaven and earth. The mention of “in heaven and in the earth” connects to Psalms 113:5a. The sentence runs like this: “Who is like the LORD our God” (Psalms 113:5a) … “in heaven and in the earth?” (Psalms 113:6b). The phrases “Who is enthroned on high (Psalms 113:5b), Who humbles Himself to behold (Psalms 113:6a)” form an interlude.

His glory, however, concerns not only His power, but also His love. He, Who is enthroned on high, is at the same time He, Who humbles Himself to behold. The psalmist and the remnant, as well as we, see that we are objects of His great love. Wonder and adoration come naturally when we see such a glory. This thought is further developed in Psalms 113:7-9.

Elihu testifies: “Behold, God is mighty but does not despise [any]” (Job 36:5a). God bows down to the very lowest people and blesses them (cf. Exodus 3:8). These people have no ability or means to work their way up out of the rubbish of life. If they are then blessed, it is proof that the blessing comes from Him, through His power and through His love.

He chooses the weak and despised to shame the strong and to destroy the wisdom of the wise. He acts in this way so that no flesh will boast before Him. If it were otherwise, the blessings would not be blessings from Him. He is great above the universe and He is great in His blessings of afflicted people.

In Psalms 113:7-9, the psalmist gives two examples of God acting in mercy and condescending goodness. These two examples are two sides of the same coin. They are about the outward condition, which is in the dust and dirt, and the inward condition, which is barren.

The first example is about “the poor” and “the needy” (Psalms 113:7). The poor lives in “the dust”, the needy on “the ash heap”. He can be found at the refuse dumps outside the city to see if there is anything edible left. God takes him from the bottom of society and makes him “sit with princes, with the princes of His people” (Psalms 113:8; cf. Job 36:7; 2 Samuel 9:13). He places the poor and needy on the same level as the princes whom He has given a governing role in the people He has made His own. That God allows them to “sit” means that He gives them a place of rest and authority. It is sitting on a throne.

The application for us is that we were dead in our trespasses and sins (Ephesians 2:1). Then we see what God has done with us: “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly [places] in Christ Jesus” (Ephesians 2:4-6). What grace!

“The princes” are the God-fearing leaders of His people (Isaiah 32:8). It is clearly an act of His grace. He was able to perform that act because He laid His Son “in the dust of death” (Psalms 22:15c) by laying the dirt of our sins on Him (2 Corinthians 8:9).

The second example is “the barren woman” whom God “makes … abide in the house” as “a joyful mother of children” (Psalms 113:9). In Israel’s history, several barren women have had a child or children, such as Sarah, Rachel, and Hannah. We can add to this Elisabeth in the New Testament. In all these cases of barrenness, it is clear that God in His grace gives children.

The psalm concludes with the exclamation with which it began: “Hallelujah!”, i.e. “praise the LORD”. There is all the more reason for this, now that the psalmist has presented God’s sovereignty and His loving care.

Each psalm gives a new reason to praise the LORD. In this psalm, it is the grace of the LORD. As the first of the hallel-psalms, this psalm gives the foundation of Israel’s redemption. This will be worked out in the hallel-psalms to come.

Proverbs 1:31

The Majesty of the LORD

The reason to praise the LORD forever and everywhere is because “the LORD is high above all nations” (Psalms 113:4). The nations presume to be powerful. They strive for world dominion. Also, many of them have done great harm to God’s people. But in the end, none of the nations have anything to argue against God. They are to Him “like a drop from a bucket, and are regarded as a speck of dust on the scales” (Isaiah 40:15). He is not merely “above” them, but “high above” them, that is, exalted high above them. His glory knows no bounds: it is not limited to one or a few peoples and not limited to the created heavens.

Not only is He high above the nations of the earth, He is also “above the heavens”. The heavens were created by Him, as was the earth. He is not confined in His creation, but is above it. He oversees everything on earth and in heaven. “His glory” transcends the splendor of heaven. Everything in the universe reflects His glory.

With the high and exalted God nothing and no one can be compared (Psalms 113:5; Isaiah 40:18; 25; Isaiah 46:5; Jeremiah 10:6-7; Jeremiah 49:19; Jeremiah 50:44; Micah 7:18). This is the core message of this psalm. It is the center and focal point of this psalm. The message is reinforced by posing it as a rhetorical question: “Who is like the LORD our God?”

All the gods of men are, in their imaginations, unassailably high above them. How very different is the God of Israel (1 Kings 8:23; Isaiah 57:15). He “is enthroned on high”. His very high dwelling place does not prevent Him from humbling Himself to behold all beneath Him to perceive and be involved in what is happening there (Psalms 113:6a).

His glory is universal, above all creation, above heaven and earth. The mention of “in heaven and in the earth” connects to Psalms 113:5a. The sentence runs like this: “Who is like the LORD our God” (Psalms 113:5a) … “in heaven and in the earth?” (Psalms 113:6b). The phrases “Who is enthroned on high (Psalms 113:5b), Who humbles Himself to behold (Psalms 113:6a)” form an interlude.

His glory, however, concerns not only His power, but also His love. He, Who is enthroned on high, is at the same time He, Who humbles Himself to behold. The psalmist and the remnant, as well as we, see that we are objects of His great love. Wonder and adoration come naturally when we see such a glory. This thought is further developed in Psalms 113:7-9.

Elihu testifies: “Behold, God is mighty but does not despise [any]” (Job 36:5a). God bows down to the very lowest people and blesses them (cf. Exodus 3:8). These people have no ability or means to work their way up out of the rubbish of life. If they are then blessed, it is proof that the blessing comes from Him, through His power and through His love.

He chooses the weak and despised to shame the strong and to destroy the wisdom of the wise. He acts in this way so that no flesh will boast before Him. If it were otherwise, the blessings would not be blessings from Him. He is great above the universe and He is great in His blessings of afflicted people.

In Psalms 113:7-9, the psalmist gives two examples of God acting in mercy and condescending goodness. These two examples are two sides of the same coin. They are about the outward condition, which is in the dust and dirt, and the inward condition, which is barren.

The first example is about “the poor” and “the needy” (Psalms 113:7). The poor lives in “the dust”, the needy on “the ash heap”. He can be found at the refuse dumps outside the city to see if there is anything edible left. God takes him from the bottom of society and makes him “sit with princes, with the princes of His people” (Psalms 113:8; cf. Job 36:7; 2 Samuel 9:13). He places the poor and needy on the same level as the princes whom He has given a governing role in the people He has made His own. That God allows them to “sit” means that He gives them a place of rest and authority. It is sitting on a throne.

The application for us is that we were dead in our trespasses and sins (Ephesians 2:1). Then we see what God has done with us: “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly [places] in Christ Jesus” (Ephesians 2:4-6). What grace!

“The princes” are the God-fearing leaders of His people (Isaiah 32:8). It is clearly an act of His grace. He was able to perform that act because He laid His Son “in the dust of death” (Psalms 22:15c) by laying the dirt of our sins on Him (2 Corinthians 8:9).

The second example is “the barren woman” whom God “makes … abide in the house” as “a joyful mother of children” (Psalms 113:9). In Israel’s history, several barren women have had a child or children, such as Sarah, Rachel, and Hannah. We can add to this Elisabeth in the New Testament. In all these cases of barrenness, it is clear that God in His grace gives children.

The psalm concludes with the exclamation with which it began: “Hallelujah!”, i.e. “praise the LORD”. There is all the more reason for this, now that the psalmist has presented God’s sovereignty and His loving care.

Each psalm gives a new reason to praise the LORD. In this psalm, it is the grace of the LORD. As the first of the hallel-psalms, this psalm gives the foundation of Israel’s redemption. This will be worked out in the hallel-psalms to come.

Proverbs 1:32

The Majesty of the LORD

The reason to praise the LORD forever and everywhere is because “the LORD is high above all nations” (Psalms 113:4). The nations presume to be powerful. They strive for world dominion. Also, many of them have done great harm to God’s people. But in the end, none of the nations have anything to argue against God. They are to Him “like a drop from a bucket, and are regarded as a speck of dust on the scales” (Isaiah 40:15). He is not merely “above” them, but “high above” them, that is, exalted high above them. His glory knows no bounds: it is not limited to one or a few peoples and not limited to the created heavens.

Not only is He high above the nations of the earth, He is also “above the heavens”. The heavens were created by Him, as was the earth. He is not confined in His creation, but is above it. He oversees everything on earth and in heaven. “His glory” transcends the splendor of heaven. Everything in the universe reflects His glory.

With the high and exalted God nothing and no one can be compared (Psalms 113:5; Isaiah 40:18; 25; Isaiah 46:5; Jeremiah 10:6-7; Jeremiah 49:19; Jeremiah 50:44; Micah 7:18). This is the core message of this psalm. It is the center and focal point of this psalm. The message is reinforced by posing it as a rhetorical question: “Who is like the LORD our God?”

All the gods of men are, in their imaginations, unassailably high above them. How very different is the God of Israel (1 Kings 8:23; Isaiah 57:15). He “is enthroned on high”. His very high dwelling place does not prevent Him from humbling Himself to behold all beneath Him to perceive and be involved in what is happening there (Psalms 113:6a).

His glory is universal, above all creation, above heaven and earth. The mention of “in heaven and in the earth” connects to Psalms 113:5a. The sentence runs like this: “Who is like the LORD our God” (Psalms 113:5a) … “in heaven and in the earth?” (Psalms 113:6b). The phrases “Who is enthroned on high (Psalms 113:5b), Who humbles Himself to behold (Psalms 113:6a)” form an interlude.

His glory, however, concerns not only His power, but also His love. He, Who is enthroned on high, is at the same time He, Who humbles Himself to behold. The psalmist and the remnant, as well as we, see that we are objects of His great love. Wonder and adoration come naturally when we see such a glory. This thought is further developed in Psalms 113:7-9.

Elihu testifies: “Behold, God is mighty but does not despise [any]” (Job 36:5a). God bows down to the very lowest people and blesses them (cf. Exodus 3:8). These people have no ability or means to work their way up out of the rubbish of life. If they are then blessed, it is proof that the blessing comes from Him, through His power and through His love.

He chooses the weak and despised to shame the strong and to destroy the wisdom of the wise. He acts in this way so that no flesh will boast before Him. If it were otherwise, the blessings would not be blessings from Him. He is great above the universe and He is great in His blessings of afflicted people.

In Psalms 113:7-9, the psalmist gives two examples of God acting in mercy and condescending goodness. These two examples are two sides of the same coin. They are about the outward condition, which is in the dust and dirt, and the inward condition, which is barren.

The first example is about “the poor” and “the needy” (Psalms 113:7). The poor lives in “the dust”, the needy on “the ash heap”. He can be found at the refuse dumps outside the city to see if there is anything edible left. God takes him from the bottom of society and makes him “sit with princes, with the princes of His people” (Psalms 113:8; cf. Job 36:7; 2 Samuel 9:13). He places the poor and needy on the same level as the princes whom He has given a governing role in the people He has made His own. That God allows them to “sit” means that He gives them a place of rest and authority. It is sitting on a throne.

The application for us is that we were dead in our trespasses and sins (Ephesians 2:1). Then we see what God has done with us: “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly [places] in Christ Jesus” (Ephesians 2:4-6). What grace!

“The princes” are the God-fearing leaders of His people (Isaiah 32:8). It is clearly an act of His grace. He was able to perform that act because He laid His Son “in the dust of death” (Psalms 22:15c) by laying the dirt of our sins on Him (2 Corinthians 8:9).

The second example is “the barren woman” whom God “makes … abide in the house” as “a joyful mother of children” (Psalms 113:9). In Israel’s history, several barren women have had a child or children, such as Sarah, Rachel, and Hannah. We can add to this Elisabeth in the New Testament. In all these cases of barrenness, it is clear that God in His grace gives children.

The psalm concludes with the exclamation with which it began: “Hallelujah!”, i.e. “praise the LORD”. There is all the more reason for this, now that the psalmist has presented God’s sovereignty and His loving care.

Each psalm gives a new reason to praise the LORD. In this psalm, it is the grace of the LORD. As the first of the hallel-psalms, this psalm gives the foundation of Israel’s redemption. This will be worked out in the hallel-psalms to come.

Proverbs 1:33

The Majesty of the LORD

The reason to praise the LORD forever and everywhere is because “the LORD is high above all nations” (Psalms 113:4). The nations presume to be powerful. They strive for world dominion. Also, many of them have done great harm to God’s people. But in the end, none of the nations have anything to argue against God. They are to Him “like a drop from a bucket, and are regarded as a speck of dust on the scales” (Isaiah 40:15). He is not merely “above” them, but “high above” them, that is, exalted high above them. His glory knows no bounds: it is not limited to one or a few peoples and not limited to the created heavens.

Not only is He high above the nations of the earth, He is also “above the heavens”. The heavens were created by Him, as was the earth. He is not confined in His creation, but is above it. He oversees everything on earth and in heaven. “His glory” transcends the splendor of heaven. Everything in the universe reflects His glory.

With the high and exalted God nothing and no one can be compared (Psalms 113:5; Isaiah 40:18; 25; Isaiah 46:5; Jeremiah 10:6-7; Jeremiah 49:19; Jeremiah 50:44; Micah 7:18). This is the core message of this psalm. It is the center and focal point of this psalm. The message is reinforced by posing it as a rhetorical question: “Who is like the LORD our God?”

All the gods of men are, in their imaginations, unassailably high above them. How very different is the God of Israel (1 Kings 8:23; Isaiah 57:15). He “is enthroned on high”. His very high dwelling place does not prevent Him from humbling Himself to behold all beneath Him to perceive and be involved in what is happening there (Psalms 113:6a).

His glory is universal, above all creation, above heaven and earth. The mention of “in heaven and in the earth” connects to Psalms 113:5a. The sentence runs like this: “Who is like the LORD our God” (Psalms 113:5a) … “in heaven and in the earth?” (Psalms 113:6b). The phrases “Who is enthroned on high (Psalms 113:5b), Who humbles Himself to behold (Psalms 113:6a)” form an interlude.

His glory, however, concerns not only His power, but also His love. He, Who is enthroned on high, is at the same time He, Who humbles Himself to behold. The psalmist and the remnant, as well as we, see that we are objects of His great love. Wonder and adoration come naturally when we see such a glory. This thought is further developed in Psalms 113:7-9.

Elihu testifies: “Behold, God is mighty but does not despise [any]” (Job 36:5a). God bows down to the very lowest people and blesses them (cf. Exodus 3:8). These people have no ability or means to work their way up out of the rubbish of life. If they are then blessed, it is proof that the blessing comes from Him, through His power and through His love.

He chooses the weak and despised to shame the strong and to destroy the wisdom of the wise. He acts in this way so that no flesh will boast before Him. If it were otherwise, the blessings would not be blessings from Him. He is great above the universe and He is great in His blessings of afflicted people.

In Psalms 113:7-9, the psalmist gives two examples of God acting in mercy and condescending goodness. These two examples are two sides of the same coin. They are about the outward condition, which is in the dust and dirt, and the inward condition, which is barren.

The first example is about “the poor” and “the needy” (Psalms 113:7). The poor lives in “the dust”, the needy on “the ash heap”. He can be found at the refuse dumps outside the city to see if there is anything edible left. God takes him from the bottom of society and makes him “sit with princes, with the princes of His people” (Psalms 113:8; cf. Job 36:7; 2 Samuel 9:13). He places the poor and needy on the same level as the princes whom He has given a governing role in the people He has made His own. That God allows them to “sit” means that He gives them a place of rest and authority. It is sitting on a throne.

The application for us is that we were dead in our trespasses and sins (Ephesians 2:1). Then we see what God has done with us: “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly [places] in Christ Jesus” (Ephesians 2:4-6). What grace!

“The princes” are the God-fearing leaders of His people (Isaiah 32:8). It is clearly an act of His grace. He was able to perform that act because He laid His Son “in the dust of death” (Psalms 22:15c) by laying the dirt of our sins on Him (2 Corinthians 8:9).

The second example is “the barren woman” whom God “makes … abide in the house” as “a joyful mother of children” (Psalms 113:9). In Israel’s history, several barren women have had a child or children, such as Sarah, Rachel, and Hannah. We can add to this Elisabeth in the New Testament. In all these cases of barrenness, it is clear that God in His grace gives children.

The psalm concludes with the exclamation with which it began: “Hallelujah!”, i.e. “praise the LORD”. There is all the more reason for this, now that the psalmist has presented God’s sovereignty and His loving care.

Each psalm gives a new reason to praise the LORD. In this psalm, it is the grace of the LORD. As the first of the hallel-psalms, this psalm gives the foundation of Israel’s redemption. This will be worked out in the hallel-psalms to come.