Proverbs 11

Proverbs 11:1

/tav/ The Sign of the Cross

The letter tav is the last letter of the Hebrew alphabet. The original pictogram of this letter is a ‘cross’ and has the meaning of ‘sign’, ‘covenant’. We find these aspects in the blood of Christ. In Exodus 12 we read about this in the picture of the blood on the houses of the Israelites: “The blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you” (Exodus 12:13a). The blood that is put on the doorposts and lintels of these houses is in the form of the cross. Compare the sign or cross on the foreheads of the remnant in Ezekiel 9 (Ezekiel 9:4).

The Lord Jesus calls Himself “the Alpha and the Omega”, the first and last letter of the Greek alphabet (Revelation 1:8; 11; Revelation 21:6; Revelation 22:13). In Hebrew, that would be ‘the Aleph and the Tav’. The aleph speaks of an ox or bull, the animal of choice for the burnt offering. The tav speaks of the cross, or the altar on which the burnt offering is brought. Thus, the Lord Jesus is simultaneously the sacrificial animal, the altar, and the Priest Who brings the sacrifice.

The psalmist understands that his problem is not only caused by outside enemies, but that he has a problem inside of himself. He himself has sinned, he has gone astray like a lost sheep (Psalms 119:176). What he needs is the Shepherd Who laid down His life on the cross for the sake of His sheep. The Shepherd had to descend and seek him in his lost condition (Luke 15:4-7). A lost sheep cannot save himself. Man who is aware of this realizes that his help must come from outside (cf. Romans 7:24). He also realizes that his salvation comes not from something, but from Someone.

This is the last stanza singing of the value of the Word in all its aspects relevant to our life. The loudness of addressing God seems to be at its highest here. The psalmist calls out to God (Psalms 119:169). He has done so more often in this psalm, but here he presents his calling as a person for whom he asks God if that person may “come before” Him. He is a calling for understanding according to His Word. He would like to gain understanding in all things, not from human thought, but from God’s revealed will in His Word.

He who longs for understanding in God’s Word is also a special object of the enemy’s attacks (Psalms 119:170). Therefore, in addition to being someone who cries, he comes as a supplicant. He asks God that his supplication may come to “before” Him. The God-fearing begs for deliverance from dangers in accordance with God’s word or promise. After all, God has promised that He will neither abandon nor forsake His own. The enemy will do everything to render our prayer life powerless (cf. 1 Peter 3:7).

Psalms 119:169 and Psalms 119:170 form the two themes of Psalm 119. We see in Psalms 119:169 a prayer requesting understanding and in Psalms 119:170 a prayer for deliverance based on the promises of God’s covenant. These prayers form the basis of his praise (Psalms 119:171), his teaching through the songs (Psalms 119:172; cf. Colossians 3:16), his struggle (Psalms 119:173), and his desires (Psalms 119:174).

After presenting himself to God as someone who cries and as a supplicant, he comes to God as someone who praises God (Psalms 119:171). In God’s presence, not only cries for help come from his lips, but also songs of praise (cf. Philippians 4:6). His lips even overflow with it. This is the result of teaching by God in His statutes.

His song of praise consists of singing the words of God (Psalms 119:172). What the heart is full of, the mouth overflows with. The ‘instrument’ for this is his tongue. In many contemporary ‘songs of praise’ there are statements that are not based on the Word of God, but are contrary to it. Our songs of praise, too, must be in accordance with the Word of God (Ephesians 5:19). Then He will gladly listen to them. The theme of the song here is the righteousness of God’s commandments.

Psalms 119:171 and Psalms 119:172 run parallel. As a result, we see a doubling of praise. The praise is doubly emphasized. The praise indicates that the psalmist is utterly convinced that the LORD, by virtue of His covenant, will hear his prayer. In Psalms 119:171 he utters praise to the LORD as a holy priest; in Psalms 119:172 he speaks to fellow believers as a royal priest (1 Peter 2:5; 9; cf. Psalms 66:16).

There is also an awareness in the righteous that he is dependent on the LORD (Psalms 119:173). Therefore, he asks Him that His hand come to his aid. He has chosen God’s precepts to keep them and be engaged in them. This choice every faithful one must make. The LORD’s help is connected to His Word. He cannot help anyone who does not bow before His Word. We have been given the privilege of always approaching the throne of grace with boldness, that we may receive mercy and find grace for timely help (Hebrews 4:16).

The God-fearing longs for the salvation of the LORD (Psalms 119:174). By this he means the period of the blessings of the new covenant under the government of the Lord Jesus. About this he has read in God’s Word, that for him is his “delight”. In relation to us, we are saved once for all by faith (Ephesians 2:8). However, in the present time we must work out our salvation with fear and trembling (Philippians 2:12). In the near future we will receive salvation of our bodies (Romans 8:23-25; Romans 13:11; Philippians 3:20-21).

The psalmist asks the LORD to let his soul live (Psalms 119:175). This is not to enjoy life, but to praise the LORD (Psalms 6:5). He realizes that he cannot do that without the LORD’s help. This help, he knows, lies in God’s ordinances. The Word of God gives abundant reason to praise the LORD.

The last verse is a confession of sin with a desire for restoration of the relationship broken by sin (Psalms 119:176). The psalmist acknowledges that he has “gone astray like a lost sheep”. He also acknowledges that he is being sought out by the good Shepherd, Who has laid down His life for His sheep, for he cannot find his way back himself. Yet he knows Who he is addressing. He also knows that he is God’s “servant”. He may have gone astray, but he has not forgotten God’s commandments.

Just as the New Testament ends with the invitation to sinners to repent, so the psalmist ends here with the need for the people of Israel to be restored by the Good Shepherd.

Proverbs 11:2

/tav/ The Sign of the Cross

The letter tav is the last letter of the Hebrew alphabet. The original pictogram of this letter is a ‘cross’ and has the meaning of ‘sign’, ‘covenant’. We find these aspects in the blood of Christ. In Exodus 12 we read about this in the picture of the blood on the houses of the Israelites: “The blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you” (Exodus 12:13a). The blood that is put on the doorposts and lintels of these houses is in the form of the cross. Compare the sign or cross on the foreheads of the remnant in Ezekiel 9 (Ezekiel 9:4).

The Lord Jesus calls Himself “the Alpha and the Omega”, the first and last letter of the Greek alphabet (Revelation 1:8; 11; Revelation 21:6; Revelation 22:13). In Hebrew, that would be ‘the Aleph and the Tav’. The aleph speaks of an ox or bull, the animal of choice for the burnt offering. The tav speaks of the cross, or the altar on which the burnt offering is brought. Thus, the Lord Jesus is simultaneously the sacrificial animal, the altar, and the Priest Who brings the sacrifice.

The psalmist understands that his problem is not only caused by outside enemies, but that he has a problem inside of himself. He himself has sinned, he has gone astray like a lost sheep (Psalms 119:176). What he needs is the Shepherd Who laid down His life on the cross for the sake of His sheep. The Shepherd had to descend and seek him in his lost condition (Luke 15:4-7). A lost sheep cannot save himself. Man who is aware of this realizes that his help must come from outside (cf. Romans 7:24). He also realizes that his salvation comes not from something, but from Someone.

This is the last stanza singing of the value of the Word in all its aspects relevant to our life. The loudness of addressing God seems to be at its highest here. The psalmist calls out to God (Psalms 119:169). He has done so more often in this psalm, but here he presents his calling as a person for whom he asks God if that person may “come before” Him. He is a calling for understanding according to His Word. He would like to gain understanding in all things, not from human thought, but from God’s revealed will in His Word.

He who longs for understanding in God’s Word is also a special object of the enemy’s attacks (Psalms 119:170). Therefore, in addition to being someone who cries, he comes as a supplicant. He asks God that his supplication may come to “before” Him. The God-fearing begs for deliverance from dangers in accordance with God’s word or promise. After all, God has promised that He will neither abandon nor forsake His own. The enemy will do everything to render our prayer life powerless (cf. 1 Peter 3:7).

Psalms 119:169 and Psalms 119:170 form the two themes of Psalm 119. We see in Psalms 119:169 a prayer requesting understanding and in Psalms 119:170 a prayer for deliverance based on the promises of God’s covenant. These prayers form the basis of his praise (Psalms 119:171), his teaching through the songs (Psalms 119:172; cf. Colossians 3:16), his struggle (Psalms 119:173), and his desires (Psalms 119:174).

After presenting himself to God as someone who cries and as a supplicant, he comes to God as someone who praises God (Psalms 119:171). In God’s presence, not only cries for help come from his lips, but also songs of praise (cf. Philippians 4:6). His lips even overflow with it. This is the result of teaching by God in His statutes.

His song of praise consists of singing the words of God (Psalms 119:172). What the heart is full of, the mouth overflows with. The ‘instrument’ for this is his tongue. In many contemporary ‘songs of praise’ there are statements that are not based on the Word of God, but are contrary to it. Our songs of praise, too, must be in accordance with the Word of God (Ephesians 5:19). Then He will gladly listen to them. The theme of the song here is the righteousness of God’s commandments.

Psalms 119:171 and Psalms 119:172 run parallel. As a result, we see a doubling of praise. The praise is doubly emphasized. The praise indicates that the psalmist is utterly convinced that the LORD, by virtue of His covenant, will hear his prayer. In Psalms 119:171 he utters praise to the LORD as a holy priest; in Psalms 119:172 he speaks to fellow believers as a royal priest (1 Peter 2:5; 9; cf. Psalms 66:16).

There is also an awareness in the righteous that he is dependent on the LORD (Psalms 119:173). Therefore, he asks Him that His hand come to his aid. He has chosen God’s precepts to keep them and be engaged in them. This choice every faithful one must make. The LORD’s help is connected to His Word. He cannot help anyone who does not bow before His Word. We have been given the privilege of always approaching the throne of grace with boldness, that we may receive mercy and find grace for timely help (Hebrews 4:16).

The God-fearing longs for the salvation of the LORD (Psalms 119:174). By this he means the period of the blessings of the new covenant under the government of the Lord Jesus. About this he has read in God’s Word, that for him is his “delight”. In relation to us, we are saved once for all by faith (Ephesians 2:8). However, in the present time we must work out our salvation with fear and trembling (Philippians 2:12). In the near future we will receive salvation of our bodies (Romans 8:23-25; Romans 13:11; Philippians 3:20-21).

The psalmist asks the LORD to let his soul live (Psalms 119:175). This is not to enjoy life, but to praise the LORD (Psalms 6:5). He realizes that he cannot do that without the LORD’s help. This help, he knows, lies in God’s ordinances. The Word of God gives abundant reason to praise the LORD.

The last verse is a confession of sin with a desire for restoration of the relationship broken by sin (Psalms 119:176). The psalmist acknowledges that he has “gone astray like a lost sheep”. He also acknowledges that he is being sought out by the good Shepherd, Who has laid down His life for His sheep, for he cannot find his way back himself. Yet he knows Who he is addressing. He also knows that he is God’s “servant”. He may have gone astray, but he has not forgotten God’s commandments.

Just as the New Testament ends with the invitation to sinners to repent, so the psalmist ends here with the need for the people of Israel to be restored by the Good Shepherd.

Proverbs 11:3

/tav/ The Sign of the Cross

The letter tav is the last letter of the Hebrew alphabet. The original pictogram of this letter is a ‘cross’ and has the meaning of ‘sign’, ‘covenant’. We find these aspects in the blood of Christ. In Exodus 12 we read about this in the picture of the blood on the houses of the Israelites: “The blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you” (Exodus 12:13a). The blood that is put on the doorposts and lintels of these houses is in the form of the cross. Compare the sign or cross on the foreheads of the remnant in Ezekiel 9 (Ezekiel 9:4).

The Lord Jesus calls Himself “the Alpha and the Omega”, the first and last letter of the Greek alphabet (Revelation 1:8; 11; Revelation 21:6; Revelation 22:13). In Hebrew, that would be ‘the Aleph and the Tav’. The aleph speaks of an ox or bull, the animal of choice for the burnt offering. The tav speaks of the cross, or the altar on which the burnt offering is brought. Thus, the Lord Jesus is simultaneously the sacrificial animal, the altar, and the Priest Who brings the sacrifice.

The psalmist understands that his problem is not only caused by outside enemies, but that he has a problem inside of himself. He himself has sinned, he has gone astray like a lost sheep (Psalms 119:176). What he needs is the Shepherd Who laid down His life on the cross for the sake of His sheep. The Shepherd had to descend and seek him in his lost condition (Luke 15:4-7). A lost sheep cannot save himself. Man who is aware of this realizes that his help must come from outside (cf. Romans 7:24). He also realizes that his salvation comes not from something, but from Someone.

This is the last stanza singing of the value of the Word in all its aspects relevant to our life. The loudness of addressing God seems to be at its highest here. The psalmist calls out to God (Psalms 119:169). He has done so more often in this psalm, but here he presents his calling as a person for whom he asks God if that person may “come before” Him. He is a calling for understanding according to His Word. He would like to gain understanding in all things, not from human thought, but from God’s revealed will in His Word.

He who longs for understanding in God’s Word is also a special object of the enemy’s attacks (Psalms 119:170). Therefore, in addition to being someone who cries, he comes as a supplicant. He asks God that his supplication may come to “before” Him. The God-fearing begs for deliverance from dangers in accordance with God’s word or promise. After all, God has promised that He will neither abandon nor forsake His own. The enemy will do everything to render our prayer life powerless (cf. 1 Peter 3:7).

Psalms 119:169 and Psalms 119:170 form the two themes of Psalm 119. We see in Psalms 119:169 a prayer requesting understanding and in Psalms 119:170 a prayer for deliverance based on the promises of God’s covenant. These prayers form the basis of his praise (Psalms 119:171), his teaching through the songs (Psalms 119:172; cf. Colossians 3:16), his struggle (Psalms 119:173), and his desires (Psalms 119:174).

After presenting himself to God as someone who cries and as a supplicant, he comes to God as someone who praises God (Psalms 119:171). In God’s presence, not only cries for help come from his lips, but also songs of praise (cf. Philippians 4:6). His lips even overflow with it. This is the result of teaching by God in His statutes.

His song of praise consists of singing the words of God (Psalms 119:172). What the heart is full of, the mouth overflows with. The ‘instrument’ for this is his tongue. In many contemporary ‘songs of praise’ there are statements that are not based on the Word of God, but are contrary to it. Our songs of praise, too, must be in accordance with the Word of God (Ephesians 5:19). Then He will gladly listen to them. The theme of the song here is the righteousness of God’s commandments.

Psalms 119:171 and Psalms 119:172 run parallel. As a result, we see a doubling of praise. The praise is doubly emphasized. The praise indicates that the psalmist is utterly convinced that the LORD, by virtue of His covenant, will hear his prayer. In Psalms 119:171 he utters praise to the LORD as a holy priest; in Psalms 119:172 he speaks to fellow believers as a royal priest (1 Peter 2:5; 9; cf. Psalms 66:16).

There is also an awareness in the righteous that he is dependent on the LORD (Psalms 119:173). Therefore, he asks Him that His hand come to his aid. He has chosen God’s precepts to keep them and be engaged in them. This choice every faithful one must make. The LORD’s help is connected to His Word. He cannot help anyone who does not bow before His Word. We have been given the privilege of always approaching the throne of grace with boldness, that we may receive mercy and find grace for timely help (Hebrews 4:16).

The God-fearing longs for the salvation of the LORD (Psalms 119:174). By this he means the period of the blessings of the new covenant under the government of the Lord Jesus. About this he has read in God’s Word, that for him is his “delight”. In relation to us, we are saved once for all by faith (Ephesians 2:8). However, in the present time we must work out our salvation with fear and trembling (Philippians 2:12). In the near future we will receive salvation of our bodies (Romans 8:23-25; Romans 13:11; Philippians 3:20-21).

The psalmist asks the LORD to let his soul live (Psalms 119:175). This is not to enjoy life, but to praise the LORD (Psalms 6:5). He realizes that he cannot do that without the LORD’s help. This help, he knows, lies in God’s ordinances. The Word of God gives abundant reason to praise the LORD.

The last verse is a confession of sin with a desire for restoration of the relationship broken by sin (Psalms 119:176). The psalmist acknowledges that he has “gone astray like a lost sheep”. He also acknowledges that he is being sought out by the good Shepherd, Who has laid down His life for His sheep, for he cannot find his way back himself. Yet he knows Who he is addressing. He also knows that he is God’s “servant”. He may have gone astray, but he has not forgotten God’s commandments.

Just as the New Testament ends with the invitation to sinners to repent, so the psalmist ends here with the need for the people of Israel to be restored by the Good Shepherd.

Proverbs 11:4

/tav/ The Sign of the Cross

The letter tav is the last letter of the Hebrew alphabet. The original pictogram of this letter is a ‘cross’ and has the meaning of ‘sign’, ‘covenant’. We find these aspects in the blood of Christ. In Exodus 12 we read about this in the picture of the blood on the houses of the Israelites: “The blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you” (Exodus 12:13a). The blood that is put on the doorposts and lintels of these houses is in the form of the cross. Compare the sign or cross on the foreheads of the remnant in Ezekiel 9 (Ezekiel 9:4).

The Lord Jesus calls Himself “the Alpha and the Omega”, the first and last letter of the Greek alphabet (Revelation 1:8; 11; Revelation 21:6; Revelation 22:13). In Hebrew, that would be ‘the Aleph and the Tav’. The aleph speaks of an ox or bull, the animal of choice for the burnt offering. The tav speaks of the cross, or the altar on which the burnt offering is brought. Thus, the Lord Jesus is simultaneously the sacrificial animal, the altar, and the Priest Who brings the sacrifice.

The psalmist understands that his problem is not only caused by outside enemies, but that he has a problem inside of himself. He himself has sinned, he has gone astray like a lost sheep (Psalms 119:176). What he needs is the Shepherd Who laid down His life on the cross for the sake of His sheep. The Shepherd had to descend and seek him in his lost condition (Luke 15:4-7). A lost sheep cannot save himself. Man who is aware of this realizes that his help must come from outside (cf. Romans 7:24). He also realizes that his salvation comes not from something, but from Someone.

This is the last stanza singing of the value of the Word in all its aspects relevant to our life. The loudness of addressing God seems to be at its highest here. The psalmist calls out to God (Psalms 119:169). He has done so more often in this psalm, but here he presents his calling as a person for whom he asks God if that person may “come before” Him. He is a calling for understanding according to His Word. He would like to gain understanding in all things, not from human thought, but from God’s revealed will in His Word.

He who longs for understanding in God’s Word is also a special object of the enemy’s attacks (Psalms 119:170). Therefore, in addition to being someone who cries, he comes as a supplicant. He asks God that his supplication may come to “before” Him. The God-fearing begs for deliverance from dangers in accordance with God’s word or promise. After all, God has promised that He will neither abandon nor forsake His own. The enemy will do everything to render our prayer life powerless (cf. 1 Peter 3:7).

Psalms 119:169 and Psalms 119:170 form the two themes of Psalm 119. We see in Psalms 119:169 a prayer requesting understanding and in Psalms 119:170 a prayer for deliverance based on the promises of God’s covenant. These prayers form the basis of his praise (Psalms 119:171), his teaching through the songs (Psalms 119:172; cf. Colossians 3:16), his struggle (Psalms 119:173), and his desires (Psalms 119:174).

After presenting himself to God as someone who cries and as a supplicant, he comes to God as someone who praises God (Psalms 119:171). In God’s presence, not only cries for help come from his lips, but also songs of praise (cf. Philippians 4:6). His lips even overflow with it. This is the result of teaching by God in His statutes.

His song of praise consists of singing the words of God (Psalms 119:172). What the heart is full of, the mouth overflows with. The ‘instrument’ for this is his tongue. In many contemporary ‘songs of praise’ there are statements that are not based on the Word of God, but are contrary to it. Our songs of praise, too, must be in accordance with the Word of God (Ephesians 5:19). Then He will gladly listen to them. The theme of the song here is the righteousness of God’s commandments.

Psalms 119:171 and Psalms 119:172 run parallel. As a result, we see a doubling of praise. The praise is doubly emphasized. The praise indicates that the psalmist is utterly convinced that the LORD, by virtue of His covenant, will hear his prayer. In Psalms 119:171 he utters praise to the LORD as a holy priest; in Psalms 119:172 he speaks to fellow believers as a royal priest (1 Peter 2:5; 9; cf. Psalms 66:16).

There is also an awareness in the righteous that he is dependent on the LORD (Psalms 119:173). Therefore, he asks Him that His hand come to his aid. He has chosen God’s precepts to keep them and be engaged in them. This choice every faithful one must make. The LORD’s help is connected to His Word. He cannot help anyone who does not bow before His Word. We have been given the privilege of always approaching the throne of grace with boldness, that we may receive mercy and find grace for timely help (Hebrews 4:16).

The God-fearing longs for the salvation of the LORD (Psalms 119:174). By this he means the period of the blessings of the new covenant under the government of the Lord Jesus. About this he has read in God’s Word, that for him is his “delight”. In relation to us, we are saved once for all by faith (Ephesians 2:8). However, in the present time we must work out our salvation with fear and trembling (Philippians 2:12). In the near future we will receive salvation of our bodies (Romans 8:23-25; Romans 13:11; Philippians 3:20-21).

The psalmist asks the LORD to let his soul live (Psalms 119:175). This is not to enjoy life, but to praise the LORD (Psalms 6:5). He realizes that he cannot do that without the LORD’s help. This help, he knows, lies in God’s ordinances. The Word of God gives abundant reason to praise the LORD.

The last verse is a confession of sin with a desire for restoration of the relationship broken by sin (Psalms 119:176). The psalmist acknowledges that he has “gone astray like a lost sheep”. He also acknowledges that he is being sought out by the good Shepherd, Who has laid down His life for His sheep, for he cannot find his way back himself. Yet he knows Who he is addressing. He also knows that he is God’s “servant”. He may have gone astray, but he has not forgotten God’s commandments.

Just as the New Testament ends with the invitation to sinners to repent, so the psalmist ends here with the need for the people of Israel to be restored by the Good Shepherd.

Proverbs 11:6

Introduction

With Psalms 120 begins a group of fifteen psalms, Psalms 120-134, which are sometimes referred to as “songs of pilgrimage”, or “songs ha ma’aloth”, which is translated “songs of ascents”. Ha ma’aloth means to go up, or emigrate to Israel, also called aliyah, and then to go up to Jerusalem, to sacrifice, and also to go up on the steps of the temple court to approach God. [The Jews connect these fifteen psalms with the fifteen steps of the temple court.]

Each psalm in this group has the heading “A Song of Ascents”. These psalms are sung by the Israelites as they make the “ascent” to Jerusalem as pilgrims – for Jerusalem is on a mountain (Isaiah 2:2-3) – to celebrate the annual feasts. Prophetically, we have in these songs of ascents especially the spiritual exercises of the ten tribes on their return to the promised land (cf. Jeremiah 3:18; Ezekiel 37:15-28).

The two tribes that had returned to Israel after the Babylonian exile had once again sunk into unbelief. The connection with God had been broken. They had become a dead people (Ezekiel 37:1-14). By God’s Spirit they will come to repentance and be purified in the great tribulation. At Christ’s return, the ten tribes are still abroad, in the midst of hostile, intolerant nations, and will be gathered from there (Matthew 24:30-31).

We know who the poet is of five of these songs of ascents: 1. Four are by David (Psalms 122; 124; 131; 133). 2. One is by Solomon (Psalms 127). Of the remaining ten, the poet is not known.

They are composed in such a way that they begin with a call of the pilgrim from a place far from Jerusalem and the promised land (Psalms 120) and end with worship in the house of God (Psalms 134). The psalms in between describe the situations and experiences on the pilgrim road of the ten tribes and, albeit to a lesser extent, those of the two tribes as well. They come out of the sea of nations to which they were carried away and are on their way to the promised land (Deuteronomy 30:3). In an application to us, we can compare it to our journey out of the world of darkness, lies and deception on our way to the world of light, life and truth.

The special theme of the first Song of Ascents is the falseness and deceit, the lie, of the enemies of the people of God, in the midst of whom the righteous dwells, and how he suffers because of it.

Cried and Answered

This first “Song of Ascents” begins with the psalmist stating that he cried to the LORD in his trouble. In the voice of the psalmist we hear the voice of the faithful remnant, or the elect, from the ten tribes (Matthew 24:30-31). Seeing that the LORD has brought their tribulation upon them outside the promised land, they turn to Him in prayer and cry to Him in their trouble. The cry to God is the beginning of the way back to Him (Deuteronomy 30:1-5).

When the people in their trouble cry to Him, He answers them by His presence. The enemies are still there, but He is with them now, so they are no longer in trouble. Because they turn to Him and not to people, there is an answer. Only God can save from trouble. This assurance is expressed by the righteous. What their great trouble is we hear in the next verse.

Proverbs 11:7

A Deceitful Tongue

It is one of the painful experiences of a believer that he lives among people who can only lie, who live a ‘life of lies’. That he is the object of this makes it even more painful. It is an evil against which no protection is possible. No one can protect himself from false accusations.

False accusations are neither foreseeable nor preventable. It is often impossible to find out who is behind them. And if the culprit can already be tracked down and convicted, the evil cannot be undone. We have an example of a deadly false accusation in the history of Naboth (1 Kings 21:1-15).

The righteous, and in him the remnant, feels distressed by what “lying lips” claim about him and by what is said of him with “a deceitful tongue” (Psalms 120:2; cf. Psalms 52:4). The only thing the believer can do is to say it to the LORD. So that is what the righteous does here.

The tongue is a special tool by which great mental and emotional harm can be done to others. When no real crimes can be discovered, a campaign of slander is resorted to in order to pillory someone and make his life impossible. The enemies will begin a terrible campaign of lies to strike the God-fearing to the depths of their souls. The God-fearing then resorts to the LORD with the plea to deliver his soul from this.

In Psalms 120:3, the righteous addresses the enemy. He asks him two questions, which constitute a curse on swearing an oath, as Abner once did (2 Samuel 3:9). The psalmist asks what the “deceitful tongue” will “give” him, what it will bring him. Then he asks “what more shall be done to you” – “you” is that deceitful tongue – what extra gain it will give him.

He himself gives the answer (Psalms 120:4). The enemy has sworn an oath with deceitful tongue, and now the LORD will strike him with the curse of this sworn oath. He, who has sharpened his tongue like a sharp arrow, will be pierced by “sharp arrows of the warrior” (cf. Psalms 57:4; Psalms 64:3; Proverbs 25:18; Jeremiah 9:3; 8; Galatians 6:7). The warrior is the Messiah (Psalms 24:8).

He, who has spoken his words like a devastating fire upon him, will be consumed by the fire of “[burning] coals of the broom tree” (cf. Proverbs 16:27; James 3:6). Wood from broom trees is particularly hard and its coals burns fiercely and for a long time. Therefore, this coals are extremely suitable for attaching to an arrow, making that arrow a fiery, burning arrow.

Proverbs 11:8

A Deceitful Tongue

It is one of the painful experiences of a believer that he lives among people who can only lie, who live a ‘life of lies’. That he is the object of this makes it even more painful. It is an evil against which no protection is possible. No one can protect himself from false accusations.

False accusations are neither foreseeable nor preventable. It is often impossible to find out who is behind them. And if the culprit can already be tracked down and convicted, the evil cannot be undone. We have an example of a deadly false accusation in the history of Naboth (1 Kings 21:1-15).

The righteous, and in him the remnant, feels distressed by what “lying lips” claim about him and by what is said of him with “a deceitful tongue” (Psalms 120:2; cf. Psalms 52:4). The only thing the believer can do is to say it to the LORD. So that is what the righteous does here.

The tongue is a special tool by which great mental and emotional harm can be done to others. When no real crimes can be discovered, a campaign of slander is resorted to in order to pillory someone and make his life impossible. The enemies will begin a terrible campaign of lies to strike the God-fearing to the depths of their souls. The God-fearing then resorts to the LORD with the plea to deliver his soul from this.

In Psalms 120:3, the righteous addresses the enemy. He asks him two questions, which constitute a curse on swearing an oath, as Abner once did (2 Samuel 3:9). The psalmist asks what the “deceitful tongue” will “give” him, what it will bring him. Then he asks “what more shall be done to you” – “you” is that deceitful tongue – what extra gain it will give him.

He himself gives the answer (Psalms 120:4). The enemy has sworn an oath with deceitful tongue, and now the LORD will strike him with the curse of this sworn oath. He, who has sharpened his tongue like a sharp arrow, will be pierced by “sharp arrows of the warrior” (cf. Psalms 57:4; Psalms 64:3; Proverbs 25:18; Jeremiah 9:3; 8; Galatians 6:7). The warrior is the Messiah (Psalms 24:8).

He, who has spoken his words like a devastating fire upon him, will be consumed by the fire of “[burning] coals of the broom tree” (cf. Proverbs 16:27; James 3:6). Wood from broom trees is particularly hard and its coals burns fiercely and for a long time. Therefore, this coals are extremely suitable for attaching to an arrow, making that arrow a fiery, burning arrow.

Proverbs 11:9

A Deceitful Tongue

It is one of the painful experiences of a believer that he lives among people who can only lie, who live a ‘life of lies’. That he is the object of this makes it even more painful. It is an evil against which no protection is possible. No one can protect himself from false accusations.

False accusations are neither foreseeable nor preventable. It is often impossible to find out who is behind them. And if the culprit can already be tracked down and convicted, the evil cannot be undone. We have an example of a deadly false accusation in the history of Naboth (1 Kings 21:1-15).

The righteous, and in him the remnant, feels distressed by what “lying lips” claim about him and by what is said of him with “a deceitful tongue” (Psalms 120:2; cf. Psalms 52:4). The only thing the believer can do is to say it to the LORD. So that is what the righteous does here.

The tongue is a special tool by which great mental and emotional harm can be done to others. When no real crimes can be discovered, a campaign of slander is resorted to in order to pillory someone and make his life impossible. The enemies will begin a terrible campaign of lies to strike the God-fearing to the depths of their souls. The God-fearing then resorts to the LORD with the plea to deliver his soul from this.

In Psalms 120:3, the righteous addresses the enemy. He asks him two questions, which constitute a curse on swearing an oath, as Abner once did (2 Samuel 3:9). The psalmist asks what the “deceitful tongue” will “give” him, what it will bring him. Then he asks “what more shall be done to you” – “you” is that deceitful tongue – what extra gain it will give him.

He himself gives the answer (Psalms 120:4). The enemy has sworn an oath with deceitful tongue, and now the LORD will strike him with the curse of this sworn oath. He, who has sharpened his tongue like a sharp arrow, will be pierced by “sharp arrows of the warrior” (cf. Psalms 57:4; Psalms 64:3; Proverbs 25:18; Jeremiah 9:3; 8; Galatians 6:7). The warrior is the Messiah (Psalms 24:8).

He, who has spoken his words like a devastating fire upon him, will be consumed by the fire of “[burning] coals of the broom tree” (cf. Proverbs 16:27; James 3:6). Wood from broom trees is particularly hard and its coals burns fiercely and for a long time. Therefore, this coals are extremely suitable for attaching to an arrow, making that arrow a fiery, burning arrow.

Proverbs 11:10

Longing For Peace

The righteous, and in him the remnant, cries out “woe is me” over himself because he is surrounded by barbarous people (Psalms 120:5). Isaiah cries “woe is me” because he sees himself as an unclean sinner in the light of the holy God (Isaiah 6:5). That far the righteous is not yet here. That comes in Psalms 130. He is now more concerned with his surroundings and the feelings there toward him.

He “sojourns”, or he is a stranger, “in Meshech”, meaning that he is not at home there, but is staying there temporarily. In other words, he is saying the same thing when he then says that he dwells “among the tents of Kedar”. The righteous lives in the midst of an aggressive, intolerant, and discriminatory population.

Meshech is a descendant of Japheth (Genesis 10:2; Ezekiel 38:1). His descendants were in the far north, first around the Black Sea, later even further north to what is now known as Moscow. They were known as rough, uncivilized people. Kedar is the second son of Ishmael (Genesis 25:13; Isaiah 21:13-17), with cruel, merciless descendants. It has become a designation for the various Arab tribes. Together they are Israel’s last enemies in the end time, namely the king of the North, with a coalition of ten Islamic nations (Psalms 83:5-8), backed by Gog, that is prince of Great Russia.

Their area is the area to which the ten tribes were taken away at the time. This was also later confirmed by the historian Flavius Josephus. The sojourn with them has been long (Psalms 120:6). It is a ceaseless sorrow for their souls that they “hate peace”. Their daily practice is murder and mayhem. Justice and righteousness are completely foreign to these peace-haters. The truth is trampled upon by them. This is evident in the gross lies they spread about him. He suffers from this. He wants to be delivered from it.

He himself is a man of peace; he is “ [for] peace” (Psalms 120:7). Literally it says: I [am] peace, which implies that he is characterized by peace. He is not out to quarrel, but wants to live together in peace with all people (cf. Romans 12:18; Hebrews 12:14). Of this he also testifies before those in the midst of whom he dwells. His attempts, however, are in vain. They are refused. They are even met with a bellicose response. These people want no peace and are unstoppable on their warpath.

Proverbs 11:11

Longing For Peace

The righteous, and in him the remnant, cries out “woe is me” over himself because he is surrounded by barbarous people (Psalms 120:5). Isaiah cries “woe is me” because he sees himself as an unclean sinner in the light of the holy God (Isaiah 6:5). That far the righteous is not yet here. That comes in Psalms 130. He is now more concerned with his surroundings and the feelings there toward him.

He “sojourns”, or he is a stranger, “in Meshech”, meaning that he is not at home there, but is staying there temporarily. In other words, he is saying the same thing when he then says that he dwells “among the tents of Kedar”. The righteous lives in the midst of an aggressive, intolerant, and discriminatory population.

Meshech is a descendant of Japheth (Genesis 10:2; Ezekiel 38:1). His descendants were in the far north, first around the Black Sea, later even further north to what is now known as Moscow. They were known as rough, uncivilized people. Kedar is the second son of Ishmael (Genesis 25:13; Isaiah 21:13-17), with cruel, merciless descendants. It has become a designation for the various Arab tribes. Together they are Israel’s last enemies in the end time, namely the king of the North, with a coalition of ten Islamic nations (Psalms 83:5-8), backed by Gog, that is prince of Great Russia.

Their area is the area to which the ten tribes were taken away at the time. This was also later confirmed by the historian Flavius Josephus. The sojourn with them has been long (Psalms 120:6). It is a ceaseless sorrow for their souls that they “hate peace”. Their daily practice is murder and mayhem. Justice and righteousness are completely foreign to these peace-haters. The truth is trampled upon by them. This is evident in the gross lies they spread about him. He suffers from this. He wants to be delivered from it.

He himself is a man of peace; he is “ [for] peace” (Psalms 120:7). Literally it says: I [am] peace, which implies that he is characterized by peace. He is not out to quarrel, but wants to live together in peace with all people (cf. Romans 12:18; Hebrews 12:14). Of this he also testifies before those in the midst of whom he dwells. His attempts, however, are in vain. They are refused. They are even met with a bellicose response. These people want no peace and are unstoppable on their warpath.

Proverbs 11:12

Longing For Peace

The righteous, and in him the remnant, cries out “woe is me” over himself because he is surrounded by barbarous people (Psalms 120:5). Isaiah cries “woe is me” because he sees himself as an unclean sinner in the light of the holy God (Isaiah 6:5). That far the righteous is not yet here. That comes in Psalms 130. He is now more concerned with his surroundings and the feelings there toward him.

He “sojourns”, or he is a stranger, “in Meshech”, meaning that he is not at home there, but is staying there temporarily. In other words, he is saying the same thing when he then says that he dwells “among the tents of Kedar”. The righteous lives in the midst of an aggressive, intolerant, and discriminatory population.

Meshech is a descendant of Japheth (Genesis 10:2; Ezekiel 38:1). His descendants were in the far north, first around the Black Sea, later even further north to what is now known as Moscow. They were known as rough, uncivilized people. Kedar is the second son of Ishmael (Genesis 25:13; Isaiah 21:13-17), with cruel, merciless descendants. It has become a designation for the various Arab tribes. Together they are Israel’s last enemies in the end time, namely the king of the North, with a coalition of ten Islamic nations (Psalms 83:5-8), backed by Gog, that is prince of Great Russia.

Their area is the area to which the ten tribes were taken away at the time. This was also later confirmed by the historian Flavius Josephus. The sojourn with them has been long (Psalms 120:6). It is a ceaseless sorrow for their souls that they “hate peace”. Their daily practice is murder and mayhem. Justice and righteousness are completely foreign to these peace-haters. The truth is trampled upon by them. This is evident in the gross lies they spread about him. He suffers from this. He wants to be delivered from it.

He himself is a man of peace; he is “ [for] peace” (Psalms 120:7). Literally it says: I [am] peace, which implies that he is characterized by peace. He is not out to quarrel, but wants to live together in peace with all people (cf. Romans 12:18; Hebrews 12:14). Of this he also testifies before those in the midst of whom he dwells. His attempts, however, are in vain. They are refused. They are even met with a bellicose response. These people want no peace and are unstoppable on their warpath.

Proverbs 11:14

Introduction

This psalm sings of the LORD as the great assurance of those who go their way in faithfulness to Him. That is why His Name is repeated so often. This makes it clear that there is no one so secure as the one who expects his help exclusively from Him. He is the Creator of heaven and earth and the Keeper of His people Israel, of the faithful thereof. The LORD will always keep them in all circumstances.

The journey of the chosen people of Psalm 120 begins in dangerous and hostile territory. It is the journey of a sheep among a pack of wild, hungry wolves (cf. Matthew 10:16). What does a person need in such a situation? Is there even a possibility of survival? And then a pilgrimage all the way to Jerusalem? Psalms 121 is about what someone who goes on a pilgrimage needs: the LORD’s safekeeping.

In this psalm we find a threefold testimony that the LORD is the Keeper of Israel and a threefold testimony that the LORD will keep them. Since the Keeper is the LORD, the Creator of heaven and earth, He will bring His sheep safely to Jerusalem right through the pack of cruel wolves.

The Creator

This second “Song of Ascents” (Psalms 121:1) connects closely to the previous one, in which the faithful is in trouble. In the previous psalm, the believer looks around anxiously; in this psalm, he looks up confidently for help to make his way to Jerusalem. ‘Help’ means protection, support, guidance and blessing. For this, the pilgrim in faith lifts up his eyes up to the mountains surrounding Jerusalem. That may be far from him, but in the midst of it the LORD dwells (Psalms 125:2; cf. 1 Kings 8:46-49; Daniel 6:11).

The situation of these pilgrims resembles a threatening situation for King Hezekiah, who many believe is the composer of the Songs of Ascents. Hezekiah was threatened by Sanherib, the king of Assyria (Isaiah 36:1). Hezekiah’s princes thought of help from Egypt (Isaiah 36:6). Could Egypt help? If the army of Egypt were to come, they would come from the surrounding mountains.

No, Hezekiah was not to look to the mountains. He had to look farther, his help had to come from even higher up (Psalms 123:1). Therefore, he went into the temple and spread the threatening letter of Sanherib before the LORD (Isaiah 37:14). In doing so, he said what the psalmist says here, “My help [comes] from the LORD, Who made heaven and earth” (Psalms 121:2).

Mountains are a picture of earthly powers. The pilgrim realizes that his help comes not from earthly powers, but from the LORD (cf. Jeremiah 3:23). He realizes that his help is from Him alone. This is not difficult when he sees in Him the Creator of heaven and earth (cf. Psalms 115:15). Could He, Who created and sustains all things, not also care for him? Of this he is convinced.

God is not a local or national god, like the idols of the nations, but the God of heaven and earth. He, Who created and sustains everything, also knows the way of the God-fearing pilgrim and will help him to go that way. All the difficulties that he may encounter on his way come from the God Whom he is going to meet in Jerusalem. Therefore, those difficulties are under His control.

During the period prophetically spoken of in the psalm, God is totally denied and man is idolized. It is a period when the eternal gospel is proclaimed by an angel flying in midheaven. This gospel is: “Fear God, and give Him glory, because the hour of His judgment has come; worship Him who made the heaven and the earth and sea and springs of waters” (Revelation 14:6-7).

Given the current development of our society, by that time the theory of evolution will have been generally accepted as fact. This means that the message that God created the heavens and the earth is denied. That is why God sends that angel to remind all people wherever they live on the earth – that is why that angel flies in midheaven, everyone on earth can see and hear him – that He is the Creator.

Proverbs 11:15

Introduction

This psalm sings of the LORD as the great assurance of those who go their way in faithfulness to Him. That is why His Name is repeated so often. This makes it clear that there is no one so secure as the one who expects his help exclusively from Him. He is the Creator of heaven and earth and the Keeper of His people Israel, of the faithful thereof. The LORD will always keep them in all circumstances.

The journey of the chosen people of Psalm 120 begins in dangerous and hostile territory. It is the journey of a sheep among a pack of wild, hungry wolves (cf. Matthew 10:16). What does a person need in such a situation? Is there even a possibility of survival? And then a pilgrimage all the way to Jerusalem? Psalms 121 is about what someone who goes on a pilgrimage needs: the LORD’s safekeeping.

In this psalm we find a threefold testimony that the LORD is the Keeper of Israel and a threefold testimony that the LORD will keep them. Since the Keeper is the LORD, the Creator of heaven and earth, He will bring His sheep safely to Jerusalem right through the pack of cruel wolves.

The Creator

This second “Song of Ascents” (Psalms 121:1) connects closely to the previous one, in which the faithful is in trouble. In the previous psalm, the believer looks around anxiously; in this psalm, he looks up confidently for help to make his way to Jerusalem. ‘Help’ means protection, support, guidance and blessing. For this, the pilgrim in faith lifts up his eyes up to the mountains surrounding Jerusalem. That may be far from him, but in the midst of it the LORD dwells (Psalms 125:2; cf. 1 Kings 8:46-49; Daniel 6:11).

The situation of these pilgrims resembles a threatening situation for King Hezekiah, who many believe is the composer of the Songs of Ascents. Hezekiah was threatened by Sanherib, the king of Assyria (Isaiah 36:1). Hezekiah’s princes thought of help from Egypt (Isaiah 36:6). Could Egypt help? If the army of Egypt were to come, they would come from the surrounding mountains.

No, Hezekiah was not to look to the mountains. He had to look farther, his help had to come from even higher up (Psalms 123:1). Therefore, he went into the temple and spread the threatening letter of Sanherib before the LORD (Isaiah 37:14). In doing so, he said what the psalmist says here, “My help [comes] from the LORD, Who made heaven and earth” (Psalms 121:2).

Mountains are a picture of earthly powers. The pilgrim realizes that his help comes not from earthly powers, but from the LORD (cf. Jeremiah 3:23). He realizes that his help is from Him alone. This is not difficult when he sees in Him the Creator of heaven and earth (cf. Psalms 115:15). Could He, Who created and sustains all things, not also care for him? Of this he is convinced.

God is not a local or national god, like the idols of the nations, but the God of heaven and earth. He, Who created and sustains everything, also knows the way of the God-fearing pilgrim and will help him to go that way. All the difficulties that he may encounter on his way come from the God Whom he is going to meet in Jerusalem. Therefore, those difficulties are under His control.

During the period prophetically spoken of in the psalm, God is totally denied and man is idolized. It is a period when the eternal gospel is proclaimed by an angel flying in midheaven. This gospel is: “Fear God, and give Him glory, because the hour of His judgment has come; worship Him who made the heaven and the earth and sea and springs of waters” (Revelation 14:6-7).

Given the current development of our society, by that time the theory of evolution will have been generally accepted as fact. This means that the message that God created the heavens and the earth is denied. That is why God sends that angel to remind all people wherever they live on the earth – that is why that angel flies in midheaven, everyone on earth can see and hear him – that He is the Creator.

Proverbs 11:16

The Keeper

In these verses we hear, as it were from the sanctuary, the response to the faith confidence expressed by the faithful in Psalms 121:1-2. The faithful is assured that the Keeper will not allow his foot to slip (Psalms 121:3). In this verse there is the word “not” twice. It is a double underlining that what is written in this verse will never, ever be allowed by the Keeper. He will support him in every step he takes (Job 31:4). God the Creator is mighty to keep from wavering and stumbling (Jude 1:24).

The Keeper will not slumber, He will not slacken in His vigilance for him for a moment. This is very different from what happened with the idols. Elijah at the time scoffed at the Baal: “Perhaps he is asleep and needs to be awakened” (cf. 1 Kings 18:27). This Keeper will not lose sight of him, nor will He watch him indifferently as he makes his way to Jerusalem, a way fraught with dangers. He will accompany him with the utmost personal attention and be closely involved with him. His Keeper has even counted the hairs of his head and not one of them will be lost (Luke 12:7; Luke 21:18; Acts 27:34).

With the call “behold” (Psalms 121:4) the attention of the faithful is emphatically drawn to the Keeper as the One “who keeps Israel”, His people. There is no slackening in His keeping. There is no dozing and therefore no falling asleep. He will neither slumber nor sleep, but will watch over His property, His chosen people, without interruption. His people are His “personal property” (Exodus 19:5; Deuteronomy 7:6).

In Psalms 121:3-4 it is not yet entirely clear Who the Keeper is, at least His Name is not yet explicitly mentioned. Only in Psalms 121:5 is His identity revealed: it is the LORD. It could have been, for example, an (arch)angel. What does someone need on a very dangerous journey? A keeper or a personal bodyguard. And who is this bodyguard? What can he do? He must always be vigilant. There must not be even a moment of slumber. Slumbering is an expression for a soldier who is not vigilant during his service (Isaiah 5:27).

If the keeper of Israel was an (arch)angel (cf. Exodus 32:34; Daniel 10:21), a demonic angel prince might have been able to stop him (Daniel 10:13). Now that the LORD Himself has taken on the task of bringing Israel safely to Jerusalem, what seemed impossible before is now possible. Yes, everything is possible for those who believe. If the LORD is with us, who can be against us? He promises a safe arrival.

As He is the Keeper of His people (Psalms 121:4), so He is of the believing remnant. He is to them “your shade on your right hand”. He is as close to them as a shadow is to a person. He is also as inseparable from them as a shadow is from a person. They may walk in His shadow, which means that He keeps and protects them (Psalms 91:1; Isaiah 25:4; Isaiah 49:2), in contrast to earthly powers (cf. Isaiah 30:2-3). That He is on their right hand means that He supports them with His strength. It is the place where the defender stands (Psalms 109:31).

His care for them is there day and night, when the sun shines and when the moon shines (Psalms 121:6). He shields His people from the dangers of the day and from the dangers of the night (cf. Genesis 31:40; Psalms 91:5-6). All the circumstances in which His people may be on their journey to Jerusalem are in His hand. He will provide them with everything they need (Isaiah 49:9-10).

Even the evil that surrounds them, their enemies, is in His hand (Psalms 121:7). He will “preserve them from all evil”. That is the evil of sin and the evil of tribulation. He will also keep their soul, which is under pressure by the opposition of the wicked, in His hand, so that they will not succumb in their soul (cf. Philippians 4:7; Hebrews 12:3).

The LORD takes full responsibility for their entire journey (Psalms 121:8). He guards them when they are “going out” to travel. He guards them up to and including their “coming in” the promised land, when they have arrived at their final destination (cf. Deuteronomy 28:6). “Going out and … coming in” is an expression that summarizes the whole of life (John 10:9).

And even there, in the place of blessing where they are then, He continues to guard them. He will guard them when they are “going out” of their house, for example to go to the temple, and He will keep them when they go back and are “coming in” their house again. He does it “from this time forth and forever”. This means, that now the LORD Himself is going along (Exodus 33:14-17), the psalmist starts his long, dangerous journey with confidence.

The application for us: Having seen ourselves in the light of God and also having seen the world in its true character in that light, we set out on a journey to the Father’s house, the dwelling place of God. On our pilgrimage we may count on His constant nearness and care and may we come to know Him as our Keeper.

Proverbs 11:17

The Keeper

In these verses we hear, as it were from the sanctuary, the response to the faith confidence expressed by the faithful in Psalms 121:1-2. The faithful is assured that the Keeper will not allow his foot to slip (Psalms 121:3). In this verse there is the word “not” twice. It is a double underlining that what is written in this verse will never, ever be allowed by the Keeper. He will support him in every step he takes (Job 31:4). God the Creator is mighty to keep from wavering and stumbling (Jude 1:24).

The Keeper will not slumber, He will not slacken in His vigilance for him for a moment. This is very different from what happened with the idols. Elijah at the time scoffed at the Baal: “Perhaps he is asleep and needs to be awakened” (cf. 1 Kings 18:27). This Keeper will not lose sight of him, nor will He watch him indifferently as he makes his way to Jerusalem, a way fraught with dangers. He will accompany him with the utmost personal attention and be closely involved with him. His Keeper has even counted the hairs of his head and not one of them will be lost (Luke 12:7; Luke 21:18; Acts 27:34).

With the call “behold” (Psalms 121:4) the attention of the faithful is emphatically drawn to the Keeper as the One “who keeps Israel”, His people. There is no slackening in His keeping. There is no dozing and therefore no falling asleep. He will neither slumber nor sleep, but will watch over His property, His chosen people, without interruption. His people are His “personal property” (Exodus 19:5; Deuteronomy 7:6).

In Psalms 121:3-4 it is not yet entirely clear Who the Keeper is, at least His Name is not yet explicitly mentioned. Only in Psalms 121:5 is His identity revealed: it is the LORD. It could have been, for example, an (arch)angel. What does someone need on a very dangerous journey? A keeper or a personal bodyguard. And who is this bodyguard? What can he do? He must always be vigilant. There must not be even a moment of slumber. Slumbering is an expression for a soldier who is not vigilant during his service (Isaiah 5:27).

If the keeper of Israel was an (arch)angel (cf. Exodus 32:34; Daniel 10:21), a demonic angel prince might have been able to stop him (Daniel 10:13). Now that the LORD Himself has taken on the task of bringing Israel safely to Jerusalem, what seemed impossible before is now possible. Yes, everything is possible for those who believe. If the LORD is with us, who can be against us? He promises a safe arrival.

As He is the Keeper of His people (Psalms 121:4), so He is of the believing remnant. He is to them “your shade on your right hand”. He is as close to them as a shadow is to a person. He is also as inseparable from them as a shadow is from a person. They may walk in His shadow, which means that He keeps and protects them (Psalms 91:1; Isaiah 25:4; Isaiah 49:2), in contrast to earthly powers (cf. Isaiah 30:2-3). That He is on their right hand means that He supports them with His strength. It is the place where the defender stands (Psalms 109:31).

His care for them is there day and night, when the sun shines and when the moon shines (Psalms 121:6). He shields His people from the dangers of the day and from the dangers of the night (cf. Genesis 31:40; Psalms 91:5-6). All the circumstances in which His people may be on their journey to Jerusalem are in His hand. He will provide them with everything they need (Isaiah 49:9-10).

Even the evil that surrounds them, their enemies, is in His hand (Psalms 121:7). He will “preserve them from all evil”. That is the evil of sin and the evil of tribulation. He will also keep their soul, which is under pressure by the opposition of the wicked, in His hand, so that they will not succumb in their soul (cf. Philippians 4:7; Hebrews 12:3).

The LORD takes full responsibility for their entire journey (Psalms 121:8). He guards them when they are “going out” to travel. He guards them up to and including their “coming in” the promised land, when they have arrived at their final destination (cf. Deuteronomy 28:6). “Going out and … coming in” is an expression that summarizes the whole of life (John 10:9).

And even there, in the place of blessing where they are then, He continues to guard them. He will guard them when they are “going out” of their house, for example to go to the temple, and He will keep them when they go back and are “coming in” their house again. He does it “from this time forth and forever”. This means, that now the LORD Himself is going along (Exodus 33:14-17), the psalmist starts his long, dangerous journey with confidence.

The application for us: Having seen ourselves in the light of God and also having seen the world in its true character in that light, we set out on a journey to the Father’s house, the dwelling place of God. On our pilgrimage we may count on His constant nearness and care and may we come to know Him as our Keeper.

Proverbs 11:18

The Keeper

In these verses we hear, as it were from the sanctuary, the response to the faith confidence expressed by the faithful in Psalms 121:1-2. The faithful is assured that the Keeper will not allow his foot to slip (Psalms 121:3). In this verse there is the word “not” twice. It is a double underlining that what is written in this verse will never, ever be allowed by the Keeper. He will support him in every step he takes (Job 31:4). God the Creator is mighty to keep from wavering and stumbling (Jude 1:24).

The Keeper will not slumber, He will not slacken in His vigilance for him for a moment. This is very different from what happened with the idols. Elijah at the time scoffed at the Baal: “Perhaps he is asleep and needs to be awakened” (cf. 1 Kings 18:27). This Keeper will not lose sight of him, nor will He watch him indifferently as he makes his way to Jerusalem, a way fraught with dangers. He will accompany him with the utmost personal attention and be closely involved with him. His Keeper has even counted the hairs of his head and not one of them will be lost (Luke 12:7; Luke 21:18; Acts 27:34).

With the call “behold” (Psalms 121:4) the attention of the faithful is emphatically drawn to the Keeper as the One “who keeps Israel”, His people. There is no slackening in His keeping. There is no dozing and therefore no falling asleep. He will neither slumber nor sleep, but will watch over His property, His chosen people, without interruption. His people are His “personal property” (Exodus 19:5; Deuteronomy 7:6).

In Psalms 121:3-4 it is not yet entirely clear Who the Keeper is, at least His Name is not yet explicitly mentioned. Only in Psalms 121:5 is His identity revealed: it is the LORD. It could have been, for example, an (arch)angel. What does someone need on a very dangerous journey? A keeper or a personal bodyguard. And who is this bodyguard? What can he do? He must always be vigilant. There must not be even a moment of slumber. Slumbering is an expression for a soldier who is not vigilant during his service (Isaiah 5:27).

If the keeper of Israel was an (arch)angel (cf. Exodus 32:34; Daniel 10:21), a demonic angel prince might have been able to stop him (Daniel 10:13). Now that the LORD Himself has taken on the task of bringing Israel safely to Jerusalem, what seemed impossible before is now possible. Yes, everything is possible for those who believe. If the LORD is with us, who can be against us? He promises a safe arrival.

As He is the Keeper of His people (Psalms 121:4), so He is of the believing remnant. He is to them “your shade on your right hand”. He is as close to them as a shadow is to a person. He is also as inseparable from them as a shadow is from a person. They may walk in His shadow, which means that He keeps and protects them (Psalms 91:1; Isaiah 25:4; Isaiah 49:2), in contrast to earthly powers (cf. Isaiah 30:2-3). That He is on their right hand means that He supports them with His strength. It is the place where the defender stands (Psalms 109:31).

His care for them is there day and night, when the sun shines and when the moon shines (Psalms 121:6). He shields His people from the dangers of the day and from the dangers of the night (cf. Genesis 31:40; Psalms 91:5-6). All the circumstances in which His people may be on their journey to Jerusalem are in His hand. He will provide them with everything they need (Isaiah 49:9-10).

Even the evil that surrounds them, their enemies, is in His hand (Psalms 121:7). He will “preserve them from all evil”. That is the evil of sin and the evil of tribulation. He will also keep their soul, which is under pressure by the opposition of the wicked, in His hand, so that they will not succumb in their soul (cf. Philippians 4:7; Hebrews 12:3).

The LORD takes full responsibility for their entire journey (Psalms 121:8). He guards them when they are “going out” to travel. He guards them up to and including their “coming in” the promised land, when they have arrived at their final destination (cf. Deuteronomy 28:6). “Going out and … coming in” is an expression that summarizes the whole of life (John 10:9).

And even there, in the place of blessing where they are then, He continues to guard them. He will guard them when they are “going out” of their house, for example to go to the temple, and He will keep them when they go back and are “coming in” their house again. He does it “from this time forth and forever”. This means, that now the LORD Himself is going along (Exodus 33:14-17), the psalmist starts his long, dangerous journey with confidence.

The application for us: Having seen ourselves in the light of God and also having seen the world in its true character in that light, we set out on a journey to the Father’s house, the dwelling place of God. On our pilgrimage we may count on His constant nearness and care and may we come to know Him as our Keeper.

Proverbs 11:19

The Keeper

In these verses we hear, as it were from the sanctuary, the response to the faith confidence expressed by the faithful in Psalms 121:1-2. The faithful is assured that the Keeper will not allow his foot to slip (Psalms 121:3). In this verse there is the word “not” twice. It is a double underlining that what is written in this verse will never, ever be allowed by the Keeper. He will support him in every step he takes (Job 31:4). God the Creator is mighty to keep from wavering and stumbling (Jude 1:24).

The Keeper will not slumber, He will not slacken in His vigilance for him for a moment. This is very different from what happened with the idols. Elijah at the time scoffed at the Baal: “Perhaps he is asleep and needs to be awakened” (cf. 1 Kings 18:27). This Keeper will not lose sight of him, nor will He watch him indifferently as he makes his way to Jerusalem, a way fraught with dangers. He will accompany him with the utmost personal attention and be closely involved with him. His Keeper has even counted the hairs of his head and not one of them will be lost (Luke 12:7; Luke 21:18; Acts 27:34).

With the call “behold” (Psalms 121:4) the attention of the faithful is emphatically drawn to the Keeper as the One “who keeps Israel”, His people. There is no slackening in His keeping. There is no dozing and therefore no falling asleep. He will neither slumber nor sleep, but will watch over His property, His chosen people, without interruption. His people are His “personal property” (Exodus 19:5; Deuteronomy 7:6).

In Psalms 121:3-4 it is not yet entirely clear Who the Keeper is, at least His Name is not yet explicitly mentioned. Only in Psalms 121:5 is His identity revealed: it is the LORD. It could have been, for example, an (arch)angel. What does someone need on a very dangerous journey? A keeper or a personal bodyguard. And who is this bodyguard? What can he do? He must always be vigilant. There must not be even a moment of slumber. Slumbering is an expression for a soldier who is not vigilant during his service (Isaiah 5:27).

If the keeper of Israel was an (arch)angel (cf. Exodus 32:34; Daniel 10:21), a demonic angel prince might have been able to stop him (Daniel 10:13). Now that the LORD Himself has taken on the task of bringing Israel safely to Jerusalem, what seemed impossible before is now possible. Yes, everything is possible for those who believe. If the LORD is with us, who can be against us? He promises a safe arrival.

As He is the Keeper of His people (Psalms 121:4), so He is of the believing remnant. He is to them “your shade on your right hand”. He is as close to them as a shadow is to a person. He is also as inseparable from them as a shadow is from a person. They may walk in His shadow, which means that He keeps and protects them (Psalms 91:1; Isaiah 25:4; Isaiah 49:2), in contrast to earthly powers (cf. Isaiah 30:2-3). That He is on their right hand means that He supports them with His strength. It is the place where the defender stands (Psalms 109:31).

His care for them is there day and night, when the sun shines and when the moon shines (Psalms 121:6). He shields His people from the dangers of the day and from the dangers of the night (cf. Genesis 31:40; Psalms 91:5-6). All the circumstances in which His people may be on their journey to Jerusalem are in His hand. He will provide them with everything they need (Isaiah 49:9-10).

Even the evil that surrounds them, their enemies, is in His hand (Psalms 121:7). He will “preserve them from all evil”. That is the evil of sin and the evil of tribulation. He will also keep their soul, which is under pressure by the opposition of the wicked, in His hand, so that they will not succumb in their soul (cf. Philippians 4:7; Hebrews 12:3).

The LORD takes full responsibility for their entire journey (Psalms 121:8). He guards them when they are “going out” to travel. He guards them up to and including their “coming in” the promised land, when they have arrived at their final destination (cf. Deuteronomy 28:6). “Going out and … coming in” is an expression that summarizes the whole of life (John 10:9).

And even there, in the place of blessing where they are then, He continues to guard them. He will guard them when they are “going out” of their house, for example to go to the temple, and He will keep them when they go back and are “coming in” their house again. He does it “from this time forth and forever”. This means, that now the LORD Himself is going along (Exodus 33:14-17), the psalmist starts his long, dangerous journey with confidence.

The application for us: Having seen ourselves in the light of God and also having seen the world in its true character in that light, we set out on a journey to the Father’s house, the dwelling place of God. On our pilgrimage we may count on His constant nearness and care and may we come to know Him as our Keeper.

Proverbs 11:20

The Keeper

In these verses we hear, as it were from the sanctuary, the response to the faith confidence expressed by the faithful in Psalms 121:1-2. The faithful is assured that the Keeper will not allow his foot to slip (Psalms 121:3). In this verse there is the word “not” twice. It is a double underlining that what is written in this verse will never, ever be allowed by the Keeper. He will support him in every step he takes (Job 31:4). God the Creator is mighty to keep from wavering and stumbling (Jude 1:24).

The Keeper will not slumber, He will not slacken in His vigilance for him for a moment. This is very different from what happened with the idols. Elijah at the time scoffed at the Baal: “Perhaps he is asleep and needs to be awakened” (cf. 1 Kings 18:27). This Keeper will not lose sight of him, nor will He watch him indifferently as he makes his way to Jerusalem, a way fraught with dangers. He will accompany him with the utmost personal attention and be closely involved with him. His Keeper has even counted the hairs of his head and not one of them will be lost (Luke 12:7; Luke 21:18; Acts 27:34).

With the call “behold” (Psalms 121:4) the attention of the faithful is emphatically drawn to the Keeper as the One “who keeps Israel”, His people. There is no slackening in His keeping. There is no dozing and therefore no falling asleep. He will neither slumber nor sleep, but will watch over His property, His chosen people, without interruption. His people are His “personal property” (Exodus 19:5; Deuteronomy 7:6).

In Psalms 121:3-4 it is not yet entirely clear Who the Keeper is, at least His Name is not yet explicitly mentioned. Only in Psalms 121:5 is His identity revealed: it is the LORD. It could have been, for example, an (arch)angel. What does someone need on a very dangerous journey? A keeper or a personal bodyguard. And who is this bodyguard? What can he do? He must always be vigilant. There must not be even a moment of slumber. Slumbering is an expression for a soldier who is not vigilant during his service (Isaiah 5:27).

If the keeper of Israel was an (arch)angel (cf. Exodus 32:34; Daniel 10:21), a demonic angel prince might have been able to stop him (Daniel 10:13). Now that the LORD Himself has taken on the task of bringing Israel safely to Jerusalem, what seemed impossible before is now possible. Yes, everything is possible for those who believe. If the LORD is with us, who can be against us? He promises a safe arrival.

As He is the Keeper of His people (Psalms 121:4), so He is of the believing remnant. He is to them “your shade on your right hand”. He is as close to them as a shadow is to a person. He is also as inseparable from them as a shadow is from a person. They may walk in His shadow, which means that He keeps and protects them (Psalms 91:1; Isaiah 25:4; Isaiah 49:2), in contrast to earthly powers (cf. Isaiah 30:2-3). That He is on their right hand means that He supports them with His strength. It is the place where the defender stands (Psalms 109:31).

His care for them is there day and night, when the sun shines and when the moon shines (Psalms 121:6). He shields His people from the dangers of the day and from the dangers of the night (cf. Genesis 31:40; Psalms 91:5-6). All the circumstances in which His people may be on their journey to Jerusalem are in His hand. He will provide them with everything they need (Isaiah 49:9-10).

Even the evil that surrounds them, their enemies, is in His hand (Psalms 121:7). He will “preserve them from all evil”. That is the evil of sin and the evil of tribulation. He will also keep their soul, which is under pressure by the opposition of the wicked, in His hand, so that they will not succumb in their soul (cf. Philippians 4:7; Hebrews 12:3).

The LORD takes full responsibility for their entire journey (Psalms 121:8). He guards them when they are “going out” to travel. He guards them up to and including their “coming in” the promised land, when they have arrived at their final destination (cf. Deuteronomy 28:6). “Going out and … coming in” is an expression that summarizes the whole of life (John 10:9).

And even there, in the place of blessing where they are then, He continues to guard them. He will guard them when they are “going out” of their house, for example to go to the temple, and He will keep them when they go back and are “coming in” their house again. He does it “from this time forth and forever”. This means, that now the LORD Himself is going along (Exodus 33:14-17), the psalmist starts his long, dangerous journey with confidence.

The application for us: Having seen ourselves in the light of God and also having seen the world in its true character in that light, we set out on a journey to the Father’s house, the dwelling place of God. On our pilgrimage we may count on His constant nearness and care and may we come to know Him as our Keeper.

Proverbs 11:21

The Keeper

In these verses we hear, as it were from the sanctuary, the response to the faith confidence expressed by the faithful in Psalms 121:1-2. The faithful is assured that the Keeper will not allow his foot to slip (Psalms 121:3). In this verse there is the word “not” twice. It is a double underlining that what is written in this verse will never, ever be allowed by the Keeper. He will support him in every step he takes (Job 31:4). God the Creator is mighty to keep from wavering and stumbling (Jude 1:24).

The Keeper will not slumber, He will not slacken in His vigilance for him for a moment. This is very different from what happened with the idols. Elijah at the time scoffed at the Baal: “Perhaps he is asleep and needs to be awakened” (cf. 1 Kings 18:27). This Keeper will not lose sight of him, nor will He watch him indifferently as he makes his way to Jerusalem, a way fraught with dangers. He will accompany him with the utmost personal attention and be closely involved with him. His Keeper has even counted the hairs of his head and not one of them will be lost (Luke 12:7; Luke 21:18; Acts 27:34).

With the call “behold” (Psalms 121:4) the attention of the faithful is emphatically drawn to the Keeper as the One “who keeps Israel”, His people. There is no slackening in His keeping. There is no dozing and therefore no falling asleep. He will neither slumber nor sleep, but will watch over His property, His chosen people, without interruption. His people are His “personal property” (Exodus 19:5; Deuteronomy 7:6).

In Psalms 121:3-4 it is not yet entirely clear Who the Keeper is, at least His Name is not yet explicitly mentioned. Only in Psalms 121:5 is His identity revealed: it is the LORD. It could have been, for example, an (arch)angel. What does someone need on a very dangerous journey? A keeper or a personal bodyguard. And who is this bodyguard? What can he do? He must always be vigilant. There must not be even a moment of slumber. Slumbering is an expression for a soldier who is not vigilant during his service (Isaiah 5:27).

If the keeper of Israel was an (arch)angel (cf. Exodus 32:34; Daniel 10:21), a demonic angel prince might have been able to stop him (Daniel 10:13). Now that the LORD Himself has taken on the task of bringing Israel safely to Jerusalem, what seemed impossible before is now possible. Yes, everything is possible for those who believe. If the LORD is with us, who can be against us? He promises a safe arrival.

As He is the Keeper of His people (Psalms 121:4), so He is of the believing remnant. He is to them “your shade on your right hand”. He is as close to them as a shadow is to a person. He is also as inseparable from them as a shadow is from a person. They may walk in His shadow, which means that He keeps and protects them (Psalms 91:1; Isaiah 25:4; Isaiah 49:2), in contrast to earthly powers (cf. Isaiah 30:2-3). That He is on their right hand means that He supports them with His strength. It is the place where the defender stands (Psalms 109:31).

His care for them is there day and night, when the sun shines and when the moon shines (Psalms 121:6). He shields His people from the dangers of the day and from the dangers of the night (cf. Genesis 31:40; Psalms 91:5-6). All the circumstances in which His people may be on their journey to Jerusalem are in His hand. He will provide them with everything they need (Isaiah 49:9-10).

Even the evil that surrounds them, their enemies, is in His hand (Psalms 121:7). He will “preserve them from all evil”. That is the evil of sin and the evil of tribulation. He will also keep their soul, which is under pressure by the opposition of the wicked, in His hand, so that they will not succumb in their soul (cf. Philippians 4:7; Hebrews 12:3).

The LORD takes full responsibility for their entire journey (Psalms 121:8). He guards them when they are “going out” to travel. He guards them up to and including their “coming in” the promised land, when they have arrived at their final destination (cf. Deuteronomy 28:6). “Going out and … coming in” is an expression that summarizes the whole of life (John 10:9).

And even there, in the place of blessing where they are then, He continues to guard them. He will guard them when they are “going out” of their house, for example to go to the temple, and He will keep them when they go back and are “coming in” their house again. He does it “from this time forth and forever”. This means, that now the LORD Himself is going along (Exodus 33:14-17), the psalmist starts his long, dangerous journey with confidence.

The application for us: Having seen ourselves in the light of God and also having seen the world in its true character in that light, we set out on a journey to the Father’s house, the dwelling place of God. On our pilgrimage we may count on His constant nearness and care and may we come to know Him as our Keeper.

Proverbs 11:23

Introduction

After his personal view on the LORD and the encouragement it gave him in the previous psalm, in this psalm he sees with great joy that there are fellow pilgrims. Here we hear about fellow pilgrims for the first time in the Songs of Ascents. This applies both to the remnant returning to the promised land and to the faithful Israelites in the land who are on their way to Jerusalem because of the feasts of the LORD.

While prophetically the chosen people from the ten tribes make their way to Jerusalem as pilgrims from all directions (Matthew 24:31), they encounter fellow pilgrims. They encourage one another with the prospect of soon being in Jerusalem (Psalms 122:1-4) and begin to pray together for the peace of Jerusalem (Psalms 122:6-9).

This is a song of the single person, “I” (Psalms 122:1), who takes courage at the sight of fellow pilgrims. It is the experience of Paul who, when he is a prisoner on his way to Rome, just before Rome, at the Market of Appius and Three Inns, sees his fellow brothers. This leads him to give thanks to God and to take courage (Acts 28:15).

The Joy of the Pilgrim

Of this “Song of Ascents”, the third, we know who the poet is (Psalms 122:1). This song is “of David”. He expresses his joy about it when “they” say to him: “Let us go to the house of the LORD” (cf. Hebrews 12:2). His God-fearing peers tell him of their intention to go up to God’s house, the temple in Jerusalem, on the occasion of one of the feasts (cf. Exodus 23:17; Exodus 34:23; Deuteronomy 16:16). His heart leaps for joy when he hears of this desire. It warms the heart when it meets like-minded believers.

In Psalms 122:2, the pilgrims see themselves in faith as having arrived in the city. This is how faith can speak, because faith is sure that what is promised will happen. They address the city as a person, so excited are they about being back there.

They see their feet standing in the gates of the city. To stand with one’s feet somewhere means to take possession of it and declare it property (Joshua 1:3). Often the gate is the place of jurisdiction (Rth 4:1; 11; Amos 5:10; 12; 15). The pilgrims have the right to enter the city; they belong there.

They can enter through the gates because by confessing their sins they have been qualified to enter God’s presence. Both at the gate of a city and at the gate of the temple there are gatekeepers. They are to prevent unauthorized persons from entering (cf. 2 Chronicles 23:19).

Now that the LORD is both King and Priest in Jerusalem, the distinction between the city of the great King and the house of God, the temple, becomes less sharp. It is noteworthy that the Septuagint – the Greek translation of the Old Testament – translates ‘gates’ with ‘court’.

While in the Old Testament the temple is the house of God, where the LORD has made His Name to dwell, in the realm of peace the whole city will be the place where the LORD dwells. Then Jerusalem will have a new name, namely, “the LORD is there” (Ezekiel 48:35).

Proverbs 11:24

Introduction

After his personal view on the LORD and the encouragement it gave him in the previous psalm, in this psalm he sees with great joy that there are fellow pilgrims. Here we hear about fellow pilgrims for the first time in the Songs of Ascents. This applies both to the remnant returning to the promised land and to the faithful Israelites in the land who are on their way to Jerusalem because of the feasts of the LORD.

While prophetically the chosen people from the ten tribes make their way to Jerusalem as pilgrims from all directions (Matthew 24:31), they encounter fellow pilgrims. They encourage one another with the prospect of soon being in Jerusalem (Psalms 122:1-4) and begin to pray together for the peace of Jerusalem (Psalms 122:6-9).

This is a song of the single person, “I” (Psalms 122:1), who takes courage at the sight of fellow pilgrims. It is the experience of Paul who, when he is a prisoner on his way to Rome, just before Rome, at the Market of Appius and Three Inns, sees his fellow brothers. This leads him to give thanks to God and to take courage (Acts 28:15).

The Joy of the Pilgrim

Of this “Song of Ascents”, the third, we know who the poet is (Psalms 122:1). This song is “of David”. He expresses his joy about it when “they” say to him: “Let us go to the house of the LORD” (cf. Hebrews 12:2). His God-fearing peers tell him of their intention to go up to God’s house, the temple in Jerusalem, on the occasion of one of the feasts (cf. Exodus 23:17; Exodus 34:23; Deuteronomy 16:16). His heart leaps for joy when he hears of this desire. It warms the heart when it meets like-minded believers.

In Psalms 122:2, the pilgrims see themselves in faith as having arrived in the city. This is how faith can speak, because faith is sure that what is promised will happen. They address the city as a person, so excited are they about being back there.

They see their feet standing in the gates of the city. To stand with one’s feet somewhere means to take possession of it and declare it property (Joshua 1:3). Often the gate is the place of jurisdiction (Rth 4:1; 11; Amos 5:10; 12; 15). The pilgrims have the right to enter the city; they belong there.

They can enter through the gates because by confessing their sins they have been qualified to enter God’s presence. Both at the gate of a city and at the gate of the temple there are gatekeepers. They are to prevent unauthorized persons from entering (cf. 2 Chronicles 23:19).

Now that the LORD is both King and Priest in Jerusalem, the distinction between the city of the great King and the house of God, the temple, becomes less sharp. It is noteworthy that the Septuagint – the Greek translation of the Old Testament – translates ‘gates’ with ‘court’.

While in the Old Testament the temple is the house of God, where the LORD has made His Name to dwell, in the realm of peace the whole city will be the place where the LORD dwells. Then Jerusalem will have a new name, namely, “the LORD is there” (Ezekiel 48:35).

Proverbs 11:25

The Thanksgiving of the Pilgrim

Full of admiration they look at the city and notice that it is “compact together” (Psalms 122:3). It is with it as with the curtains of tent that lie over the tabernacle, which are also so fastened together that they form one whole. In Hebrew the same word “compact together” is used there (Exodus 26:6; 9; 11). It expresses the unity and close fellowship of the people of God under their King and God.

In faith the faithful see the totality of the people who are now so divided and scattered. The people of God are formed by “the tribes”, that is, the twelve tribes, which are emphatically called “the tribes of the LORD” (Psalms 122:4). This means that Judah, the two tribes, and Israel, the ten tribes, are joined together (Ezekiel 37:21-22).

Normally we speak of the tribes of Israel. So it is striking that here they are called the tribes of the LORD. This emphasizes that they are His property. Not only are they rightfully His because He formed them, they are also His because, as the Son Who became Man, He bought and redeemed them with His precious blood. They belong to Him because He has chosen and acquired them for Himself to be together His people.

This they will become aware of in the end time, when they come face to face with their Messiah. “Every eye will see Him”, – that is, the whole world, whereas now only we see Him (Hebrews 2:9) – “even those who pierced Him” – i.e. the two tribes (cf. Zechariah 12:10) – “and all the tribes of the earth will mourn over Him” – i.e. all the twelve tribes of Israel (Matthew 24:30) – “So it is to be. Amen” (Revelation 1:7).

The city has great appeal for them. The attraction is in what and Who is there. They come there to praise His Name. It is about Him. It is He through Whom they are bound together as tribes and together form His people. They meet Him there.

The city is not only the center of worship, but also the center of justice (Psalms 122:5). To this “the thrones … for justice” refer. Justice is directly connected to “the house of David”. This refers to the royal jurisdiction of the house of David. The LORD is then in truth the King of righteousness (Hebrews 7:2) in Jerusalem.

Just as Solomon as a king was also the highest judge, the Lord Jesus as King will also judge on His throne (Matthew 25:31). There is mention of thrones, plural. This indicates that there are multiple thrones. They are there because there are others who may reign with Christ (Matthew 19:28; Revelation 4:4).

Proverbs 11:26

The Thanksgiving of the Pilgrim

Full of admiration they look at the city and notice that it is “compact together” (Psalms 122:3). It is with it as with the curtains of tent that lie over the tabernacle, which are also so fastened together that they form one whole. In Hebrew the same word “compact together” is used there (Exodus 26:6; 9; 11). It expresses the unity and close fellowship of the people of God under their King and God.

In faith the faithful see the totality of the people who are now so divided and scattered. The people of God are formed by “the tribes”, that is, the twelve tribes, which are emphatically called “the tribes of the LORD” (Psalms 122:4). This means that Judah, the two tribes, and Israel, the ten tribes, are joined together (Ezekiel 37:21-22).

Normally we speak of the tribes of Israel. So it is striking that here they are called the tribes of the LORD. This emphasizes that they are His property. Not only are they rightfully His because He formed them, they are also His because, as the Son Who became Man, He bought and redeemed them with His precious blood. They belong to Him because He has chosen and acquired them for Himself to be together His people.

This they will become aware of in the end time, when they come face to face with their Messiah. “Every eye will see Him”, – that is, the whole world, whereas now only we see Him (Hebrews 2:9) – “even those who pierced Him” – i.e. the two tribes (cf. Zechariah 12:10) – “and all the tribes of the earth will mourn over Him” – i.e. all the twelve tribes of Israel (Matthew 24:30) – “So it is to be. Amen” (Revelation 1:7).

The city has great appeal for them. The attraction is in what and Who is there. They come there to praise His Name. It is about Him. It is He through Whom they are bound together as tribes and together form His people. They meet Him there.

The city is not only the center of worship, but also the center of justice (Psalms 122:5). To this “the thrones … for justice” refer. Justice is directly connected to “the house of David”. This refers to the royal jurisdiction of the house of David. The LORD is then in truth the King of righteousness (Hebrews 7:2) in Jerusalem.

Just as Solomon as a king was also the highest judge, the Lord Jesus as King will also judge on His throne (Matthew 25:31). There is mention of thrones, plural. This indicates that there are multiple thrones. They are there because there are others who may reign with Christ (Matthew 19:28; Revelation 4:4).

Proverbs 11:27

The Thanksgiving of the Pilgrim

Full of admiration they look at the city and notice that it is “compact together” (Psalms 122:3). It is with it as with the curtains of tent that lie over the tabernacle, which are also so fastened together that they form one whole. In Hebrew the same word “compact together” is used there (Exodus 26:6; 9; 11). It expresses the unity and close fellowship of the people of God under their King and God.

In faith the faithful see the totality of the people who are now so divided and scattered. The people of God are formed by “the tribes”, that is, the twelve tribes, which are emphatically called “the tribes of the LORD” (Psalms 122:4). This means that Judah, the two tribes, and Israel, the ten tribes, are joined together (Ezekiel 37:21-22).

Normally we speak of the tribes of Israel. So it is striking that here they are called the tribes of the LORD. This emphasizes that they are His property. Not only are they rightfully His because He formed them, they are also His because, as the Son Who became Man, He bought and redeemed them with His precious blood. They belong to Him because He has chosen and acquired them for Himself to be together His people.

This they will become aware of in the end time, when they come face to face with their Messiah. “Every eye will see Him”, – that is, the whole world, whereas now only we see Him (Hebrews 2:9) – “even those who pierced Him” – i.e. the two tribes (cf. Zechariah 12:10) – “and all the tribes of the earth will mourn over Him” – i.e. all the twelve tribes of Israel (Matthew 24:30) – “So it is to be. Amen” (Revelation 1:7).

The city has great appeal for them. The attraction is in what and Who is there. They come there to praise His Name. It is about Him. It is He through Whom they are bound together as tribes and together form His people. They meet Him there.

The city is not only the center of worship, but also the center of justice (Psalms 122:5). To this “the thrones … for justice” refer. Justice is directly connected to “the house of David”. This refers to the royal jurisdiction of the house of David. The LORD is then in truth the King of righteousness (Hebrews 7:2) in Jerusalem.

Just as Solomon as a king was also the highest judge, the Lord Jesus as King will also judge on His throne (Matthew 25:31). There is mention of thrones, plural. This indicates that there are multiple thrones. They are there because there are others who may reign with Christ (Matthew 19:28; Revelation 4:4).

Proverbs 11:28

The Prayer of the Pilgrim

After the thrones of justice, which emphasizes maintaining justice, there can be peace (Psalms 122:6). Peace is based on justice. While the tribes are there, they ask to pray “for the peace for Jerusalem” (cf. Jeremiah 29:7), for it is not yet the situation of the realm of peace. Peace is more than just the absence of war. It is harmony and prosperity under the government of the Prince of peace.

When an Israelite meets another Israelite, they wish peace to each other with the greeting shalom. When an Israelite enters a house, he wishes “God’s peace” to that house. Even as the pilgrims enter the city of Jerusalem, they wish peace to Jerusalem, so that Jerusalem will in truth be ‘the city of peace’ according to the meaning of its name. Then the title of the Lord Jesus will also be King of Salem, that is, the King of peace (Hebrews 7:2). True peace is only possible when the Prince of peace is actually King.

A wish for blessing is attached to the prayer for peace: “May they prosper who love you.” Those who love Jerusalem, the city of peace, love peace. Therefore, for them the LORD can be asked to make them prosperous (cf. Matthew 10:40-42). Jerusalem means “city of peace”, but since a brief period of peace under the reign of Solomon, there has never been peace in the city. That peace will only become a reality when the city opens its gates to the Prince of peace.

There is a great desire for “peace be within your walls” and “prosperity within your palaces” (Psalms 122:7). That there are walls (cf. Psalms 48:12-13) means that although there are enemies, they are no longer a threat (Isaiah 26:1). There can be peace and rest when the heart is in fellowship with the LORD.

For a local church, a situation of peace and rest can also be a reality (cf. Acts 9:31). This will be the case when believers put themselves personally under the authority of the Lord Jesus. They will then experience “righteousness and peace and joy in the Holy Spirit” (Romans 14:17).

Those who personally have that peace and rest will also wish it for their “brothers” and their “friends” (Psalms 122:8). Paul does the same in the opening words of almost all his letters. The God-fearing has with them a common love for Jerusalem and the temple, that is, for Him Who dwells there. Together they serve and worship Him. This shows that at the deepest level it is not about buildings, but about people. The peace of the city must ultimately result in the peace of the people toward God and among themselves.

This aspect is also important for the church. We are called “being diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:3), for we are with all believers “held together by what every joint supplies” (Ephesians 4:16).

The ultimate desire for peace has to do with the fact that in the city is “the house of the LORD our God” (Psalms 122:9). This is the motivation of the God-fearing to seek the good for the city. This psalm is emphatically about the house of the LORD. The psalm begins with it in Psalms 122:1 and it ends with it in Psalms 122:9.

That there is mention of the testimony in Psalms 122:4, connected with the Name of the LORD, makes it clear that this psalm is about the place the LORD has chosen “to establish His name there” (Deuteronomy 12:5). That place the psalmist loves.

In the same way, with us it must be about the Lord Jesus. Where He is glorified and worshiped, there is also our place. We know from the New Testament that we have come to the spiritual Mount Zion (Hebrews 12:22-23; cf. Galatians 4:24). This drawing near denotes an atmosphere into which we enter. The atmosphere at “Mount Zion” is one of grace and peace, of inviting love, where all fear is absent (1 John 4:18). This is characteristic of the company of the children of God.

Proverbs 11:29

The Prayer of the Pilgrim

After the thrones of justice, which emphasizes maintaining justice, there can be peace (Psalms 122:6). Peace is based on justice. While the tribes are there, they ask to pray “for the peace for Jerusalem” (cf. Jeremiah 29:7), for it is not yet the situation of the realm of peace. Peace is more than just the absence of war. It is harmony and prosperity under the government of the Prince of peace.

When an Israelite meets another Israelite, they wish peace to each other with the greeting shalom. When an Israelite enters a house, he wishes “God’s peace” to that house. Even as the pilgrims enter the city of Jerusalem, they wish peace to Jerusalem, so that Jerusalem will in truth be ‘the city of peace’ according to the meaning of its name. Then the title of the Lord Jesus will also be King of Salem, that is, the King of peace (Hebrews 7:2). True peace is only possible when the Prince of peace is actually King.

A wish for blessing is attached to the prayer for peace: “May they prosper who love you.” Those who love Jerusalem, the city of peace, love peace. Therefore, for them the LORD can be asked to make them prosperous (cf. Matthew 10:40-42). Jerusalem means “city of peace”, but since a brief period of peace under the reign of Solomon, there has never been peace in the city. That peace will only become a reality when the city opens its gates to the Prince of peace.

There is a great desire for “peace be within your walls” and “prosperity within your palaces” (Psalms 122:7). That there are walls (cf. Psalms 48:12-13) means that although there are enemies, they are no longer a threat (Isaiah 26:1). There can be peace and rest when the heart is in fellowship with the LORD.

For a local church, a situation of peace and rest can also be a reality (cf. Acts 9:31). This will be the case when believers put themselves personally under the authority of the Lord Jesus. They will then experience “righteousness and peace and joy in the Holy Spirit” (Romans 14:17).

Those who personally have that peace and rest will also wish it for their “brothers” and their “friends” (Psalms 122:8). Paul does the same in the opening words of almost all his letters. The God-fearing has with them a common love for Jerusalem and the temple, that is, for Him Who dwells there. Together they serve and worship Him. This shows that at the deepest level it is not about buildings, but about people. The peace of the city must ultimately result in the peace of the people toward God and among themselves.

This aspect is also important for the church. We are called “being diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:3), for we are with all believers “held together by what every joint supplies” (Ephesians 4:16).

The ultimate desire for peace has to do with the fact that in the city is “the house of the LORD our God” (Psalms 122:9). This is the motivation of the God-fearing to seek the good for the city. This psalm is emphatically about the house of the LORD. The psalm begins with it in Psalms 122:1 and it ends with it in Psalms 122:9.

That there is mention of the testimony in Psalms 122:4, connected with the Name of the LORD, makes it clear that this psalm is about the place the LORD has chosen “to establish His name there” (Deuteronomy 12:5). That place the psalmist loves.

In the same way, with us it must be about the Lord Jesus. Where He is glorified and worshiped, there is also our place. We know from the New Testament that we have come to the spiritual Mount Zion (Hebrews 12:22-23; cf. Galatians 4:24). This drawing near denotes an atmosphere into which we enter. The atmosphere at “Mount Zion” is one of grace and peace, of inviting love, where all fear is absent (1 John 4:18). This is characteristic of the company of the children of God.

Proverbs 11:30

The Prayer of the Pilgrim

After the thrones of justice, which emphasizes maintaining justice, there can be peace (Psalms 122:6). Peace is based on justice. While the tribes are there, they ask to pray “for the peace for Jerusalem” (cf. Jeremiah 29:7), for it is not yet the situation of the realm of peace. Peace is more than just the absence of war. It is harmony and prosperity under the government of the Prince of peace.

When an Israelite meets another Israelite, they wish peace to each other with the greeting shalom. When an Israelite enters a house, he wishes “God’s peace” to that house. Even as the pilgrims enter the city of Jerusalem, they wish peace to Jerusalem, so that Jerusalem will in truth be ‘the city of peace’ according to the meaning of its name. Then the title of the Lord Jesus will also be King of Salem, that is, the King of peace (Hebrews 7:2). True peace is only possible when the Prince of peace is actually King.

A wish for blessing is attached to the prayer for peace: “May they prosper who love you.” Those who love Jerusalem, the city of peace, love peace. Therefore, for them the LORD can be asked to make them prosperous (cf. Matthew 10:40-42). Jerusalem means “city of peace”, but since a brief period of peace under the reign of Solomon, there has never been peace in the city. That peace will only become a reality when the city opens its gates to the Prince of peace.

There is a great desire for “peace be within your walls” and “prosperity within your palaces” (Psalms 122:7). That there are walls (cf. Psalms 48:12-13) means that although there are enemies, they are no longer a threat (Isaiah 26:1). There can be peace and rest when the heart is in fellowship with the LORD.

For a local church, a situation of peace and rest can also be a reality (cf. Acts 9:31). This will be the case when believers put themselves personally under the authority of the Lord Jesus. They will then experience “righteousness and peace and joy in the Holy Spirit” (Romans 14:17).

Those who personally have that peace and rest will also wish it for their “brothers” and their “friends” (Psalms 122:8). Paul does the same in the opening words of almost all his letters. The God-fearing has with them a common love for Jerusalem and the temple, that is, for Him Who dwells there. Together they serve and worship Him. This shows that at the deepest level it is not about buildings, but about people. The peace of the city must ultimately result in the peace of the people toward God and among themselves.

This aspect is also important for the church. We are called “being diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:3), for we are with all believers “held together by what every joint supplies” (Ephesians 4:16).

The ultimate desire for peace has to do with the fact that in the city is “the house of the LORD our God” (Psalms 122:9). This is the motivation of the God-fearing to seek the good for the city. This psalm is emphatically about the house of the LORD. The psalm begins with it in Psalms 122:1 and it ends with it in Psalms 122:9.

That there is mention of the testimony in Psalms 122:4, connected with the Name of the LORD, makes it clear that this psalm is about the place the LORD has chosen “to establish His name there” (Deuteronomy 12:5). That place the psalmist loves.

In the same way, with us it must be about the Lord Jesus. Where He is glorified and worshiped, there is also our place. We know from the New Testament that we have come to the spiritual Mount Zion (Hebrews 12:22-23; cf. Galatians 4:24). This drawing near denotes an atmosphere into which we enter. The atmosphere at “Mount Zion” is one of grace and peace, of inviting love, where all fear is absent (1 John 4:18). This is characteristic of the company of the children of God.

Proverbs 11:31

The Prayer of the Pilgrim

After the thrones of justice, which emphasizes maintaining justice, there can be peace (Psalms 122:6). Peace is based on justice. While the tribes are there, they ask to pray “for the peace for Jerusalem” (cf. Jeremiah 29:7), for it is not yet the situation of the realm of peace. Peace is more than just the absence of war. It is harmony and prosperity under the government of the Prince of peace.

When an Israelite meets another Israelite, they wish peace to each other with the greeting shalom. When an Israelite enters a house, he wishes “God’s peace” to that house. Even as the pilgrims enter the city of Jerusalem, they wish peace to Jerusalem, so that Jerusalem will in truth be ‘the city of peace’ according to the meaning of its name. Then the title of the Lord Jesus will also be King of Salem, that is, the King of peace (Hebrews 7:2). True peace is only possible when the Prince of peace is actually King.

A wish for blessing is attached to the prayer for peace: “May they prosper who love you.” Those who love Jerusalem, the city of peace, love peace. Therefore, for them the LORD can be asked to make them prosperous (cf. Matthew 10:40-42). Jerusalem means “city of peace”, but since a brief period of peace under the reign of Solomon, there has never been peace in the city. That peace will only become a reality when the city opens its gates to the Prince of peace.

There is a great desire for “peace be within your walls” and “prosperity within your palaces” (Psalms 122:7). That there are walls (cf. Psalms 48:12-13) means that although there are enemies, they are no longer a threat (Isaiah 26:1). There can be peace and rest when the heart is in fellowship with the LORD.

For a local church, a situation of peace and rest can also be a reality (cf. Acts 9:31). This will be the case when believers put themselves personally under the authority of the Lord Jesus. They will then experience “righteousness and peace and joy in the Holy Spirit” (Romans 14:17).

Those who personally have that peace and rest will also wish it for their “brothers” and their “friends” (Psalms 122:8). Paul does the same in the opening words of almost all his letters. The God-fearing has with them a common love for Jerusalem and the temple, that is, for Him Who dwells there. Together they serve and worship Him. This shows that at the deepest level it is not about buildings, but about people. The peace of the city must ultimately result in the peace of the people toward God and among themselves.

This aspect is also important for the church. We are called “being diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:3), for we are with all believers “held together by what every joint supplies” (Ephesians 4:16).

The ultimate desire for peace has to do with the fact that in the city is “the house of the LORD our God” (Psalms 122:9). This is the motivation of the God-fearing to seek the good for the city. This psalm is emphatically about the house of the LORD. The psalm begins with it in Psalms 122:1 and it ends with it in Psalms 122:9.

That there is mention of the testimony in Psalms 122:4, connected with the Name of the LORD, makes it clear that this psalm is about the place the LORD has chosen “to establish His name there” (Deuteronomy 12:5). That place the psalmist loves.

In the same way, with us it must be about the Lord Jesus. Where He is glorified and worshiped, there is also our place. We know from the New Testament that we have come to the spiritual Mount Zion (Hebrews 12:22-23; cf. Galatians 4:24). This drawing near denotes an atmosphere into which we enter. The atmosphere at “Mount Zion” is one of grace and peace, of inviting love, where all fear is absent (1 John 4:18). This is characteristic of the company of the children of God.