Proverbs 13
KingCommentsProverbs 13:1
Introduction
The faithful remnant is complete, the ten tribes are back with the two tribes (Ezekiel 36:15-23). We will see the result of the reunion later in Psalms 133.
The psalm, like Psalms 128, begins as a wisdom psalm with the lesson that the wise, the maskilim, want to teach us. It is the lesson that the Lord Jesus summed up this way: “Apart from Me you can do nothing” (John 15:5b). While after the destruction by the king of the North, the temple, the city of Jerusalem and the new families are now being built, they are crying out how dependent they are on the LORD.
The dependence on the LORD is underscored by the awareness that not all dangers are over (Psalms 127:1). Like Zerubbabel, Ezra and Nehemiah, their building activities are done while there is danger from around.
In their trust in the LORD, can be said of them that they all “dwell in peace” (Ezekiel 38:8). The remnant of Israel is made up of those “who are at rest, that live securely, all of them living without walls and having no bars or gates” (Ezekiel 38:11), trusting that the LORD is the Keeper of Israel.
God’s Indispensable Blessing
Of this “Song of Ascents”, the eighth, the poet is again named: it is a song “of Solomon” (Psalms 127:1). Since the psalmist has in mind the situation of the realm of peace, it is not David who is mentioned as the main character, but Solomon, who is a type of the Lord Jesus as the King of peace. It is noteworthy that of the 1,005 songs written by Solomon (1 Kings 4:32), only two of them are recorded in the Bible by the Holy Spirit: Psalms 72 and Psalms 127. These are both psalms that are connected to the realm of peace.
The pilgrims have arrived and are thinking about what awaits them in terms of building houses, guarding the city, working hard and having children. In this song, Solomon speaks of these things. These are the things of daily life, which we also think about. What Solomon says about it boils down to the fact that everything in it depends on God’s blessing to succeed in the plans. It is about the awareness that everything the righteous does is completely dependent on God; everything must come from Him (cf. James 1:17).
If our activities are not determined and guided by God, everything we do is a waste of time and energy. Of every result in a particular work, we will have to say that it came about only through God’s help (1 Samuel 14:45b). If a project succeeds, it is because He blesses it with His blessing, without requiring any performance, any “labor”, on our part. Only His blessing makes rich (Proverbs 10:22).
This does not contradict the proverb that the hand of the diligent makes rich (Proverbs 10:4). Both one and the other are true. We must work, but also realize that the Lord must give us the strength for it and also the blessing on it. Then we realize that everything comes from Him and we will give Him the glory for it.
Solomon uses three examples from everyday life to illustrate this. He starts with building a house. People can do nothing else but build on it. They may even work hard at it. What matters is this: are they building, or is the LORD building? If He is not, all the toil is in vain.
We can think here of the rebuilding of the temple, the house of God. In the realm of peace, the building of the temple is attributed to the LORD Himself (Zechariah 6:12-13). Prophetically, this is about the restoration of the house of all Israel, namely when the house of Judah, the two tribes, and the house of Israel, the ten tribes, are united (Jeremiah 3:18).
Solomon built the temple, not David. He knew that the house could only be built if the LORD built the house. The LORD was the architect, Solomon was merely the executor.
The second example is that of the security of a city. People can watch carefully and listen carefully, but nothing more. They can be watchful, but the ultimate protection of the city is in the hand of God. He is the Keeper Who neither slumbers nor sleeps (Psalms 121:3-4). All human effort to shield the city from the intrusion of evil avails nothing if God Himself does not guard the city.
This is especially true of Jerusalem (Jeremiah 31:38-40). The city has been conquered and destroyed many times in its history. When the LORD takes up the guard in the realm of peace, the city will be completely secure (Zechariah 2:5). Only then can the people sing, “We have a strong city; He sets up walls and ramparts for security” (Isaiah 26:1).
If we apply this to ourselves, we can say that it is our responsibility to provide security. The important question is what we put our trust in. Do we trust in our technical knowledge and ingenious alarm systems or in God, that our work will succeed only if He blesses it?
The third example is about doing our daily work in connection with forming the family (Psalms 127:2). Work is the activity of supporting the family. Work and career are not goals. Hard work is not wrong, but it is not enough. It is necessary to trust the LORD in this.
The purpose of the family is to have children from the hand of the Lord. It is considered old-fashioned, but this is the Biblical truth, even in the days when the world only wants (healthy) children if it will benefit itself or even has no desire for children. Children are the heritage of the LORD. This truth we may learn, and this truth the remnant may also learn.
It is clear that we must work for our bread. That has been true since creation. What matters is what our attitude is in doing so. If we do not remember that we work because God wants us to and that He gives us the strength for it, then we can work as hard and as long as we want and tire ourselves out, but it will not produce what was expected (cf. Haggai 1:6). That is why Paul wrote: “Whatever you do in word or deed, [do] all in the name of the Lord Jesus, giving thanks through Him to God the Father” (Colossians 3:17).
All the zeal of those who do not live with God or reckon with Him produces nothing of lasting value. The people of the world seek rest and peace and security, but it is all in vain. God gives rest and peace to him who lives with Him, without him having to exert himself. He does this while he who is His beloved sleeps, or in ways unimagined by him (cf. Acts 12:6-7). It can also be translated that the LORD gives His beloved sleep as a blessing.
The pilgrim is “His beloved”. The word “beloved” is the translation of the Hebrew word jedid. This word also appears in the name God gave Solomon at his birth “Jedid-Jah” – meaning the ‘beloved of the LORD’ – because the LORD loved him (2 Samuel 12:24-25). Solomon is thinking of himself here. It also applies to every righteous who lives with God.
Families may grow up in the awareness that each member of the family is a beloved of the Lord. It is important to let our children know our love and that we are aware that they are the Lord’s beloved: “But Jesus said, “Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these”” (Matthew 19:14; cf. Matthew 18:10).
Proverbs 13:2
Introduction
The faithful remnant is complete, the ten tribes are back with the two tribes (Ezekiel 36:15-23). We will see the result of the reunion later in Psalms 133.
The psalm, like Psalms 128, begins as a wisdom psalm with the lesson that the wise, the maskilim, want to teach us. It is the lesson that the Lord Jesus summed up this way: “Apart from Me you can do nothing” (John 15:5b). While after the destruction by the king of the North, the temple, the city of Jerusalem and the new families are now being built, they are crying out how dependent they are on the LORD.
The dependence on the LORD is underscored by the awareness that not all dangers are over (Psalms 127:1). Like Zerubbabel, Ezra and Nehemiah, their building activities are done while there is danger from around.
In their trust in the LORD, can be said of them that they all “dwell in peace” (Ezekiel 38:8). The remnant of Israel is made up of those “who are at rest, that live securely, all of them living without walls and having no bars or gates” (Ezekiel 38:11), trusting that the LORD is the Keeper of Israel.
God’s Indispensable Blessing
Of this “Song of Ascents”, the eighth, the poet is again named: it is a song “of Solomon” (Psalms 127:1). Since the psalmist has in mind the situation of the realm of peace, it is not David who is mentioned as the main character, but Solomon, who is a type of the Lord Jesus as the King of peace. It is noteworthy that of the 1,005 songs written by Solomon (1 Kings 4:32), only two of them are recorded in the Bible by the Holy Spirit: Psalms 72 and Psalms 127. These are both psalms that are connected to the realm of peace.
The pilgrims have arrived and are thinking about what awaits them in terms of building houses, guarding the city, working hard and having children. In this song, Solomon speaks of these things. These are the things of daily life, which we also think about. What Solomon says about it boils down to the fact that everything in it depends on God’s blessing to succeed in the plans. It is about the awareness that everything the righteous does is completely dependent on God; everything must come from Him (cf. James 1:17).
If our activities are not determined and guided by God, everything we do is a waste of time and energy. Of every result in a particular work, we will have to say that it came about only through God’s help (1 Samuel 14:45b). If a project succeeds, it is because He blesses it with His blessing, without requiring any performance, any “labor”, on our part. Only His blessing makes rich (Proverbs 10:22).
This does not contradict the proverb that the hand of the diligent makes rich (Proverbs 10:4). Both one and the other are true. We must work, but also realize that the Lord must give us the strength for it and also the blessing on it. Then we realize that everything comes from Him and we will give Him the glory for it.
Solomon uses three examples from everyday life to illustrate this. He starts with building a house. People can do nothing else but build on it. They may even work hard at it. What matters is this: are they building, or is the LORD building? If He is not, all the toil is in vain.
We can think here of the rebuilding of the temple, the house of God. In the realm of peace, the building of the temple is attributed to the LORD Himself (Zechariah 6:12-13). Prophetically, this is about the restoration of the house of all Israel, namely when the house of Judah, the two tribes, and the house of Israel, the ten tribes, are united (Jeremiah 3:18).
Solomon built the temple, not David. He knew that the house could only be built if the LORD built the house. The LORD was the architect, Solomon was merely the executor.
The second example is that of the security of a city. People can watch carefully and listen carefully, but nothing more. They can be watchful, but the ultimate protection of the city is in the hand of God. He is the Keeper Who neither slumbers nor sleeps (Psalms 121:3-4). All human effort to shield the city from the intrusion of evil avails nothing if God Himself does not guard the city.
This is especially true of Jerusalem (Jeremiah 31:38-40). The city has been conquered and destroyed many times in its history. When the LORD takes up the guard in the realm of peace, the city will be completely secure (Zechariah 2:5). Only then can the people sing, “We have a strong city; He sets up walls and ramparts for security” (Isaiah 26:1).
If we apply this to ourselves, we can say that it is our responsibility to provide security. The important question is what we put our trust in. Do we trust in our technical knowledge and ingenious alarm systems or in God, that our work will succeed only if He blesses it?
The third example is about doing our daily work in connection with forming the family (Psalms 127:2). Work is the activity of supporting the family. Work and career are not goals. Hard work is not wrong, but it is not enough. It is necessary to trust the LORD in this.
The purpose of the family is to have children from the hand of the Lord. It is considered old-fashioned, but this is the Biblical truth, even in the days when the world only wants (healthy) children if it will benefit itself or even has no desire for children. Children are the heritage of the LORD. This truth we may learn, and this truth the remnant may also learn.
It is clear that we must work for our bread. That has been true since creation. What matters is what our attitude is in doing so. If we do not remember that we work because God wants us to and that He gives us the strength for it, then we can work as hard and as long as we want and tire ourselves out, but it will not produce what was expected (cf. Haggai 1:6). That is why Paul wrote: “Whatever you do in word or deed, [do] all in the name of the Lord Jesus, giving thanks through Him to God the Father” (Colossians 3:17).
All the zeal of those who do not live with God or reckon with Him produces nothing of lasting value. The people of the world seek rest and peace and security, but it is all in vain. God gives rest and peace to him who lives with Him, without him having to exert himself. He does this while he who is His beloved sleeps, or in ways unimagined by him (cf. Acts 12:6-7). It can also be translated that the LORD gives His beloved sleep as a blessing.
The pilgrim is “His beloved”. The word “beloved” is the translation of the Hebrew word jedid. This word also appears in the name God gave Solomon at his birth “Jedid-Jah” – meaning the ‘beloved of the LORD’ – because the LORD loved him (2 Samuel 12:24-25). Solomon is thinking of himself here. It also applies to every righteous who lives with God.
Families may grow up in the awareness that each member of the family is a beloved of the Lord. It is important to let our children know our love and that we are aware that they are the Lord’s beloved: “But Jesus said, “Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these”” (Matthew 19:14; cf. Matthew 18:10).
Proverbs 13:3
Children Are a Gift of the LORD
Following on from what has already been said about the family, Psalms 127:3 is about the value and significance of the blessing of children. Children are not only a gift from the LORD, but also ‘the property of the LORD’. The Hebrew word for “gift” is translated elsewhere as heritage. It is worth remembering that the Israelites’ inheritance remains the property of the LORD (Leviticus 25:23). The Israelites are tenants or stewards of the LORD. So it is with the children the LORD has entrusted to us. We may ‘temporarily manage’ them, but they remain the property of the LORD. In His time, we will have to let them go.
Through the children the LORD bestows, He will establish the realm of peace (Psalms 110:3). They are also “the fruit of the womb” and seen as “a reward”. Reward here is not attached to an achievement, but to a position. It is a reward by grace, it is a gift, just as the position is also a gift. The fruit of the womb was given by Him and remains His as His property. Through Him, fruit is found among His people that is to His glory (Hosea 14:8d; cf. John 15:2-5; 16).
Let us be aware that in the covenant between the LORD and His people Israel, having children is one of the first blessings (Deuteronomy 28:4). Therefore, in the Old Testament, childlessness is perceived as a shame, as a sign that the blessing of the covenant does not apply to the childless woman (Genesis 30:1; 1 Samuel 1:1-18; cf. Luke 1:24-25).
In the New Testament, the members of God’s people are a heavenly people with heavenly blessings (Ephesians 1:3). The earthly blessings they may receive are not something to be taken for granted; they can be seen as breadcrumbs falling from the table to the ground (Matthew 15:27). If there are believers who remain alone or couples who cannot have children, it is different than in the Old Testament. What does remain the same in the New Testament is the fact that children are a reward, or a blessing, from the LORD. Do we experience this in the same way?
Children that God has given are “like arrows in the hand of a warrior” (Psalms 127:4). Through these sons the LORD – He is the Warrior – will destroy the power of the wicked (Zechariah 9:13). The Son of God is also compared to an arrow that is in the hand of the Almighty (Isaiah 49:1-2). Here we find the promise that the sons of these chosen Israelites will be used by the LORD as instruments in the realm of peace (cf. Isaiah 59:21).
“So are the children”, who are raised up to serve the LORD in the strength inherent in “youth”, like arrows. This is an important clue to the raising of children if God has given them in His grace as the fruit of the womb (Genesis 30:20; Genesis 33:5). We may raise them for Him (Ephesians 6:4), so that they will be servants in His kingdom.
The man who received this blessing from the LORD and “whose quiver is full of them” is a happy man (Psalms 127:5). His children will not be ashamed when they speak with “the enemies” in favor of their father who is seated in the gate. The gate is the place of exercising power (Deuteronomy 17:5; Deuteronomy 21:19; Deuteronomy 22:15; 24; Amos 5:12). There the sons will act in favor of their father when he is dealing with enemies who are suing him.
Proverbs 13:4
Children Are a Gift of the LORD
Following on from what has already been said about the family, Psalms 127:3 is about the value and significance of the blessing of children. Children are not only a gift from the LORD, but also ‘the property of the LORD’. The Hebrew word for “gift” is translated elsewhere as heritage. It is worth remembering that the Israelites’ inheritance remains the property of the LORD (Leviticus 25:23). The Israelites are tenants or stewards of the LORD. So it is with the children the LORD has entrusted to us. We may ‘temporarily manage’ them, but they remain the property of the LORD. In His time, we will have to let them go.
Through the children the LORD bestows, He will establish the realm of peace (Psalms 110:3). They are also “the fruit of the womb” and seen as “a reward”. Reward here is not attached to an achievement, but to a position. It is a reward by grace, it is a gift, just as the position is also a gift. The fruit of the womb was given by Him and remains His as His property. Through Him, fruit is found among His people that is to His glory (Hosea 14:8d; cf. John 15:2-5; 16).
Let us be aware that in the covenant between the LORD and His people Israel, having children is one of the first blessings (Deuteronomy 28:4). Therefore, in the Old Testament, childlessness is perceived as a shame, as a sign that the blessing of the covenant does not apply to the childless woman (Genesis 30:1; 1 Samuel 1:1-18; cf. Luke 1:24-25).
In the New Testament, the members of God’s people are a heavenly people with heavenly blessings (Ephesians 1:3). The earthly blessings they may receive are not something to be taken for granted; they can be seen as breadcrumbs falling from the table to the ground (Matthew 15:27). If there are believers who remain alone or couples who cannot have children, it is different than in the Old Testament. What does remain the same in the New Testament is the fact that children are a reward, or a blessing, from the LORD. Do we experience this in the same way?
Children that God has given are “like arrows in the hand of a warrior” (Psalms 127:4). Through these sons the LORD – He is the Warrior – will destroy the power of the wicked (Zechariah 9:13). The Son of God is also compared to an arrow that is in the hand of the Almighty (Isaiah 49:1-2). Here we find the promise that the sons of these chosen Israelites will be used by the LORD as instruments in the realm of peace (cf. Isaiah 59:21).
“So are the children”, who are raised up to serve the LORD in the strength inherent in “youth”, like arrows. This is an important clue to the raising of children if God has given them in His grace as the fruit of the womb (Genesis 30:20; Genesis 33:5). We may raise them for Him (Ephesians 6:4), so that they will be servants in His kingdom.
The man who received this blessing from the LORD and “whose quiver is full of them” is a happy man (Psalms 127:5). His children will not be ashamed when they speak with “the enemies” in favor of their father who is seated in the gate. The gate is the place of exercising power (Deuteronomy 17:5; Deuteronomy 21:19; Deuteronomy 22:15; 24; Amos 5:12). There the sons will act in favor of their father when he is dealing with enemies who are suing him.
Proverbs 13:5
Children Are a Gift of the LORD
Following on from what has already been said about the family, Psalms 127:3 is about the value and significance of the blessing of children. Children are not only a gift from the LORD, but also ‘the property of the LORD’. The Hebrew word for “gift” is translated elsewhere as heritage. It is worth remembering that the Israelites’ inheritance remains the property of the LORD (Leviticus 25:23). The Israelites are tenants or stewards of the LORD. So it is with the children the LORD has entrusted to us. We may ‘temporarily manage’ them, but they remain the property of the LORD. In His time, we will have to let them go.
Through the children the LORD bestows, He will establish the realm of peace (Psalms 110:3). They are also “the fruit of the womb” and seen as “a reward”. Reward here is not attached to an achievement, but to a position. It is a reward by grace, it is a gift, just as the position is also a gift. The fruit of the womb was given by Him and remains His as His property. Through Him, fruit is found among His people that is to His glory (Hosea 14:8d; cf. John 15:2-5; 16).
Let us be aware that in the covenant between the LORD and His people Israel, having children is one of the first blessings (Deuteronomy 28:4). Therefore, in the Old Testament, childlessness is perceived as a shame, as a sign that the blessing of the covenant does not apply to the childless woman (Genesis 30:1; 1 Samuel 1:1-18; cf. Luke 1:24-25).
In the New Testament, the members of God’s people are a heavenly people with heavenly blessings (Ephesians 1:3). The earthly blessings they may receive are not something to be taken for granted; they can be seen as breadcrumbs falling from the table to the ground (Matthew 15:27). If there are believers who remain alone or couples who cannot have children, it is different than in the Old Testament. What does remain the same in the New Testament is the fact that children are a reward, or a blessing, from the LORD. Do we experience this in the same way?
Children that God has given are “like arrows in the hand of a warrior” (Psalms 127:4). Through these sons the LORD – He is the Warrior – will destroy the power of the wicked (Zechariah 9:13). The Son of God is also compared to an arrow that is in the hand of the Almighty (Isaiah 49:1-2). Here we find the promise that the sons of these chosen Israelites will be used by the LORD as instruments in the realm of peace (cf. Isaiah 59:21).
“So are the children”, who are raised up to serve the LORD in the strength inherent in “youth”, like arrows. This is an important clue to the raising of children if God has given them in His grace as the fruit of the womb (Genesis 30:20; Genesis 33:5). We may raise them for Him (Ephesians 6:4), so that they will be servants in His kingdom.
The man who received this blessing from the LORD and “whose quiver is full of them” is a happy man (Psalms 127:5). His children will not be ashamed when they speak with “the enemies” in favor of their father who is seated in the gate. The gate is the place of exercising power (Deuteronomy 17:5; Deuteronomy 21:19; Deuteronomy 22:15; 24; Amos 5:12). There the sons will act in favor of their father when he is dealing with enemies who are suing him.
Proverbs 13:7
Introduction
There is progression of blessing in this psalm: first for the individual God-fearing, then for his family, and finally for the whole people. This wisdom psalm – which we can call such because it speaks of “everyone who fears the LORD” (Psalms 128:1), which is the principle of wisdom – describes an Israelite family during the realm of peace. The importance of the family according to the LORD’s mind is evident from the description of the realm of peace in Isaiah 65 (Isaiah 65:21-24).
The theme of this psalm is blessedness (Psalms 128:1-4) and blessing (Psalms 128:5-6). The ‘blessedness’ applies to everyone who fears the LORD. That is the message of this section, which begins and ends by stating “who fears the LORD” (Psalms 128:1; 4). Fearing the LORD is at the same time the basis for blessing (Psalms 128:4), which is elaborated in Psalms 128:5-6.
Blessedness of the God-Fearing
This ninth “Song of Ascents” sings of the blessedness of “everyone that fears the LORD, who walks in His ways” (Psalms 128:1). This is how the Israelites are described in the realm of peace. The fear of the LORD is evident by walking in His ways (Proverbs 14:2). The “blessedness” associated with it is the highest happiness, the true and lasting happiness. It is the fulfillment of the priestly blessing (Numbers 6:24; cf. Psalms 128:5).
In Psalms 127, the Israelite is blessed because of the blessing of children. Here in Psalms 128 he is blessed because of the blessing in his work and in his family. Psalms 144 makes it clear that he is blessed because the LORD is his God (Psalms 144:15b).
Therefore, happiness does not consist of transient things like money and goods, prestige and power, but the receiving of the LORD’s lasting blessing in work and in the family, as it will be enjoyed in the realm of peace. This is the full Old Testament blessing of the righteous (cf. Deuteronomy 28:1-5; Job 1:1; 8; Job 2:3). In the case of unfaithfulness, others eat the result of the work (Leviticus 26:16b; Deuteronomy 28:33a).
The word “when” (Psalms 128:2) indicates that what now follows is what the “blessedness” of fearing the LORD and walking in His ways consists of. The first thing promised to the God-fearing is that he will “eat of the fruit” of his hands (cf. Isaiah 3:10). The LORD will bless his work. This is a huge difference compared to the man who works hard but without regard to God (Psalms 127:2). The promise that it will be well with him does not imply prosperity in things that make life pleasant, but implies the joyful delight of the favor of God in life on earth.
Proverbs 13:8
Introduction
There is progression of blessing in this psalm: first for the individual God-fearing, then for his family, and finally for the whole people. This wisdom psalm – which we can call such because it speaks of “everyone who fears the LORD” (Psalms 128:1), which is the principle of wisdom – describes an Israelite family during the realm of peace. The importance of the family according to the LORD’s mind is evident from the description of the realm of peace in Isaiah 65 (Isaiah 65:21-24).
The theme of this psalm is blessedness (Psalms 128:1-4) and blessing (Psalms 128:5-6). The ‘blessedness’ applies to everyone who fears the LORD. That is the message of this section, which begins and ends by stating “who fears the LORD” (Psalms 128:1; 4). Fearing the LORD is at the same time the basis for blessing (Psalms 128:4), which is elaborated in Psalms 128:5-6.
Blessedness of the God-Fearing
This ninth “Song of Ascents” sings of the blessedness of “everyone that fears the LORD, who walks in His ways” (Psalms 128:1). This is how the Israelites are described in the realm of peace. The fear of the LORD is evident by walking in His ways (Proverbs 14:2). The “blessedness” associated with it is the highest happiness, the true and lasting happiness. It is the fulfillment of the priestly blessing (Numbers 6:24; cf. Psalms 128:5).
In Psalms 127, the Israelite is blessed because of the blessing of children. Here in Psalms 128 he is blessed because of the blessing in his work and in his family. Psalms 144 makes it clear that he is blessed because the LORD is his God (Psalms 144:15b).
Therefore, happiness does not consist of transient things like money and goods, prestige and power, but the receiving of the LORD’s lasting blessing in work and in the family, as it will be enjoyed in the realm of peace. This is the full Old Testament blessing of the righteous (cf. Deuteronomy 28:1-5; Job 1:1; 8; Job 2:3). In the case of unfaithfulness, others eat the result of the work (Leviticus 26:16b; Deuteronomy 28:33a).
The word “when” (Psalms 128:2) indicates that what now follows is what the “blessedness” of fearing the LORD and walking in His ways consists of. The first thing promised to the God-fearing is that he will “eat of the fruit” of his hands (cf. Isaiah 3:10). The LORD will bless his work. This is a huge difference compared to the man who works hard but without regard to God (Psalms 127:2). The promise that it will be well with him does not imply prosperity in things that make life pleasant, but implies the joyful delight of the favor of God in life on earth.
Proverbs 13:9
Blessing of the God-Fearing Family
Time and again, the songs of ascents show that God blesses the life of the God-fearing precisely in the sphere of his family (Psalms 128:3). This is the fulfillment of the blessing God promised at the creation of Adam and Eve (Genesis 1:27-28). In the realm of peace, this original purpose of God with marriage will be fulfilled, to the great blessing of the whole earth (cf. Genesis 15:5; Genesis 22:17; Genesis 32:12).
The great blessing of the family is expressed in the vine and the olive tree. The age of Solomon and the realm of peace are characterized by these two trees (1 Kings 4:25; Micah 4:4; Zechariah 3:10). The vine is a picture of joy (Judges 9:13) and the olive tree of the power of the Spirit (cf. Psalms 52:8). The wife of the God-fearing “shall be like a fruitful vine within” his house. She will give him many children (cf. Ezekiel 19:10) and he will rejoice in them. She will be there for the children and by her upbringing ensure that the children are a joy in his house.
Around an olive tree, a host of young olive trees spring up from the root shoots. Thus, “children” are “like olive plants” (cf. Psalms 52:8). They are still young olive trees. They still need to grow or be raised. To do this, they are sitting “around your table”. A table is a picture of fellowship, of enjoying the same thing together. There the father will teach them about living to the glory of God (cf. Ephesians 6:1-4).
With the call “behold” (Psalms 128:4) the psalmist points to the man he has described in the preceding verses. He says, as it were: ‘Look at that man, how he sits at the table with his children and eats with them of the fruit of the effort of his hands.’ This domestic scene, characterized by joyful fellowship, is the tremendous blessing the man receives “who fears the LORD”.
In addition to the blessing enjoyed in the present, there is also the promise of blessing in the future (Psalms 128:5). The blessing comes from Zion, the sanctuary where God dwells and from which grace flows to His people. The priestly blessing of Numbers 6 now comes upon the common Israelites as well (Numbers 6:24). Those who fear the LORD live in accordance with the covenant with the LORD. Therefore, they will surely receive the blessing of the covenant (Leviticus 26:1-9; Deuteronomy 28:1-14). These are exactly the blessings we find in Psalms 127 and Psalms 128.
Added to this is the fact that he will see the prosperity of Jerusalem, which means that he will share in the peace of Jerusalem. The God-fearing will experience the blessed reign of Messiah from His throne. This blessing continues “all the days” of his life in the realm of peace.
He will “see the children” of his “children” (Psalms 128:6; cf. Isaiah 59:21), which means that he will see a numerous and happy offspring. They will populate the land in the realm of peace. The psalmist therefore concludes this trio of psalms with the wish that “peace be upon Israel”, that is, the entire nation of the twelve tribes, just as he concluded the previous two triples of psalms (Psalms 122:8; Psalms 125:5).
There can be no peace for the people if there is no peace of the Holy Spirit in the families. So it is also in the church. The families are a community and are the building blocks of the church. What is shared there characterizes the church.
Proverbs 13:10
Blessing of the God-Fearing Family
Time and again, the songs of ascents show that God blesses the life of the God-fearing precisely in the sphere of his family (Psalms 128:3). This is the fulfillment of the blessing God promised at the creation of Adam and Eve (Genesis 1:27-28). In the realm of peace, this original purpose of God with marriage will be fulfilled, to the great blessing of the whole earth (cf. Genesis 15:5; Genesis 22:17; Genesis 32:12).
The great blessing of the family is expressed in the vine and the olive tree. The age of Solomon and the realm of peace are characterized by these two trees (1 Kings 4:25; Micah 4:4; Zechariah 3:10). The vine is a picture of joy (Judges 9:13) and the olive tree of the power of the Spirit (cf. Psalms 52:8). The wife of the God-fearing “shall be like a fruitful vine within” his house. She will give him many children (cf. Ezekiel 19:10) and he will rejoice in them. She will be there for the children and by her upbringing ensure that the children are a joy in his house.
Around an olive tree, a host of young olive trees spring up from the root shoots. Thus, “children” are “like olive plants” (cf. Psalms 52:8). They are still young olive trees. They still need to grow or be raised. To do this, they are sitting “around your table”. A table is a picture of fellowship, of enjoying the same thing together. There the father will teach them about living to the glory of God (cf. Ephesians 6:1-4).
With the call “behold” (Psalms 128:4) the psalmist points to the man he has described in the preceding verses. He says, as it were: ‘Look at that man, how he sits at the table with his children and eats with them of the fruit of the effort of his hands.’ This domestic scene, characterized by joyful fellowship, is the tremendous blessing the man receives “who fears the LORD”.
In addition to the blessing enjoyed in the present, there is also the promise of blessing in the future (Psalms 128:5). The blessing comes from Zion, the sanctuary where God dwells and from which grace flows to His people. The priestly blessing of Numbers 6 now comes upon the common Israelites as well (Numbers 6:24). Those who fear the LORD live in accordance with the covenant with the LORD. Therefore, they will surely receive the blessing of the covenant (Leviticus 26:1-9; Deuteronomy 28:1-14). These are exactly the blessings we find in Psalms 127 and Psalms 128.
Added to this is the fact that he will see the prosperity of Jerusalem, which means that he will share in the peace of Jerusalem. The God-fearing will experience the blessed reign of Messiah from His throne. This blessing continues “all the days” of his life in the realm of peace.
He will “see the children” of his “children” (Psalms 128:6; cf. Isaiah 59:21), which means that he will see a numerous and happy offspring. They will populate the land in the realm of peace. The psalmist therefore concludes this trio of psalms with the wish that “peace be upon Israel”, that is, the entire nation of the twelve tribes, just as he concluded the previous two triples of psalms (Psalms 122:8; Psalms 125:5).
There can be no peace for the people if there is no peace of the Holy Spirit in the families. So it is also in the church. The families are a community and are the building blocks of the church. What is shared there characterizes the church.
Proverbs 13:11
Blessing of the God-Fearing Family
Time and again, the songs of ascents show that God blesses the life of the God-fearing precisely in the sphere of his family (Psalms 128:3). This is the fulfillment of the blessing God promised at the creation of Adam and Eve (Genesis 1:27-28). In the realm of peace, this original purpose of God with marriage will be fulfilled, to the great blessing of the whole earth (cf. Genesis 15:5; Genesis 22:17; Genesis 32:12).
The great blessing of the family is expressed in the vine and the olive tree. The age of Solomon and the realm of peace are characterized by these two trees (1 Kings 4:25; Micah 4:4; Zechariah 3:10). The vine is a picture of joy (Judges 9:13) and the olive tree of the power of the Spirit (cf. Psalms 52:8). The wife of the God-fearing “shall be like a fruitful vine within” his house. She will give him many children (cf. Ezekiel 19:10) and he will rejoice in them. She will be there for the children and by her upbringing ensure that the children are a joy in his house.
Around an olive tree, a host of young olive trees spring up from the root shoots. Thus, “children” are “like olive plants” (cf. Psalms 52:8). They are still young olive trees. They still need to grow or be raised. To do this, they are sitting “around your table”. A table is a picture of fellowship, of enjoying the same thing together. There the father will teach them about living to the glory of God (cf. Ephesians 6:1-4).
With the call “behold” (Psalms 128:4) the psalmist points to the man he has described in the preceding verses. He says, as it were: ‘Look at that man, how he sits at the table with his children and eats with them of the fruit of the effort of his hands.’ This domestic scene, characterized by joyful fellowship, is the tremendous blessing the man receives “who fears the LORD”.
In addition to the blessing enjoyed in the present, there is also the promise of blessing in the future (Psalms 128:5). The blessing comes from Zion, the sanctuary where God dwells and from which grace flows to His people. The priestly blessing of Numbers 6 now comes upon the common Israelites as well (Numbers 6:24). Those who fear the LORD live in accordance with the covenant with the LORD. Therefore, they will surely receive the blessing of the covenant (Leviticus 26:1-9; Deuteronomy 28:1-14). These are exactly the blessings we find in Psalms 127 and Psalms 128.
Added to this is the fact that he will see the prosperity of Jerusalem, which means that he will share in the peace of Jerusalem. The God-fearing will experience the blessed reign of Messiah from His throne. This blessing continues “all the days” of his life in the realm of peace.
He will “see the children” of his “children” (Psalms 128:6; cf. Isaiah 59:21), which means that he will see a numerous and happy offspring. They will populate the land in the realm of peace. The psalmist therefore concludes this trio of psalms with the wish that “peace be upon Israel”, that is, the entire nation of the twelve tribes, just as he concluded the previous two triples of psalms (Psalms 122:8; Psalms 125:5).
There can be no peace for the people if there is no peace of the Holy Spirit in the families. So it is also in the church. The families are a community and are the building blocks of the church. What is shared there characterizes the church.
Proverbs 13:12
Blessing of the God-Fearing Family
Time and again, the songs of ascents show that God blesses the life of the God-fearing precisely in the sphere of his family (Psalms 128:3). This is the fulfillment of the blessing God promised at the creation of Adam and Eve (Genesis 1:27-28). In the realm of peace, this original purpose of God with marriage will be fulfilled, to the great blessing of the whole earth (cf. Genesis 15:5; Genesis 22:17; Genesis 32:12).
The great blessing of the family is expressed in the vine and the olive tree. The age of Solomon and the realm of peace are characterized by these two trees (1 Kings 4:25; Micah 4:4; Zechariah 3:10). The vine is a picture of joy (Judges 9:13) and the olive tree of the power of the Spirit (cf. Psalms 52:8). The wife of the God-fearing “shall be like a fruitful vine within” his house. She will give him many children (cf. Ezekiel 19:10) and he will rejoice in them. She will be there for the children and by her upbringing ensure that the children are a joy in his house.
Around an olive tree, a host of young olive trees spring up from the root shoots. Thus, “children” are “like olive plants” (cf. Psalms 52:8). They are still young olive trees. They still need to grow or be raised. To do this, they are sitting “around your table”. A table is a picture of fellowship, of enjoying the same thing together. There the father will teach them about living to the glory of God (cf. Ephesians 6:1-4).
With the call “behold” (Psalms 128:4) the psalmist points to the man he has described in the preceding verses. He says, as it were: ‘Look at that man, how he sits at the table with his children and eats with them of the fruit of the effort of his hands.’ This domestic scene, characterized by joyful fellowship, is the tremendous blessing the man receives “who fears the LORD”.
In addition to the blessing enjoyed in the present, there is also the promise of blessing in the future (Psalms 128:5). The blessing comes from Zion, the sanctuary where God dwells and from which grace flows to His people. The priestly blessing of Numbers 6 now comes upon the common Israelites as well (Numbers 6:24). Those who fear the LORD live in accordance with the covenant with the LORD. Therefore, they will surely receive the blessing of the covenant (Leviticus 26:1-9; Deuteronomy 28:1-14). These are exactly the blessings we find in Psalms 127 and Psalms 128.
Added to this is the fact that he will see the prosperity of Jerusalem, which means that he will share in the peace of Jerusalem. The God-fearing will experience the blessed reign of Messiah from His throne. This blessing continues “all the days” of his life in the realm of peace.
He will “see the children” of his “children” (Psalms 128:6; cf. Isaiah 59:21), which means that he will see a numerous and happy offspring. They will populate the land in the realm of peace. The psalmist therefore concludes this trio of psalms with the wish that “peace be upon Israel”, that is, the entire nation of the twelve tribes, just as he concluded the previous two triples of psalms (Psalms 122:8; Psalms 125:5).
There can be no peace for the people if there is no peace of the Holy Spirit in the families. So it is also in the church. The families are a community and are the building blocks of the church. What is shared there characterizes the church.
Proverbs 13:14
Introduction
The next three Songs of Ascents show not only the outward restoration, as we have seen in the previous psalms, but also the spiritual restoration. In this order, their complete restoration takes place. First comes the Feast of the blowing of trumpets, then the day of atonement. The Lord Jesus is the Savior of their enemies, He is also the Savior of their sins.
This psalm is about a remembrance, whereas the two previous psalms are about a prospect. There they look forward, here they look back. The remnant is looking back to the time of their youth and the discipline. It is also the time when the LORD has not betrayed their trust (cf. Psalms 125:1) and saved them (Psalms 129:1-4). This gives them a strong, renewed trust in the LORD in the face of their haters (Psalms 129:5-8), who will themselves wither.
Persecuted and Delivered
In this “Song of Ascents”, the tenth, the God-fearing looks back (Psalms 129:1). He remembers: “Many times they have persecuted me from my youth up” (cf. Jeremiah 2:2; Ezekiel 23:3; Hosea 2:15; Hosea 11:1). He is the personification of God’s people; he speaks for all the people. From the youth of that people, from its birth as a nation, it has been persecuted. We can think of their sojourn in Egypt where they were severely oppressed.
Even after that, they have often been persecuted, under the rule of cruel nations. With the call, “let Israel now say”, the God-fearing one urges the people of Israel to give clear audible testimony of that long time of persecution.
The greatest persecution, that is the time of the great tribulation, they have just passed through. The enemies have brought the people into great distress, but they have not succeeded in putting God’s people to death (Psalms 129:2; cf. Revelation 12:13-17). The word “yet” indicates the futility of the enemy’s frantic attempts to bring down the people. There can be so much persecution of those who belong to the Lord, yet that persecution will never be able to undo God’s plan for His own. He will bring them safely to the goal He has set for them: to be with Him.
They have endured great suffering (Psalms 129:3). The heathen rulers have rolled over them like a farmer plowing a piece of land. During the great tribulation, which is called “a time of distress for Jacob” (Jeremiah 30:7), these are the king of the North with in his wake the armies of the Assyrians, supported by Gog, which is the superpower Russia.
The long furrows plowed in a land that is being plowed can be compared to the lashes of a scourge on someone’s back. The back is imagery for the recent history behind them, the past, which is a history of suffering. That the furrows are lengthened refers to the length of time, the long period of suffering and especially the time of the great tribulation.
This is specifically a picture used in Isaiah 28 for the LORD’s disciplining through Assyria (Isaiah 28:23-29). The Lord Himself also suffered, His back was beaten (Isaiah 50:6a; cf. Isaiah 53:5). Prophetically, Psalms 129:3 is about the wrath of the LORD, the discipline He used to purge Israel (Isaiah 10:5; 25; Isaiah 26:20).
That God’s people can look back proves that they are still here. They owe that not to themselves, but exclusively to the LORD. Now He appears. They know that “the LORD”, Who “is righteous”, “cut in two the cords of the wicked” (Psalms 129:4; cf. Jeremiah 30:8). The cords, with which ‘the oxen’ pulled the plow and split Israel’s back, the LORD cut in two with one stroke of His sword. As a result, the wicked were unable to inflict any further furrows.
He did this not so much out of pity, but because He is “righteous”. He keeps His covenant with them, which He can do because He has a righteous basis for doing so. That basis is the work of Christ on the cross. Christ, through the blood of the new covenant (Luke 22:20; Hebrews 8:6), has fulfilled all the conditions to make His covenant true.
Even in the case where God has had to discipline His people because of their sins, He has remained faithful because of His Son’s work to His plan to finally do them good. He has met the expectations He has raised, and He has not betrayed the trust He asked of His people.
The LORD has cut in two the cords of the wicked with which they had bound the remnant as captives (Psalms 126:1; cf. Psalms 124:7). He has cut the cord and now taken control Himself. Sometimes it may have looked as if He paid no attention to His suffering people. Now it appears that He has kept His eye relentlessly fixed on them in grace. He has stood up for His people and delivered them. Now He is leading them on.
Proverbs 13:15
Introduction
The next three Songs of Ascents show not only the outward restoration, as we have seen in the previous psalms, but also the spiritual restoration. In this order, their complete restoration takes place. First comes the Feast of the blowing of trumpets, then the day of atonement. The Lord Jesus is the Savior of their enemies, He is also the Savior of their sins.
This psalm is about a remembrance, whereas the two previous psalms are about a prospect. There they look forward, here they look back. The remnant is looking back to the time of their youth and the discipline. It is also the time when the LORD has not betrayed their trust (cf. Psalms 125:1) and saved them (Psalms 129:1-4). This gives them a strong, renewed trust in the LORD in the face of their haters (Psalms 129:5-8), who will themselves wither.
Persecuted and Delivered
In this “Song of Ascents”, the tenth, the God-fearing looks back (Psalms 129:1). He remembers: “Many times they have persecuted me from my youth up” (cf. Jeremiah 2:2; Ezekiel 23:3; Hosea 2:15; Hosea 11:1). He is the personification of God’s people; he speaks for all the people. From the youth of that people, from its birth as a nation, it has been persecuted. We can think of their sojourn in Egypt where they were severely oppressed.
Even after that, they have often been persecuted, under the rule of cruel nations. With the call, “let Israel now say”, the God-fearing one urges the people of Israel to give clear audible testimony of that long time of persecution.
The greatest persecution, that is the time of the great tribulation, they have just passed through. The enemies have brought the people into great distress, but they have not succeeded in putting God’s people to death (Psalms 129:2; cf. Revelation 12:13-17). The word “yet” indicates the futility of the enemy’s frantic attempts to bring down the people. There can be so much persecution of those who belong to the Lord, yet that persecution will never be able to undo God’s plan for His own. He will bring them safely to the goal He has set for them: to be with Him.
They have endured great suffering (Psalms 129:3). The heathen rulers have rolled over them like a farmer plowing a piece of land. During the great tribulation, which is called “a time of distress for Jacob” (Jeremiah 30:7), these are the king of the North with in his wake the armies of the Assyrians, supported by Gog, which is the superpower Russia.
The long furrows plowed in a land that is being plowed can be compared to the lashes of a scourge on someone’s back. The back is imagery for the recent history behind them, the past, which is a history of suffering. That the furrows are lengthened refers to the length of time, the long period of suffering and especially the time of the great tribulation.
This is specifically a picture used in Isaiah 28 for the LORD’s disciplining through Assyria (Isaiah 28:23-29). The Lord Himself also suffered, His back was beaten (Isaiah 50:6a; cf. Isaiah 53:5). Prophetically, Psalms 129:3 is about the wrath of the LORD, the discipline He used to purge Israel (Isaiah 10:5; 25; Isaiah 26:20).
That God’s people can look back proves that they are still here. They owe that not to themselves, but exclusively to the LORD. Now He appears. They know that “the LORD”, Who “is righteous”, “cut in two the cords of the wicked” (Psalms 129:4; cf. Jeremiah 30:8). The cords, with which ‘the oxen’ pulled the plow and split Israel’s back, the LORD cut in two with one stroke of His sword. As a result, the wicked were unable to inflict any further furrows.
He did this not so much out of pity, but because He is “righteous”. He keeps His covenant with them, which He can do because He has a righteous basis for doing so. That basis is the work of Christ on the cross. Christ, through the blood of the new covenant (Luke 22:20; Hebrews 8:6), has fulfilled all the conditions to make His covenant true.
Even in the case where God has had to discipline His people because of their sins, He has remained faithful because of His Son’s work to His plan to finally do them good. He has met the expectations He has raised, and He has not betrayed the trust He asked of His people.
The LORD has cut in two the cords of the wicked with which they had bound the remnant as captives (Psalms 126:1; cf. Psalms 124:7). He has cut the cord and now taken control Himself. Sometimes it may have looked as if He paid no attention to His suffering people. Now it appears that He has kept His eye relentlessly fixed on them in grace. He has stood up for His people and delivered them. Now He is leading them on.
Proverbs 13:16
Introduction
The next three Songs of Ascents show not only the outward restoration, as we have seen in the previous psalms, but also the spiritual restoration. In this order, their complete restoration takes place. First comes the Feast of the blowing of trumpets, then the day of atonement. The Lord Jesus is the Savior of their enemies, He is also the Savior of their sins.
This psalm is about a remembrance, whereas the two previous psalms are about a prospect. There they look forward, here they look back. The remnant is looking back to the time of their youth and the discipline. It is also the time when the LORD has not betrayed their trust (cf. Psalms 125:1) and saved them (Psalms 129:1-4). This gives them a strong, renewed trust in the LORD in the face of their haters (Psalms 129:5-8), who will themselves wither.
Persecuted and Delivered
In this “Song of Ascents”, the tenth, the God-fearing looks back (Psalms 129:1). He remembers: “Many times they have persecuted me from my youth up” (cf. Jeremiah 2:2; Ezekiel 23:3; Hosea 2:15; Hosea 11:1). He is the personification of God’s people; he speaks for all the people. From the youth of that people, from its birth as a nation, it has been persecuted. We can think of their sojourn in Egypt where they were severely oppressed.
Even after that, they have often been persecuted, under the rule of cruel nations. With the call, “let Israel now say”, the God-fearing one urges the people of Israel to give clear audible testimony of that long time of persecution.
The greatest persecution, that is the time of the great tribulation, they have just passed through. The enemies have brought the people into great distress, but they have not succeeded in putting God’s people to death (Psalms 129:2; cf. Revelation 12:13-17). The word “yet” indicates the futility of the enemy’s frantic attempts to bring down the people. There can be so much persecution of those who belong to the Lord, yet that persecution will never be able to undo God’s plan for His own. He will bring them safely to the goal He has set for them: to be with Him.
They have endured great suffering (Psalms 129:3). The heathen rulers have rolled over them like a farmer plowing a piece of land. During the great tribulation, which is called “a time of distress for Jacob” (Jeremiah 30:7), these are the king of the North with in his wake the armies of the Assyrians, supported by Gog, which is the superpower Russia.
The long furrows plowed in a land that is being plowed can be compared to the lashes of a scourge on someone’s back. The back is imagery for the recent history behind them, the past, which is a history of suffering. That the furrows are lengthened refers to the length of time, the long period of suffering and especially the time of the great tribulation.
This is specifically a picture used in Isaiah 28 for the LORD’s disciplining through Assyria (Isaiah 28:23-29). The Lord Himself also suffered, His back was beaten (Isaiah 50:6a; cf. Isaiah 53:5). Prophetically, Psalms 129:3 is about the wrath of the LORD, the discipline He used to purge Israel (Isaiah 10:5; 25; Isaiah 26:20).
That God’s people can look back proves that they are still here. They owe that not to themselves, but exclusively to the LORD. Now He appears. They know that “the LORD”, Who “is righteous”, “cut in two the cords of the wicked” (Psalms 129:4; cf. Jeremiah 30:8). The cords, with which ‘the oxen’ pulled the plow and split Israel’s back, the LORD cut in two with one stroke of His sword. As a result, the wicked were unable to inflict any further furrows.
He did this not so much out of pity, but because He is “righteous”. He keeps His covenant with them, which He can do because He has a righteous basis for doing so. That basis is the work of Christ on the cross. Christ, through the blood of the new covenant (Luke 22:20; Hebrews 8:6), has fulfilled all the conditions to make His covenant true.
Even in the case where God has had to discipline His people because of their sins, He has remained faithful because of His Son’s work to His plan to finally do them good. He has met the expectations He has raised, and He has not betrayed the trust He asked of His people.
The LORD has cut in two the cords of the wicked with which they had bound the remnant as captives (Psalms 126:1; cf. Psalms 124:7). He has cut the cord and now taken control Himself. Sometimes it may have looked as if He paid no attention to His suffering people. Now it appears that He has kept His eye relentlessly fixed on them in grace. He has stood up for His people and delivered them. Now He is leading them on.
Proverbs 13:17
Introduction
The next three Songs of Ascents show not only the outward restoration, as we have seen in the previous psalms, but also the spiritual restoration. In this order, their complete restoration takes place. First comes the Feast of the blowing of trumpets, then the day of atonement. The Lord Jesus is the Savior of their enemies, He is also the Savior of their sins.
This psalm is about a remembrance, whereas the two previous psalms are about a prospect. There they look forward, here they look back. The remnant is looking back to the time of their youth and the discipline. It is also the time when the LORD has not betrayed their trust (cf. Psalms 125:1) and saved them (Psalms 129:1-4). This gives them a strong, renewed trust in the LORD in the face of their haters (Psalms 129:5-8), who will themselves wither.
Persecuted and Delivered
In this “Song of Ascents”, the tenth, the God-fearing looks back (Psalms 129:1). He remembers: “Many times they have persecuted me from my youth up” (cf. Jeremiah 2:2; Ezekiel 23:3; Hosea 2:15; Hosea 11:1). He is the personification of God’s people; he speaks for all the people. From the youth of that people, from its birth as a nation, it has been persecuted. We can think of their sojourn in Egypt where they were severely oppressed.
Even after that, they have often been persecuted, under the rule of cruel nations. With the call, “let Israel now say”, the God-fearing one urges the people of Israel to give clear audible testimony of that long time of persecution.
The greatest persecution, that is the time of the great tribulation, they have just passed through. The enemies have brought the people into great distress, but they have not succeeded in putting God’s people to death (Psalms 129:2; cf. Revelation 12:13-17). The word “yet” indicates the futility of the enemy’s frantic attempts to bring down the people. There can be so much persecution of those who belong to the Lord, yet that persecution will never be able to undo God’s plan for His own. He will bring them safely to the goal He has set for them: to be with Him.
They have endured great suffering (Psalms 129:3). The heathen rulers have rolled over them like a farmer plowing a piece of land. During the great tribulation, which is called “a time of distress for Jacob” (Jeremiah 30:7), these are the king of the North with in his wake the armies of the Assyrians, supported by Gog, which is the superpower Russia.
The long furrows plowed in a land that is being plowed can be compared to the lashes of a scourge on someone’s back. The back is imagery for the recent history behind them, the past, which is a history of suffering. That the furrows are lengthened refers to the length of time, the long period of suffering and especially the time of the great tribulation.
This is specifically a picture used in Isaiah 28 for the LORD’s disciplining through Assyria (Isaiah 28:23-29). The Lord Himself also suffered, His back was beaten (Isaiah 50:6a; cf. Isaiah 53:5). Prophetically, Psalms 129:3 is about the wrath of the LORD, the discipline He used to purge Israel (Isaiah 10:5; 25; Isaiah 26:20).
That God’s people can look back proves that they are still here. They owe that not to themselves, but exclusively to the LORD. Now He appears. They know that “the LORD”, Who “is righteous”, “cut in two the cords of the wicked” (Psalms 129:4; cf. Jeremiah 30:8). The cords, with which ‘the oxen’ pulled the plow and split Israel’s back, the LORD cut in two with one stroke of His sword. As a result, the wicked were unable to inflict any further furrows.
He did this not so much out of pity, but because He is “righteous”. He keeps His covenant with them, which He can do because He has a righteous basis for doing so. That basis is the work of Christ on the cross. Christ, through the blood of the new covenant (Luke 22:20; Hebrews 8:6), has fulfilled all the conditions to make His covenant true.
Even in the case where God has had to discipline His people because of their sins, He has remained faithful because of His Son’s work to His plan to finally do them good. He has met the expectations He has raised, and He has not betrayed the trust He asked of His people.
The LORD has cut in two the cords of the wicked with which they had bound the remnant as captives (Psalms 126:1; cf. Psalms 124:7). He has cut the cord and now taken control Himself. Sometimes it may have looked as if He paid no attention to His suffering people. Now it appears that He has kept His eye relentlessly fixed on them in grace. He has stood up for His people and delivered them. Now He is leading them on.
Proverbs 13:18
No Blessing for Zion’s Haters
He delivers and blesses the remnant, while He “put to shame and turned backward” “all who hate Zion” (Psalms 129:5). The enemies are called “the wicked” in Psalms 129:4; here they are called “all who hate Zion”. Deep down, they hate Zion, the city of Jerusalem, because that city is the city of the great King (Matthew 5:35), and the hatred is directed at Him, the Lord Jesus, that is, at God Himself.
The haters of Zion are all who have no regard for God and His promises. The reference to Zion makes it clear that it is about the presence of the LORD in the midst of His people, about His covenant and blessing, and the hope of the establishment of His kingdom.
What is wished for the oppressors and what they will receive is compared to “grass upon the housetops, which withers before it grows up” (Psalms 129:6; cf. Isaiah 37:27). Grass is a picture of the brevity of life (Isaiah 40:6). It stands in the field today and is thrown into the furnace tomorrow (Matthew 6:30).
The grass upon the housetops withers even faster, it withers away on the very same day it came up. It grows quickly, it has no deep roots, the sun comes up and scorches it, and the wind picks it up and takes it away. That is how quickly the life of those who persecute God’s people is over: it has withered before it is even pulled out.
Normally, grass is pulled out and left to dry and then used as food for animals. The grass upon the housetops dries up by itself before it is pulled out. It is a picture of what happens to Herod, as well as to the antichrist of whom Herod is a picture. Herod imagines himself to be a god. God makes it clear that he is not. Normally a person dies first and is then eaten by the worms. Herod is eaten by worms before he dies (Acts 12:21-23). Likewise, the antichrist will be cast into the lake of fire without dying, whereas normally a human being dies first and only then the judgment follows (Revelation 19:20; Hebrews 9:27).
There is nothing to be done with this withered grass either, for it does not represent anything at all (Psalms 129:7). It is worthless as hay. A reaper can do nothing with it, he cannot even fill his hand with it, let alone that a binder could make sheaves of it with which he could fill his bosom. This is a complete contrast with the Sower in a previous psalm. He carries His seed, sows it while weeping, and returns rejoicing, carrying His sheaves (Psalms 126:6).
No one, none of “those who pass by”, will wish them the blessing of the LORD on their way or bless them in the Name of the LORD (Psalms 129:8). Wishing prosperity on their way is foolishness because they will be shamed (Psalms 129:5) and can never be prosperous. They are going down a road where they let their hatred of God’s people run wild.
Proverbs 13:19
No Blessing for Zion’s Haters
He delivers and blesses the remnant, while He “put to shame and turned backward” “all who hate Zion” (Psalms 129:5). The enemies are called “the wicked” in Psalms 129:4; here they are called “all who hate Zion”. Deep down, they hate Zion, the city of Jerusalem, because that city is the city of the great King (Matthew 5:35), and the hatred is directed at Him, the Lord Jesus, that is, at God Himself.
The haters of Zion are all who have no regard for God and His promises. The reference to Zion makes it clear that it is about the presence of the LORD in the midst of His people, about His covenant and blessing, and the hope of the establishment of His kingdom.
What is wished for the oppressors and what they will receive is compared to “grass upon the housetops, which withers before it grows up” (Psalms 129:6; cf. Isaiah 37:27). Grass is a picture of the brevity of life (Isaiah 40:6). It stands in the field today and is thrown into the furnace tomorrow (Matthew 6:30).
The grass upon the housetops withers even faster, it withers away on the very same day it came up. It grows quickly, it has no deep roots, the sun comes up and scorches it, and the wind picks it up and takes it away. That is how quickly the life of those who persecute God’s people is over: it has withered before it is even pulled out.
Normally, grass is pulled out and left to dry and then used as food for animals. The grass upon the housetops dries up by itself before it is pulled out. It is a picture of what happens to Herod, as well as to the antichrist of whom Herod is a picture. Herod imagines himself to be a god. God makes it clear that he is not. Normally a person dies first and is then eaten by the worms. Herod is eaten by worms before he dies (Acts 12:21-23). Likewise, the antichrist will be cast into the lake of fire without dying, whereas normally a human being dies first and only then the judgment follows (Revelation 19:20; Hebrews 9:27).
There is nothing to be done with this withered grass either, for it does not represent anything at all (Psalms 129:7). It is worthless as hay. A reaper can do nothing with it, he cannot even fill his hand with it, let alone that a binder could make sheaves of it with which he could fill his bosom. This is a complete contrast with the Sower in a previous psalm. He carries His seed, sows it while weeping, and returns rejoicing, carrying His sheaves (Psalms 126:6).
No one, none of “those who pass by”, will wish them the blessing of the LORD on their way or bless them in the Name of the LORD (Psalms 129:8). Wishing prosperity on their way is foolishness because they will be shamed (Psalms 129:5) and can never be prosperous. They are going down a road where they let their hatred of God’s people run wild.
Proverbs 13:20
No Blessing for Zion’s Haters
He delivers and blesses the remnant, while He “put to shame and turned backward” “all who hate Zion” (Psalms 129:5). The enemies are called “the wicked” in Psalms 129:4; here they are called “all who hate Zion”. Deep down, they hate Zion, the city of Jerusalem, because that city is the city of the great King (Matthew 5:35), and the hatred is directed at Him, the Lord Jesus, that is, at God Himself.
The haters of Zion are all who have no regard for God and His promises. The reference to Zion makes it clear that it is about the presence of the LORD in the midst of His people, about His covenant and blessing, and the hope of the establishment of His kingdom.
What is wished for the oppressors and what they will receive is compared to “grass upon the housetops, which withers before it grows up” (Psalms 129:6; cf. Isaiah 37:27). Grass is a picture of the brevity of life (Isaiah 40:6). It stands in the field today and is thrown into the furnace tomorrow (Matthew 6:30).
The grass upon the housetops withers even faster, it withers away on the very same day it came up. It grows quickly, it has no deep roots, the sun comes up and scorches it, and the wind picks it up and takes it away. That is how quickly the life of those who persecute God’s people is over: it has withered before it is even pulled out.
Normally, grass is pulled out and left to dry and then used as food for animals. The grass upon the housetops dries up by itself before it is pulled out. It is a picture of what happens to Herod, as well as to the antichrist of whom Herod is a picture. Herod imagines himself to be a god. God makes it clear that he is not. Normally a person dies first and is then eaten by the worms. Herod is eaten by worms before he dies (Acts 12:21-23). Likewise, the antichrist will be cast into the lake of fire without dying, whereas normally a human being dies first and only then the judgment follows (Revelation 19:20; Hebrews 9:27).
There is nothing to be done with this withered grass either, for it does not represent anything at all (Psalms 129:7). It is worthless as hay. A reaper can do nothing with it, he cannot even fill his hand with it, let alone that a binder could make sheaves of it with which he could fill his bosom. This is a complete contrast with the Sower in a previous psalm. He carries His seed, sows it while weeping, and returns rejoicing, carrying His sheaves (Psalms 126:6).
No one, none of “those who pass by”, will wish them the blessing of the LORD on their way or bless them in the Name of the LORD (Psalms 129:8). Wishing prosperity on their way is foolishness because they will be shamed (Psalms 129:5) and can never be prosperous. They are going down a road where they let their hatred of God’s people run wild.
Proverbs 13:21
No Blessing for Zion’s Haters
He delivers and blesses the remnant, while He “put to shame and turned backward” “all who hate Zion” (Psalms 129:5). The enemies are called “the wicked” in Psalms 129:4; here they are called “all who hate Zion”. Deep down, they hate Zion, the city of Jerusalem, because that city is the city of the great King (Matthew 5:35), and the hatred is directed at Him, the Lord Jesus, that is, at God Himself.
The haters of Zion are all who have no regard for God and His promises. The reference to Zion makes it clear that it is about the presence of the LORD in the midst of His people, about His covenant and blessing, and the hope of the establishment of His kingdom.
What is wished for the oppressors and what they will receive is compared to “grass upon the housetops, which withers before it grows up” (Psalms 129:6; cf. Isaiah 37:27). Grass is a picture of the brevity of life (Isaiah 40:6). It stands in the field today and is thrown into the furnace tomorrow (Matthew 6:30).
The grass upon the housetops withers even faster, it withers away on the very same day it came up. It grows quickly, it has no deep roots, the sun comes up and scorches it, and the wind picks it up and takes it away. That is how quickly the life of those who persecute God’s people is over: it has withered before it is even pulled out.
Normally, grass is pulled out and left to dry and then used as food for animals. The grass upon the housetops dries up by itself before it is pulled out. It is a picture of what happens to Herod, as well as to the antichrist of whom Herod is a picture. Herod imagines himself to be a god. God makes it clear that he is not. Normally a person dies first and is then eaten by the worms. Herod is eaten by worms before he dies (Acts 12:21-23). Likewise, the antichrist will be cast into the lake of fire without dying, whereas normally a human being dies first and only then the judgment follows (Revelation 19:20; Hebrews 9:27).
There is nothing to be done with this withered grass either, for it does not represent anything at all (Psalms 129:7). It is worthless as hay. A reaper can do nothing with it, he cannot even fill his hand with it, let alone that a binder could make sheaves of it with which he could fill his bosom. This is a complete contrast with the Sower in a previous psalm. He carries His seed, sows it while weeping, and returns rejoicing, carrying His sheaves (Psalms 126:6).
No one, none of “those who pass by”, will wish them the blessing of the LORD on their way or bless them in the Name of the LORD (Psalms 129:8). Wishing prosperity on their way is foolishness because they will be shamed (Psalms 129:5) and can never be prosperous. They are going down a road where they let their hatred of God’s people run wild.
Proverbs 13:23
Introduction
In the Songs of Ascents in Psalms 120-126 we recognize the Feast of the blowing of trumpets, the New Year’s Day of Israel, when preparations take place to go to Jerusalem. In the Songs of Ascents in Psalms 130-131 we find the day of atonement. In the last two Songs of Ascents, Psalms 133-134, we recognize the Feast of Booths.
These three feasts are the last three of the seven feasts of the LORD in Leviticus 23 (Leviticus 23:23-44). Prophetically, these three feasts have to do with the restoration of Israel. We therefore recognize these three feasts in these songs of Ascents.
Psalms 130 is a retrospective of the day of atonement that found its fulfillment in the atoning death of Christ about 2,000 years ago. In Isaiah 53, actually beginning in Isaiah 52:13, we hear the confession of faith of the remnant on the occasion of the day of atonement (Isaiah 52:13-15; Isaiah 53:1-12).
Forgiveness and Fear
This eleventh “Song of Ascents” (Psalms 130:1a) is also the sixth of the seven “penitential psalms” (Psalms 6; 32; 38; 51; 102; 130; 143). The psalmist or God-fearing cries “out of the depths … to You, O LORD” (Psalms 130:1b; cf. Jona 2:2). This is about the depths of the sea as a picture of a very great distress in which a person is only one step away from death (cf. Isaiah 51:10; Jona 2:3). In these depths, as with Jonah, it is not possible to save oneself. The only hope is the LORD. This is what the psalmist sees. He cries to the LORD.
Exactly what distress it is about is not said. We can derive from this song that the psalmist is overwhelmed by the distress of his sins. He speaks of “iniquities”, “forgiveness”, “lovingkindness”, and “redemption” (Psalms 130:3; 4; 7; 8).
Prophetically, we do know of Israel’s distress. Just as David committed two great sins – adultery with Bathsheba and murder of Uriah, Bathsheba’s husband – so too Israel has committed these two great sins. For Israel committed adultery, or idolatry, with the antichrist, and rejected and murdered its Messiah, Christ (John 5:43). By their sin against God in idolatry and their sin against the Neighbor in the murder of Christ, they have broken the two stone tablets of the law.
The exclamation “O LORD” indicates the intense suffering under which the psalmist is burdened, and that there is no one but the LORD, Yahweh, Who can help him. This intense suffering is also evident in Psalms 130:2. After crying to the LORD, the God-fearing asks the “Lord”, Adonai, the sovereign Ruler and Provider, to hear and be attentive. In His hand are life and death.
He asks the Lord to hear his voice and that His ears be attentive to the voice of his supplications (cf. 2 Chronicles 6:40; Nehemiah 1:6; 11). He makes an urgent appeal to the Lord to pay attention to him, for he is in great, hopeless need. Therefore, he cries and pleads with Him to look at him, who is sitting there in great depth, in misery over his sins, and to lift him up out of it.
In doing so, he appeals to God’s grace (Psalms 130:3). He knows that he has no right to deliverance from his misery. He is aware that no man, including him, can stand in God’s presence when God “marks iniquities”.
In Psalms 130:1-6, the psalmist speaks in the first person singular – “I” and “my”. Psalms 130:7-8 make it clear that he is speaking on behalf of the whole people, “Israel”. That means this is about the iniquity of Israel. That is also what takes place on the day of atonement. The day of atonement is about redemption from the sins of all the people. The high priest acts on behalf of the whole people. It makes clear why the Redeemer had to bear the name Jesus: it was because He would save His people from their sins (Matthew 1:21).
For example, in Leviticus 16, the living goat had to carry away the people’s iniquity into the wilderness never to return (Leviticus 16:21-22). We have also seen this in Psalm 103: “As far as the east is from the west, so far has He removed our transgressions from us” (Psalms 103:12). The east is the direction to which the living goat was to go, the west is where the people were, in Jerusalem.
God sees all iniquities; not one escapes Him (cf. Jeremiah 2:22). To ‘mark iniquities’ means to impute those iniquities to the sinner, to hold him responsible for them. It means to keep track of those iniquities, to ‘keep’ them. The consequence is that God cannot receive him into His presence and cannot share with him what is on His heart, in other words, He cannot have fellowship with him.
This awareness is the beginning of the way up to reconciliation. We see this with the prodigal son. He has left his father and is living a wicked life. Then he comes to himself. He acknowledges that he is solely to blame for everything and wants to confess that to God and to his father. There is no self-maintenance at all, but the acknowledgment that he needs forgiveness. That is the moment of the way back to his father (Luke 15:17-19). Then he gets up and goes to his father, who takes him into his arms full of mercy (Luke 15:20).
This is the Divine “but” of which the God-fearing is also aware (Psalms 130:4). This is what he also says to God: “But there is forgiveness with You” (cf. Nehemiah 9:17; Daniel 9:9). Forgiveness is obtainable only from God, not from any man, and only on the basis of confession of sins and faith in the blood of His Son (1 John 1:9). As a result, he whose sins are forgiven can approach God and be in His presence. This is the meaning of the day of atonement.
Those who know and enjoy this forgiveness will not only rejoice with joy, but above all will fear God. That is stated here as the goal of forgiveness. Fear is not being anxious about God or being afraid of Him, but having reverence and awe for Him. The awareness of forgiveness will not result in a frivolous life, but a life of worship of God and obedience to Him (cf. Deuteronomy 5:29; 1 Peter 1:17). Forgiveness turns people into saints and imitators of God (Ephesians 4:32; Ephesians 5:1-2).
To fear God is necessary to be able to draw near to Him. This is not so much about being delivered from the threat of judgment as it is about being able to draw near to God as a priest. That is the purpose of the day of atonement. The day of atonement is not about salvation from the anger of God – that is the Passover – but about how a redeemed people can approach God without being killed (cf. Leviticus 10:1-3).
The meaning of the day of atonement is explained in the letter to the Hebrews. The result of the atonement is: “Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, by a new and living way …” (Hebrews 10:19-20), or to approach God as a worshiper (John 4:23).
Proverbs 13:24
Introduction
In the Songs of Ascents in Psalms 120-126 we recognize the Feast of the blowing of trumpets, the New Year’s Day of Israel, when preparations take place to go to Jerusalem. In the Songs of Ascents in Psalms 130-131 we find the day of atonement. In the last two Songs of Ascents, Psalms 133-134, we recognize the Feast of Booths.
These three feasts are the last three of the seven feasts of the LORD in Leviticus 23 (Leviticus 23:23-44). Prophetically, these three feasts have to do with the restoration of Israel. We therefore recognize these three feasts in these songs of Ascents.
Psalms 130 is a retrospective of the day of atonement that found its fulfillment in the atoning death of Christ about 2,000 years ago. In Isaiah 53, actually beginning in Isaiah 52:13, we hear the confession of faith of the remnant on the occasion of the day of atonement (Isaiah 52:13-15; Isaiah 53:1-12).
Forgiveness and Fear
This eleventh “Song of Ascents” (Psalms 130:1a) is also the sixth of the seven “penitential psalms” (Psalms 6; 32; 38; 51; 102; 130; 143). The psalmist or God-fearing cries “out of the depths … to You, O LORD” (Psalms 130:1b; cf. Jona 2:2). This is about the depths of the sea as a picture of a very great distress in which a person is only one step away from death (cf. Isaiah 51:10; Jona 2:3). In these depths, as with Jonah, it is not possible to save oneself. The only hope is the LORD. This is what the psalmist sees. He cries to the LORD.
Exactly what distress it is about is not said. We can derive from this song that the psalmist is overwhelmed by the distress of his sins. He speaks of “iniquities”, “forgiveness”, “lovingkindness”, and “redemption” (Psalms 130:3; 4; 7; 8).
Prophetically, we do know of Israel’s distress. Just as David committed two great sins – adultery with Bathsheba and murder of Uriah, Bathsheba’s husband – so too Israel has committed these two great sins. For Israel committed adultery, or idolatry, with the antichrist, and rejected and murdered its Messiah, Christ (John 5:43). By their sin against God in idolatry and their sin against the Neighbor in the murder of Christ, they have broken the two stone tablets of the law.
The exclamation “O LORD” indicates the intense suffering under which the psalmist is burdened, and that there is no one but the LORD, Yahweh, Who can help him. This intense suffering is also evident in Psalms 130:2. After crying to the LORD, the God-fearing asks the “Lord”, Adonai, the sovereign Ruler and Provider, to hear and be attentive. In His hand are life and death.
He asks the Lord to hear his voice and that His ears be attentive to the voice of his supplications (cf. 2 Chronicles 6:40; Nehemiah 1:6; 11). He makes an urgent appeal to the Lord to pay attention to him, for he is in great, hopeless need. Therefore, he cries and pleads with Him to look at him, who is sitting there in great depth, in misery over his sins, and to lift him up out of it.
In doing so, he appeals to God’s grace (Psalms 130:3). He knows that he has no right to deliverance from his misery. He is aware that no man, including him, can stand in God’s presence when God “marks iniquities”.
In Psalms 130:1-6, the psalmist speaks in the first person singular – “I” and “my”. Psalms 130:7-8 make it clear that he is speaking on behalf of the whole people, “Israel”. That means this is about the iniquity of Israel. That is also what takes place on the day of atonement. The day of atonement is about redemption from the sins of all the people. The high priest acts on behalf of the whole people. It makes clear why the Redeemer had to bear the name Jesus: it was because He would save His people from their sins (Matthew 1:21).
For example, in Leviticus 16, the living goat had to carry away the people’s iniquity into the wilderness never to return (Leviticus 16:21-22). We have also seen this in Psalm 103: “As far as the east is from the west, so far has He removed our transgressions from us” (Psalms 103:12). The east is the direction to which the living goat was to go, the west is where the people were, in Jerusalem.
God sees all iniquities; not one escapes Him (cf. Jeremiah 2:22). To ‘mark iniquities’ means to impute those iniquities to the sinner, to hold him responsible for them. It means to keep track of those iniquities, to ‘keep’ them. The consequence is that God cannot receive him into His presence and cannot share with him what is on His heart, in other words, He cannot have fellowship with him.
This awareness is the beginning of the way up to reconciliation. We see this with the prodigal son. He has left his father and is living a wicked life. Then he comes to himself. He acknowledges that he is solely to blame for everything and wants to confess that to God and to his father. There is no self-maintenance at all, but the acknowledgment that he needs forgiveness. That is the moment of the way back to his father (Luke 15:17-19). Then he gets up and goes to his father, who takes him into his arms full of mercy (Luke 15:20).
This is the Divine “but” of which the God-fearing is also aware (Psalms 130:4). This is what he also says to God: “But there is forgiveness with You” (cf. Nehemiah 9:17; Daniel 9:9). Forgiveness is obtainable only from God, not from any man, and only on the basis of confession of sins and faith in the blood of His Son (1 John 1:9). As a result, he whose sins are forgiven can approach God and be in His presence. This is the meaning of the day of atonement.
Those who know and enjoy this forgiveness will not only rejoice with joy, but above all will fear God. That is stated here as the goal of forgiveness. Fear is not being anxious about God or being afraid of Him, but having reverence and awe for Him. The awareness of forgiveness will not result in a frivolous life, but a life of worship of God and obedience to Him (cf. Deuteronomy 5:29; 1 Peter 1:17). Forgiveness turns people into saints and imitators of God (Ephesians 4:32; Ephesians 5:1-2).
To fear God is necessary to be able to draw near to Him. This is not so much about being delivered from the threat of judgment as it is about being able to draw near to God as a priest. That is the purpose of the day of atonement. The day of atonement is not about salvation from the anger of God – that is the Passover – but about how a redeemed people can approach God without being killed (cf. Leviticus 10:1-3).
The meaning of the day of atonement is explained in the letter to the Hebrews. The result of the atonement is: “Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, by a new and living way …” (Hebrews 10:19-20), or to approach God as a worshiper (John 4:23).
Proverbs 13:25
Introduction
In the Songs of Ascents in Psalms 120-126 we recognize the Feast of the blowing of trumpets, the New Year’s Day of Israel, when preparations take place to go to Jerusalem. In the Songs of Ascents in Psalms 130-131 we find the day of atonement. In the last two Songs of Ascents, Psalms 133-134, we recognize the Feast of Booths.
These three feasts are the last three of the seven feasts of the LORD in Leviticus 23 (Leviticus 23:23-44). Prophetically, these three feasts have to do with the restoration of Israel. We therefore recognize these three feasts in these songs of Ascents.
Psalms 130 is a retrospective of the day of atonement that found its fulfillment in the atoning death of Christ about 2,000 years ago. In Isaiah 53, actually beginning in Isaiah 52:13, we hear the confession of faith of the remnant on the occasion of the day of atonement (Isaiah 52:13-15; Isaiah 53:1-12).
Forgiveness and Fear
This eleventh “Song of Ascents” (Psalms 130:1a) is also the sixth of the seven “penitential psalms” (Psalms 6; 32; 38; 51; 102; 130; 143). The psalmist or God-fearing cries “out of the depths … to You, O LORD” (Psalms 130:1b; cf. Jona 2:2). This is about the depths of the sea as a picture of a very great distress in which a person is only one step away from death (cf. Isaiah 51:10; Jona 2:3). In these depths, as with Jonah, it is not possible to save oneself. The only hope is the LORD. This is what the psalmist sees. He cries to the LORD.
Exactly what distress it is about is not said. We can derive from this song that the psalmist is overwhelmed by the distress of his sins. He speaks of “iniquities”, “forgiveness”, “lovingkindness”, and “redemption” (Psalms 130:3; 4; 7; 8).
Prophetically, we do know of Israel’s distress. Just as David committed two great sins – adultery with Bathsheba and murder of Uriah, Bathsheba’s husband – so too Israel has committed these two great sins. For Israel committed adultery, or idolatry, with the antichrist, and rejected and murdered its Messiah, Christ (John 5:43). By their sin against God in idolatry and their sin against the Neighbor in the murder of Christ, they have broken the two stone tablets of the law.
The exclamation “O LORD” indicates the intense suffering under which the psalmist is burdened, and that there is no one but the LORD, Yahweh, Who can help him. This intense suffering is also evident in Psalms 130:2. After crying to the LORD, the God-fearing asks the “Lord”, Adonai, the sovereign Ruler and Provider, to hear and be attentive. In His hand are life and death.
He asks the Lord to hear his voice and that His ears be attentive to the voice of his supplications (cf. 2 Chronicles 6:40; Nehemiah 1:6; 11). He makes an urgent appeal to the Lord to pay attention to him, for he is in great, hopeless need. Therefore, he cries and pleads with Him to look at him, who is sitting there in great depth, in misery over his sins, and to lift him up out of it.
In doing so, he appeals to God’s grace (Psalms 130:3). He knows that he has no right to deliverance from his misery. He is aware that no man, including him, can stand in God’s presence when God “marks iniquities”.
In Psalms 130:1-6, the psalmist speaks in the first person singular – “I” and “my”. Psalms 130:7-8 make it clear that he is speaking on behalf of the whole people, “Israel”. That means this is about the iniquity of Israel. That is also what takes place on the day of atonement. The day of atonement is about redemption from the sins of all the people. The high priest acts on behalf of the whole people. It makes clear why the Redeemer had to bear the name Jesus: it was because He would save His people from their sins (Matthew 1:21).
For example, in Leviticus 16, the living goat had to carry away the people’s iniquity into the wilderness never to return (Leviticus 16:21-22). We have also seen this in Psalm 103: “As far as the east is from the west, so far has He removed our transgressions from us” (Psalms 103:12). The east is the direction to which the living goat was to go, the west is where the people were, in Jerusalem.
God sees all iniquities; not one escapes Him (cf. Jeremiah 2:22). To ‘mark iniquities’ means to impute those iniquities to the sinner, to hold him responsible for them. It means to keep track of those iniquities, to ‘keep’ them. The consequence is that God cannot receive him into His presence and cannot share with him what is on His heart, in other words, He cannot have fellowship with him.
This awareness is the beginning of the way up to reconciliation. We see this with the prodigal son. He has left his father and is living a wicked life. Then he comes to himself. He acknowledges that he is solely to blame for everything and wants to confess that to God and to his father. There is no self-maintenance at all, but the acknowledgment that he needs forgiveness. That is the moment of the way back to his father (Luke 15:17-19). Then he gets up and goes to his father, who takes him into his arms full of mercy (Luke 15:20).
This is the Divine “but” of which the God-fearing is also aware (Psalms 130:4). This is what he also says to God: “But there is forgiveness with You” (cf. Nehemiah 9:17; Daniel 9:9). Forgiveness is obtainable only from God, not from any man, and only on the basis of confession of sins and faith in the blood of His Son (1 John 1:9). As a result, he whose sins are forgiven can approach God and be in His presence. This is the meaning of the day of atonement.
Those who know and enjoy this forgiveness will not only rejoice with joy, but above all will fear God. That is stated here as the goal of forgiveness. Fear is not being anxious about God or being afraid of Him, but having reverence and awe for Him. The awareness of forgiveness will not result in a frivolous life, but a life of worship of God and obedience to Him (cf. Deuteronomy 5:29; 1 Peter 1:17). Forgiveness turns people into saints and imitators of God (Ephesians 4:32; Ephesians 5:1-2).
To fear God is necessary to be able to draw near to Him. This is not so much about being delivered from the threat of judgment as it is about being able to draw near to God as a priest. That is the purpose of the day of atonement. The day of atonement is not about salvation from the anger of God – that is the Passover – but about how a redeemed people can approach God without being killed (cf. Leviticus 10:1-3).
The meaning of the day of atonement is explained in the letter to the Hebrews. The result of the atonement is: “Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, by a new and living way …” (Hebrews 10:19-20), or to approach God as a worshiper (John 4:23).