Proverbs 15

Proverbs 15:1

Prayer of Blessing

The blessing that is wished to the people does not come from heaven this time, but from Zion, for that is where the ark is. Prophetically, it is about the presence of Christ, for the ark will no longer be there (Jeremiah 3:16). The blessing goes wherever God’s people are, covering all aspects of their lives. For the blessing comes from Him “Who made heaven and earth”. He is the Ruler of the universe Who thinks of all and deals with them in blessing.

Proverbs 15:3

Introduction

Psalms 135 and Psalms 136 form an appendix to the Songs of Ascent (Psalms 120-134). They are the songs of praise of all Israel because of the goodness and great mercies of the LORD now that Israel is once again a nation of twelve tribes returned in the land with Him. In Psalms 135, the restored nation of Israel is called upon to praise the Name of the Lord. Psalms 136 is the answer to that.

In Psalms 135 we see representatives of the twelve tribes standing in the courts of the LORD’s house. They are called upon to magnify the LORD (Psalms 135:1-4) because of His great power and His redemption (Psalms 135:5-12) and because of the purifying of the people (Psalms 135:13-18). In the final verses, all are called to praise the LORD (Psalms 135:19-21).

The LORD Is Good

The psalm begins with “praise the LORD!” or “hallelujah!” (Psalms 135:1). This word “hallelujah” meaning “praise the LORD” occurs fifteen times in Psalms, the first time only in Psalms 104 (Psalms 104:35). In the New Testament, this word occurs only – and only four times – in the book of Revelation, when the LORD has accepted the kingdom (Revelation 19:1; 3; 4; 6). This sparse use in the Bible stands in stark contrast to the frequent use of this word in certain parts of professing Christianity.

In this psalm, the “hallelujah” sounds three times (Psalms 135:1; 3; 21). The object of the praise is “the Name of the LORD”; the bringers of the praise are the “servants of the LORD”. The Name of the LORD is “I AM WHO I AM” (Exodus 3:14), that is, He is without beginning, without origin. He is Himself the origin of everything. He is the Eternal, the eternally Being.

He created everything to His glory. Therefore, it is becoming for every creature to praise Him. Not all creatures do. His servants do. It is an enormous privilege to serve Him, because that means being in His presence. That alone is reason enough to praise Him.

Then the place where the praise is done is mentioned (Psalms 135:2). It happens “in the house of the LORD, in the courts of the house of our God”. “The house of the LORD” – that is the new temple described by Ezekiel (Ezekiel 40-43) – is His dwelling place in the midst of His people. “The courts” are the court for the priests and a great, or outer, court for the people (2 Chronicles 4:9). The two courts show that there is a separation between the priests and the common people (cf. Ezekiel 10:3; 5).

This separation does not exist for the believer of the church. The New Testament believer is both a priest and an ordinary member of the people (1 Peter 2:5; 9). That he is a priest points to the privilege to draw near to God with sacrifices. That he is an ordinary member of the people points to his every day life that he is to live in accordance with his high calling as a child of God to be a witness in the world. His life in ‘the great court’ of the world takes place in the direct presence of God, even though his earthly obligations prevent him from thinking of it in concrete terms. His life is to the praise of God when he remembers in everything that he lives before His face.

There is reason to praise the LORD, “for the LORD is good” (Psalms 135:3). He alone is good (Mark 10:18b). He is good in His benefits to His people by virtue of the new covenant (Jeremiah 31:31-34). There are two reasons to magnify Him: 1. His eternal power and Divinity, which are evident in creation. 2. His redemptive power. We see the first aspect in Revelation 4 and the second in Revelation 5.

There is also reason to sing psalms “for His Name, for it is lovely” (cf. Psalms 147:1). He has made His Name known in love to His people, which He also proved, as the next verse says.

The word “for” with which Psalms 135:4 begins indicates that now the reason for the call in the previous verse follows. A close relationship has been established between God and His people. That relationship has emanated from God. He “has chosen Jacob for Himself, Israel for His own possession” (cf. Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; cf. Malachi 3:17).

The word “possession” refers to a precious treasure, which is carefully kept and is to the special joy of a king (cf. Exodus 19:5; Matthew 13:44). This is a wonder of grace, about which the people can only marvel and rejoice with gratitude. For this he can praise the LORD and sing psalms.

It is clear that God’s election of Jacob is in no way due to Jacob himself. The name Jacob means ‘heels holder’. Jacob’s life – and that of his descendants – proves that he ‘honored’ his name. This only adds to the wonder of his election. When it is added that God elected “Israel for His own possession”, it is because He made Jacob Israel. God has done that. To Him therefore belongs all honor, praise, glory and worship.

For us, believers of the church, the same applies and to an even greater degree. We may know that God has chosen us for His own possession, which means that He has predestined us to adoption as sons to Himself (Ephesians 1:4-5). This is an unfathomable, immeasurable privilege when we consider what we are by nature and where we have come from.

We lived in sin and deserved the second death: the lake of fire (Revelation 20:14-15). We had absolutely no right to anything whatsoever. And now we have been made household members of God (Ephesians 2:11-22). What Israel is as a people, we are personally. We are personally the special objects of His grace and joy (Titus 2:14; 1 Peter 2:9). This cannot but bring us to great admiration and gratitude which we express in praise to Him Who conceived and wrought all this (Revelation 1:5-6).

Proverbs 15:4

Introduction

Psalms 135 and Psalms 136 form an appendix to the Songs of Ascent (Psalms 120-134). They are the songs of praise of all Israel because of the goodness and great mercies of the LORD now that Israel is once again a nation of twelve tribes returned in the land with Him. In Psalms 135, the restored nation of Israel is called upon to praise the Name of the Lord. Psalms 136 is the answer to that.

In Psalms 135 we see representatives of the twelve tribes standing in the courts of the LORD’s house. They are called upon to magnify the LORD (Psalms 135:1-4) because of His great power and His redemption (Psalms 135:5-12) and because of the purifying of the people (Psalms 135:13-18). In the final verses, all are called to praise the LORD (Psalms 135:19-21).

The LORD Is Good

The psalm begins with “praise the LORD!” or “hallelujah!” (Psalms 135:1). This word “hallelujah” meaning “praise the LORD” occurs fifteen times in Psalms, the first time only in Psalms 104 (Psalms 104:35). In the New Testament, this word occurs only – and only four times – in the book of Revelation, when the LORD has accepted the kingdom (Revelation 19:1; 3; 4; 6). This sparse use in the Bible stands in stark contrast to the frequent use of this word in certain parts of professing Christianity.

In this psalm, the “hallelujah” sounds three times (Psalms 135:1; 3; 21). The object of the praise is “the Name of the LORD”; the bringers of the praise are the “servants of the LORD”. The Name of the LORD is “I AM WHO I AM” (Exodus 3:14), that is, He is without beginning, without origin. He is Himself the origin of everything. He is the Eternal, the eternally Being.

He created everything to His glory. Therefore, it is becoming for every creature to praise Him. Not all creatures do. His servants do. It is an enormous privilege to serve Him, because that means being in His presence. That alone is reason enough to praise Him.

Then the place where the praise is done is mentioned (Psalms 135:2). It happens “in the house of the LORD, in the courts of the house of our God”. “The house of the LORD” – that is the new temple described by Ezekiel (Ezekiel 40-43) – is His dwelling place in the midst of His people. “The courts” are the court for the priests and a great, or outer, court for the people (2 Chronicles 4:9). The two courts show that there is a separation between the priests and the common people (cf. Ezekiel 10:3; 5).

This separation does not exist for the believer of the church. The New Testament believer is both a priest and an ordinary member of the people (1 Peter 2:5; 9). That he is a priest points to the privilege to draw near to God with sacrifices. That he is an ordinary member of the people points to his every day life that he is to live in accordance with his high calling as a child of God to be a witness in the world. His life in ‘the great court’ of the world takes place in the direct presence of God, even though his earthly obligations prevent him from thinking of it in concrete terms. His life is to the praise of God when he remembers in everything that he lives before His face.

There is reason to praise the LORD, “for the LORD is good” (Psalms 135:3). He alone is good (Mark 10:18b). He is good in His benefits to His people by virtue of the new covenant (Jeremiah 31:31-34). There are two reasons to magnify Him: 1. His eternal power and Divinity, which are evident in creation. 2. His redemptive power. We see the first aspect in Revelation 4 and the second in Revelation 5.

There is also reason to sing psalms “for His Name, for it is lovely” (cf. Psalms 147:1). He has made His Name known in love to His people, which He also proved, as the next verse says.

The word “for” with which Psalms 135:4 begins indicates that now the reason for the call in the previous verse follows. A close relationship has been established between God and His people. That relationship has emanated from God. He “has chosen Jacob for Himself, Israel for His own possession” (cf. Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; cf. Malachi 3:17).

The word “possession” refers to a precious treasure, which is carefully kept and is to the special joy of a king (cf. Exodus 19:5; Matthew 13:44). This is a wonder of grace, about which the people can only marvel and rejoice with gratitude. For this he can praise the LORD and sing psalms.

It is clear that God’s election of Jacob is in no way due to Jacob himself. The name Jacob means ‘heels holder’. Jacob’s life – and that of his descendants – proves that he ‘honored’ his name. This only adds to the wonder of his election. When it is added that God elected “Israel for His own possession”, it is because He made Jacob Israel. God has done that. To Him therefore belongs all honor, praise, glory and worship.

For us, believers of the church, the same applies and to an even greater degree. We may know that God has chosen us for His own possession, which means that He has predestined us to adoption as sons to Himself (Ephesians 1:4-5). This is an unfathomable, immeasurable privilege when we consider what we are by nature and where we have come from.

We lived in sin and deserved the second death: the lake of fire (Revelation 20:14-15). We had absolutely no right to anything whatsoever. And now we have been made household members of God (Ephesians 2:11-22). What Israel is as a people, we are personally. We are personally the special objects of His grace and joy (Titus 2:14; 1 Peter 2:9). This cannot but bring us to great admiration and gratitude which we express in praise to Him Who conceived and wrought all this (Revelation 1:5-6).

Proverbs 15:5

Introduction

Psalms 135 and Psalms 136 form an appendix to the Songs of Ascent (Psalms 120-134). They are the songs of praise of all Israel because of the goodness and great mercies of the LORD now that Israel is once again a nation of twelve tribes returned in the land with Him. In Psalms 135, the restored nation of Israel is called upon to praise the Name of the Lord. Psalms 136 is the answer to that.

In Psalms 135 we see representatives of the twelve tribes standing in the courts of the LORD’s house. They are called upon to magnify the LORD (Psalms 135:1-4) because of His great power and His redemption (Psalms 135:5-12) and because of the purifying of the people (Psalms 135:13-18). In the final verses, all are called to praise the LORD (Psalms 135:19-21).

The LORD Is Good

The psalm begins with “praise the LORD!” or “hallelujah!” (Psalms 135:1). This word “hallelujah” meaning “praise the LORD” occurs fifteen times in Psalms, the first time only in Psalms 104 (Psalms 104:35). In the New Testament, this word occurs only – and only four times – in the book of Revelation, when the LORD has accepted the kingdom (Revelation 19:1; 3; 4; 6). This sparse use in the Bible stands in stark contrast to the frequent use of this word in certain parts of professing Christianity.

In this psalm, the “hallelujah” sounds three times (Psalms 135:1; 3; 21). The object of the praise is “the Name of the LORD”; the bringers of the praise are the “servants of the LORD”. The Name of the LORD is “I AM WHO I AM” (Exodus 3:14), that is, He is without beginning, without origin. He is Himself the origin of everything. He is the Eternal, the eternally Being.

He created everything to His glory. Therefore, it is becoming for every creature to praise Him. Not all creatures do. His servants do. It is an enormous privilege to serve Him, because that means being in His presence. That alone is reason enough to praise Him.

Then the place where the praise is done is mentioned (Psalms 135:2). It happens “in the house of the LORD, in the courts of the house of our God”. “The house of the LORD” – that is the new temple described by Ezekiel (Ezekiel 40-43) – is His dwelling place in the midst of His people. “The courts” are the court for the priests and a great, or outer, court for the people (2 Chronicles 4:9). The two courts show that there is a separation between the priests and the common people (cf. Ezekiel 10:3; 5).

This separation does not exist for the believer of the church. The New Testament believer is both a priest and an ordinary member of the people (1 Peter 2:5; 9). That he is a priest points to the privilege to draw near to God with sacrifices. That he is an ordinary member of the people points to his every day life that he is to live in accordance with his high calling as a child of God to be a witness in the world. His life in ‘the great court’ of the world takes place in the direct presence of God, even though his earthly obligations prevent him from thinking of it in concrete terms. His life is to the praise of God when he remembers in everything that he lives before His face.

There is reason to praise the LORD, “for the LORD is good” (Psalms 135:3). He alone is good (Mark 10:18b). He is good in His benefits to His people by virtue of the new covenant (Jeremiah 31:31-34). There are two reasons to magnify Him: 1. His eternal power and Divinity, which are evident in creation. 2. His redemptive power. We see the first aspect in Revelation 4 and the second in Revelation 5.

There is also reason to sing psalms “for His Name, for it is lovely” (cf. Psalms 147:1). He has made His Name known in love to His people, which He also proved, as the next verse says.

The word “for” with which Psalms 135:4 begins indicates that now the reason for the call in the previous verse follows. A close relationship has been established between God and His people. That relationship has emanated from God. He “has chosen Jacob for Himself, Israel for His own possession” (cf. Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; cf. Malachi 3:17).

The word “possession” refers to a precious treasure, which is carefully kept and is to the special joy of a king (cf. Exodus 19:5; Matthew 13:44). This is a wonder of grace, about which the people can only marvel and rejoice with gratitude. For this he can praise the LORD and sing psalms.

It is clear that God’s election of Jacob is in no way due to Jacob himself. The name Jacob means ‘heels holder’. Jacob’s life – and that of his descendants – proves that he ‘honored’ his name. This only adds to the wonder of his election. When it is added that God elected “Israel for His own possession”, it is because He made Jacob Israel. God has done that. To Him therefore belongs all honor, praise, glory and worship.

For us, believers of the church, the same applies and to an even greater degree. We may know that God has chosen us for His own possession, which means that He has predestined us to adoption as sons to Himself (Ephesians 1:4-5). This is an unfathomable, immeasurable privilege when we consider what we are by nature and where we have come from.

We lived in sin and deserved the second death: the lake of fire (Revelation 20:14-15). We had absolutely no right to anything whatsoever. And now we have been made household members of God (Ephesians 2:11-22). What Israel is as a people, we are personally. We are personally the special objects of His grace and joy (Titus 2:14; 1 Peter 2:9). This cannot but bring us to great admiration and gratitude which we express in praise to Him Who conceived and wrought all this (Revelation 1:5-6).

Proverbs 15:6

Introduction

Psalms 135 and Psalms 136 form an appendix to the Songs of Ascent (Psalms 120-134). They are the songs of praise of all Israel because of the goodness and great mercies of the LORD now that Israel is once again a nation of twelve tribes returned in the land with Him. In Psalms 135, the restored nation of Israel is called upon to praise the Name of the Lord. Psalms 136 is the answer to that.

In Psalms 135 we see representatives of the twelve tribes standing in the courts of the LORD’s house. They are called upon to magnify the LORD (Psalms 135:1-4) because of His great power and His redemption (Psalms 135:5-12) and because of the purifying of the people (Psalms 135:13-18). In the final verses, all are called to praise the LORD (Psalms 135:19-21).

The LORD Is Good

The psalm begins with “praise the LORD!” or “hallelujah!” (Psalms 135:1). This word “hallelujah” meaning “praise the LORD” occurs fifteen times in Psalms, the first time only in Psalms 104 (Psalms 104:35). In the New Testament, this word occurs only – and only four times – in the book of Revelation, when the LORD has accepted the kingdom (Revelation 19:1; 3; 4; 6). This sparse use in the Bible stands in stark contrast to the frequent use of this word in certain parts of professing Christianity.

In this psalm, the “hallelujah” sounds three times (Psalms 135:1; 3; 21). The object of the praise is “the Name of the LORD”; the bringers of the praise are the “servants of the LORD”. The Name of the LORD is “I AM WHO I AM” (Exodus 3:14), that is, He is without beginning, without origin. He is Himself the origin of everything. He is the Eternal, the eternally Being.

He created everything to His glory. Therefore, it is becoming for every creature to praise Him. Not all creatures do. His servants do. It is an enormous privilege to serve Him, because that means being in His presence. That alone is reason enough to praise Him.

Then the place where the praise is done is mentioned (Psalms 135:2). It happens “in the house of the LORD, in the courts of the house of our God”. “The house of the LORD” – that is the new temple described by Ezekiel (Ezekiel 40-43) – is His dwelling place in the midst of His people. “The courts” are the court for the priests and a great, or outer, court for the people (2 Chronicles 4:9). The two courts show that there is a separation between the priests and the common people (cf. Ezekiel 10:3; 5).

This separation does not exist for the believer of the church. The New Testament believer is both a priest and an ordinary member of the people (1 Peter 2:5; 9). That he is a priest points to the privilege to draw near to God with sacrifices. That he is an ordinary member of the people points to his every day life that he is to live in accordance with his high calling as a child of God to be a witness in the world. His life in ‘the great court’ of the world takes place in the direct presence of God, even though his earthly obligations prevent him from thinking of it in concrete terms. His life is to the praise of God when he remembers in everything that he lives before His face.

There is reason to praise the LORD, “for the LORD is good” (Psalms 135:3). He alone is good (Mark 10:18b). He is good in His benefits to His people by virtue of the new covenant (Jeremiah 31:31-34). There are two reasons to magnify Him: 1. His eternal power and Divinity, which are evident in creation. 2. His redemptive power. We see the first aspect in Revelation 4 and the second in Revelation 5.

There is also reason to sing psalms “for His Name, for it is lovely” (cf. Psalms 147:1). He has made His Name known in love to His people, which He also proved, as the next verse says.

The word “for” with which Psalms 135:4 begins indicates that now the reason for the call in the previous verse follows. A close relationship has been established between God and His people. That relationship has emanated from God. He “has chosen Jacob for Himself, Israel for His own possession” (cf. Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; cf. Malachi 3:17).

The word “possession” refers to a precious treasure, which is carefully kept and is to the special joy of a king (cf. Exodus 19:5; Matthew 13:44). This is a wonder of grace, about which the people can only marvel and rejoice with gratitude. For this he can praise the LORD and sing psalms.

It is clear that God’s election of Jacob is in no way due to Jacob himself. The name Jacob means ‘heels holder’. Jacob’s life – and that of his descendants – proves that he ‘honored’ his name. This only adds to the wonder of his election. When it is added that God elected “Israel for His own possession”, it is because He made Jacob Israel. God has done that. To Him therefore belongs all honor, praise, glory and worship.

For us, believers of the church, the same applies and to an even greater degree. We may know that God has chosen us for His own possession, which means that He has predestined us to adoption as sons to Himself (Ephesians 1:4-5). This is an unfathomable, immeasurable privilege when we consider what we are by nature and where we have come from.

We lived in sin and deserved the second death: the lake of fire (Revelation 20:14-15). We had absolutely no right to anything whatsoever. And now we have been made household members of God (Ephesians 2:11-22). What Israel is as a people, we are personally. We are personally the special objects of His grace and joy (Titus 2:14; 1 Peter 2:9). This cannot but bring us to great admiration and gratitude which we express in praise to Him Who conceived and wrought all this (Revelation 1:5-6).

Proverbs 15:7

The LORD Is Great

From the depths of his heart, the righteous acknowledges in an emphatic personal confession, “I”, that “the LORD is great” (Psalms 135:5). This is, as it were, the echo of Jethro’s personal confession when he saw what the LORD had done to Israel (Exodus 18:11). He is absolute in His greatness. It is folly to make any comparison between Him and anyone or anything else. There is no one and nothing to compare Him to (Exodus 15:11; Isaiah 40:18; 25). The gods that are there are dwarfed in His presence.

The muslims cry ‘allahu akbar’ – meaning ‘allah is greater’ (than other gods) – but the psalmist exclaims “the LORD is great”. In the book of Isaiah, the LORD is called “the First and the Last” (Isaiah 44:6), meaning that He is not only the greatest, but also the Only One, the only true God. There is no God outside of Him.

He is the “Lord”, Adonai, the sovereign Ruler of the universe. This is how the righteous know Him, for they speak of “our Lord”. He is the absolute Ruler, Who can and does do whatever pleases Him (Psalms 135:6). He not only has a sovereign will, but also absolute power and might to carry out His will. Nor is there any area or territory that can escape His power. His sovereignty and power are unlimited. He does what pleases Him “in heaven and in the earth” and also “in the seas and in all the deeps” (cf. Jeremiah 10:13; Jeremiah 51:16). The “deeps” are the subterranean waters.

That He is Lord over creation is a fact. That He is Lord over men is at present a choice. The believers acknowledge His lordship, the unbelievers do not, that is, not yet. For a day is coming “that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10-11).

The entire universe is created by Him and therefore subject to Him. Here it is not primarily about the LORD as Creator, but about His power over creation. It is about God’s eternal power and Divine nature, which have been clearly seen, being understood through what has been made (Romans 1:20). Knowing His eternal power and Divine nature should lead us to honor Him and give thanks to Him as God (Romans 1:21). That is what the psalmist is doing here.

His power is evident in causing vapors to ascend (Psalms 135:7). We speak of evaporating the water, but the psalmist teaches us here that God does it. The Canaanites believe that the Baal works this. In the future, man will believe that the beast can do anything (Revelation 13:4). The remnant, however, puts their trust in Him Who has said that to Him all authority in heaven and on earth has been given (Matthew 28:18).

The psalmist is not speaking as a physicist, but as a believer who knows that everything that happens on earth comes from God, is worked by Him. In the same way, we speak of ‘it lightens’ and ‘it blows’, while here we read that God “makes lightnings for the rain” and “brings forth the wind from His treasuries” (cf. Job 38:22). He is indeed incomparably great. We cry out with the writer of the song: ‘How great Thou art, how great Thou art!’

Proverbs 15:8

The LORD Is Great

From the depths of his heart, the righteous acknowledges in an emphatic personal confession, “I”, that “the LORD is great” (Psalms 135:5). This is, as it were, the echo of Jethro’s personal confession when he saw what the LORD had done to Israel (Exodus 18:11). He is absolute in His greatness. It is folly to make any comparison between Him and anyone or anything else. There is no one and nothing to compare Him to (Exodus 15:11; Isaiah 40:18; 25). The gods that are there are dwarfed in His presence.

The muslims cry ‘allahu akbar’ – meaning ‘allah is greater’ (than other gods) – but the psalmist exclaims “the LORD is great”. In the book of Isaiah, the LORD is called “the First and the Last” (Isaiah 44:6), meaning that He is not only the greatest, but also the Only One, the only true God. There is no God outside of Him.

He is the “Lord”, Adonai, the sovereign Ruler of the universe. This is how the righteous know Him, for they speak of “our Lord”. He is the absolute Ruler, Who can and does do whatever pleases Him (Psalms 135:6). He not only has a sovereign will, but also absolute power and might to carry out His will. Nor is there any area or territory that can escape His power. His sovereignty and power are unlimited. He does what pleases Him “in heaven and in the earth” and also “in the seas and in all the deeps” (cf. Jeremiah 10:13; Jeremiah 51:16). The “deeps” are the subterranean waters.

That He is Lord over creation is a fact. That He is Lord over men is at present a choice. The believers acknowledge His lordship, the unbelievers do not, that is, not yet. For a day is coming “that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10-11).

The entire universe is created by Him and therefore subject to Him. Here it is not primarily about the LORD as Creator, but about His power over creation. It is about God’s eternal power and Divine nature, which have been clearly seen, being understood through what has been made (Romans 1:20). Knowing His eternal power and Divine nature should lead us to honor Him and give thanks to Him as God (Romans 1:21). That is what the psalmist is doing here.

His power is evident in causing vapors to ascend (Psalms 135:7). We speak of evaporating the water, but the psalmist teaches us here that God does it. The Canaanites believe that the Baal works this. In the future, man will believe that the beast can do anything (Revelation 13:4). The remnant, however, puts their trust in Him Who has said that to Him all authority in heaven and on earth has been given (Matthew 28:18).

The psalmist is not speaking as a physicist, but as a believer who knows that everything that happens on earth comes from God, is worked by Him. In the same way, we speak of ‘it lightens’ and ‘it blows’, while here we read that God “makes lightnings for the rain” and “brings forth the wind from His treasuries” (cf. Job 38:22). He is indeed incomparably great. We cry out with the writer of the song: ‘How great Thou art, how great Thou art!’

Proverbs 15:9

The LORD Is Great

From the depths of his heart, the righteous acknowledges in an emphatic personal confession, “I”, that “the LORD is great” (Psalms 135:5). This is, as it were, the echo of Jethro’s personal confession when he saw what the LORD had done to Israel (Exodus 18:11). He is absolute in His greatness. It is folly to make any comparison between Him and anyone or anything else. There is no one and nothing to compare Him to (Exodus 15:11; Isaiah 40:18; 25). The gods that are there are dwarfed in His presence.

The muslims cry ‘allahu akbar’ – meaning ‘allah is greater’ (than other gods) – but the psalmist exclaims “the LORD is great”. In the book of Isaiah, the LORD is called “the First and the Last” (Isaiah 44:6), meaning that He is not only the greatest, but also the Only One, the only true God. There is no God outside of Him.

He is the “Lord”, Adonai, the sovereign Ruler of the universe. This is how the righteous know Him, for they speak of “our Lord”. He is the absolute Ruler, Who can and does do whatever pleases Him (Psalms 135:6). He not only has a sovereign will, but also absolute power and might to carry out His will. Nor is there any area or territory that can escape His power. His sovereignty and power are unlimited. He does what pleases Him “in heaven and in the earth” and also “in the seas and in all the deeps” (cf. Jeremiah 10:13; Jeremiah 51:16). The “deeps” are the subterranean waters.

That He is Lord over creation is a fact. That He is Lord over men is at present a choice. The believers acknowledge His lordship, the unbelievers do not, that is, not yet. For a day is coming “that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10-11).

The entire universe is created by Him and therefore subject to Him. Here it is not primarily about the LORD as Creator, but about His power over creation. It is about God’s eternal power and Divine nature, which have been clearly seen, being understood through what has been made (Romans 1:20). Knowing His eternal power and Divine nature should lead us to honor Him and give thanks to Him as God (Romans 1:21). That is what the psalmist is doing here.

His power is evident in causing vapors to ascend (Psalms 135:7). We speak of evaporating the water, but the psalmist teaches us here that God does it. The Canaanites believe that the Baal works this. In the future, man will believe that the beast can do anything (Revelation 13:4). The remnant, however, puts their trust in Him Who has said that to Him all authority in heaven and on earth has been given (Matthew 28:18).

The psalmist is not speaking as a physicist, but as a believer who knows that everything that happens on earth comes from God, is worked by Him. In the same way, we speak of ‘it lightens’ and ‘it blows’, while here we read that God “makes lightnings for the rain” and “brings forth the wind from His treasuries” (cf. Job 38:22). He is indeed incomparably great. We cry out with the writer of the song: ‘How great Thou art, how great Thou art!’

Proverbs 15:10

God Redeems His People

God is not only great in His power over creation and nature, He is also great when He uses His power to redeem His people. That people He has chosen to be His people, that they may serve Him. The redemption of the remnant of Israel in the future is now described in the language of the redemption from Egypt.

The redemption from Egypt is a foreshadowing of the redemption to come. The redemption from Egypt focuses on the death of the firstborn (Psalms 135:8), and from Psalms 135:10 on the death of the hostile kings. The future redemption involves driving out the antichrist and defeating the kings of the nations.

In their deliverance from Egypt, God acted with great display of power. The greatest display of power is mentioned first, which is His power over life and death. For the deliverance of His people, He broke the power of the enemy by smiting “the firstborn of Egypt, both of man and beast” (Exodus 11:5; Exodus 12:29). It is the culmination of the ten plagues on Egypt, the culmination of the signs and wonders for God’s people. Egypt is struck to the heart by it.

He did have this supreme display of power precede by “signs and wonders into your midst, O Egypt” (Psalms 135:9; Psalms 105:27-36). In the middle of his argument, the psalmist suddenly addresses Egypt, so involved is he in and impressed by what God has done. Pharaoh and all his servants have had to acknowledge the power of God in the signs and wonders done in their midst.

The Israelites owe their existence to the LORD’s deliverance from Egypt. That is why this is repeated again and again (cf. Psalms 78:51; Nehemiah 9:10). The believers of the New Testament dispensation realize that they owe their existence to the redemption by the Lord Jesus on the cross of Calvary. Therefore, their redemption is also spoken of with regularity (cf. Galatians 2:20; Ephesians 1:7; Revelation 1:5b).

After He delivered His people from the bondage of Egypt, He did not leave them to themselves. On their journey through the wilderness, He “smote many nations and slew mighty kings” (Psalms 135:10; Deuteronomy 7:1) who sought to bar their way to the promised land.

The first redemption of Israel is their redemption from the power of the false king, Pharaoh of Egypt. The first deliverance in the future is from the power of the false king of Israel, the antichrist. The final deliverance of Israel, before the people enter the promised land, is from hostile powers in the wilderness side of Jordan. The last deliverance from hostile powers in the future, just before the realm of peace, is also in the area at the eastside of Jordan, namely from the power of the hostile nations in Edom (Isaiah 63:1-6).

God killed “Sihon, king of the Amorites, and Og, king of Bashan” and defeated “all the kingdoms of Canaan” (Psalms 135:11; Numbers 21:21-26; 33-35; Deuteronomy 2:30-33; Deuteronomy 3:1-6). Sihon and Og are mentioned by name. The defeating of these kings is described in detail in Joshua 12 (Joshua 12:1-6). They are the first hostile nations of whom God tells His people to conquer and take possession of their territory. Of the rest of the kings, “all the kingdoms”, only the names are mentioned in Joshua 12 with the mention at the end of “in all, thirty-one kings” (Joshua 12:9-24).

Having thus paved the way for His people in power and majesty, God gave the land of the hostile nations “as a heritage, a heritage to Israel His people” (Psalms 135:12; Deuteronomy 4:38; Psalms 111:6). The heritage consists of both the possession of the land on the east side of Jordan (Deuteronomy 3:12) and the possession of the land of Canaan.

Proverbs 15:11

God Redeems His People

God is not only great in His power over creation and nature, He is also great when He uses His power to redeem His people. That people He has chosen to be His people, that they may serve Him. The redemption of the remnant of Israel in the future is now described in the language of the redemption from Egypt.

The redemption from Egypt is a foreshadowing of the redemption to come. The redemption from Egypt focuses on the death of the firstborn (Psalms 135:8), and from Psalms 135:10 on the death of the hostile kings. The future redemption involves driving out the antichrist and defeating the kings of the nations.

In their deliverance from Egypt, God acted with great display of power. The greatest display of power is mentioned first, which is His power over life and death. For the deliverance of His people, He broke the power of the enemy by smiting “the firstborn of Egypt, both of man and beast” (Exodus 11:5; Exodus 12:29). It is the culmination of the ten plagues on Egypt, the culmination of the signs and wonders for God’s people. Egypt is struck to the heart by it.

He did have this supreme display of power precede by “signs and wonders into your midst, O Egypt” (Psalms 135:9; Psalms 105:27-36). In the middle of his argument, the psalmist suddenly addresses Egypt, so involved is he in and impressed by what God has done. Pharaoh and all his servants have had to acknowledge the power of God in the signs and wonders done in their midst.

The Israelites owe their existence to the LORD’s deliverance from Egypt. That is why this is repeated again and again (cf. Psalms 78:51; Nehemiah 9:10). The believers of the New Testament dispensation realize that they owe their existence to the redemption by the Lord Jesus on the cross of Calvary. Therefore, their redemption is also spoken of with regularity (cf. Galatians 2:20; Ephesians 1:7; Revelation 1:5b).

After He delivered His people from the bondage of Egypt, He did not leave them to themselves. On their journey through the wilderness, He “smote many nations and slew mighty kings” (Psalms 135:10; Deuteronomy 7:1) who sought to bar their way to the promised land.

The first redemption of Israel is their redemption from the power of the false king, Pharaoh of Egypt. The first deliverance in the future is from the power of the false king of Israel, the antichrist. The final deliverance of Israel, before the people enter the promised land, is from hostile powers in the wilderness side of Jordan. The last deliverance from hostile powers in the future, just before the realm of peace, is also in the area at the eastside of Jordan, namely from the power of the hostile nations in Edom (Isaiah 63:1-6).

God killed “Sihon, king of the Amorites, and Og, king of Bashan” and defeated “all the kingdoms of Canaan” (Psalms 135:11; Numbers 21:21-26; 33-35; Deuteronomy 2:30-33; Deuteronomy 3:1-6). Sihon and Og are mentioned by name. The defeating of these kings is described in detail in Joshua 12 (Joshua 12:1-6). They are the first hostile nations of whom God tells His people to conquer and take possession of their territory. Of the rest of the kings, “all the kingdoms”, only the names are mentioned in Joshua 12 with the mention at the end of “in all, thirty-one kings” (Joshua 12:9-24).

Having thus paved the way for His people in power and majesty, God gave the land of the hostile nations “as a heritage, a heritage to Israel His people” (Psalms 135:12; Deuteronomy 4:38; Psalms 111:6). The heritage consists of both the possession of the land on the east side of Jordan (Deuteronomy 3:12) and the possession of the land of Canaan.

Proverbs 15:12

God Redeems His People

God is not only great in His power over creation and nature, He is also great when He uses His power to redeem His people. That people He has chosen to be His people, that they may serve Him. The redemption of the remnant of Israel in the future is now described in the language of the redemption from Egypt.

The redemption from Egypt is a foreshadowing of the redemption to come. The redemption from Egypt focuses on the death of the firstborn (Psalms 135:8), and from Psalms 135:10 on the death of the hostile kings. The future redemption involves driving out the antichrist and defeating the kings of the nations.

In their deliverance from Egypt, God acted with great display of power. The greatest display of power is mentioned first, which is His power over life and death. For the deliverance of His people, He broke the power of the enemy by smiting “the firstborn of Egypt, both of man and beast” (Exodus 11:5; Exodus 12:29). It is the culmination of the ten plagues on Egypt, the culmination of the signs and wonders for God’s people. Egypt is struck to the heart by it.

He did have this supreme display of power precede by “signs and wonders into your midst, O Egypt” (Psalms 135:9; Psalms 105:27-36). In the middle of his argument, the psalmist suddenly addresses Egypt, so involved is he in and impressed by what God has done. Pharaoh and all his servants have had to acknowledge the power of God in the signs and wonders done in their midst.

The Israelites owe their existence to the LORD’s deliverance from Egypt. That is why this is repeated again and again (cf. Psalms 78:51; Nehemiah 9:10). The believers of the New Testament dispensation realize that they owe their existence to the redemption by the Lord Jesus on the cross of Calvary. Therefore, their redemption is also spoken of with regularity (cf. Galatians 2:20; Ephesians 1:7; Revelation 1:5b).

After He delivered His people from the bondage of Egypt, He did not leave them to themselves. On their journey through the wilderness, He “smote many nations and slew mighty kings” (Psalms 135:10; Deuteronomy 7:1) who sought to bar their way to the promised land.

The first redemption of Israel is their redemption from the power of the false king, Pharaoh of Egypt. The first deliverance in the future is from the power of the false king of Israel, the antichrist. The final deliverance of Israel, before the people enter the promised land, is from hostile powers in the wilderness side of Jordan. The last deliverance from hostile powers in the future, just before the realm of peace, is also in the area at the eastside of Jordan, namely from the power of the hostile nations in Edom (Isaiah 63:1-6).

God killed “Sihon, king of the Amorites, and Og, king of Bashan” and defeated “all the kingdoms of Canaan” (Psalms 135:11; Numbers 21:21-26; 33-35; Deuteronomy 2:30-33; Deuteronomy 3:1-6). Sihon and Og are mentioned by name. The defeating of these kings is described in detail in Joshua 12 (Joshua 12:1-6). They are the first hostile nations of whom God tells His people to conquer and take possession of their territory. Of the rest of the kings, “all the kingdoms”, only the names are mentioned in Joshua 12 with the mention at the end of “in all, thirty-one kings” (Joshua 12:9-24).

Having thus paved the way for His people in power and majesty, God gave the land of the hostile nations “as a heritage, a heritage to Israel His people” (Psalms 135:12; Deuteronomy 4:38; Psalms 111:6). The heritage consists of both the possession of the land on the east side of Jordan (Deuteronomy 3:12) and the possession of the land of Canaan.

Proverbs 15:13

God Redeems His People

God is not only great in His power over creation and nature, He is also great when He uses His power to redeem His people. That people He has chosen to be His people, that they may serve Him. The redemption of the remnant of Israel in the future is now described in the language of the redemption from Egypt.

The redemption from Egypt is a foreshadowing of the redemption to come. The redemption from Egypt focuses on the death of the firstborn (Psalms 135:8), and from Psalms 135:10 on the death of the hostile kings. The future redemption involves driving out the antichrist and defeating the kings of the nations.

In their deliverance from Egypt, God acted with great display of power. The greatest display of power is mentioned first, which is His power over life and death. For the deliverance of His people, He broke the power of the enemy by smiting “the firstborn of Egypt, both of man and beast” (Exodus 11:5; Exodus 12:29). It is the culmination of the ten plagues on Egypt, the culmination of the signs and wonders for God’s people. Egypt is struck to the heart by it.

He did have this supreme display of power precede by “signs and wonders into your midst, O Egypt” (Psalms 135:9; Psalms 105:27-36). In the middle of his argument, the psalmist suddenly addresses Egypt, so involved is he in and impressed by what God has done. Pharaoh and all his servants have had to acknowledge the power of God in the signs and wonders done in their midst.

The Israelites owe their existence to the LORD’s deliverance from Egypt. That is why this is repeated again and again (cf. Psalms 78:51; Nehemiah 9:10). The believers of the New Testament dispensation realize that they owe their existence to the redemption by the Lord Jesus on the cross of Calvary. Therefore, their redemption is also spoken of with regularity (cf. Galatians 2:20; Ephesians 1:7; Revelation 1:5b).

After He delivered His people from the bondage of Egypt, He did not leave them to themselves. On their journey through the wilderness, He “smote many nations and slew mighty kings” (Psalms 135:10; Deuteronomy 7:1) who sought to bar their way to the promised land.

The first redemption of Israel is their redemption from the power of the false king, Pharaoh of Egypt. The first deliverance in the future is from the power of the false king of Israel, the antichrist. The final deliverance of Israel, before the people enter the promised land, is from hostile powers in the wilderness side of Jordan. The last deliverance from hostile powers in the future, just before the realm of peace, is also in the area at the eastside of Jordan, namely from the power of the hostile nations in Edom (Isaiah 63:1-6).

God killed “Sihon, king of the Amorites, and Og, king of Bashan” and defeated “all the kingdoms of Canaan” (Psalms 135:11; Numbers 21:21-26; 33-35; Deuteronomy 2:30-33; Deuteronomy 3:1-6). Sihon and Og are mentioned by name. The defeating of these kings is described in detail in Joshua 12 (Joshua 12:1-6). They are the first hostile nations of whom God tells His people to conquer and take possession of their territory. Of the rest of the kings, “all the kingdoms”, only the names are mentioned in Joshua 12 with the mention at the end of “in all, thirty-one kings” (Joshua 12:9-24).

Having thus paved the way for His people in power and majesty, God gave the land of the hostile nations “as a heritage, a heritage to Israel His people” (Psalms 135:12; Deuteronomy 4:38; Psalms 111:6). The heritage consists of both the possession of the land on the east side of Jordan (Deuteronomy 3:12) and the possession of the land of Canaan.

Proverbs 15:14

God Redeems His People

God is not only great in His power over creation and nature, He is also great when He uses His power to redeem His people. That people He has chosen to be His people, that they may serve Him. The redemption of the remnant of Israel in the future is now described in the language of the redemption from Egypt.

The redemption from Egypt is a foreshadowing of the redemption to come. The redemption from Egypt focuses on the death of the firstborn (Psalms 135:8), and from Psalms 135:10 on the death of the hostile kings. The future redemption involves driving out the antichrist and defeating the kings of the nations.

In their deliverance from Egypt, God acted with great display of power. The greatest display of power is mentioned first, which is His power over life and death. For the deliverance of His people, He broke the power of the enemy by smiting “the firstborn of Egypt, both of man and beast” (Exodus 11:5; Exodus 12:29). It is the culmination of the ten plagues on Egypt, the culmination of the signs and wonders for God’s people. Egypt is struck to the heart by it.

He did have this supreme display of power precede by “signs and wonders into your midst, O Egypt” (Psalms 135:9; Psalms 105:27-36). In the middle of his argument, the psalmist suddenly addresses Egypt, so involved is he in and impressed by what God has done. Pharaoh and all his servants have had to acknowledge the power of God in the signs and wonders done in their midst.

The Israelites owe their existence to the LORD’s deliverance from Egypt. That is why this is repeated again and again (cf. Psalms 78:51; Nehemiah 9:10). The believers of the New Testament dispensation realize that they owe their existence to the redemption by the Lord Jesus on the cross of Calvary. Therefore, their redemption is also spoken of with regularity (cf. Galatians 2:20; Ephesians 1:7; Revelation 1:5b).

After He delivered His people from the bondage of Egypt, He did not leave them to themselves. On their journey through the wilderness, He “smote many nations and slew mighty kings” (Psalms 135:10; Deuteronomy 7:1) who sought to bar their way to the promised land.

The first redemption of Israel is their redemption from the power of the false king, Pharaoh of Egypt. The first deliverance in the future is from the power of the false king of Israel, the antichrist. The final deliverance of Israel, before the people enter the promised land, is from hostile powers in the wilderness side of Jordan. The last deliverance from hostile powers in the future, just before the realm of peace, is also in the area at the eastside of Jordan, namely from the power of the hostile nations in Edom (Isaiah 63:1-6).

God killed “Sihon, king of the Amorites, and Og, king of Bashan” and defeated “all the kingdoms of Canaan” (Psalms 135:11; Numbers 21:21-26; 33-35; Deuteronomy 2:30-33; Deuteronomy 3:1-6). Sihon and Og are mentioned by name. The defeating of these kings is described in detail in Joshua 12 (Joshua 12:1-6). They are the first hostile nations of whom God tells His people to conquer and take possession of their territory. Of the rest of the kings, “all the kingdoms”, only the names are mentioned in Joshua 12 with the mention at the end of “in all, thirty-one kings” (Joshua 12:9-24).

Having thus paved the way for His people in power and majesty, God gave the land of the hostile nations “as a heritage, a heritage to Israel His people” (Psalms 135:12; Deuteronomy 4:38; Psalms 111:6). The heritage consists of both the possession of the land on the east side of Jordan (Deuteronomy 3:12) and the possession of the land of Canaan.

Proverbs 15:15

The Name LORD

The Name LORD is the Name of God by which He has made Himself known to His people and committed Himself to them (Psalms 135:13). In that Name He sent Moses to deliver His people from bondage and declared that this would be His Name forever, “throughout all generations” (Exodus 3:15; Exodus 6:3; 6-8). In that Name He has taken upon Himself the care of them forever. The Name here is associated with “Your remembrance, O LORD”. This is also the case with the Supper in the New Testament, of which the Lord Jesus said to eat the bread and drink the wine “in remembrance of Me” (1 Corinthians 11:23-26).

That Name is the guarantee that He will provide justice for His people after the people have utterly failed (Psalms 135:14). They have turned their backs on Him and begun to serve idols. Moses describes this in his song in Deuteronomy 32 (Deuteronomy 32:36-39). On that basis, the LORD should, by the exercise of justice, exterminate them.

Moses also sings that the LORD “will have compassion on His servants”. “His servants” are those among the people who have remained faithful to Him, a remnant. To them He will fulfill His covenant. He will provide them justice on the basis of Christ’s work on the cross. Through this, reconciliation has been established between them and God and God can fulfill His promises to them.

Proverbs 15:16

The Name LORD

The Name LORD is the Name of God by which He has made Himself known to His people and committed Himself to them (Psalms 135:13). In that Name He sent Moses to deliver His people from bondage and declared that this would be His Name forever, “throughout all generations” (Exodus 3:15; Exodus 6:3; 6-8). In that Name He has taken upon Himself the care of them forever. The Name here is associated with “Your remembrance, O LORD”. This is also the case with the Supper in the New Testament, of which the Lord Jesus said to eat the bread and drink the wine “in remembrance of Me” (1 Corinthians 11:23-26).

That Name is the guarantee that He will provide justice for His people after the people have utterly failed (Psalms 135:14). They have turned their backs on Him and begun to serve idols. Moses describes this in his song in Deuteronomy 32 (Deuteronomy 32:36-39). On that basis, the LORD should, by the exercise of justice, exterminate them.

Moses also sings that the LORD “will have compassion on His servants”. “His servants” are those among the people who have remained faithful to Him, a remnant. To them He will fulfill His covenant. He will provide them justice on the basis of Christ’s work on the cross. Through this, reconciliation has been established between them and God and God can fulfill His promises to them.

Proverbs 15:17

The Ridiculousness of the Idols

In this section the judgment on the idols is presented (cf. Psalms 115:4-8). This is a warning to the people and should keep them from placing any value at all on those idols. Unfortunately, they closed their eyes to that. They have committed fornication with the idols (Hosea 2:2-15; Hosea 4:17). As a result, these idols also became the cause of their fall (cf. Deuteronomy 32:37-39). For this the ten tribes were taken away into the scattering by the Assyrians. For this the two tribes were taken away into exile to Babylon by the Babylonians.

“The idols of the nations” prove to be worthless in the defense of Canaan. God completely makes an end to them and gives the land to His people. The whole world belongs to Him and He determines who lives where, starting from the area He has reserved for His own people (Deuteronomy 32:8).

The idols, because they are of “silver and gold”, may look as shiny and valuable as ever, they are nothing more than “the work of man’s hands” (Psalms 135:15; Isaiah 40:19). It is folly at its best to trust in something of one’s own making, for which the material was taken from a perishable creation (Isaiah 44:9).

The description of the idols is full of sarcasm. Look at these images: “They have mouths, but they do not speak; they have eyes, but they do not see” (Psalms 135:16). You can ask them whatever you want, but you won’t get an answer, because they don’t speak. You can bow down to them and ask for their attention, but they will not see you, because they cannot see.

There are also ears made on their head (Psalms 135:17). You may think they hear you if you shout loudly, but they do not hear you, for they are made of dead matter. Don’t you see then that there is not “any breath at all in their mouths”? Breathing generally means life, but idols are totally lifeless.

These dumb, blind, deaf, lifeless human products are nothing but a representation of the thinking of their makers. Therefore, their makers will become like them (Psalms 135:18). “Everyone who trusts in them”, anyone who worships these dumb idols and expects anything from them, will become as dumb, blind, deaf, and lifeless as they are. That is what happened to the people of Israel (Isaiah 43:8; Jeremiah 5:21). This is generally the condition of humanity in the end time (Revelation 9:20).

Proverbs 15:18

The Ridiculousness of the Idols

In this section the judgment on the idols is presented (cf. Psalms 115:4-8). This is a warning to the people and should keep them from placing any value at all on those idols. Unfortunately, they closed their eyes to that. They have committed fornication with the idols (Hosea 2:2-15; Hosea 4:17). As a result, these idols also became the cause of their fall (cf. Deuteronomy 32:37-39). For this the ten tribes were taken away into the scattering by the Assyrians. For this the two tribes were taken away into exile to Babylon by the Babylonians.

“The idols of the nations” prove to be worthless in the defense of Canaan. God completely makes an end to them and gives the land to His people. The whole world belongs to Him and He determines who lives where, starting from the area He has reserved for His own people (Deuteronomy 32:8).

The idols, because they are of “silver and gold”, may look as shiny and valuable as ever, they are nothing more than “the work of man’s hands” (Psalms 135:15; Isaiah 40:19). It is folly at its best to trust in something of one’s own making, for which the material was taken from a perishable creation (Isaiah 44:9).

The description of the idols is full of sarcasm. Look at these images: “They have mouths, but they do not speak; they have eyes, but they do not see” (Psalms 135:16). You can ask them whatever you want, but you won’t get an answer, because they don’t speak. You can bow down to them and ask for their attention, but they will not see you, because they cannot see.

There are also ears made on their head (Psalms 135:17). You may think they hear you if you shout loudly, but they do not hear you, for they are made of dead matter. Don’t you see then that there is not “any breath at all in their mouths”? Breathing generally means life, but idols are totally lifeless.

These dumb, blind, deaf, lifeless human products are nothing but a representation of the thinking of their makers. Therefore, their makers will become like them (Psalms 135:18). “Everyone who trusts in them”, anyone who worships these dumb idols and expects anything from them, will become as dumb, blind, deaf, and lifeless as they are. That is what happened to the people of Israel (Isaiah 43:8; Jeremiah 5:21). This is generally the condition of humanity in the end time (Revelation 9:20).

Proverbs 15:19

The Ridiculousness of the Idols

In this section the judgment on the idols is presented (cf. Psalms 115:4-8). This is a warning to the people and should keep them from placing any value at all on those idols. Unfortunately, they closed their eyes to that. They have committed fornication with the idols (Hosea 2:2-15; Hosea 4:17). As a result, these idols also became the cause of their fall (cf. Deuteronomy 32:37-39). For this the ten tribes were taken away into the scattering by the Assyrians. For this the two tribes were taken away into exile to Babylon by the Babylonians.

“The idols of the nations” prove to be worthless in the defense of Canaan. God completely makes an end to them and gives the land to His people. The whole world belongs to Him and He determines who lives where, starting from the area He has reserved for His own people (Deuteronomy 32:8).

The idols, because they are of “silver and gold”, may look as shiny and valuable as ever, they are nothing more than “the work of man’s hands” (Psalms 135:15; Isaiah 40:19). It is folly at its best to trust in something of one’s own making, for which the material was taken from a perishable creation (Isaiah 44:9).

The description of the idols is full of sarcasm. Look at these images: “They have mouths, but they do not speak; they have eyes, but they do not see” (Psalms 135:16). You can ask them whatever you want, but you won’t get an answer, because they don’t speak. You can bow down to them and ask for their attention, but they will not see you, because they cannot see.

There are also ears made on their head (Psalms 135:17). You may think they hear you if you shout loudly, but they do not hear you, for they are made of dead matter. Don’t you see then that there is not “any breath at all in their mouths”? Breathing generally means life, but idols are totally lifeless.

These dumb, blind, deaf, lifeless human products are nothing but a representation of the thinking of their makers. Therefore, their makers will become like them (Psalms 135:18). “Everyone who trusts in them”, anyone who worships these dumb idols and expects anything from them, will become as dumb, blind, deaf, and lifeless as they are. That is what happened to the people of Israel (Isaiah 43:8; Jeremiah 5:21). This is generally the condition of humanity in the end time (Revelation 9:20).

Proverbs 15:20

The Ridiculousness of the Idols

In this section the judgment on the idols is presented (cf. Psalms 115:4-8). This is a warning to the people and should keep them from placing any value at all on those idols. Unfortunately, they closed their eyes to that. They have committed fornication with the idols (Hosea 2:2-15; Hosea 4:17). As a result, these idols also became the cause of their fall (cf. Deuteronomy 32:37-39). For this the ten tribes were taken away into the scattering by the Assyrians. For this the two tribes were taken away into exile to Babylon by the Babylonians.

“The idols of the nations” prove to be worthless in the defense of Canaan. God completely makes an end to them and gives the land to His people. The whole world belongs to Him and He determines who lives where, starting from the area He has reserved for His own people (Deuteronomy 32:8).

The idols, because they are of “silver and gold”, may look as shiny and valuable as ever, they are nothing more than “the work of man’s hands” (Psalms 135:15; Isaiah 40:19). It is folly at its best to trust in something of one’s own making, for which the material was taken from a perishable creation (Isaiah 44:9).

The description of the idols is full of sarcasm. Look at these images: “They have mouths, but they do not speak; they have eyes, but they do not see” (Psalms 135:16). You can ask them whatever you want, but you won’t get an answer, because they don’t speak. You can bow down to them and ask for their attention, but they will not see you, because they cannot see.

There are also ears made on their head (Psalms 135:17). You may think they hear you if you shout loudly, but they do not hear you, for they are made of dead matter. Don’t you see then that there is not “any breath at all in their mouths”? Breathing generally means life, but idols are totally lifeless.

These dumb, blind, deaf, lifeless human products are nothing but a representation of the thinking of their makers. Therefore, their makers will become like them (Psalms 135:18). “Everyone who trusts in them”, anyone who worships these dumb idols and expects anything from them, will become as dumb, blind, deaf, and lifeless as they are. That is what happened to the people of Israel (Isaiah 43:8; Jeremiah 5:21). This is generally the condition of humanity in the end time (Revelation 9:20).

Proverbs 15:21

Call to Bless the LORD

The psalm ends with a fourfold call to bless or praise the LORD (Psalms 135:19-20). The call is addressed to the entire “house of Israel”, the “house of Aaron” (Psalms 135:19), the “house of Levi”, and “you who revere the LORD” (Psalms 135:20). This call corresponds to earlier calls (Psalms 115:9-11; Psalms 118:2-4), to which the “house of Levi” is added here.

Psalms 134 also begins with this call to “bless the LORD“. To bless means to say good things about the LORD, to praise Him by word and deed, by showing that your trust is completely in Him. Psalms 135 begins with the call to praise the LORD – a different Hebrew word than in Psalms 134 – and ends with a fourfold call to bless Him, as in Psalms 134. The call to “you who revere the LORD” means that those from the nations who revere the LORD are also called to join Israel in praising the LORD.

This blessing of the LORD occurs “from Zion” (Psalms 135:21), for Zion is the center of worship. That is where the groups mentioned in the previous verses are located. They are now praising the LORD from His presence. The LORD is there. He dwells “in Jerusalem”, in His temple.

The righteous ends the psalm as he began it (Psalms 135:1), with a jubilant “hallelujah”, or “praise the LORD”. By this he is saying that the psalm is a psalm of praise from beginning to end.

Proverbs 15:22

Call to Bless the LORD

The psalm ends with a fourfold call to bless or praise the LORD (Psalms 135:19-20). The call is addressed to the entire “house of Israel”, the “house of Aaron” (Psalms 135:19), the “house of Levi”, and “you who revere the LORD” (Psalms 135:20). This call corresponds to earlier calls (Psalms 115:9-11; Psalms 118:2-4), to which the “house of Levi” is added here.

Psalms 134 also begins with this call to “bless the LORD“. To bless means to say good things about the LORD, to praise Him by word and deed, by showing that your trust is completely in Him. Psalms 135 begins with the call to praise the LORD – a different Hebrew word than in Psalms 134 – and ends with a fourfold call to bless Him, as in Psalms 134. The call to “you who revere the LORD” means that those from the nations who revere the LORD are also called to join Israel in praising the LORD.

This blessing of the LORD occurs “from Zion” (Psalms 135:21), for Zion is the center of worship. That is where the groups mentioned in the previous verses are located. They are now praising the LORD from His presence. The LORD is there. He dwells “in Jerusalem”, in His temple.

The righteous ends the psalm as he began it (Psalms 135:1), with a jubilant “hallelujah”, or “praise the LORD”. By this he is saying that the psalm is a psalm of praise from beginning to end.

Proverbs 15:23

Call to Bless the LORD

The psalm ends with a fourfold call to bless or praise the LORD (Psalms 135:19-20). The call is addressed to the entire “house of Israel”, the “house of Aaron” (Psalms 135:19), the “house of Levi”, and “you who revere the LORD” (Psalms 135:20). This call corresponds to earlier calls (Psalms 115:9-11; Psalms 118:2-4), to which the “house of Levi” is added here.

Psalms 134 also begins with this call to “bless the LORD“. To bless means to say good things about the LORD, to praise Him by word and deed, by showing that your trust is completely in Him. Psalms 135 begins with the call to praise the LORD – a different Hebrew word than in Psalms 134 – and ends with a fourfold call to bless Him, as in Psalms 134. The call to “you who revere the LORD” means that those from the nations who revere the LORD are also called to join Israel in praising the LORD.

This blessing of the LORD occurs “from Zion” (Psalms 135:21), for Zion is the center of worship. That is where the groups mentioned in the previous verses are located. They are now praising the LORD from His presence. The LORD is there. He dwells “in Jerusalem”, in His temple.

The righteous ends the psalm as he began it (Psalms 135:1), with a jubilant “hallelujah”, or “praise the LORD”. By this he is saying that the psalm is a psalm of praise from beginning to end.

Proverbs 15:25

Introduction

Psalms 136 can be seen as the response to the call of the remnant in the previous psalm to praise the LORD (Psalms 135:19-20). This call is connected to the reality of Israel’s restoration in the realm of peace. It is as it is prophesied by Jeremiah that we hear “the voice of those who say, “Give thanks to the LORD of hosts, for the LORD is good, for His lovingkindness is everlasting”” (Jeremiah 33:10-12).

We hear that voice in this psalm, which is characterized by the phrase “for His lovingkindness is everlasting”. This expression reflects the unchanging goodness of the LORD toward Israel. It occurs in every verse of this psalm, that is, twenty-six times. It is an echo that will reverberate through eternity.

This psalm has been called the ‘national anthem’ of the people of God in the realm of peace. The Jews call Psalms 113-118 ’the little hallel’, while they call Psalms 136 ‘the great hallel’ – hallel is praise song. It is a retrospective of the creation and the history of God’s people. Every act in creation and in connection with His people is an occasion to sing His lovingkindness.

All that is mentioned are particularities in which the lovingkindness of God is manifest. The psalmist mentions one particular after another and says of each particular that its origin is God’s lovingkindness and that this lovingkindness is everlasting.

We might list all those particulars and then point out in one sentence that they are all proves of God’s lovingkindness. However, the psalmist does not do that. He mentions the origin of each individual act: the lovingkindness of God. This teaches us that we must have an eye for every detail of the many particulars of God’s action in our lives and the lives of all His own, and that we praise Him for it.

The construction of the psalm indicates that when worshiping God, the psalm is sung as a turn on turn song. We can imagine a cantor singing the line that mentions an act of God and the people responding with the words “for His lovingkindness is everlasting” (cf. Ezra 3:11a; Deuteronomy 27:14-26).

The lovingkindness of the LORD is the source of all His actions in creation and in the redemption of His people. He acts in this way because He is good. The occasions for praising Him for His lovingkindness are inexhaustible. Under the guidance of the Holy Spirit, a selection of God’s actions has been made by the psalmist to sing of them.

We may add to this our experiences. We will do so for all eternity. The LORD’s lovingkindness to Israel, God’s earthly people, is evident in creation and in their redemption. As God’s heavenly people, we are joined to the Lord Jesus in heaven (Ephesians 1:3). We may praise Him on the basis of His work on the cross (Ephesians 1:7). Through this we are joined to Him in the most intimate way imaginable, namely as a body, the church, to the Head, Christ. We are made one with Him in His death, in His resurrection from the dead (Ephesians 1:20) and in His glorification (Ephesians 1:21).

The fact that we have occasion to praise Him is in itself a testimony to the fact that His lovingkindness is everlasting. Every step of our pilgrimage on earth, every new challenge, every new struggle, even our weakness or failure, is an occasion to praise and glorify the LORD because of His lovingkindness, for it is everlasting.

Division of the psalm

The division of this psalm is in the form of a reclining pyramid, with the center, or culmination, the inheritance that the LORD gives to His people in the realm of peace (Psalms 136:21-22): A. Call to give thanks by Israel (Psalms 136:1-3) –B. The Creator of the universe (Psalms 136:4-9) —-C. The Redeemer in the past (Psalms 136:10-20) ——D. The inheritance for Israel (Psalms 136:21-22) —-C. The Redeemer in the present (Psalms 136:23-24) –B. The Sustainer of the universe (Psalms 136:25) A. Call to give thanks by all (Psalms 136:26)

Give Thanks to the LORD

The psalm begins with three calls to give thanks to God (Psalms 136:1-3). To give thanks means to ‘confess’ or ‘acknowledge’. It is a confessing that goes on continuously, without ever stopping. Thereby, the three great Old Testament names of God are mentioned: “LORD”, Yahweh, (Psalms 136:1), “God”, Elohim, (Psalms 136:2) and “Lord”, Adonai, (Psalms 136:3).

The “LORD” is only and alone in His glory. The LORD is to be compared to no one and nothing. “God” and “Lord” are mentioned in comparison with gods and lords. The first name is in connection with Israel, the second in connection with earthly and heavenly rulers, and third in connection with all who are rulers and exercise influence.

The psalm begins with the call to praise the LORD, Yahweh (Psalms 136:1). It is His special Name in connection with His people. The people praise that Name because He is worthy of it, “for He is good”. His goodness is evidenced by His lovingkindness, that is, by His covenant faithfulness. He has not been good just once, or for a certain period of time, no, He is truly, perfectly, completely and eternally good. It is His Being.

His people will experience and acknowledge this perfectly in the realm of peace. They will, while deeply impressed by His goodness, say that “His lovingkindness is everlasting”. It implies that what He does is unchanging, inexhaustible, visible in all His actions, and that the results of His actions endure forever (cf. Ecclesiastes 3:14).

The first time the phrase “for His lovingkindness is everlasting” appears in Scripture is in connection with the placing of the ark in the tent that David pitched for it (1 Chronicles 16:1). In response, David gives thanks to the LORD. At the end of that thanksgiving he says, what is written here in Psalms 136:1: “O give thanks to the LORD, for [He is] good; for His lovingkindness is everlasting” (1 Chronicles 16:34). The same thing happens when the ark is brought into the temple by Solomon (2 Chronicles 5:4-7; 13). And here, in this psalm, it happens when the people have entered into the millennial rest of the promised land and give thanks to the LORD in the new temple (Jeremiah 33:10-11).

God, Elohim, is also due all thanksgiving, for He is “the God of gods” (Psalms 136:2). The ‘gods’ are all human powers, good and wrong or false, and all chosen and fallen angels. All those powers were created by Him and are subject to Him. He is far above them. No man or angel can ever challenge His power, let alone ever remove Him from the throne and take away His power. He is the God of gods because His lovingkindness is everlasting.

Giving thanks is also due to the Lord, Adonai (Psalms 136:3). He is the sovereign Ruler in the universe He created. He governs and commands all the elements that make up the universe and all life in the universe. There may be many ‘lords’, persons of certain authority, but they are completely subject to Him (cf. 1 Corinthians 8:6; Deuteronomy 10:17; Revelation 19:16). He governs everything according to His will. He is the origin of all things and brings everything to the destination determined by Him. He does this because His lovingkindness is everlasting.

Proverbs 15:26

Introduction

Psalms 136 can be seen as the response to the call of the remnant in the previous psalm to praise the LORD (Psalms 135:19-20). This call is connected to the reality of Israel’s restoration in the realm of peace. It is as it is prophesied by Jeremiah that we hear “the voice of those who say, “Give thanks to the LORD of hosts, for the LORD is good, for His lovingkindness is everlasting”” (Jeremiah 33:10-12).

We hear that voice in this psalm, which is characterized by the phrase “for His lovingkindness is everlasting”. This expression reflects the unchanging goodness of the LORD toward Israel. It occurs in every verse of this psalm, that is, twenty-six times. It is an echo that will reverberate through eternity.

This psalm has been called the ‘national anthem’ of the people of God in the realm of peace. The Jews call Psalms 113-118 ’the little hallel’, while they call Psalms 136 ‘the great hallel’ – hallel is praise song. It is a retrospective of the creation and the history of God’s people. Every act in creation and in connection with His people is an occasion to sing His lovingkindness.

All that is mentioned are particularities in which the lovingkindness of God is manifest. The psalmist mentions one particular after another and says of each particular that its origin is God’s lovingkindness and that this lovingkindness is everlasting.

We might list all those particulars and then point out in one sentence that they are all proves of God’s lovingkindness. However, the psalmist does not do that. He mentions the origin of each individual act: the lovingkindness of God. This teaches us that we must have an eye for every detail of the many particulars of God’s action in our lives and the lives of all His own, and that we praise Him for it.

The construction of the psalm indicates that when worshiping God, the psalm is sung as a turn on turn song. We can imagine a cantor singing the line that mentions an act of God and the people responding with the words “for His lovingkindness is everlasting” (cf. Ezra 3:11a; Deuteronomy 27:14-26).

The lovingkindness of the LORD is the source of all His actions in creation and in the redemption of His people. He acts in this way because He is good. The occasions for praising Him for His lovingkindness are inexhaustible. Under the guidance of the Holy Spirit, a selection of God’s actions has been made by the psalmist to sing of them.

We may add to this our experiences. We will do so for all eternity. The LORD’s lovingkindness to Israel, God’s earthly people, is evident in creation and in their redemption. As God’s heavenly people, we are joined to the Lord Jesus in heaven (Ephesians 1:3). We may praise Him on the basis of His work on the cross (Ephesians 1:7). Through this we are joined to Him in the most intimate way imaginable, namely as a body, the church, to the Head, Christ. We are made one with Him in His death, in His resurrection from the dead (Ephesians 1:20) and in His glorification (Ephesians 1:21).

The fact that we have occasion to praise Him is in itself a testimony to the fact that His lovingkindness is everlasting. Every step of our pilgrimage on earth, every new challenge, every new struggle, even our weakness or failure, is an occasion to praise and glorify the LORD because of His lovingkindness, for it is everlasting.

Division of the psalm

The division of this psalm is in the form of a reclining pyramid, with the center, or culmination, the inheritance that the LORD gives to His people in the realm of peace (Psalms 136:21-22): A. Call to give thanks by Israel (Psalms 136:1-3) –B. The Creator of the universe (Psalms 136:4-9) —-C. The Redeemer in the past (Psalms 136:10-20) ——D. The inheritance for Israel (Psalms 136:21-22) —-C. The Redeemer in the present (Psalms 136:23-24) –B. The Sustainer of the universe (Psalms 136:25) A. Call to give thanks by all (Psalms 136:26)

Give Thanks to the LORD

The psalm begins with three calls to give thanks to God (Psalms 136:1-3). To give thanks means to ‘confess’ or ‘acknowledge’. It is a confessing that goes on continuously, without ever stopping. Thereby, the three great Old Testament names of God are mentioned: “LORD”, Yahweh, (Psalms 136:1), “God”, Elohim, (Psalms 136:2) and “Lord”, Adonai, (Psalms 136:3).

The “LORD” is only and alone in His glory. The LORD is to be compared to no one and nothing. “God” and “Lord” are mentioned in comparison with gods and lords. The first name is in connection with Israel, the second in connection with earthly and heavenly rulers, and third in connection with all who are rulers and exercise influence.

The psalm begins with the call to praise the LORD, Yahweh (Psalms 136:1). It is His special Name in connection with His people. The people praise that Name because He is worthy of it, “for He is good”. His goodness is evidenced by His lovingkindness, that is, by His covenant faithfulness. He has not been good just once, or for a certain period of time, no, He is truly, perfectly, completely and eternally good. It is His Being.

His people will experience and acknowledge this perfectly in the realm of peace. They will, while deeply impressed by His goodness, say that “His lovingkindness is everlasting”. It implies that what He does is unchanging, inexhaustible, visible in all His actions, and that the results of His actions endure forever (cf. Ecclesiastes 3:14).

The first time the phrase “for His lovingkindness is everlasting” appears in Scripture is in connection with the placing of the ark in the tent that David pitched for it (1 Chronicles 16:1). In response, David gives thanks to the LORD. At the end of that thanksgiving he says, what is written here in Psalms 136:1: “O give thanks to the LORD, for [He is] good; for His lovingkindness is everlasting” (1 Chronicles 16:34). The same thing happens when the ark is brought into the temple by Solomon (2 Chronicles 5:4-7; 13). And here, in this psalm, it happens when the people have entered into the millennial rest of the promised land and give thanks to the LORD in the new temple (Jeremiah 33:10-11).

God, Elohim, is also due all thanksgiving, for He is “the God of gods” (Psalms 136:2). The ‘gods’ are all human powers, good and wrong or false, and all chosen and fallen angels. All those powers were created by Him and are subject to Him. He is far above them. No man or angel can ever challenge His power, let alone ever remove Him from the throne and take away His power. He is the God of gods because His lovingkindness is everlasting.

Giving thanks is also due to the Lord, Adonai (Psalms 136:3). He is the sovereign Ruler in the universe He created. He governs and commands all the elements that make up the universe and all life in the universe. There may be many ‘lords’, persons of certain authority, but they are completely subject to Him (cf. 1 Corinthians 8:6; Deuteronomy 10:17; Revelation 19:16). He governs everything according to His will. He is the origin of all things and brings everything to the destination determined by Him. He does this because His lovingkindness is everlasting.

Proverbs 15:27

Introduction

Psalms 136 can be seen as the response to the call of the remnant in the previous psalm to praise the LORD (Psalms 135:19-20). This call is connected to the reality of Israel’s restoration in the realm of peace. It is as it is prophesied by Jeremiah that we hear “the voice of those who say, “Give thanks to the LORD of hosts, for the LORD is good, for His lovingkindness is everlasting”” (Jeremiah 33:10-12).

We hear that voice in this psalm, which is characterized by the phrase “for His lovingkindness is everlasting”. This expression reflects the unchanging goodness of the LORD toward Israel. It occurs in every verse of this psalm, that is, twenty-six times. It is an echo that will reverberate through eternity.

This psalm has been called the ‘national anthem’ of the people of God in the realm of peace. The Jews call Psalms 113-118 ’the little hallel’, while they call Psalms 136 ‘the great hallel’ – hallel is praise song. It is a retrospective of the creation and the history of God’s people. Every act in creation and in connection with His people is an occasion to sing His lovingkindness.

All that is mentioned are particularities in which the lovingkindness of God is manifest. The psalmist mentions one particular after another and says of each particular that its origin is God’s lovingkindness and that this lovingkindness is everlasting.

We might list all those particulars and then point out in one sentence that they are all proves of God’s lovingkindness. However, the psalmist does not do that. He mentions the origin of each individual act: the lovingkindness of God. This teaches us that we must have an eye for every detail of the many particulars of God’s action in our lives and the lives of all His own, and that we praise Him for it.

The construction of the psalm indicates that when worshiping God, the psalm is sung as a turn on turn song. We can imagine a cantor singing the line that mentions an act of God and the people responding with the words “for His lovingkindness is everlasting” (cf. Ezra 3:11a; Deuteronomy 27:14-26).

The lovingkindness of the LORD is the source of all His actions in creation and in the redemption of His people. He acts in this way because He is good. The occasions for praising Him for His lovingkindness are inexhaustible. Under the guidance of the Holy Spirit, a selection of God’s actions has been made by the psalmist to sing of them.

We may add to this our experiences. We will do so for all eternity. The LORD’s lovingkindness to Israel, God’s earthly people, is evident in creation and in their redemption. As God’s heavenly people, we are joined to the Lord Jesus in heaven (Ephesians 1:3). We may praise Him on the basis of His work on the cross (Ephesians 1:7). Through this we are joined to Him in the most intimate way imaginable, namely as a body, the church, to the Head, Christ. We are made one with Him in His death, in His resurrection from the dead (Ephesians 1:20) and in His glorification (Ephesians 1:21).

The fact that we have occasion to praise Him is in itself a testimony to the fact that His lovingkindness is everlasting. Every step of our pilgrimage on earth, every new challenge, every new struggle, even our weakness or failure, is an occasion to praise and glorify the LORD because of His lovingkindness, for it is everlasting.

Division of the psalm

The division of this psalm is in the form of a reclining pyramid, with the center, or culmination, the inheritance that the LORD gives to His people in the realm of peace (Psalms 136:21-22): A. Call to give thanks by Israel (Psalms 136:1-3) –B. The Creator of the universe (Psalms 136:4-9) —-C. The Redeemer in the past (Psalms 136:10-20) ——D. The inheritance for Israel (Psalms 136:21-22) —-C. The Redeemer in the present (Psalms 136:23-24) –B. The Sustainer of the universe (Psalms 136:25) A. Call to give thanks by all (Psalms 136:26)

Give Thanks to the LORD

The psalm begins with three calls to give thanks to God (Psalms 136:1-3). To give thanks means to ‘confess’ or ‘acknowledge’. It is a confessing that goes on continuously, without ever stopping. Thereby, the three great Old Testament names of God are mentioned: “LORD”, Yahweh, (Psalms 136:1), “God”, Elohim, (Psalms 136:2) and “Lord”, Adonai, (Psalms 136:3).

The “LORD” is only and alone in His glory. The LORD is to be compared to no one and nothing. “God” and “Lord” are mentioned in comparison with gods and lords. The first name is in connection with Israel, the second in connection with earthly and heavenly rulers, and third in connection with all who are rulers and exercise influence.

The psalm begins with the call to praise the LORD, Yahweh (Psalms 136:1). It is His special Name in connection with His people. The people praise that Name because He is worthy of it, “for He is good”. His goodness is evidenced by His lovingkindness, that is, by His covenant faithfulness. He has not been good just once, or for a certain period of time, no, He is truly, perfectly, completely and eternally good. It is His Being.

His people will experience and acknowledge this perfectly in the realm of peace. They will, while deeply impressed by His goodness, say that “His lovingkindness is everlasting”. It implies that what He does is unchanging, inexhaustible, visible in all His actions, and that the results of His actions endure forever (cf. Ecclesiastes 3:14).

The first time the phrase “for His lovingkindness is everlasting” appears in Scripture is in connection with the placing of the ark in the tent that David pitched for it (1 Chronicles 16:1). In response, David gives thanks to the LORD. At the end of that thanksgiving he says, what is written here in Psalms 136:1: “O give thanks to the LORD, for [He is] good; for His lovingkindness is everlasting” (1 Chronicles 16:34). The same thing happens when the ark is brought into the temple by Solomon (2 Chronicles 5:4-7; 13). And here, in this psalm, it happens when the people have entered into the millennial rest of the promised land and give thanks to the LORD in the new temple (Jeremiah 33:10-11).

God, Elohim, is also due all thanksgiving, for He is “the God of gods” (Psalms 136:2). The ‘gods’ are all human powers, good and wrong or false, and all chosen and fallen angels. All those powers were created by Him and are subject to Him. He is far above them. No man or angel can ever challenge His power, let alone ever remove Him from the throne and take away His power. He is the God of gods because His lovingkindness is everlasting.

Giving thanks is also due to the Lord, Adonai (Psalms 136:3). He is the sovereign Ruler in the universe He created. He governs and commands all the elements that make up the universe and all life in the universe. There may be many ‘lords’, persons of certain authority, but they are completely subject to Him (cf. 1 Corinthians 8:6; Deuteronomy 10:17; Revelation 19:16). He governs everything according to His will. He is the origin of all things and brings everything to the destination determined by Him. He does this because His lovingkindness is everlasting.

Proverbs 15:28

The Wonder of Creation

When the question is asked why God created the heavens and the earth, we read the answer here: because “His lovingkindness is everlasting”. The singing of the wonder of creation begins with the observation that the LORD is the One “who alone does great wonders” (Psalms 136:4). No one does and can do that but He “alone” (Psalms 72:18).

Everything the LORD does brings the believer to amazement, yes deep amazement. Even as he contemplates creation, the space for man to live (Psalms 136:5-6) and the set times (Psalms 136:7-9), he recognizes in them the lovingkindness of the LORD.

The LORD does that “alone”. That is not “alone” in the sense of without help from others. Of course, that’s true too. But He does it especially “alone” simply because He is the Only One Who can do it. There is no one else. In addition, the great wonders are not so much an expression of His power, but of His lovingkindness which is everlasting. Power that is based on lovingkindness is not only rare, it is completely unique. Therefore, His lovingkindness is also everlasting.

He is the Only One “who made the heavens with skill” (Psalms 136:5). God, in His great wonders concerning creation, demonstrates His skill and wisdom, which He alone possesses (Proverbs 3:19; Proverbs 8:24-31; Jeremiah 10:12). When we look to the heavens, we see that His lovingkindness is everlasting. It is an uninterrupted demonstration of His lovingkindness to man, for He has made heaven for man with skill into what he needs.

The same is true of “the earth” which He “spread out … above the water” (Psalms 136:6; Genesis 1:9; Psalms 24:1-2). He caused the earth to emerge from the water as the habitat of man and other creatures. That man and animals feel at home on the earth is the result of the lovingkindness of God. Redeemed man will praise Him for this during the realm of peace.

In Psalms 136:7-9, the psalmist turns his attention in particular to the heavens in relation to the earth. He speaks of the “great lights” that God “made” (Psalms 136:7; Genesis 1:14). Through the great lights, everything on earth is illuminated and man can enjoy all that God has made.

God made “the sun to rule by day” (Psalms 136:8; Genesis 1:16a) and “the moon and stars to rule by night” (Psalms 136:9; Genesis 1:16b). These great lights are important to life on earth, both for nature and for orientation. They testify to God’s lovingkindness to all the creatures He has created and especially to His people.

For the LORD made these great lights and the lesser lights in the first place to serve for His people as fixed times (Genesis 1:14; Psalms 104:19), that is, to determine for them the times of the various feasts of the LORD (Leviticus 23:2). They are, as it were, the arrangements for the times of meeting between the LORD and His people.

Proverbs 15:29

The Wonder of Creation

When the question is asked why God created the heavens and the earth, we read the answer here: because “His lovingkindness is everlasting”. The singing of the wonder of creation begins with the observation that the LORD is the One “who alone does great wonders” (Psalms 136:4). No one does and can do that but He “alone” (Psalms 72:18).

Everything the LORD does brings the believer to amazement, yes deep amazement. Even as he contemplates creation, the space for man to live (Psalms 136:5-6) and the set times (Psalms 136:7-9), he recognizes in them the lovingkindness of the LORD.

The LORD does that “alone”. That is not “alone” in the sense of without help from others. Of course, that’s true too. But He does it especially “alone” simply because He is the Only One Who can do it. There is no one else. In addition, the great wonders are not so much an expression of His power, but of His lovingkindness which is everlasting. Power that is based on lovingkindness is not only rare, it is completely unique. Therefore, His lovingkindness is also everlasting.

He is the Only One “who made the heavens with skill” (Psalms 136:5). God, in His great wonders concerning creation, demonstrates His skill and wisdom, which He alone possesses (Proverbs 3:19; Proverbs 8:24-31; Jeremiah 10:12). When we look to the heavens, we see that His lovingkindness is everlasting. It is an uninterrupted demonstration of His lovingkindness to man, for He has made heaven for man with skill into what he needs.

The same is true of “the earth” which He “spread out … above the water” (Psalms 136:6; Genesis 1:9; Psalms 24:1-2). He caused the earth to emerge from the water as the habitat of man and other creatures. That man and animals feel at home on the earth is the result of the lovingkindness of God. Redeemed man will praise Him for this during the realm of peace.

In Psalms 136:7-9, the psalmist turns his attention in particular to the heavens in relation to the earth. He speaks of the “great lights” that God “made” (Psalms 136:7; Genesis 1:14). Through the great lights, everything on earth is illuminated and man can enjoy all that God has made.

God made “the sun to rule by day” (Psalms 136:8; Genesis 1:16a) and “the moon and stars to rule by night” (Psalms 136:9; Genesis 1:16b). These great lights are important to life on earth, both for nature and for orientation. They testify to God’s lovingkindness to all the creatures He has created and especially to His people.

For the LORD made these great lights and the lesser lights in the first place to serve for His people as fixed times (Genesis 1:14; Psalms 104:19), that is, to determine for them the times of the various feasts of the LORD (Leviticus 23:2). They are, as it were, the arrangements for the times of meeting between the LORD and His people.

Proverbs 15:30

The Wonder of Creation

When the question is asked why God created the heavens and the earth, we read the answer here: because “His lovingkindness is everlasting”. The singing of the wonder of creation begins with the observation that the LORD is the One “who alone does great wonders” (Psalms 136:4). No one does and can do that but He “alone” (Psalms 72:18).

Everything the LORD does brings the believer to amazement, yes deep amazement. Even as he contemplates creation, the space for man to live (Psalms 136:5-6) and the set times (Psalms 136:7-9), he recognizes in them the lovingkindness of the LORD.

The LORD does that “alone”. That is not “alone” in the sense of without help from others. Of course, that’s true too. But He does it especially “alone” simply because He is the Only One Who can do it. There is no one else. In addition, the great wonders are not so much an expression of His power, but of His lovingkindness which is everlasting. Power that is based on lovingkindness is not only rare, it is completely unique. Therefore, His lovingkindness is also everlasting.

He is the Only One “who made the heavens with skill” (Psalms 136:5). God, in His great wonders concerning creation, demonstrates His skill and wisdom, which He alone possesses (Proverbs 3:19; Proverbs 8:24-31; Jeremiah 10:12). When we look to the heavens, we see that His lovingkindness is everlasting. It is an uninterrupted demonstration of His lovingkindness to man, for He has made heaven for man with skill into what he needs.

The same is true of “the earth” which He “spread out … above the water” (Psalms 136:6; Genesis 1:9; Psalms 24:1-2). He caused the earth to emerge from the water as the habitat of man and other creatures. That man and animals feel at home on the earth is the result of the lovingkindness of God. Redeemed man will praise Him for this during the realm of peace.

In Psalms 136:7-9, the psalmist turns his attention in particular to the heavens in relation to the earth. He speaks of the “great lights” that God “made” (Psalms 136:7; Genesis 1:14). Through the great lights, everything on earth is illuminated and man can enjoy all that God has made.

God made “the sun to rule by day” (Psalms 136:8; Genesis 1:16a) and “the moon and stars to rule by night” (Psalms 136:9; Genesis 1:16b). These great lights are important to life on earth, both for nature and for orientation. They testify to God’s lovingkindness to all the creatures He has created and especially to His people.

For the LORD made these great lights and the lesser lights in the first place to serve for His people as fixed times (Genesis 1:14; Psalms 104:19), that is, to determine for them the times of the various feasts of the LORD (Leviticus 23:2). They are, as it were, the arrangements for the times of meeting between the LORD and His people.

Proverbs 15:31

The Wonder of Creation

When the question is asked why God created the heavens and the earth, we read the answer here: because “His lovingkindness is everlasting”. The singing of the wonder of creation begins with the observation that the LORD is the One “who alone does great wonders” (Psalms 136:4). No one does and can do that but He “alone” (Psalms 72:18).

Everything the LORD does brings the believer to amazement, yes deep amazement. Even as he contemplates creation, the space for man to live (Psalms 136:5-6) and the set times (Psalms 136:7-9), he recognizes in them the lovingkindness of the LORD.

The LORD does that “alone”. That is not “alone” in the sense of without help from others. Of course, that’s true too. But He does it especially “alone” simply because He is the Only One Who can do it. There is no one else. In addition, the great wonders are not so much an expression of His power, but of His lovingkindness which is everlasting. Power that is based on lovingkindness is not only rare, it is completely unique. Therefore, His lovingkindness is also everlasting.

He is the Only One “who made the heavens with skill” (Psalms 136:5). God, in His great wonders concerning creation, demonstrates His skill and wisdom, which He alone possesses (Proverbs 3:19; Proverbs 8:24-31; Jeremiah 10:12). When we look to the heavens, we see that His lovingkindness is everlasting. It is an uninterrupted demonstration of His lovingkindness to man, for He has made heaven for man with skill into what he needs.

The same is true of “the earth” which He “spread out … above the water” (Psalms 136:6; Genesis 1:9; Psalms 24:1-2). He caused the earth to emerge from the water as the habitat of man and other creatures. That man and animals feel at home on the earth is the result of the lovingkindness of God. Redeemed man will praise Him for this during the realm of peace.

In Psalms 136:7-9, the psalmist turns his attention in particular to the heavens in relation to the earth. He speaks of the “great lights” that God “made” (Psalms 136:7; Genesis 1:14). Through the great lights, everything on earth is illuminated and man can enjoy all that God has made.

God made “the sun to rule by day” (Psalms 136:8; Genesis 1:16a) and “the moon and stars to rule by night” (Psalms 136:9; Genesis 1:16b). These great lights are important to life on earth, both for nature and for orientation. They testify to God’s lovingkindness to all the creatures He has created and especially to His people.

For the LORD made these great lights and the lesser lights in the first place to serve for His people as fixed times (Genesis 1:14; Psalms 104:19), that is, to determine for them the times of the various feasts of the LORD (Leviticus 23:2). They are, as it were, the arrangements for the times of meeting between the LORD and His people.

Proverbs 15:32

The Wonder of Creation

When the question is asked why God created the heavens and the earth, we read the answer here: because “His lovingkindness is everlasting”. The singing of the wonder of creation begins with the observation that the LORD is the One “who alone does great wonders” (Psalms 136:4). No one does and can do that but He “alone” (Psalms 72:18).

Everything the LORD does brings the believer to amazement, yes deep amazement. Even as he contemplates creation, the space for man to live (Psalms 136:5-6) and the set times (Psalms 136:7-9), he recognizes in them the lovingkindness of the LORD.

The LORD does that “alone”. That is not “alone” in the sense of without help from others. Of course, that’s true too. But He does it especially “alone” simply because He is the Only One Who can do it. There is no one else. In addition, the great wonders are not so much an expression of His power, but of His lovingkindness which is everlasting. Power that is based on lovingkindness is not only rare, it is completely unique. Therefore, His lovingkindness is also everlasting.

He is the Only One “who made the heavens with skill” (Psalms 136:5). God, in His great wonders concerning creation, demonstrates His skill and wisdom, which He alone possesses (Proverbs 3:19; Proverbs 8:24-31; Jeremiah 10:12). When we look to the heavens, we see that His lovingkindness is everlasting. It is an uninterrupted demonstration of His lovingkindness to man, for He has made heaven for man with skill into what he needs.

The same is true of “the earth” which He “spread out … above the water” (Psalms 136:6; Genesis 1:9; Psalms 24:1-2). He caused the earth to emerge from the water as the habitat of man and other creatures. That man and animals feel at home on the earth is the result of the lovingkindness of God. Redeemed man will praise Him for this during the realm of peace.

In Psalms 136:7-9, the psalmist turns his attention in particular to the heavens in relation to the earth. He speaks of the “great lights” that God “made” (Psalms 136:7; Genesis 1:14). Through the great lights, everything on earth is illuminated and man can enjoy all that God has made.

God made “the sun to rule by day” (Psalms 136:8; Genesis 1:16a) and “the moon and stars to rule by night” (Psalms 136:9; Genesis 1:16b). These great lights are important to life on earth, both for nature and for orientation. They testify to God’s lovingkindness to all the creatures He has created and especially to His people.

For the LORD made these great lights and the lesser lights in the first place to serve for His people as fixed times (Genesis 1:14; Psalms 104:19), that is, to determine for them the times of the various feasts of the LORD (Leviticus 23:2). They are, as it were, the arrangements for the times of meeting between the LORD and His people.

Proverbs 15:33

The Wonder of Creation

When the question is asked why God created the heavens and the earth, we read the answer here: because “His lovingkindness is everlasting”. The singing of the wonder of creation begins with the observation that the LORD is the One “who alone does great wonders” (Psalms 136:4). No one does and can do that but He “alone” (Psalms 72:18).

Everything the LORD does brings the believer to amazement, yes deep amazement. Even as he contemplates creation, the space for man to live (Psalms 136:5-6) and the set times (Psalms 136:7-9), he recognizes in them the lovingkindness of the LORD.

The LORD does that “alone”. That is not “alone” in the sense of without help from others. Of course, that’s true too. But He does it especially “alone” simply because He is the Only One Who can do it. There is no one else. In addition, the great wonders are not so much an expression of His power, but of His lovingkindness which is everlasting. Power that is based on lovingkindness is not only rare, it is completely unique. Therefore, His lovingkindness is also everlasting.

He is the Only One “who made the heavens with skill” (Psalms 136:5). God, in His great wonders concerning creation, demonstrates His skill and wisdom, which He alone possesses (Proverbs 3:19; Proverbs 8:24-31; Jeremiah 10:12). When we look to the heavens, we see that His lovingkindness is everlasting. It is an uninterrupted demonstration of His lovingkindness to man, for He has made heaven for man with skill into what he needs.

The same is true of “the earth” which He “spread out … above the water” (Psalms 136:6; Genesis 1:9; Psalms 24:1-2). He caused the earth to emerge from the water as the habitat of man and other creatures. That man and animals feel at home on the earth is the result of the lovingkindness of God. Redeemed man will praise Him for this during the realm of peace.

In Psalms 136:7-9, the psalmist turns his attention in particular to the heavens in relation to the earth. He speaks of the “great lights” that God “made” (Psalms 136:7; Genesis 1:14). Through the great lights, everything on earth is illuminated and man can enjoy all that God has made.

God made “the sun to rule by day” (Psalms 136:8; Genesis 1:16a) and “the moon and stars to rule by night” (Psalms 136:9; Genesis 1:16b). These great lights are important to life on earth, both for nature and for orientation. They testify to God’s lovingkindness to all the creatures He has created and especially to His people.

For the LORD made these great lights and the lesser lights in the first place to serve for His people as fixed times (Genesis 1:14; Psalms 104:19), that is, to determine for them the times of the various feasts of the LORD (Leviticus 23:2). They are, as it were, the arrangements for the times of meeting between the LORD and His people.