Proverbs 2

Proverbs 2:1

The Majesty of the LORD

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Proverbs 2:3

Introduction

The grace of the LORD (Psalms 113) is evident in the redemption and restoration of the people of Israel. The return and restoration of the two tribes and the ten tribes in the future is prophetically illustrated by Israel’s exodus from Egypt (Ezekiel 20:34-36).

In Psalms 114 we see the outward restoration. In Psalms 115 we see the inward restoration. Compare Isaiah 36-37 the outward restoration and Isaiah 38 the inward restoration. In Psalms 116 we see Israel’s vow and sacrifice of thanksgiving. In Psalms 117 we hear the call to the nations to praise the LORD. In Psalms 118 we have the Feast of Booths as a picture of the realm of peace. It is a summary of the ways of the LORD in the redemption of His people.

Psalms 114 describes Israel’s deliverance from slavery in Egypt as an example of Israel’s deliverance in the end time from the great tribulation. The psalm has no introduction and no conclusion. It is the elaboration of the previous psalm. It begins and ends abruptly, without Hallelujah, without the Name of the LORD.

Nature is personified and responds to the coming of the LORD in glory. The story is told in a brilliantly poetic way. The two parallel halves of each verse collectively have only one verb. This enhances the splendor of the language used to represent the glory of God’s grace.

From Exodus to Entry

The history of Israel’s deliverance from Egypt and their journey through the wilderness is one in which God demonstrates His awesome power on behalf of His people from beginning to end. It is an unprecedented event that a great people, held in bondage for centuries, goes forth from the land of slavery (Psalms 114:1).

There is reference here to “Israel” and to “the house of Jacob”. The name Israel is used. That is the name of privilege and blessing. Jacob is the name of weakness and failure. We see that Israel left Egypt with its head held high, as it were. Egypt was “a people of strange language”. This means that in the midst of the Egyptians they did not feel at home. They were strangers there, which presupposes oppression and distress.

God had a plan for them that He started to carry out with their deliverance from Egypt. He fulfilled that plan when He brought them into the land promised to them (Psalms 114:2). He wanted to bring them there to dwell with them. He chose the tribe of “Judah” to build “His sanctuary”, the temple, there. The entire land “Israel” became “His dominion”. The names Judah and Israel underscore the fact that it includes the ten tribes realm. This means that it is again one people and that He is King of His people and they are His subjects. Sanctuary and kingdom form a unity (cf. Exodus 15:17-18). The Lord Jesus is King-Priest on His throne (Zechariah 6:13).

Then the psalmist describes two highlights of the journey from Egypt to Canaan: what happened to the Red Sea and what happened to the Jordan (Psalms 114:3). These events are a type of the restoration of Israel in the future (Isaiah 51:10-11). These two highlights illustrate the power of God. When the people have come forth from Egypt at the Red Sea, it seems as if their deliverance will end here. They feel the hot breath of the Egyptians who are pursuing them to enslave them again.

Then the sea sees it. What does the sea see? Not the people, but Moses with his staff and behind Moses the LORD Himself. When the sea sees that, it flees (Psalms 114:3a). There is no thought of it forming an invincible barrier to the deliverance of the people. It clears a path for Israel in her midst, opening the door to freedom.

This is repeated at the Jordan (Psalms 114:3b). The people have come to the border of the land, and there the Jordan seems to be a barrier blocking access to the land. But what happens? The Jordan recedes. The Jordan sees the ark appear, the symbol of the LORD’s presence, and it steps back. Just as God had opened the gates of Egypt to let His people out, He opened the gates to Canaan to let them in. In both cases, He did so by sending the waters away.

In between these two interventions in nature, there is another reaction of nature to God’s presence (Psalms 114:4). “The mountains skipped like rams, the hills, like lambs” is what we see happening when God descended on Sinai to give the law (Exodus 19:18; Psalms 68:7-8).

In Psalms 114:5-6, questions are asked of the sea, the Jordan, the mountains and the hills, why they reacted as they did. It is as if the psalmist is calling them to witness to what has happened to them. They are asked what role they played when God led His people out to bring them to His sanctuary and His kingdom in Israel and found them in His way.

There may also be questions in our minds about certain natural phenomena, noting that they are different from normal. In poetic language, we ask why this is so. It brings to light our weakness in understanding why something happens. We know that God has everything in His hand, but we often don’t know why things go the way they do.

Proverbs 2:4

Introduction

The grace of the LORD (Psalms 113) is evident in the redemption and restoration of the people of Israel. The return and restoration of the two tribes and the ten tribes in the future is prophetically illustrated by Israel’s exodus from Egypt (Ezekiel 20:34-36).

In Psalms 114 we see the outward restoration. In Psalms 115 we see the inward restoration. Compare Isaiah 36-37 the outward restoration and Isaiah 38 the inward restoration. In Psalms 116 we see Israel’s vow and sacrifice of thanksgiving. In Psalms 117 we hear the call to the nations to praise the LORD. In Psalms 118 we have the Feast of Booths as a picture of the realm of peace. It is a summary of the ways of the LORD in the redemption of His people.

Psalms 114 describes Israel’s deliverance from slavery in Egypt as an example of Israel’s deliverance in the end time from the great tribulation. The psalm has no introduction and no conclusion. It is the elaboration of the previous psalm. It begins and ends abruptly, without Hallelujah, without the Name of the LORD.

Nature is personified and responds to the coming of the LORD in glory. The story is told in a brilliantly poetic way. The two parallel halves of each verse collectively have only one verb. This enhances the splendor of the language used to represent the glory of God’s grace.

From Exodus to Entry

The history of Israel’s deliverance from Egypt and their journey through the wilderness is one in which God demonstrates His awesome power on behalf of His people from beginning to end. It is an unprecedented event that a great people, held in bondage for centuries, goes forth from the land of slavery (Psalms 114:1).

There is reference here to “Israel” and to “the house of Jacob”. The name Israel is used. That is the name of privilege and blessing. Jacob is the name of weakness and failure. We see that Israel left Egypt with its head held high, as it were. Egypt was “a people of strange language”. This means that in the midst of the Egyptians they did not feel at home. They were strangers there, which presupposes oppression and distress.

God had a plan for them that He started to carry out with their deliverance from Egypt. He fulfilled that plan when He brought them into the land promised to them (Psalms 114:2). He wanted to bring them there to dwell with them. He chose the tribe of “Judah” to build “His sanctuary”, the temple, there. The entire land “Israel” became “His dominion”. The names Judah and Israel underscore the fact that it includes the ten tribes realm. This means that it is again one people and that He is King of His people and they are His subjects. Sanctuary and kingdom form a unity (cf. Exodus 15:17-18). The Lord Jesus is King-Priest on His throne (Zechariah 6:13).

Then the psalmist describes two highlights of the journey from Egypt to Canaan: what happened to the Red Sea and what happened to the Jordan (Psalms 114:3). These events are a type of the restoration of Israel in the future (Isaiah 51:10-11). These two highlights illustrate the power of God. When the people have come forth from Egypt at the Red Sea, it seems as if their deliverance will end here. They feel the hot breath of the Egyptians who are pursuing them to enslave them again.

Then the sea sees it. What does the sea see? Not the people, but Moses with his staff and behind Moses the LORD Himself. When the sea sees that, it flees (Psalms 114:3a). There is no thought of it forming an invincible barrier to the deliverance of the people. It clears a path for Israel in her midst, opening the door to freedom.

This is repeated at the Jordan (Psalms 114:3b). The people have come to the border of the land, and there the Jordan seems to be a barrier blocking access to the land. But what happens? The Jordan recedes. The Jordan sees the ark appear, the symbol of the LORD’s presence, and it steps back. Just as God had opened the gates of Egypt to let His people out, He opened the gates to Canaan to let them in. In both cases, He did so by sending the waters away.

In between these two interventions in nature, there is another reaction of nature to God’s presence (Psalms 114:4). “The mountains skipped like rams, the hills, like lambs” is what we see happening when God descended on Sinai to give the law (Exodus 19:18; Psalms 68:7-8).

In Psalms 114:5-6, questions are asked of the sea, the Jordan, the mountains and the hills, why they reacted as they did. It is as if the psalmist is calling them to witness to what has happened to them. They are asked what role they played when God led His people out to bring them to His sanctuary and His kingdom in Israel and found them in His way.

There may also be questions in our minds about certain natural phenomena, noting that they are different from normal. In poetic language, we ask why this is so. It brings to light our weakness in understanding why something happens. We know that God has everything in His hand, but we often don’t know why things go the way they do.

Proverbs 2:5

Introduction

The grace of the LORD (Psalms 113) is evident in the redemption and restoration of the people of Israel. The return and restoration of the two tribes and the ten tribes in the future is prophetically illustrated by Israel’s exodus from Egypt (Ezekiel 20:34-36).

In Psalms 114 we see the outward restoration. In Psalms 115 we see the inward restoration. Compare Isaiah 36-37 the outward restoration and Isaiah 38 the inward restoration. In Psalms 116 we see Israel’s vow and sacrifice of thanksgiving. In Psalms 117 we hear the call to the nations to praise the LORD. In Psalms 118 we have the Feast of Booths as a picture of the realm of peace. It is a summary of the ways of the LORD in the redemption of His people.

Psalms 114 describes Israel’s deliverance from slavery in Egypt as an example of Israel’s deliverance in the end time from the great tribulation. The psalm has no introduction and no conclusion. It is the elaboration of the previous psalm. It begins and ends abruptly, without Hallelujah, without the Name of the LORD.

Nature is personified and responds to the coming of the LORD in glory. The story is told in a brilliantly poetic way. The two parallel halves of each verse collectively have only one verb. This enhances the splendor of the language used to represent the glory of God’s grace.

From Exodus to Entry

The history of Israel’s deliverance from Egypt and their journey through the wilderness is one in which God demonstrates His awesome power on behalf of His people from beginning to end. It is an unprecedented event that a great people, held in bondage for centuries, goes forth from the land of slavery (Psalms 114:1).

There is reference here to “Israel” and to “the house of Jacob”. The name Israel is used. That is the name of privilege and blessing. Jacob is the name of weakness and failure. We see that Israel left Egypt with its head held high, as it were. Egypt was “a people of strange language”. This means that in the midst of the Egyptians they did not feel at home. They were strangers there, which presupposes oppression and distress.

God had a plan for them that He started to carry out with their deliverance from Egypt. He fulfilled that plan when He brought them into the land promised to them (Psalms 114:2). He wanted to bring them there to dwell with them. He chose the tribe of “Judah” to build “His sanctuary”, the temple, there. The entire land “Israel” became “His dominion”. The names Judah and Israel underscore the fact that it includes the ten tribes realm. This means that it is again one people and that He is King of His people and they are His subjects. Sanctuary and kingdom form a unity (cf. Exodus 15:17-18). The Lord Jesus is King-Priest on His throne (Zechariah 6:13).

Then the psalmist describes two highlights of the journey from Egypt to Canaan: what happened to the Red Sea and what happened to the Jordan (Psalms 114:3). These events are a type of the restoration of Israel in the future (Isaiah 51:10-11). These two highlights illustrate the power of God. When the people have come forth from Egypt at the Red Sea, it seems as if their deliverance will end here. They feel the hot breath of the Egyptians who are pursuing them to enslave them again.

Then the sea sees it. What does the sea see? Not the people, but Moses with his staff and behind Moses the LORD Himself. When the sea sees that, it flees (Psalms 114:3a). There is no thought of it forming an invincible barrier to the deliverance of the people. It clears a path for Israel in her midst, opening the door to freedom.

This is repeated at the Jordan (Psalms 114:3b). The people have come to the border of the land, and there the Jordan seems to be a barrier blocking access to the land. But what happens? The Jordan recedes. The Jordan sees the ark appear, the symbol of the LORD’s presence, and it steps back. Just as God had opened the gates of Egypt to let His people out, He opened the gates to Canaan to let them in. In both cases, He did so by sending the waters away.

In between these two interventions in nature, there is another reaction of nature to God’s presence (Psalms 114:4). “The mountains skipped like rams, the hills, like lambs” is what we see happening when God descended on Sinai to give the law (Exodus 19:18; Psalms 68:7-8).

In Psalms 114:5-6, questions are asked of the sea, the Jordan, the mountains and the hills, why they reacted as they did. It is as if the psalmist is calling them to witness to what has happened to them. They are asked what role they played when God led His people out to bring them to His sanctuary and His kingdom in Israel and found them in His way.

There may also be questions in our minds about certain natural phenomena, noting that they are different from normal. In poetic language, we ask why this is so. It brings to light our weakness in understanding why something happens. We know that God has everything in His hand, but we often don’t know why things go the way they do.

Proverbs 2:6

Introduction

The grace of the LORD (Psalms 113) is evident in the redemption and restoration of the people of Israel. The return and restoration of the two tribes and the ten tribes in the future is prophetically illustrated by Israel’s exodus from Egypt (Ezekiel 20:34-36).

In Psalms 114 we see the outward restoration. In Psalms 115 we see the inward restoration. Compare Isaiah 36-37 the outward restoration and Isaiah 38 the inward restoration. In Psalms 116 we see Israel’s vow and sacrifice of thanksgiving. In Psalms 117 we hear the call to the nations to praise the LORD. In Psalms 118 we have the Feast of Booths as a picture of the realm of peace. It is a summary of the ways of the LORD in the redemption of His people.

Psalms 114 describes Israel’s deliverance from slavery in Egypt as an example of Israel’s deliverance in the end time from the great tribulation. The psalm has no introduction and no conclusion. It is the elaboration of the previous psalm. It begins and ends abruptly, without Hallelujah, without the Name of the LORD.

Nature is personified and responds to the coming of the LORD in glory. The story is told in a brilliantly poetic way. The two parallel halves of each verse collectively have only one verb. This enhances the splendor of the language used to represent the glory of God’s grace.

From Exodus to Entry

The history of Israel’s deliverance from Egypt and their journey through the wilderness is one in which God demonstrates His awesome power on behalf of His people from beginning to end. It is an unprecedented event that a great people, held in bondage for centuries, goes forth from the land of slavery (Psalms 114:1).

There is reference here to “Israel” and to “the house of Jacob”. The name Israel is used. That is the name of privilege and blessing. Jacob is the name of weakness and failure. We see that Israel left Egypt with its head held high, as it were. Egypt was “a people of strange language”. This means that in the midst of the Egyptians they did not feel at home. They were strangers there, which presupposes oppression and distress.

God had a plan for them that He started to carry out with their deliverance from Egypt. He fulfilled that plan when He brought them into the land promised to them (Psalms 114:2). He wanted to bring them there to dwell with them. He chose the tribe of “Judah” to build “His sanctuary”, the temple, there. The entire land “Israel” became “His dominion”. The names Judah and Israel underscore the fact that it includes the ten tribes realm. This means that it is again one people and that He is King of His people and they are His subjects. Sanctuary and kingdom form a unity (cf. Exodus 15:17-18). The Lord Jesus is King-Priest on His throne (Zechariah 6:13).

Then the psalmist describes two highlights of the journey from Egypt to Canaan: what happened to the Red Sea and what happened to the Jordan (Psalms 114:3). These events are a type of the restoration of Israel in the future (Isaiah 51:10-11). These two highlights illustrate the power of God. When the people have come forth from Egypt at the Red Sea, it seems as if their deliverance will end here. They feel the hot breath of the Egyptians who are pursuing them to enslave them again.

Then the sea sees it. What does the sea see? Not the people, but Moses with his staff and behind Moses the LORD Himself. When the sea sees that, it flees (Psalms 114:3a). There is no thought of it forming an invincible barrier to the deliverance of the people. It clears a path for Israel in her midst, opening the door to freedom.

This is repeated at the Jordan (Psalms 114:3b). The people have come to the border of the land, and there the Jordan seems to be a barrier blocking access to the land. But what happens? The Jordan recedes. The Jordan sees the ark appear, the symbol of the LORD’s presence, and it steps back. Just as God had opened the gates of Egypt to let His people out, He opened the gates to Canaan to let them in. In both cases, He did so by sending the waters away.

In between these two interventions in nature, there is another reaction of nature to God’s presence (Psalms 114:4). “The mountains skipped like rams, the hills, like lambs” is what we see happening when God descended on Sinai to give the law (Exodus 19:18; Psalms 68:7-8).

In Psalms 114:5-6, questions are asked of the sea, the Jordan, the mountains and the hills, why they reacted as they did. It is as if the psalmist is calling them to witness to what has happened to them. They are asked what role they played when God led His people out to bring them to His sanctuary and His kingdom in Israel and found them in His way.

There may also be questions in our minds about certain natural phenomena, noting that they are different from normal. In poetic language, we ask why this is so. It brings to light our weakness in understanding why something happens. We know that God has everything in His hand, but we often don’t know why things go the way they do.

Proverbs 2:7

Introduction

The grace of the LORD (Psalms 113) is evident in the redemption and restoration of the people of Israel. The return and restoration of the two tribes and the ten tribes in the future is prophetically illustrated by Israel’s exodus from Egypt (Ezekiel 20:34-36).

In Psalms 114 we see the outward restoration. In Psalms 115 we see the inward restoration. Compare Isaiah 36-37 the outward restoration and Isaiah 38 the inward restoration. In Psalms 116 we see Israel’s vow and sacrifice of thanksgiving. In Psalms 117 we hear the call to the nations to praise the LORD. In Psalms 118 we have the Feast of Booths as a picture of the realm of peace. It is a summary of the ways of the LORD in the redemption of His people.

Psalms 114 describes Israel’s deliverance from slavery in Egypt as an example of Israel’s deliverance in the end time from the great tribulation. The psalm has no introduction and no conclusion. It is the elaboration of the previous psalm. It begins and ends abruptly, without Hallelujah, without the Name of the LORD.

Nature is personified and responds to the coming of the LORD in glory. The story is told in a brilliantly poetic way. The two parallel halves of each verse collectively have only one verb. This enhances the splendor of the language used to represent the glory of God’s grace.

From Exodus to Entry

The history of Israel’s deliverance from Egypt and their journey through the wilderness is one in which God demonstrates His awesome power on behalf of His people from beginning to end. It is an unprecedented event that a great people, held in bondage for centuries, goes forth from the land of slavery (Psalms 114:1).

There is reference here to “Israel” and to “the house of Jacob”. The name Israel is used. That is the name of privilege and blessing. Jacob is the name of weakness and failure. We see that Israel left Egypt with its head held high, as it were. Egypt was “a people of strange language”. This means that in the midst of the Egyptians they did not feel at home. They were strangers there, which presupposes oppression and distress.

God had a plan for them that He started to carry out with their deliverance from Egypt. He fulfilled that plan when He brought them into the land promised to them (Psalms 114:2). He wanted to bring them there to dwell with them. He chose the tribe of “Judah” to build “His sanctuary”, the temple, there. The entire land “Israel” became “His dominion”. The names Judah and Israel underscore the fact that it includes the ten tribes realm. This means that it is again one people and that He is King of His people and they are His subjects. Sanctuary and kingdom form a unity (cf. Exodus 15:17-18). The Lord Jesus is King-Priest on His throne (Zechariah 6:13).

Then the psalmist describes two highlights of the journey from Egypt to Canaan: what happened to the Red Sea and what happened to the Jordan (Psalms 114:3). These events are a type of the restoration of Israel in the future (Isaiah 51:10-11). These two highlights illustrate the power of God. When the people have come forth from Egypt at the Red Sea, it seems as if their deliverance will end here. They feel the hot breath of the Egyptians who are pursuing them to enslave them again.

Then the sea sees it. What does the sea see? Not the people, but Moses with his staff and behind Moses the LORD Himself. When the sea sees that, it flees (Psalms 114:3a). There is no thought of it forming an invincible barrier to the deliverance of the people. It clears a path for Israel in her midst, opening the door to freedom.

This is repeated at the Jordan (Psalms 114:3b). The people have come to the border of the land, and there the Jordan seems to be a barrier blocking access to the land. But what happens? The Jordan recedes. The Jordan sees the ark appear, the symbol of the LORD’s presence, and it steps back. Just as God had opened the gates of Egypt to let His people out, He opened the gates to Canaan to let them in. In both cases, He did so by sending the waters away.

In between these two interventions in nature, there is another reaction of nature to God’s presence (Psalms 114:4). “The mountains skipped like rams, the hills, like lambs” is what we see happening when God descended on Sinai to give the law (Exodus 19:18; Psalms 68:7-8).

In Psalms 114:5-6, questions are asked of the sea, the Jordan, the mountains and the hills, why they reacted as they did. It is as if the psalmist is calling them to witness to what has happened to them. They are asked what role they played when God led His people out to bring them to His sanctuary and His kingdom in Israel and found them in His way.

There may also be questions in our minds about certain natural phenomena, noting that they are different from normal. In poetic language, we ask why this is so. It brings to light our weakness in understanding why something happens. We know that God has everything in His hand, but we often don’t know why things go the way they do.

Proverbs 2:8

Introduction

The grace of the LORD (Psalms 113) is evident in the redemption and restoration of the people of Israel. The return and restoration of the two tribes and the ten tribes in the future is prophetically illustrated by Israel’s exodus from Egypt (Ezekiel 20:34-36).

In Psalms 114 we see the outward restoration. In Psalms 115 we see the inward restoration. Compare Isaiah 36-37 the outward restoration and Isaiah 38 the inward restoration. In Psalms 116 we see Israel’s vow and sacrifice of thanksgiving. In Psalms 117 we hear the call to the nations to praise the LORD. In Psalms 118 we have the Feast of Booths as a picture of the realm of peace. It is a summary of the ways of the LORD in the redemption of His people.

Psalms 114 describes Israel’s deliverance from slavery in Egypt as an example of Israel’s deliverance in the end time from the great tribulation. The psalm has no introduction and no conclusion. It is the elaboration of the previous psalm. It begins and ends abruptly, without Hallelujah, without the Name of the LORD.

Nature is personified and responds to the coming of the LORD in glory. The story is told in a brilliantly poetic way. The two parallel halves of each verse collectively have only one verb. This enhances the splendor of the language used to represent the glory of God’s grace.

From Exodus to Entry

The history of Israel’s deliverance from Egypt and their journey through the wilderness is one in which God demonstrates His awesome power on behalf of His people from beginning to end. It is an unprecedented event that a great people, held in bondage for centuries, goes forth from the land of slavery (Psalms 114:1).

There is reference here to “Israel” and to “the house of Jacob”. The name Israel is used. That is the name of privilege and blessing. Jacob is the name of weakness and failure. We see that Israel left Egypt with its head held high, as it were. Egypt was “a people of strange language”. This means that in the midst of the Egyptians they did not feel at home. They were strangers there, which presupposes oppression and distress.

God had a plan for them that He started to carry out with their deliverance from Egypt. He fulfilled that plan when He brought them into the land promised to them (Psalms 114:2). He wanted to bring them there to dwell with them. He chose the tribe of “Judah” to build “His sanctuary”, the temple, there. The entire land “Israel” became “His dominion”. The names Judah and Israel underscore the fact that it includes the ten tribes realm. This means that it is again one people and that He is King of His people and they are His subjects. Sanctuary and kingdom form a unity (cf. Exodus 15:17-18). The Lord Jesus is King-Priest on His throne (Zechariah 6:13).

Then the psalmist describes two highlights of the journey from Egypt to Canaan: what happened to the Red Sea and what happened to the Jordan (Psalms 114:3). These events are a type of the restoration of Israel in the future (Isaiah 51:10-11). These two highlights illustrate the power of God. When the people have come forth from Egypt at the Red Sea, it seems as if their deliverance will end here. They feel the hot breath of the Egyptians who are pursuing them to enslave them again.

Then the sea sees it. What does the sea see? Not the people, but Moses with his staff and behind Moses the LORD Himself. When the sea sees that, it flees (Psalms 114:3a). There is no thought of it forming an invincible barrier to the deliverance of the people. It clears a path for Israel in her midst, opening the door to freedom.

This is repeated at the Jordan (Psalms 114:3b). The people have come to the border of the land, and there the Jordan seems to be a barrier blocking access to the land. But what happens? The Jordan recedes. The Jordan sees the ark appear, the symbol of the LORD’s presence, and it steps back. Just as God had opened the gates of Egypt to let His people out, He opened the gates to Canaan to let them in. In both cases, He did so by sending the waters away.

In between these two interventions in nature, there is another reaction of nature to God’s presence (Psalms 114:4). “The mountains skipped like rams, the hills, like lambs” is what we see happening when God descended on Sinai to give the law (Exodus 19:18; Psalms 68:7-8).

In Psalms 114:5-6, questions are asked of the sea, the Jordan, the mountains and the hills, why they reacted as they did. It is as if the psalmist is calling them to witness to what has happened to them. They are asked what role they played when God led His people out to bring them to His sanctuary and His kingdom in Israel and found them in His way.

There may also be questions in our minds about certain natural phenomena, noting that they are different from normal. In poetic language, we ask why this is so. It brings to light our weakness in understanding why something happens. We know that God has everything in His hand, but we often don’t know why things go the way they do.

Proverbs 2:9

Tremble, O Earth

In these verses follows the answer to the questions of the previous verses: these wondrous natural phenomena are signs of the appearance of the LORD. It also evokes awe about God’s omnipotence, without always understanding why certain things happen. We see something similar in the life of Job. He does not understand why he has to suffer so much. He has many questions about that. He gets the answer at the end of the book. The answer is: God rules. When we don’t understand why certain things happen in our lives, God wants us to trust Him, without Him giving a direct answer to our questions. He Himself is the answer.

In connection with what happened to the Red Sea, the Jordan, and the mountains and hills, it should become clear that God wants to be acknowledged not only by these four natural elements, but by the whole earth. The earth, that is, the inhabitants thereon, are called to tremble “before the Lord” (Psalms 114:7). The Lord is the sovereign Ruler, the Commander and Governor. He is so not only of Israel, but of the universe. How would the earth remain unmoved in His presence? He is none other than “the God of Jacob”.

While the earth trembles before Him, He cares for His people and refreshes them with water (Psalms 114:8). That is, the purpose of the appearance of the LORD’s power is to give life to the people. This happens because the rock, a picture of Christ (1 Corinthians 10:4) is struck, making Him a fountain of living water. The book of Numbers makes it clear that on the basis of the one-time event in the past – the striking of the rock – we can speak to the Rock each time thereafter. The Lord then gives us the refreshment of the living water each time (cf. Isaiah 12:1-3).

He changed “the rock” at Horeb “into a pool of water” (Exodus 17:6) and at Kadesh “flint into a fountain of water” (Numbers 20:11). That is, by His power He brings forth refreshment and life from what seems to man an insurmountable obstacle. That is how God will do it in the end time, when there seems to be no outcome from affliction. This is also how God does it in our lives when we find ourselves in a hopeless situation.

These events speak of Christ, Who has unlocked a fountain of living water for all who thirst (1 Corinthians 10:4; John 4:13-14; John 7:37-39).

Proverbs 2:10

Tremble, O Earth

In these verses follows the answer to the questions of the previous verses: these wondrous natural phenomena are signs of the appearance of the LORD. It also evokes awe about God’s omnipotence, without always understanding why certain things happen. We see something similar in the life of Job. He does not understand why he has to suffer so much. He has many questions about that. He gets the answer at the end of the book. The answer is: God rules. When we don’t understand why certain things happen in our lives, God wants us to trust Him, without Him giving a direct answer to our questions. He Himself is the answer.

In connection with what happened to the Red Sea, the Jordan, and the mountains and hills, it should become clear that God wants to be acknowledged not only by these four natural elements, but by the whole earth. The earth, that is, the inhabitants thereon, are called to tremble “before the Lord” (Psalms 114:7). The Lord is the sovereign Ruler, the Commander and Governor. He is so not only of Israel, but of the universe. How would the earth remain unmoved in His presence? He is none other than “the God of Jacob”.

While the earth trembles before Him, He cares for His people and refreshes them with water (Psalms 114:8). That is, the purpose of the appearance of the LORD’s power is to give life to the people. This happens because the rock, a picture of Christ (1 Corinthians 10:4) is struck, making Him a fountain of living water. The book of Numbers makes it clear that on the basis of the one-time event in the past – the striking of the rock – we can speak to the Rock each time thereafter. The Lord then gives us the refreshment of the living water each time (cf. Isaiah 12:1-3).

He changed “the rock” at Horeb “into a pool of water” (Exodus 17:6) and at Kadesh “flint into a fountain of water” (Numbers 20:11). That is, by His power He brings forth refreshment and life from what seems to man an insurmountable obstacle. That is how God will do it in the end time, when there seems to be no outcome from affliction. This is also how God does it in our lives when we find ourselves in a hopeless situation.

These events speak of Christ, Who has unlocked a fountain of living water for all who thirst (1 Corinthians 10:4; John 4:13-14; John 7:37-39).

Proverbs 2:12

Introduction

As for the inner restoration of Israel, the people must confess two sins: murder and adultery (cf. John 5:43). The murder is that of Christ (Psalms 109). The adultery is their idolatry with the antichrist. This second we find in this psalm (Psalms 115). The first sin is the transgression against which is warned on the second tablet of the law and the second sin is the transgression, mentioned on the first tablet of the law.

Israel eradicated idolatry after the exile (Hosea 3:4). However, because the house is empty, swept and ordered, a new occupant can take up residence there. That occupant will come in enhanced numbers in the end time (Matthew 12:43-45). There will be no more idolatry of images, but the idolatry of man, the antichrist (2 Thessalonians 2:3-4).

In Psalms 115, and also in Psalms 135, we find a description of idolatry in the past as the reason for the exile. This idolatry is a type of the idolatry with the antichrist in the future. From this, Israel must be cleansed. This is prophetically also the subject of Isaiah 40-48.

All Glory to the LORD Alone

The previous psalm recalls the deliverance from Egypt and the entry into the promised land. For this, and for all that God has given His people, in no way does any man deserve any credit (Psalms 115:1). That is why it says “not to us” twice. The Only One to whom glory is due is the LORD. His Name must be glorified, for He has done everything for the benefit of His people. He will not give His glory to another (Isaiah 42:8; Isaiah 48:11).

The antichrist is a man. He is the coming false king of Israel, the beast from the earth (Revelation 13:11-18). He is going to present himself as God in the new temple in Jerusalem. Satan’s lie that man will be like God (Genesis 3:5) now seems to have come true. The image of man demanding worship (Daniel 3:1-7) is becoming a reality (Revelation 13:15). This is the abomination of destruction, which is the abomination that causes destruction (Matthew 24:15). As a result, the measure of man’s sin becomes full and the LORD begins to intervene (cf. Acts 12:21-23).

We must also be aware that all that we have, we have received from Him (1 Corinthians 4:7), for which He deserves all glory. It is theft if we boast of what He has given us and let ourselves be glorified for it as if it were our merit. Everything we do, we should do to His glory (1 Corinthians 10:31).

To Him all glory is due “because of Your lovingkindness, because of Your truth”. ‘Lovingkindness’ means that the LORD acts according to His covenant and His promise. ‘Truth’ means that God is reliable in this. These two attributes of God are the reason for glorifying the LORD in this psalm.

They have not deserved any of His benefits and blessings that they have received. But He has acted in lovingkindness toward them. Also for His truth He is worthy of being honored. His faithfulness to His promises has brought Him to this act in lovingkindness.

The opponents, the nations, who are idolaters, by asking where their God may be anyway when they are so distressed, want to cast doubt on the presence of God (Psalms 115:2; cf. Psalms 42:3; 10; Psalms 79:10; Joel 2:17; Micah 7:10). After all, His place has been taken by a man, the antichrist. The nations also make their mocking remarks about the absence of God (Isaiah 36:15; 18-20; Isaiah 37:10-13; Joel 2:17).

What the psalmist and in him the remnant says to the LORD about this is an expression of their boldness toward God. Surely, He will reveal Himself and put an end to such unfounded questions, wouldn’t He? Moses also said something similar (Numbers 14:13-16). The nations have often said it, but they will be silenced when God has taken care of His people, redeemed them and brought them into the blessing of the realm of peace.

As boldly as they speak to God to act against the nations because of their mocking question, as boldly they also speak to the people who ask the question. It is not a question to them. Their answer is that their God is in heaven (Psalms 115:3), exalted far above man and his blasphemies.

They confess Him as “our God”. It may seem that He is absent, but He is there and He is there for them. That is what faith knows. Faith also knows that He is supreme, that “He does whatever He pleases”. It means that He will send the Son in Whom He has found all His pleasure. We see a type of this in Cyrus, the man of His counsel from a far country, who will deliver His people from their exile (Isaiah 46:10-11). He acts righteous toward all and in doing so in love toward His people.

Proverbs 2:13

Introduction

As for the inner restoration of Israel, the people must confess two sins: murder and adultery (cf. John 5:43). The murder is that of Christ (Psalms 109). The adultery is their idolatry with the antichrist. This second we find in this psalm (Psalms 115). The first sin is the transgression against which is warned on the second tablet of the law and the second sin is the transgression, mentioned on the first tablet of the law.

Israel eradicated idolatry after the exile (Hosea 3:4). However, because the house is empty, swept and ordered, a new occupant can take up residence there. That occupant will come in enhanced numbers in the end time (Matthew 12:43-45). There will be no more idolatry of images, but the idolatry of man, the antichrist (2 Thessalonians 2:3-4).

In Psalms 115, and also in Psalms 135, we find a description of idolatry in the past as the reason for the exile. This idolatry is a type of the idolatry with the antichrist in the future. From this, Israel must be cleansed. This is prophetically also the subject of Isaiah 40-48.

All Glory to the LORD Alone

The previous psalm recalls the deliverance from Egypt and the entry into the promised land. For this, and for all that God has given His people, in no way does any man deserve any credit (Psalms 115:1). That is why it says “not to us” twice. The Only One to whom glory is due is the LORD. His Name must be glorified, for He has done everything for the benefit of His people. He will not give His glory to another (Isaiah 42:8; Isaiah 48:11).

The antichrist is a man. He is the coming false king of Israel, the beast from the earth (Revelation 13:11-18). He is going to present himself as God in the new temple in Jerusalem. Satan’s lie that man will be like God (Genesis 3:5) now seems to have come true. The image of man demanding worship (Daniel 3:1-7) is becoming a reality (Revelation 13:15). This is the abomination of destruction, which is the abomination that causes destruction (Matthew 24:15). As a result, the measure of man’s sin becomes full and the LORD begins to intervene (cf. Acts 12:21-23).

We must also be aware that all that we have, we have received from Him (1 Corinthians 4:7), for which He deserves all glory. It is theft if we boast of what He has given us and let ourselves be glorified for it as if it were our merit. Everything we do, we should do to His glory (1 Corinthians 10:31).

To Him all glory is due “because of Your lovingkindness, because of Your truth”. ‘Lovingkindness’ means that the LORD acts according to His covenant and His promise. ‘Truth’ means that God is reliable in this. These two attributes of God are the reason for glorifying the LORD in this psalm.

They have not deserved any of His benefits and blessings that they have received. But He has acted in lovingkindness toward them. Also for His truth He is worthy of being honored. His faithfulness to His promises has brought Him to this act in lovingkindness.

The opponents, the nations, who are idolaters, by asking where their God may be anyway when they are so distressed, want to cast doubt on the presence of God (Psalms 115:2; cf. Psalms 42:3; 10; Psalms 79:10; Joel 2:17; Micah 7:10). After all, His place has been taken by a man, the antichrist. The nations also make their mocking remarks about the absence of God (Isaiah 36:15; 18-20; Isaiah 37:10-13; Joel 2:17).

What the psalmist and in him the remnant says to the LORD about this is an expression of their boldness toward God. Surely, He will reveal Himself and put an end to such unfounded questions, wouldn’t He? Moses also said something similar (Numbers 14:13-16). The nations have often said it, but they will be silenced when God has taken care of His people, redeemed them and brought them into the blessing of the realm of peace.

As boldly as they speak to God to act against the nations because of their mocking question, as boldly they also speak to the people who ask the question. It is not a question to them. Their answer is that their God is in heaven (Psalms 115:3), exalted far above man and his blasphemies.

They confess Him as “our God”. It may seem that He is absent, but He is there and He is there for them. That is what faith knows. Faith also knows that He is supreme, that “He does whatever He pleases”. It means that He will send the Son in Whom He has found all His pleasure. We see a type of this in Cyrus, the man of His counsel from a far country, who will deliver His people from their exile (Isaiah 46:10-11). He acts righteous toward all and in doing so in love toward His people.

Proverbs 2:14

Introduction

As for the inner restoration of Israel, the people must confess two sins: murder and adultery (cf. John 5:43). The murder is that of Christ (Psalms 109). The adultery is their idolatry with the antichrist. This second we find in this psalm (Psalms 115). The first sin is the transgression against which is warned on the second tablet of the law and the second sin is the transgression, mentioned on the first tablet of the law.

Israel eradicated idolatry after the exile (Hosea 3:4). However, because the house is empty, swept and ordered, a new occupant can take up residence there. That occupant will come in enhanced numbers in the end time (Matthew 12:43-45). There will be no more idolatry of images, but the idolatry of man, the antichrist (2 Thessalonians 2:3-4).

In Psalms 115, and also in Psalms 135, we find a description of idolatry in the past as the reason for the exile. This idolatry is a type of the idolatry with the antichrist in the future. From this, Israel must be cleansed. This is prophetically also the subject of Isaiah 40-48.

All Glory to the LORD Alone

The previous psalm recalls the deliverance from Egypt and the entry into the promised land. For this, and for all that God has given His people, in no way does any man deserve any credit (Psalms 115:1). That is why it says “not to us” twice. The Only One to whom glory is due is the LORD. His Name must be glorified, for He has done everything for the benefit of His people. He will not give His glory to another (Isaiah 42:8; Isaiah 48:11).

The antichrist is a man. He is the coming false king of Israel, the beast from the earth (Revelation 13:11-18). He is going to present himself as God in the new temple in Jerusalem. Satan’s lie that man will be like God (Genesis 3:5) now seems to have come true. The image of man demanding worship (Daniel 3:1-7) is becoming a reality (Revelation 13:15). This is the abomination of destruction, which is the abomination that causes destruction (Matthew 24:15). As a result, the measure of man’s sin becomes full and the LORD begins to intervene (cf. Acts 12:21-23).

We must also be aware that all that we have, we have received from Him (1 Corinthians 4:7), for which He deserves all glory. It is theft if we boast of what He has given us and let ourselves be glorified for it as if it were our merit. Everything we do, we should do to His glory (1 Corinthians 10:31).

To Him all glory is due “because of Your lovingkindness, because of Your truth”. ‘Lovingkindness’ means that the LORD acts according to His covenant and His promise. ‘Truth’ means that God is reliable in this. These two attributes of God are the reason for glorifying the LORD in this psalm.

They have not deserved any of His benefits and blessings that they have received. But He has acted in lovingkindness toward them. Also for His truth He is worthy of being honored. His faithfulness to His promises has brought Him to this act in lovingkindness.

The opponents, the nations, who are idolaters, by asking where their God may be anyway when they are so distressed, want to cast doubt on the presence of God (Psalms 115:2; cf. Psalms 42:3; 10; Psalms 79:10; Joel 2:17; Micah 7:10). After all, His place has been taken by a man, the antichrist. The nations also make their mocking remarks about the absence of God (Isaiah 36:15; 18-20; Isaiah 37:10-13; Joel 2:17).

What the psalmist and in him the remnant says to the LORD about this is an expression of their boldness toward God. Surely, He will reveal Himself and put an end to such unfounded questions, wouldn’t He? Moses also said something similar (Numbers 14:13-16). The nations have often said it, but they will be silenced when God has taken care of His people, redeemed them and brought them into the blessing of the realm of peace.

As boldly as they speak to God to act against the nations because of their mocking question, as boldly they also speak to the people who ask the question. It is not a question to them. Their answer is that their God is in heaven (Psalms 115:3), exalted far above man and his blasphemies.

They confess Him as “our God”. It may seem that He is absent, but He is there and He is there for them. That is what faith knows. Faith also knows that He is supreme, that “He does whatever He pleases”. It means that He will send the Son in Whom He has found all His pleasure. We see a type of this in Cyrus, the man of His counsel from a far country, who will deliver His people from their exile (Isaiah 46:10-11). He acts righteous toward all and in doing so in love toward His people.

Proverbs 2:15

The Worthlessness of the Idols

Opposed to the trust in the exalted, almighty God, they now mock in these verses the idols of the nations (Psalms 135:15-18; cf. 1 Kings 18:25-29; Isaiah 44:9-20; Isaiah 46:6-7; Jeremiah 10:1-9; Habakkuk 2:18-19). Prophetically, we see this in what happens to Herod, who is a type of the antichrist: God judges him by having worms eat him alive (Acts 12:18-23). Normally corpses are eaten by worms only after someone’s death. God also mocks the antichrist by casting him alive into the lake of fire in the future, without first killing him (Revelation 19:20).

The people eventually learned that idols are nothing. Those idols may be worth something in terms of the material they are made of, but they are merely “the work of man’s hands” (Psalms 115:4). By definition, that means they are worthless in terms of their ability to do anything at all. They look human, but are totally inhuman.

They do have a mouth because the maker of the image engraved it himself (Psalms 115:5). But these mute images cannot get their lips to part. Not a word comes out of them, neither to comfort nor to judge. The maker has been able to give the images eyes, but no light in their eyes. There is no vision of the present or of the future. They notice nothing of any human being approaching them. The images are blind as a bat (cf. Genesis 16:13; 2 Chronicles 16:9).

And look at their ears (Psalms 115:6) They are firmly attached to their head. Sure, they are artfully shaped by human hands. But there is no working eardrum in them. They are stone deaf. You can talk or even shout all you want, but there is no response (cf. Psalms 116:2; Psalms 65:2; Psalms 120:1). There is also a nose put on the head of the image. But whatever incense they bring to the image, it doesn’t sniff it and certainly doesn’t get intoxicated by it.

They also have hands, but they cannot reach them out to help someone (Psalms 115:7; cf. Psalms 18:17; John 10:28). They can’t even feel with them to find something to hold on to. The hands remain motionless at the place where the maker placed them. The same is true of their feet. They cannot move a step to go ahead of someone on a certain path. They remain motionless where the maker has placed them (Isaiah 46:1-7). They can’t even clear their throats; not a sound comes out.

It cannot be otherwise that those who have made them become equal to these idols (Psalms 115:8). Thus Israel, the failing servant of the LORD, became deaf and dumb, just like the deaf and dumb idols they have come to serve (Isaiah 42:18-19; cf. Matthew 12:22-27). Idols are the product of the foolishness of the makers and therefore the makers become fools.

He who relies on images becomes a prisoner of his own foolish, impure, wicked thoughts. He follows his own foolish insights and lapses into greater and greater absurdities. False worship is not harmless, but demoralizes. The worshiper thereby works his own destruction. The end of those who worship dead idols is eternal death.

Proverbs 2:16

The Worthlessness of the Idols

Opposed to the trust in the exalted, almighty God, they now mock in these verses the idols of the nations (Psalms 135:15-18; cf. 1 Kings 18:25-29; Isaiah 44:9-20; Isaiah 46:6-7; Jeremiah 10:1-9; Habakkuk 2:18-19). Prophetically, we see this in what happens to Herod, who is a type of the antichrist: God judges him by having worms eat him alive (Acts 12:18-23). Normally corpses are eaten by worms only after someone’s death. God also mocks the antichrist by casting him alive into the lake of fire in the future, without first killing him (Revelation 19:20).

The people eventually learned that idols are nothing. Those idols may be worth something in terms of the material they are made of, but they are merely “the work of man’s hands” (Psalms 115:4). By definition, that means they are worthless in terms of their ability to do anything at all. They look human, but are totally inhuman.

They do have a mouth because the maker of the image engraved it himself (Psalms 115:5). But these mute images cannot get their lips to part. Not a word comes out of them, neither to comfort nor to judge. The maker has been able to give the images eyes, but no light in their eyes. There is no vision of the present or of the future. They notice nothing of any human being approaching them. The images are blind as a bat (cf. Genesis 16:13; 2 Chronicles 16:9).

And look at their ears (Psalms 115:6) They are firmly attached to their head. Sure, they are artfully shaped by human hands. But there is no working eardrum in them. They are stone deaf. You can talk or even shout all you want, but there is no response (cf. Psalms 116:2; Psalms 65:2; Psalms 120:1). There is also a nose put on the head of the image. But whatever incense they bring to the image, it doesn’t sniff it and certainly doesn’t get intoxicated by it.

They also have hands, but they cannot reach them out to help someone (Psalms 115:7; cf. Psalms 18:17; John 10:28). They can’t even feel with them to find something to hold on to. The hands remain motionless at the place where the maker placed them. The same is true of their feet. They cannot move a step to go ahead of someone on a certain path. They remain motionless where the maker has placed them (Isaiah 46:1-7). They can’t even clear their throats; not a sound comes out.

It cannot be otherwise that those who have made them become equal to these idols (Psalms 115:8). Thus Israel, the failing servant of the LORD, became deaf and dumb, just like the deaf and dumb idols they have come to serve (Isaiah 42:18-19; cf. Matthew 12:22-27). Idols are the product of the foolishness of the makers and therefore the makers become fools.

He who relies on images becomes a prisoner of his own foolish, impure, wicked thoughts. He follows his own foolish insights and lapses into greater and greater absurdities. False worship is not harmless, but demoralizes. The worshiper thereby works his own destruction. The end of those who worship dead idols is eternal death.

Proverbs 2:17

The Worthlessness of the Idols

Opposed to the trust in the exalted, almighty God, they now mock in these verses the idols of the nations (Psalms 135:15-18; cf. 1 Kings 18:25-29; Isaiah 44:9-20; Isaiah 46:6-7; Jeremiah 10:1-9; Habakkuk 2:18-19). Prophetically, we see this in what happens to Herod, who is a type of the antichrist: God judges him by having worms eat him alive (Acts 12:18-23). Normally corpses are eaten by worms only after someone’s death. God also mocks the antichrist by casting him alive into the lake of fire in the future, without first killing him (Revelation 19:20).

The people eventually learned that idols are nothing. Those idols may be worth something in terms of the material they are made of, but they are merely “the work of man’s hands” (Psalms 115:4). By definition, that means they are worthless in terms of their ability to do anything at all. They look human, but are totally inhuman.

They do have a mouth because the maker of the image engraved it himself (Psalms 115:5). But these mute images cannot get their lips to part. Not a word comes out of them, neither to comfort nor to judge. The maker has been able to give the images eyes, but no light in their eyes. There is no vision of the present or of the future. They notice nothing of any human being approaching them. The images are blind as a bat (cf. Genesis 16:13; 2 Chronicles 16:9).

And look at their ears (Psalms 115:6) They are firmly attached to their head. Sure, they are artfully shaped by human hands. But there is no working eardrum in them. They are stone deaf. You can talk or even shout all you want, but there is no response (cf. Psalms 116:2; Psalms 65:2; Psalms 120:1). There is also a nose put on the head of the image. But whatever incense they bring to the image, it doesn’t sniff it and certainly doesn’t get intoxicated by it.

They also have hands, but they cannot reach them out to help someone (Psalms 115:7; cf. Psalms 18:17; John 10:28). They can’t even feel with them to find something to hold on to. The hands remain motionless at the place where the maker placed them. The same is true of their feet. They cannot move a step to go ahead of someone on a certain path. They remain motionless where the maker has placed them (Isaiah 46:1-7). They can’t even clear their throats; not a sound comes out.

It cannot be otherwise that those who have made them become equal to these idols (Psalms 115:8). Thus Israel, the failing servant of the LORD, became deaf and dumb, just like the deaf and dumb idols they have come to serve (Isaiah 42:18-19; cf. Matthew 12:22-27). Idols are the product of the foolishness of the makers and therefore the makers become fools.

He who relies on images becomes a prisoner of his own foolish, impure, wicked thoughts. He follows his own foolish insights and lapses into greater and greater absurdities. False worship is not harmless, but demoralizes. The worshiper thereby works his own destruction. The end of those who worship dead idols is eternal death.

Proverbs 2:18

The Worthlessness of the Idols

Opposed to the trust in the exalted, almighty God, they now mock in these verses the idols of the nations (Psalms 135:15-18; cf. 1 Kings 18:25-29; Isaiah 44:9-20; Isaiah 46:6-7; Jeremiah 10:1-9; Habakkuk 2:18-19). Prophetically, we see this in what happens to Herod, who is a type of the antichrist: God judges him by having worms eat him alive (Acts 12:18-23). Normally corpses are eaten by worms only after someone’s death. God also mocks the antichrist by casting him alive into the lake of fire in the future, without first killing him (Revelation 19:20).

The people eventually learned that idols are nothing. Those idols may be worth something in terms of the material they are made of, but they are merely “the work of man’s hands” (Psalms 115:4). By definition, that means they are worthless in terms of their ability to do anything at all. They look human, but are totally inhuman.

They do have a mouth because the maker of the image engraved it himself (Psalms 115:5). But these mute images cannot get their lips to part. Not a word comes out of them, neither to comfort nor to judge. The maker has been able to give the images eyes, but no light in their eyes. There is no vision of the present or of the future. They notice nothing of any human being approaching them. The images are blind as a bat (cf. Genesis 16:13; 2 Chronicles 16:9).

And look at their ears (Psalms 115:6) They are firmly attached to their head. Sure, they are artfully shaped by human hands. But there is no working eardrum in them. They are stone deaf. You can talk or even shout all you want, but there is no response (cf. Psalms 116:2; Psalms 65:2; Psalms 120:1). There is also a nose put on the head of the image. But whatever incense they bring to the image, it doesn’t sniff it and certainly doesn’t get intoxicated by it.

They also have hands, but they cannot reach them out to help someone (Psalms 115:7; cf. Psalms 18:17; John 10:28). They can’t even feel with them to find something to hold on to. The hands remain motionless at the place where the maker placed them. The same is true of their feet. They cannot move a step to go ahead of someone on a certain path. They remain motionless where the maker has placed them (Isaiah 46:1-7). They can’t even clear their throats; not a sound comes out.

It cannot be otherwise that those who have made them become equal to these idols (Psalms 115:8). Thus Israel, the failing servant of the LORD, became deaf and dumb, just like the deaf and dumb idols they have come to serve (Isaiah 42:18-19; cf. Matthew 12:22-27). Idols are the product of the foolishness of the makers and therefore the makers become fools.

He who relies on images becomes a prisoner of his own foolish, impure, wicked thoughts. He follows his own foolish insights and lapses into greater and greater absurdities. False worship is not harmless, but demoralizes. The worshiper thereby works his own destruction. The end of those who worship dead idols is eternal death.

Proverbs 2:19

The Worthlessness of the Idols

Opposed to the trust in the exalted, almighty God, they now mock in these verses the idols of the nations (Psalms 135:15-18; cf. 1 Kings 18:25-29; Isaiah 44:9-20; Isaiah 46:6-7; Jeremiah 10:1-9; Habakkuk 2:18-19). Prophetically, we see this in what happens to Herod, who is a type of the antichrist: God judges him by having worms eat him alive (Acts 12:18-23). Normally corpses are eaten by worms only after someone’s death. God also mocks the antichrist by casting him alive into the lake of fire in the future, without first killing him (Revelation 19:20).

The people eventually learned that idols are nothing. Those idols may be worth something in terms of the material they are made of, but they are merely “the work of man’s hands” (Psalms 115:4). By definition, that means they are worthless in terms of their ability to do anything at all. They look human, but are totally inhuman.

They do have a mouth because the maker of the image engraved it himself (Psalms 115:5). But these mute images cannot get their lips to part. Not a word comes out of them, neither to comfort nor to judge. The maker has been able to give the images eyes, but no light in their eyes. There is no vision of the present or of the future. They notice nothing of any human being approaching them. The images are blind as a bat (cf. Genesis 16:13; 2 Chronicles 16:9).

And look at their ears (Psalms 115:6) They are firmly attached to their head. Sure, they are artfully shaped by human hands. But there is no working eardrum in them. They are stone deaf. You can talk or even shout all you want, but there is no response (cf. Psalms 116:2; Psalms 65:2; Psalms 120:1). There is also a nose put on the head of the image. But whatever incense they bring to the image, it doesn’t sniff it and certainly doesn’t get intoxicated by it.

They also have hands, but they cannot reach them out to help someone (Psalms 115:7; cf. Psalms 18:17; John 10:28). They can’t even feel with them to find something to hold on to. The hands remain motionless at the place where the maker placed them. The same is true of their feet. They cannot move a step to go ahead of someone on a certain path. They remain motionless where the maker has placed them (Isaiah 46:1-7). They can’t even clear their throats; not a sound comes out.

It cannot be otherwise that those who have made them become equal to these idols (Psalms 115:8). Thus Israel, the failing servant of the LORD, became deaf and dumb, just like the deaf and dumb idols they have come to serve (Isaiah 42:18-19; cf. Matthew 12:22-27). Idols are the product of the foolishness of the makers and therefore the makers become fools.

He who relies on images becomes a prisoner of his own foolish, impure, wicked thoughts. He follows his own foolish insights and lapses into greater and greater absurdities. False worship is not harmless, but demoralizes. The worshiper thereby works his own destruction. The end of those who worship dead idols is eternal death.

Proverbs 2:20

The LORD Is a Help and a Shield

In these verses there is a threefold call to trust in the LORD. There is a call to 1. the covenant people (Psalms 115:9), 2. the chosen priests (Psalms 115:10) and 3. the faithful few who make up the remnant (Psalms 115:11). This call also comes to us. These three groups are mentioned again in Psalms 115:12-13, there as objects of the LORD’s blessing.

You cannot trust idols because they cannot do anything at all. It is extremely stupid and also a great sin against God (cf. Hosea 4:17). Moses prophesied that if the people disobeyed, they would be taken out of the land and serve idols in foreign lands (Deuteronomy 4:25-28).

Opposite the dead idols is the living God. He has revealed Himself as the God Who lives and is present for His people. Moses prophesied that they would seek the LORD in foreign lands and find Him (Deuteronomy 4:29). In Him you can trust fully (Psalms 115:9). This is then also said to Israel (cf. Hosea 14:8a). That He is “their help” means that He supports them and helps them to go their way. He is also “their shield”, meaning that He protects them while He helps them. What more does a needy, powerless people need? It has everything in Him.

Next, the “house of Aaron” is called to trust in the LORD (Psalms 115:10). The call comes to them because they too have fallen into idolatry (cf. Exodus 32:1-5; Ezekiel 22:26). They are the priests and lead Israel in their worship of the LORD. They, too, have in the LORD “their help and their shield”. True priestly service can only happen with the support and protection of the LORD.

Finally, each “who fears the LORD” (cf. Psalms 112:1) is called to trust in the LORD (Psalms 115:11). Here it is each individually, whereas in Psalms 115:9 it is Israel as a people and in Psalms 115:10 the priestly family (cf. Psalms 118:2-4; Psalms 135:19-20). Fearing the LORD is a characteristic that must be present in every member of God’s people and every member of the priestly family.

Belonging to a privileged people and family is never enough. There must be a personal relationship with God (cf. John 1:12). Each one then personally experiences that the LORD is his help and his shield. “You who fear the LORD” also applies to all outside Israel who fear the LORD. They may know that the LORD is “their help and their shield”.

Proverbs 2:21

The LORD Is a Help and a Shield

In these verses there is a threefold call to trust in the LORD. There is a call to 1. the covenant people (Psalms 115:9), 2. the chosen priests (Psalms 115:10) and 3. the faithful few who make up the remnant (Psalms 115:11). This call also comes to us. These three groups are mentioned again in Psalms 115:12-13, there as objects of the LORD’s blessing.

You cannot trust idols because they cannot do anything at all. It is extremely stupid and also a great sin against God (cf. Hosea 4:17). Moses prophesied that if the people disobeyed, they would be taken out of the land and serve idols in foreign lands (Deuteronomy 4:25-28).

Opposite the dead idols is the living God. He has revealed Himself as the God Who lives and is present for His people. Moses prophesied that they would seek the LORD in foreign lands and find Him (Deuteronomy 4:29). In Him you can trust fully (Psalms 115:9). This is then also said to Israel (cf. Hosea 14:8a). That He is “their help” means that He supports them and helps them to go their way. He is also “their shield”, meaning that He protects them while He helps them. What more does a needy, powerless people need? It has everything in Him.

Next, the “house of Aaron” is called to trust in the LORD (Psalms 115:10). The call comes to them because they too have fallen into idolatry (cf. Exodus 32:1-5; Ezekiel 22:26). They are the priests and lead Israel in their worship of the LORD. They, too, have in the LORD “their help and their shield”. True priestly service can only happen with the support and protection of the LORD.

Finally, each “who fears the LORD” (cf. Psalms 112:1) is called to trust in the LORD (Psalms 115:11). Here it is each individually, whereas in Psalms 115:9 it is Israel as a people and in Psalms 115:10 the priestly family (cf. Psalms 118:2-4; Psalms 135:19-20). Fearing the LORD is a characteristic that must be present in every member of God’s people and every member of the priestly family.

Belonging to a privileged people and family is never enough. There must be a personal relationship with God (cf. John 1:12). Each one then personally experiences that the LORD is his help and his shield. “You who fear the LORD” also applies to all outside Israel who fear the LORD. They may know that the LORD is “their help and their shield”.

Proverbs 2:22

The LORD Is a Help and a Shield

In these verses there is a threefold call to trust in the LORD. There is a call to 1. the covenant people (Psalms 115:9), 2. the chosen priests (Psalms 115:10) and 3. the faithful few who make up the remnant (Psalms 115:11). This call also comes to us. These three groups are mentioned again in Psalms 115:12-13, there as objects of the LORD’s blessing.

You cannot trust idols because they cannot do anything at all. It is extremely stupid and also a great sin against God (cf. Hosea 4:17). Moses prophesied that if the people disobeyed, they would be taken out of the land and serve idols in foreign lands (Deuteronomy 4:25-28).

Opposite the dead idols is the living God. He has revealed Himself as the God Who lives and is present for His people. Moses prophesied that they would seek the LORD in foreign lands and find Him (Deuteronomy 4:29). In Him you can trust fully (Psalms 115:9). This is then also said to Israel (cf. Hosea 14:8a). That He is “their help” means that He supports them and helps them to go their way. He is also “their shield”, meaning that He protects them while He helps them. What more does a needy, powerless people need? It has everything in Him.

Next, the “house of Aaron” is called to trust in the LORD (Psalms 115:10). The call comes to them because they too have fallen into idolatry (cf. Exodus 32:1-5; Ezekiel 22:26). They are the priests and lead Israel in their worship of the LORD. They, too, have in the LORD “their help and their shield”. True priestly service can only happen with the support and protection of the LORD.

Finally, each “who fears the LORD” (cf. Psalms 112:1) is called to trust in the LORD (Psalms 115:11). Here it is each individually, whereas in Psalms 115:9 it is Israel as a people and in Psalms 115:10 the priestly family (cf. Psalms 118:2-4; Psalms 135:19-20). Fearing the LORD is a characteristic that must be present in every member of God’s people and every member of the priestly family.

Belonging to a privileged people and family is never enough. There must be a personal relationship with God (cf. John 1:12). Each one then personally experiences that the LORD is his help and his shield. “You who fear the LORD” also applies to all outside Israel who fear the LORD. They may know that the LORD is “their help and their shield”.