Proverbs 8

Proverbs 8:1

/kaph/ Covered by God’s Hand

The eleventh letter, kaph, depicts a covering. The meaning of the letter’s name is ‘an opened hand(palm)’, a hand in connection with action, for instance, laying on of hands, protection. When the LORD says to Moses “and cover you with My hand until I have passed by” (Exodus 33:21-22), that is His ‘opened hand’.

The first time we find the word kaph in the Bible, defines the meaning of the word: “Stretch out your hand [jad] and grasp [it] [that is the serpent] by its tail”—so he stretched out his hand and caught it, and it became a staff in his hand [kaph]” (Exodus 4:4). The danger of the serpent was averted by the opened hand covering the danger.

The kaph stanza shows us the psalmist in sorrow and affliction. He is in distress and in great danger. In accordance with the covenant and promise of the LORD, he seeks refuge behind the protective hand of the LORD. There he is safe, as Moses was in the cleft of the rock, and as Zion is with the LORD: “Behold, I have inscribed you on the palms [of My hands]; your walls are continually before Me” (Isaiah 49:16). The whole stanza speaks of the danger that surrounds the psalmist and how he deals with it.

The righteous looks forward with intense longing to the salvation of the LORD, to His rescue from distress and that he may be led into peace (Psalms 119:81). He languishes for it so intensely that his soul – that is, his person, soul and body – has succumbed to it.

But he has waited for what the LORD has said. He held on to that and it held on to him. He has not sought his salvation, his rescue, from himself or from anyone else. The psalmist is in danger of succumbing to the distress, prophetic the persecution under the antichrist. He deeply longs for deliverance from this danger. In danger, he clings to His Word in confidence of God’s promise (cf. Philippians 4:6-7).

His soul has succumbed, yes, especially his eyes have failed, because of the longing for the promises of the LORD (Psalms 119:82). He has asked Him: “When will You comfort me?” He needs comfort, that is what he longs for. The God-fearing has no doubt that the LORD will comfort him. He also desires to know when He will do it. By doing so, he indicates that he desires the fulfillment to take place as soon as possible.

He is completely at the end of his strength, he is exhausted (Psalms 119:83). He compares himself to a wineskin hanging in the smoke. The smoke takes away the flexibility of the wineskin and turns it black. It symbolizes prolonged oppression that scorches and suffocates, preventing him from breathing. It can be compared to the patience that disappears when a child just keeps whining. Thus we see with Samson: “It came about when she pressed him daily with her words and urged him, that his soul was annoyed to death” [that is because of Delilah’s nagging] (Judges 16:16; cf. Luke 18:4-5)

The word “comfort” in the previous verse, in Hebrew has the meaning of breathing deeply, in this case of relief because redemption has come. The cause of his great distress is that he feeds on the statutes of the LORD. Those statutes he has not forgotten. That is why he is persecuted by the wicked.

How long will he be able to live on, whereby he counts in days (Psalms 119:84)? When it comes to the suffering of the believing remnant the Bible usually speaks in days (Matthew 24:22). When it comes to the domination of the enemy the Bible usually counts in times or years, for example, a time, which is one year, times, which is two years, and half a time, which is half a year, together three and a half years.

Life is short, but the days can be long for one who is oppressed when he is pursued from day to day by persecutors (cf. Revelation 11:7; Revelation 13:7). He again calls himself “Your servant”, indicating that he is in need because of serving the LORD. He asks Him when He will bring judgment on his persecutors so that he will be delivered from the threat of death. He does not take the law into his own hands, but leaves the vengeance to God (cf. Romans 12:19; 2 Thessalonians 1:6; Revelation 6:10; Psalms 94:1-2).

He knows that his persecutors, whom he calls “arrogant”, “have dug pits” to catch him in them and then kill him (Psalms 119:85). The imagery makes it clear that the psalmist feels like a prey animal amidst of hunters who are trying to capture this animal through traps. They have made several traps, that much they are out for his death. Traps are an unrecognized danger. If you recognize the danger, you are vigilant, but if you do not recognize the danger, it is extra dangerous.

They dug pits, even though God has forbidden it. Nowhere is there an explicit commandment ‘you shall not dig pits’, but it does say that a person should love his neighbor as himself. Digging pits to catch someone in them and then kill them is clearly against that. But these people have no ears for God’s teaching through the law.

The persecuted faithful confesses that all the commandments of the LORD, that is, without even one exception, are trustworthy (Psalms 119:86). His enemies assail him with lies and slander, traps, which almost destroy him. He calls on the LORD’s help to deliver him. Through the covenant faithfulness of the LORD, he is brought to safety by the protective, opened hand, kaph, of the LORD. The Lord Jesus was persecuted with falsehood because He testified to the trustworthiness of God’s commandments. This will be experienced by every believer who testifies to that.

The persecution is fierce. It goes to the edge of a ravine (Psalms 119:87). Almost the persecutors have destroyed the righteous on earth. If the days of persecution (Psalms 119:84) were not shortened – to 1,260 days – all the remnant would have been killed (Matthew 24:22; cf. Luke 18:8).

However, this threat of death did not cause them to forsake the LORD’s precepts. They stuck to it, which means they stuck to life. They held fast to the covenant and remained alive in accordance with it.

The persecuted remnant asks God to revive them, appealing to God’s lovingkindness (Psalms 119:88). If God does, they will heed the testimony of God’s mouth. The remnant sees their life in connection with life on earth. It may be that God hears their prayer and He allows them to live on earth.

Even if they are killed, their prayer will be answered. For they will be made alive in the resurrection. Then they will perfectly keep the testimony of God’s mouth, for it will be written in their hearts. Thus, to put it in a New Testament way, they are more than victors through Him Who loved them (Romans 8:37).

Proverbs 8:2

/kaph/ Covered by God’s Hand

The eleventh letter, kaph, depicts a covering. The meaning of the letter’s name is ‘an opened hand(palm)’, a hand in connection with action, for instance, laying on of hands, protection. When the LORD says to Moses “and cover you with My hand until I have passed by” (Exodus 33:21-22), that is His ‘opened hand’.

The first time we find the word kaph in the Bible, defines the meaning of the word: “Stretch out your hand [jad] and grasp [it] [that is the serpent] by its tail”—so he stretched out his hand and caught it, and it became a staff in his hand [kaph]” (Exodus 4:4). The danger of the serpent was averted by the opened hand covering the danger.

The kaph stanza shows us the psalmist in sorrow and affliction. He is in distress and in great danger. In accordance with the covenant and promise of the LORD, he seeks refuge behind the protective hand of the LORD. There he is safe, as Moses was in the cleft of the rock, and as Zion is with the LORD: “Behold, I have inscribed you on the palms [of My hands]; your walls are continually before Me” (Isaiah 49:16). The whole stanza speaks of the danger that surrounds the psalmist and how he deals with it.

The righteous looks forward with intense longing to the salvation of the LORD, to His rescue from distress and that he may be led into peace (Psalms 119:81). He languishes for it so intensely that his soul – that is, his person, soul and body – has succumbed to it.

But he has waited for what the LORD has said. He held on to that and it held on to him. He has not sought his salvation, his rescue, from himself or from anyone else. The psalmist is in danger of succumbing to the distress, prophetic the persecution under the antichrist. He deeply longs for deliverance from this danger. In danger, he clings to His Word in confidence of God’s promise (cf. Philippians 4:6-7).

His soul has succumbed, yes, especially his eyes have failed, because of the longing for the promises of the LORD (Psalms 119:82). He has asked Him: “When will You comfort me?” He needs comfort, that is what he longs for. The God-fearing has no doubt that the LORD will comfort him. He also desires to know when He will do it. By doing so, he indicates that he desires the fulfillment to take place as soon as possible.

He is completely at the end of his strength, he is exhausted (Psalms 119:83). He compares himself to a wineskin hanging in the smoke. The smoke takes away the flexibility of the wineskin and turns it black. It symbolizes prolonged oppression that scorches and suffocates, preventing him from breathing. It can be compared to the patience that disappears when a child just keeps whining. Thus we see with Samson: “It came about when she pressed him daily with her words and urged him, that his soul was annoyed to death” [that is because of Delilah’s nagging] (Judges 16:16; cf. Luke 18:4-5)

The word “comfort” in the previous verse, in Hebrew has the meaning of breathing deeply, in this case of relief because redemption has come. The cause of his great distress is that he feeds on the statutes of the LORD. Those statutes he has not forgotten. That is why he is persecuted by the wicked.

How long will he be able to live on, whereby he counts in days (Psalms 119:84)? When it comes to the suffering of the believing remnant the Bible usually speaks in days (Matthew 24:22). When it comes to the domination of the enemy the Bible usually counts in times or years, for example, a time, which is one year, times, which is two years, and half a time, which is half a year, together three and a half years.

Life is short, but the days can be long for one who is oppressed when he is pursued from day to day by persecutors (cf. Revelation 11:7; Revelation 13:7). He again calls himself “Your servant”, indicating that he is in need because of serving the LORD. He asks Him when He will bring judgment on his persecutors so that he will be delivered from the threat of death. He does not take the law into his own hands, but leaves the vengeance to God (cf. Romans 12:19; 2 Thessalonians 1:6; Revelation 6:10; Psalms 94:1-2).

He knows that his persecutors, whom he calls “arrogant”, “have dug pits” to catch him in them and then kill him (Psalms 119:85). The imagery makes it clear that the psalmist feels like a prey animal amidst of hunters who are trying to capture this animal through traps. They have made several traps, that much they are out for his death. Traps are an unrecognized danger. If you recognize the danger, you are vigilant, but if you do not recognize the danger, it is extra dangerous.

They dug pits, even though God has forbidden it. Nowhere is there an explicit commandment ‘you shall not dig pits’, but it does say that a person should love his neighbor as himself. Digging pits to catch someone in them and then kill them is clearly against that. But these people have no ears for God’s teaching through the law.

The persecuted faithful confesses that all the commandments of the LORD, that is, without even one exception, are trustworthy (Psalms 119:86). His enemies assail him with lies and slander, traps, which almost destroy him. He calls on the LORD’s help to deliver him. Through the covenant faithfulness of the LORD, he is brought to safety by the protective, opened hand, kaph, of the LORD. The Lord Jesus was persecuted with falsehood because He testified to the trustworthiness of God’s commandments. This will be experienced by every believer who testifies to that.

The persecution is fierce. It goes to the edge of a ravine (Psalms 119:87). Almost the persecutors have destroyed the righteous on earth. If the days of persecution (Psalms 119:84) were not shortened – to 1,260 days – all the remnant would have been killed (Matthew 24:22; cf. Luke 18:8).

However, this threat of death did not cause them to forsake the LORD’s precepts. They stuck to it, which means they stuck to life. They held fast to the covenant and remained alive in accordance with it.

The persecuted remnant asks God to revive them, appealing to God’s lovingkindness (Psalms 119:88). If God does, they will heed the testimony of God’s mouth. The remnant sees their life in connection with life on earth. It may be that God hears their prayer and He allows them to live on earth.

Even if they are killed, their prayer will be answered. For they will be made alive in the resurrection. Then they will perfectly keep the testimony of God’s mouth, for it will be written in their hearts. Thus, to put it in a New Testament way, they are more than victors through Him Who loved them (Romans 8:37).

Proverbs 8:3

/lamedh/ Teaching of the Shepherd

The letter lamedh is a picture of a (shepherd’s) staff. For the shepherd, it is a stick with a curved end; for an ox shepherd, it is a stick with a sharp end, a goad (cf. Acts 26:14). They are both used to direct the animals. Lamedh is related to lamad, which means ‘to instruct’, ‘to teach’.

The lamedh is the only letter that exceeds the upper limit of the other letters. This speaks of teaching from above. The shepherd teaches his sheep with the help of his staff. Our Shepherd is the heavenly Shepherd. The teaching of our heavenly Shepherd gives new life (Psalms 119:93; cf. 1 Peter 1:23; James 1:18; John 3:3; 5; Ezekiel 36:26-27). It also gives steadfastness. The first three verses of this stanza (Psalms 119:89-91) are a thanksgiving and speak three times of standing firm. This also applies to us (1 Corinthians 15:58).

The Word of God is not a passing word. It is eternal (Psalms 119:89). For the Word is “settled in heaven”, that is, it is set there. It is heavenly in character. Never will man and the devil succeed in attacking it, for the Word is firmly established in heaven. Attempts to do so have been and are often made, but they have never succeeded and will never succeed. Every promise will be fulfilled to the letter (Luke 21:33).

The devil has tried to cast doubt on the Word at the Fall (Genesis 3:1) and at the temptation in the wilderness (Matthew 4:1-11). Man has also tried that by taking away from the Word of God – like the Sadducees – or by adding to it – like the Pharisees. In our day, we see the attempts to take away something from the Word in modern theology and the doctrine of evolution – the modern-day Sadducees – or add something to the Word in the teachings of men – the modern-day Pharisees.

God’s faithfulness also never ends, but continues “throughout generations” (Psalms 119:90; cf. Psalms 90:1-2). At issue here is the faithfulness of God toward creation. He proves this faithfulness to each generation as long as the earth, which was established by Him, stands. This is a great encouragement to each new generation. This is what each generation may pass on to the next.

The faithfulness of God is visible in the unshakability of the earth, which was established by the Lord Jesus. The same faithfulness is visible with the Word of God. Heaven and earth will pass away, but the Word will always be fulfilled (Matthew 5:18; Matthew 24:35). Our firmness is in the Lord Jesus, our Rock, for He is “the same yesterday and today and forever” (Hebrews 13:8).

The believer can see this by the heavens and the earth, which were created by God (Psalms 119:91). They were created according to His will (Revelation 4:11), and according to His ordinances they remain where He placed them to this day. And they are there as His servants, serving Him in the purpose for which He has made them in the place where He has placed them. This holds encouragement for us as members of the body of Christ, His church. We may serve Him and one another, for that is what He made us for with the talents He gave us.

In the midst of all the misery, the law of the LORD has been the delight of the tried believer (Psalms 119:92). This is illustrated by the Lord in the parable of the sower. Tribulation and persecution reveal that a person’s heart can be shallow soil, in which the seed could not take root (Matthew 13:20-21). It is someone who does not rejoice in the Word and cannot withstand the affliction of tribulation and persecution.

Because the law has been the delight of the righteous, he has not perished, but has stood firm in the affliction. The law, the torah, here has the meaning of ‘teaching from the Word of God’. Since Christ is the center of Scripture, of teaching (John 5:39), He is actually the source of joy. The righteous who can be joyful while in affliction experiences the truth of the word: “The joy of the LORD is your strength” (Nehemiah 8:10b).

The righteous will “never forget” (Psalms 119:93) the precepts of the LORD, which are eternally established in heaven, as he said at the beginning of this stanza (Psalms 119:89). The reason is that he owes his life to this. The LORD made him alive by His precepts (1 Peter 1:23). The words of Christ, the eternal Son of God, “are spirit and are life” (John 6:63b; 68). The believer will never forget the origin of his new life. They are words that have given him life and at the same time keep him constantly alive.

The righteous knows that he is the property of the LORD (Psalms 119:94). Therefore, He asks for salvation. He says to Him: “I am Yours.” Such an intimate statement is unique in Psalms. We encounter it especially in a situation of the greatest distress. This distress appears to have been caused by wicked people, namely the antichrist and his followers (Psalms 119:95; cf. Revelation 13:7).

David also testifies to his intimacy with the LORD when he says: “Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me” (Psalms 23:4). It is precisely in the difficult moments that David experiences the most intimate moments.

The psalmist reminds the LORD, as it were, that He therewith has also taken care of him. We are responsible to take good care of what belongs to us. We see that with God. Therefore, the righteous appeals to Him to deliver him. As an additional reason, he says that he has sought God’s precepts. This shows that he is truly God’s property and not just a natural descendant of Abraham.

In affliction, the Word remains the psalmist’s delight (Psalms 119:92). By the same Word his heart was revived, he was born from above (John 3:3) and received new life (Psalms 119:93). He has become the property of the LORD and therefore His servant (Psalms 119:94). This is the basis of his cry for help whether the LORD will deliver him in his great need.

He asks for God’s intervention because wicked have lurched upon him to put him to death (Psalms 119:95). The reason for their murderousness is that he diligently considers the testimonies of the LORD and shows it in his life. That is why the wicked persecute the righteous. This started with Cain slaying Abel. It reached its absolute nadir in the mass of the Jewish people who cried out for the death of the Lord Jesus, a cry that was heeded by Pilate. In the near future it will be repeated in the persecution of the faithful remnant of Israel (Revelation 12:17).

Everything made on earth has an expiration date (Psalms 119:96). It can be so perfect, but it will come to an end (2 Peter 3:10; 12). The psalmist has seen that end. His spiritual eyes have been opened to this reality. He has also seen that only the commandment of God is “exceedingly broad”, that it is boundless, it never comes to an end. The Word of God abides forever, as does he who does the will of God (1 Peter 1:25; 1 John 2:17).

Proverbs 8:4

/lamedh/ Teaching of the Shepherd

The letter lamedh is a picture of a (shepherd’s) staff. For the shepherd, it is a stick with a curved end; for an ox shepherd, it is a stick with a sharp end, a goad (cf. Acts 26:14). They are both used to direct the animals. Lamedh is related to lamad, which means ‘to instruct’, ‘to teach’.

The lamedh is the only letter that exceeds the upper limit of the other letters. This speaks of teaching from above. The shepherd teaches his sheep with the help of his staff. Our Shepherd is the heavenly Shepherd. The teaching of our heavenly Shepherd gives new life (Psalms 119:93; cf. 1 Peter 1:23; James 1:18; John 3:3; 5; Ezekiel 36:26-27). It also gives steadfastness. The first three verses of this stanza (Psalms 119:89-91) are a thanksgiving and speak three times of standing firm. This also applies to us (1 Corinthians 15:58).

The Word of God is not a passing word. It is eternal (Psalms 119:89). For the Word is “settled in heaven”, that is, it is set there. It is heavenly in character. Never will man and the devil succeed in attacking it, for the Word is firmly established in heaven. Attempts to do so have been and are often made, but they have never succeeded and will never succeed. Every promise will be fulfilled to the letter (Luke 21:33).

The devil has tried to cast doubt on the Word at the Fall (Genesis 3:1) and at the temptation in the wilderness (Matthew 4:1-11). Man has also tried that by taking away from the Word of God – like the Sadducees – or by adding to it – like the Pharisees. In our day, we see the attempts to take away something from the Word in modern theology and the doctrine of evolution – the modern-day Sadducees – or add something to the Word in the teachings of men – the modern-day Pharisees.

God’s faithfulness also never ends, but continues “throughout generations” (Psalms 119:90; cf. Psalms 90:1-2). At issue here is the faithfulness of God toward creation. He proves this faithfulness to each generation as long as the earth, which was established by Him, stands. This is a great encouragement to each new generation. This is what each generation may pass on to the next.

The faithfulness of God is visible in the unshakability of the earth, which was established by the Lord Jesus. The same faithfulness is visible with the Word of God. Heaven and earth will pass away, but the Word will always be fulfilled (Matthew 5:18; Matthew 24:35). Our firmness is in the Lord Jesus, our Rock, for He is “the same yesterday and today and forever” (Hebrews 13:8).

The believer can see this by the heavens and the earth, which were created by God (Psalms 119:91). They were created according to His will (Revelation 4:11), and according to His ordinances they remain where He placed them to this day. And they are there as His servants, serving Him in the purpose for which He has made them in the place where He has placed them. This holds encouragement for us as members of the body of Christ, His church. We may serve Him and one another, for that is what He made us for with the talents He gave us.

In the midst of all the misery, the law of the LORD has been the delight of the tried believer (Psalms 119:92). This is illustrated by the Lord in the parable of the sower. Tribulation and persecution reveal that a person’s heart can be shallow soil, in which the seed could not take root (Matthew 13:20-21). It is someone who does not rejoice in the Word and cannot withstand the affliction of tribulation and persecution.

Because the law has been the delight of the righteous, he has not perished, but has stood firm in the affliction. The law, the torah, here has the meaning of ‘teaching from the Word of God’. Since Christ is the center of Scripture, of teaching (John 5:39), He is actually the source of joy. The righteous who can be joyful while in affliction experiences the truth of the word: “The joy of the LORD is your strength” (Nehemiah 8:10b).

The righteous will “never forget” (Psalms 119:93) the precepts of the LORD, which are eternally established in heaven, as he said at the beginning of this stanza (Psalms 119:89). The reason is that he owes his life to this. The LORD made him alive by His precepts (1 Peter 1:23). The words of Christ, the eternal Son of God, “are spirit and are life” (John 6:63b; 68). The believer will never forget the origin of his new life. They are words that have given him life and at the same time keep him constantly alive.

The righteous knows that he is the property of the LORD (Psalms 119:94). Therefore, He asks for salvation. He says to Him: “I am Yours.” Such an intimate statement is unique in Psalms. We encounter it especially in a situation of the greatest distress. This distress appears to have been caused by wicked people, namely the antichrist and his followers (Psalms 119:95; cf. Revelation 13:7).

David also testifies to his intimacy with the LORD when he says: “Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me” (Psalms 23:4). It is precisely in the difficult moments that David experiences the most intimate moments.

The psalmist reminds the LORD, as it were, that He therewith has also taken care of him. We are responsible to take good care of what belongs to us. We see that with God. Therefore, the righteous appeals to Him to deliver him. As an additional reason, he says that he has sought God’s precepts. This shows that he is truly God’s property and not just a natural descendant of Abraham.

In affliction, the Word remains the psalmist’s delight (Psalms 119:92). By the same Word his heart was revived, he was born from above (John 3:3) and received new life (Psalms 119:93). He has become the property of the LORD and therefore His servant (Psalms 119:94). This is the basis of his cry for help whether the LORD will deliver him in his great need.

He asks for God’s intervention because wicked have lurched upon him to put him to death (Psalms 119:95). The reason for their murderousness is that he diligently considers the testimonies of the LORD and shows it in his life. That is why the wicked persecute the righteous. This started with Cain slaying Abel. It reached its absolute nadir in the mass of the Jewish people who cried out for the death of the Lord Jesus, a cry that was heeded by Pilate. In the near future it will be repeated in the persecution of the faithful remnant of Israel (Revelation 12:17).

Everything made on earth has an expiration date (Psalms 119:96). It can be so perfect, but it will come to an end (2 Peter 3:10; 12). The psalmist has seen that end. His spiritual eyes have been opened to this reality. He has also seen that only the commandment of God is “exceedingly broad”, that it is boundless, it never comes to an end. The Word of God abides forever, as does he who does the will of God (1 Peter 1:25; 1 John 2:17).

Proverbs 8:5

/lamedh/ Teaching of the Shepherd

The letter lamedh is a picture of a (shepherd’s) staff. For the shepherd, it is a stick with a curved end; for an ox shepherd, it is a stick with a sharp end, a goad (cf. Acts 26:14). They are both used to direct the animals. Lamedh is related to lamad, which means ‘to instruct’, ‘to teach’.

The lamedh is the only letter that exceeds the upper limit of the other letters. This speaks of teaching from above. The shepherd teaches his sheep with the help of his staff. Our Shepherd is the heavenly Shepherd. The teaching of our heavenly Shepherd gives new life (Psalms 119:93; cf. 1 Peter 1:23; James 1:18; John 3:3; 5; Ezekiel 36:26-27). It also gives steadfastness. The first three verses of this stanza (Psalms 119:89-91) are a thanksgiving and speak three times of standing firm. This also applies to us (1 Corinthians 15:58).

The Word of God is not a passing word. It is eternal (Psalms 119:89). For the Word is “settled in heaven”, that is, it is set there. It is heavenly in character. Never will man and the devil succeed in attacking it, for the Word is firmly established in heaven. Attempts to do so have been and are often made, but they have never succeeded and will never succeed. Every promise will be fulfilled to the letter (Luke 21:33).

The devil has tried to cast doubt on the Word at the Fall (Genesis 3:1) and at the temptation in the wilderness (Matthew 4:1-11). Man has also tried that by taking away from the Word of God – like the Sadducees – or by adding to it – like the Pharisees. In our day, we see the attempts to take away something from the Word in modern theology and the doctrine of evolution – the modern-day Sadducees – or add something to the Word in the teachings of men – the modern-day Pharisees.

God’s faithfulness also never ends, but continues “throughout generations” (Psalms 119:90; cf. Psalms 90:1-2). At issue here is the faithfulness of God toward creation. He proves this faithfulness to each generation as long as the earth, which was established by Him, stands. This is a great encouragement to each new generation. This is what each generation may pass on to the next.

The faithfulness of God is visible in the unshakability of the earth, which was established by the Lord Jesus. The same faithfulness is visible with the Word of God. Heaven and earth will pass away, but the Word will always be fulfilled (Matthew 5:18; Matthew 24:35). Our firmness is in the Lord Jesus, our Rock, for He is “the same yesterday and today and forever” (Hebrews 13:8).

The believer can see this by the heavens and the earth, which were created by God (Psalms 119:91). They were created according to His will (Revelation 4:11), and according to His ordinances they remain where He placed them to this day. And they are there as His servants, serving Him in the purpose for which He has made them in the place where He has placed them. This holds encouragement for us as members of the body of Christ, His church. We may serve Him and one another, for that is what He made us for with the talents He gave us.

In the midst of all the misery, the law of the LORD has been the delight of the tried believer (Psalms 119:92). This is illustrated by the Lord in the parable of the sower. Tribulation and persecution reveal that a person’s heart can be shallow soil, in which the seed could not take root (Matthew 13:20-21). It is someone who does not rejoice in the Word and cannot withstand the affliction of tribulation and persecution.

Because the law has been the delight of the righteous, he has not perished, but has stood firm in the affliction. The law, the torah, here has the meaning of ‘teaching from the Word of God’. Since Christ is the center of Scripture, of teaching (John 5:39), He is actually the source of joy. The righteous who can be joyful while in affliction experiences the truth of the word: “The joy of the LORD is your strength” (Nehemiah 8:10b).

The righteous will “never forget” (Psalms 119:93) the precepts of the LORD, which are eternally established in heaven, as he said at the beginning of this stanza (Psalms 119:89). The reason is that he owes his life to this. The LORD made him alive by His precepts (1 Peter 1:23). The words of Christ, the eternal Son of God, “are spirit and are life” (John 6:63b; 68). The believer will never forget the origin of his new life. They are words that have given him life and at the same time keep him constantly alive.

The righteous knows that he is the property of the LORD (Psalms 119:94). Therefore, He asks for salvation. He says to Him: “I am Yours.” Such an intimate statement is unique in Psalms. We encounter it especially in a situation of the greatest distress. This distress appears to have been caused by wicked people, namely the antichrist and his followers (Psalms 119:95; cf. Revelation 13:7).

David also testifies to his intimacy with the LORD when he says: “Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me” (Psalms 23:4). It is precisely in the difficult moments that David experiences the most intimate moments.

The psalmist reminds the LORD, as it were, that He therewith has also taken care of him. We are responsible to take good care of what belongs to us. We see that with God. Therefore, the righteous appeals to Him to deliver him. As an additional reason, he says that he has sought God’s precepts. This shows that he is truly God’s property and not just a natural descendant of Abraham.

In affliction, the Word remains the psalmist’s delight (Psalms 119:92). By the same Word his heart was revived, he was born from above (John 3:3) and received new life (Psalms 119:93). He has become the property of the LORD and therefore His servant (Psalms 119:94). This is the basis of his cry for help whether the LORD will deliver him in his great need.

He asks for God’s intervention because wicked have lurched upon him to put him to death (Psalms 119:95). The reason for their murderousness is that he diligently considers the testimonies of the LORD and shows it in his life. That is why the wicked persecute the righteous. This started with Cain slaying Abel. It reached its absolute nadir in the mass of the Jewish people who cried out for the death of the Lord Jesus, a cry that was heeded by Pilate. In the near future it will be repeated in the persecution of the faithful remnant of Israel (Revelation 12:17).

Everything made on earth has an expiration date (Psalms 119:96). It can be so perfect, but it will come to an end (2 Peter 3:10; 12). The psalmist has seen that end. His spiritual eyes have been opened to this reality. He has also seen that only the commandment of God is “exceedingly broad”, that it is boundless, it never comes to an end. The Word of God abides forever, as does he who does the will of God (1 Peter 1:25; 1 John 2:17).

Proverbs 8:6

/lamedh/ Teaching of the Shepherd

The letter lamedh is a picture of a (shepherd’s) staff. For the shepherd, it is a stick with a curved end; for an ox shepherd, it is a stick with a sharp end, a goad (cf. Acts 26:14). They are both used to direct the animals. Lamedh is related to lamad, which means ‘to instruct’, ‘to teach’.

The lamedh is the only letter that exceeds the upper limit of the other letters. This speaks of teaching from above. The shepherd teaches his sheep with the help of his staff. Our Shepherd is the heavenly Shepherd. The teaching of our heavenly Shepherd gives new life (Psalms 119:93; cf. 1 Peter 1:23; James 1:18; John 3:3; 5; Ezekiel 36:26-27). It also gives steadfastness. The first three verses of this stanza (Psalms 119:89-91) are a thanksgiving and speak three times of standing firm. This also applies to us (1 Corinthians 15:58).

The Word of God is not a passing word. It is eternal (Psalms 119:89). For the Word is “settled in heaven”, that is, it is set there. It is heavenly in character. Never will man and the devil succeed in attacking it, for the Word is firmly established in heaven. Attempts to do so have been and are often made, but they have never succeeded and will never succeed. Every promise will be fulfilled to the letter (Luke 21:33).

The devil has tried to cast doubt on the Word at the Fall (Genesis 3:1) and at the temptation in the wilderness (Matthew 4:1-11). Man has also tried that by taking away from the Word of God – like the Sadducees – or by adding to it – like the Pharisees. In our day, we see the attempts to take away something from the Word in modern theology and the doctrine of evolution – the modern-day Sadducees – or add something to the Word in the teachings of men – the modern-day Pharisees.

God’s faithfulness also never ends, but continues “throughout generations” (Psalms 119:90; cf. Psalms 90:1-2). At issue here is the faithfulness of God toward creation. He proves this faithfulness to each generation as long as the earth, which was established by Him, stands. This is a great encouragement to each new generation. This is what each generation may pass on to the next.

The faithfulness of God is visible in the unshakability of the earth, which was established by the Lord Jesus. The same faithfulness is visible with the Word of God. Heaven and earth will pass away, but the Word will always be fulfilled (Matthew 5:18; Matthew 24:35). Our firmness is in the Lord Jesus, our Rock, for He is “the same yesterday and today and forever” (Hebrews 13:8).

The believer can see this by the heavens and the earth, which were created by God (Psalms 119:91). They were created according to His will (Revelation 4:11), and according to His ordinances they remain where He placed them to this day. And they are there as His servants, serving Him in the purpose for which He has made them in the place where He has placed them. This holds encouragement for us as members of the body of Christ, His church. We may serve Him and one another, for that is what He made us for with the talents He gave us.

In the midst of all the misery, the law of the LORD has been the delight of the tried believer (Psalms 119:92). This is illustrated by the Lord in the parable of the sower. Tribulation and persecution reveal that a person’s heart can be shallow soil, in which the seed could not take root (Matthew 13:20-21). It is someone who does not rejoice in the Word and cannot withstand the affliction of tribulation and persecution.

Because the law has been the delight of the righteous, he has not perished, but has stood firm in the affliction. The law, the torah, here has the meaning of ‘teaching from the Word of God’. Since Christ is the center of Scripture, of teaching (John 5:39), He is actually the source of joy. The righteous who can be joyful while in affliction experiences the truth of the word: “The joy of the LORD is your strength” (Nehemiah 8:10b).

The righteous will “never forget” (Psalms 119:93) the precepts of the LORD, which are eternally established in heaven, as he said at the beginning of this stanza (Psalms 119:89). The reason is that he owes his life to this. The LORD made him alive by His precepts (1 Peter 1:23). The words of Christ, the eternal Son of God, “are spirit and are life” (John 6:63b; 68). The believer will never forget the origin of his new life. They are words that have given him life and at the same time keep him constantly alive.

The righteous knows that he is the property of the LORD (Psalms 119:94). Therefore, He asks for salvation. He says to Him: “I am Yours.” Such an intimate statement is unique in Psalms. We encounter it especially in a situation of the greatest distress. This distress appears to have been caused by wicked people, namely the antichrist and his followers (Psalms 119:95; cf. Revelation 13:7).

David also testifies to his intimacy with the LORD when he says: “Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me” (Psalms 23:4). It is precisely in the difficult moments that David experiences the most intimate moments.

The psalmist reminds the LORD, as it were, that He therewith has also taken care of him. We are responsible to take good care of what belongs to us. We see that with God. Therefore, the righteous appeals to Him to deliver him. As an additional reason, he says that he has sought God’s precepts. This shows that he is truly God’s property and not just a natural descendant of Abraham.

In affliction, the Word remains the psalmist’s delight (Psalms 119:92). By the same Word his heart was revived, he was born from above (John 3:3) and received new life (Psalms 119:93). He has become the property of the LORD and therefore His servant (Psalms 119:94). This is the basis of his cry for help whether the LORD will deliver him in his great need.

He asks for God’s intervention because wicked have lurched upon him to put him to death (Psalms 119:95). The reason for their murderousness is that he diligently considers the testimonies of the LORD and shows it in his life. That is why the wicked persecute the righteous. This started with Cain slaying Abel. It reached its absolute nadir in the mass of the Jewish people who cried out for the death of the Lord Jesus, a cry that was heeded by Pilate. In the near future it will be repeated in the persecution of the faithful remnant of Israel (Revelation 12:17).

Everything made on earth has an expiration date (Psalms 119:96). It can be so perfect, but it will come to an end (2 Peter 3:10; 12). The psalmist has seen that end. His spiritual eyes have been opened to this reality. He has also seen that only the commandment of God is “exceedingly broad”, that it is boundless, it never comes to an end. The Word of God abides forever, as does he who does the will of God (1 Peter 1:25; 1 John 2:17).

Proverbs 8:7

/lamedh/ Teaching of the Shepherd

The letter lamedh is a picture of a (shepherd’s) staff. For the shepherd, it is a stick with a curved end; for an ox shepherd, it is a stick with a sharp end, a goad (cf. Acts 26:14). They are both used to direct the animals. Lamedh is related to lamad, which means ‘to instruct’, ‘to teach’.

The lamedh is the only letter that exceeds the upper limit of the other letters. This speaks of teaching from above. The shepherd teaches his sheep with the help of his staff. Our Shepherd is the heavenly Shepherd. The teaching of our heavenly Shepherd gives new life (Psalms 119:93; cf. 1 Peter 1:23; James 1:18; John 3:3; 5; Ezekiel 36:26-27). It also gives steadfastness. The first three verses of this stanza (Psalms 119:89-91) are a thanksgiving and speak three times of standing firm. This also applies to us (1 Corinthians 15:58).

The Word of God is not a passing word. It is eternal (Psalms 119:89). For the Word is “settled in heaven”, that is, it is set there. It is heavenly in character. Never will man and the devil succeed in attacking it, for the Word is firmly established in heaven. Attempts to do so have been and are often made, but they have never succeeded and will never succeed. Every promise will be fulfilled to the letter (Luke 21:33).

The devil has tried to cast doubt on the Word at the Fall (Genesis 3:1) and at the temptation in the wilderness (Matthew 4:1-11). Man has also tried that by taking away from the Word of God – like the Sadducees – or by adding to it – like the Pharisees. In our day, we see the attempts to take away something from the Word in modern theology and the doctrine of evolution – the modern-day Sadducees – or add something to the Word in the teachings of men – the modern-day Pharisees.

God’s faithfulness also never ends, but continues “throughout generations” (Psalms 119:90; cf. Psalms 90:1-2). At issue here is the faithfulness of God toward creation. He proves this faithfulness to each generation as long as the earth, which was established by Him, stands. This is a great encouragement to each new generation. This is what each generation may pass on to the next.

The faithfulness of God is visible in the unshakability of the earth, which was established by the Lord Jesus. The same faithfulness is visible with the Word of God. Heaven and earth will pass away, but the Word will always be fulfilled (Matthew 5:18; Matthew 24:35). Our firmness is in the Lord Jesus, our Rock, for He is “the same yesterday and today and forever” (Hebrews 13:8).

The believer can see this by the heavens and the earth, which were created by God (Psalms 119:91). They were created according to His will (Revelation 4:11), and according to His ordinances they remain where He placed them to this day. And they are there as His servants, serving Him in the purpose for which He has made them in the place where He has placed them. This holds encouragement for us as members of the body of Christ, His church. We may serve Him and one another, for that is what He made us for with the talents He gave us.

In the midst of all the misery, the law of the LORD has been the delight of the tried believer (Psalms 119:92). This is illustrated by the Lord in the parable of the sower. Tribulation and persecution reveal that a person’s heart can be shallow soil, in which the seed could not take root (Matthew 13:20-21). It is someone who does not rejoice in the Word and cannot withstand the affliction of tribulation and persecution.

Because the law has been the delight of the righteous, he has not perished, but has stood firm in the affliction. The law, the torah, here has the meaning of ‘teaching from the Word of God’. Since Christ is the center of Scripture, of teaching (John 5:39), He is actually the source of joy. The righteous who can be joyful while in affliction experiences the truth of the word: “The joy of the LORD is your strength” (Nehemiah 8:10b).

The righteous will “never forget” (Psalms 119:93) the precepts of the LORD, which are eternally established in heaven, as he said at the beginning of this stanza (Psalms 119:89). The reason is that he owes his life to this. The LORD made him alive by His precepts (1 Peter 1:23). The words of Christ, the eternal Son of God, “are spirit and are life” (John 6:63b; 68). The believer will never forget the origin of his new life. They are words that have given him life and at the same time keep him constantly alive.

The righteous knows that he is the property of the LORD (Psalms 119:94). Therefore, He asks for salvation. He says to Him: “I am Yours.” Such an intimate statement is unique in Psalms. We encounter it especially in a situation of the greatest distress. This distress appears to have been caused by wicked people, namely the antichrist and his followers (Psalms 119:95; cf. Revelation 13:7).

David also testifies to his intimacy with the LORD when he says: “Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me” (Psalms 23:4). It is precisely in the difficult moments that David experiences the most intimate moments.

The psalmist reminds the LORD, as it were, that He therewith has also taken care of him. We are responsible to take good care of what belongs to us. We see that with God. Therefore, the righteous appeals to Him to deliver him. As an additional reason, he says that he has sought God’s precepts. This shows that he is truly God’s property and not just a natural descendant of Abraham.

In affliction, the Word remains the psalmist’s delight (Psalms 119:92). By the same Word his heart was revived, he was born from above (John 3:3) and received new life (Psalms 119:93). He has become the property of the LORD and therefore His servant (Psalms 119:94). This is the basis of his cry for help whether the LORD will deliver him in his great need.

He asks for God’s intervention because wicked have lurched upon him to put him to death (Psalms 119:95). The reason for their murderousness is that he diligently considers the testimonies of the LORD and shows it in his life. That is why the wicked persecute the righteous. This started with Cain slaying Abel. It reached its absolute nadir in the mass of the Jewish people who cried out for the death of the Lord Jesus, a cry that was heeded by Pilate. In the near future it will be repeated in the persecution of the faithful remnant of Israel (Revelation 12:17).

Everything made on earth has an expiration date (Psalms 119:96). It can be so perfect, but it will come to an end (2 Peter 3:10; 12). The psalmist has seen that end. His spiritual eyes have been opened to this reality. He has also seen that only the commandment of God is “exceedingly broad”, that it is boundless, it never comes to an end. The Word of God abides forever, as does he who does the will of God (1 Peter 1:25; 1 John 2:17).

Proverbs 8:8

/lamedh/ Teaching of the Shepherd

The letter lamedh is a picture of a (shepherd’s) staff. For the shepherd, it is a stick with a curved end; for an ox shepherd, it is a stick with a sharp end, a goad (cf. Acts 26:14). They are both used to direct the animals. Lamedh is related to lamad, which means ‘to instruct’, ‘to teach’.

The lamedh is the only letter that exceeds the upper limit of the other letters. This speaks of teaching from above. The shepherd teaches his sheep with the help of his staff. Our Shepherd is the heavenly Shepherd. The teaching of our heavenly Shepherd gives new life (Psalms 119:93; cf. 1 Peter 1:23; James 1:18; John 3:3; 5; Ezekiel 36:26-27). It also gives steadfastness. The first three verses of this stanza (Psalms 119:89-91) are a thanksgiving and speak three times of standing firm. This also applies to us (1 Corinthians 15:58).

The Word of God is not a passing word. It is eternal (Psalms 119:89). For the Word is “settled in heaven”, that is, it is set there. It is heavenly in character. Never will man and the devil succeed in attacking it, for the Word is firmly established in heaven. Attempts to do so have been and are often made, but they have never succeeded and will never succeed. Every promise will be fulfilled to the letter (Luke 21:33).

The devil has tried to cast doubt on the Word at the Fall (Genesis 3:1) and at the temptation in the wilderness (Matthew 4:1-11). Man has also tried that by taking away from the Word of God – like the Sadducees – or by adding to it – like the Pharisees. In our day, we see the attempts to take away something from the Word in modern theology and the doctrine of evolution – the modern-day Sadducees – or add something to the Word in the teachings of men – the modern-day Pharisees.

God’s faithfulness also never ends, but continues “throughout generations” (Psalms 119:90; cf. Psalms 90:1-2). At issue here is the faithfulness of God toward creation. He proves this faithfulness to each generation as long as the earth, which was established by Him, stands. This is a great encouragement to each new generation. This is what each generation may pass on to the next.

The faithfulness of God is visible in the unshakability of the earth, which was established by the Lord Jesus. The same faithfulness is visible with the Word of God. Heaven and earth will pass away, but the Word will always be fulfilled (Matthew 5:18; Matthew 24:35). Our firmness is in the Lord Jesus, our Rock, for He is “the same yesterday and today and forever” (Hebrews 13:8).

The believer can see this by the heavens and the earth, which were created by God (Psalms 119:91). They were created according to His will (Revelation 4:11), and according to His ordinances they remain where He placed them to this day. And they are there as His servants, serving Him in the purpose for which He has made them in the place where He has placed them. This holds encouragement for us as members of the body of Christ, His church. We may serve Him and one another, for that is what He made us for with the talents He gave us.

In the midst of all the misery, the law of the LORD has been the delight of the tried believer (Psalms 119:92). This is illustrated by the Lord in the parable of the sower. Tribulation and persecution reveal that a person’s heart can be shallow soil, in which the seed could not take root (Matthew 13:20-21). It is someone who does not rejoice in the Word and cannot withstand the affliction of tribulation and persecution.

Because the law has been the delight of the righteous, he has not perished, but has stood firm in the affliction. The law, the torah, here has the meaning of ‘teaching from the Word of God’. Since Christ is the center of Scripture, of teaching (John 5:39), He is actually the source of joy. The righteous who can be joyful while in affliction experiences the truth of the word: “The joy of the LORD is your strength” (Nehemiah 8:10b).

The righteous will “never forget” (Psalms 119:93) the precepts of the LORD, which are eternally established in heaven, as he said at the beginning of this stanza (Psalms 119:89). The reason is that he owes his life to this. The LORD made him alive by His precepts (1 Peter 1:23). The words of Christ, the eternal Son of God, “are spirit and are life” (John 6:63b; 68). The believer will never forget the origin of his new life. They are words that have given him life and at the same time keep him constantly alive.

The righteous knows that he is the property of the LORD (Psalms 119:94). Therefore, He asks for salvation. He says to Him: “I am Yours.” Such an intimate statement is unique in Psalms. We encounter it especially in a situation of the greatest distress. This distress appears to have been caused by wicked people, namely the antichrist and his followers (Psalms 119:95; cf. Revelation 13:7).

David also testifies to his intimacy with the LORD when he says: “Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me” (Psalms 23:4). It is precisely in the difficult moments that David experiences the most intimate moments.

The psalmist reminds the LORD, as it were, that He therewith has also taken care of him. We are responsible to take good care of what belongs to us. We see that with God. Therefore, the righteous appeals to Him to deliver him. As an additional reason, he says that he has sought God’s precepts. This shows that he is truly God’s property and not just a natural descendant of Abraham.

In affliction, the Word remains the psalmist’s delight (Psalms 119:92). By the same Word his heart was revived, he was born from above (John 3:3) and received new life (Psalms 119:93). He has become the property of the LORD and therefore His servant (Psalms 119:94). This is the basis of his cry for help whether the LORD will deliver him in his great need.

He asks for God’s intervention because wicked have lurched upon him to put him to death (Psalms 119:95). The reason for their murderousness is that he diligently considers the testimonies of the LORD and shows it in his life. That is why the wicked persecute the righteous. This started with Cain slaying Abel. It reached its absolute nadir in the mass of the Jewish people who cried out for the death of the Lord Jesus, a cry that was heeded by Pilate. In the near future it will be repeated in the persecution of the faithful remnant of Israel (Revelation 12:17).

Everything made on earth has an expiration date (Psalms 119:96). It can be so perfect, but it will come to an end (2 Peter 3:10; 12). The psalmist has seen that end. His spiritual eyes have been opened to this reality. He has also seen that only the commandment of God is “exceedingly broad”, that it is boundless, it never comes to an end. The Word of God abides forever, as does he who does the will of God (1 Peter 1:25; 1 John 2:17).

Proverbs 8:9

/lamedh/ Teaching of the Shepherd

The letter lamedh is a picture of a (shepherd’s) staff. For the shepherd, it is a stick with a curved end; for an ox shepherd, it is a stick with a sharp end, a goad (cf. Acts 26:14). They are both used to direct the animals. Lamedh is related to lamad, which means ‘to instruct’, ‘to teach’.

The lamedh is the only letter that exceeds the upper limit of the other letters. This speaks of teaching from above. The shepherd teaches his sheep with the help of his staff. Our Shepherd is the heavenly Shepherd. The teaching of our heavenly Shepherd gives new life (Psalms 119:93; cf. 1 Peter 1:23; James 1:18; John 3:3; 5; Ezekiel 36:26-27). It also gives steadfastness. The first three verses of this stanza (Psalms 119:89-91) are a thanksgiving and speak three times of standing firm. This also applies to us (1 Corinthians 15:58).

The Word of God is not a passing word. It is eternal (Psalms 119:89). For the Word is “settled in heaven”, that is, it is set there. It is heavenly in character. Never will man and the devil succeed in attacking it, for the Word is firmly established in heaven. Attempts to do so have been and are often made, but they have never succeeded and will never succeed. Every promise will be fulfilled to the letter (Luke 21:33).

The devil has tried to cast doubt on the Word at the Fall (Genesis 3:1) and at the temptation in the wilderness (Matthew 4:1-11). Man has also tried that by taking away from the Word of God – like the Sadducees – or by adding to it – like the Pharisees. In our day, we see the attempts to take away something from the Word in modern theology and the doctrine of evolution – the modern-day Sadducees – or add something to the Word in the teachings of men – the modern-day Pharisees.

God’s faithfulness also never ends, but continues “throughout generations” (Psalms 119:90; cf. Psalms 90:1-2). At issue here is the faithfulness of God toward creation. He proves this faithfulness to each generation as long as the earth, which was established by Him, stands. This is a great encouragement to each new generation. This is what each generation may pass on to the next.

The faithfulness of God is visible in the unshakability of the earth, which was established by the Lord Jesus. The same faithfulness is visible with the Word of God. Heaven and earth will pass away, but the Word will always be fulfilled (Matthew 5:18; Matthew 24:35). Our firmness is in the Lord Jesus, our Rock, for He is “the same yesterday and today and forever” (Hebrews 13:8).

The believer can see this by the heavens and the earth, which were created by God (Psalms 119:91). They were created according to His will (Revelation 4:11), and according to His ordinances they remain where He placed them to this day. And they are there as His servants, serving Him in the purpose for which He has made them in the place where He has placed them. This holds encouragement for us as members of the body of Christ, His church. We may serve Him and one another, for that is what He made us for with the talents He gave us.

In the midst of all the misery, the law of the LORD has been the delight of the tried believer (Psalms 119:92). This is illustrated by the Lord in the parable of the sower. Tribulation and persecution reveal that a person’s heart can be shallow soil, in which the seed could not take root (Matthew 13:20-21). It is someone who does not rejoice in the Word and cannot withstand the affliction of tribulation and persecution.

Because the law has been the delight of the righteous, he has not perished, but has stood firm in the affliction. The law, the torah, here has the meaning of ‘teaching from the Word of God’. Since Christ is the center of Scripture, of teaching (John 5:39), He is actually the source of joy. The righteous who can be joyful while in affliction experiences the truth of the word: “The joy of the LORD is your strength” (Nehemiah 8:10b).

The righteous will “never forget” (Psalms 119:93) the precepts of the LORD, which are eternally established in heaven, as he said at the beginning of this stanza (Psalms 119:89). The reason is that he owes his life to this. The LORD made him alive by His precepts (1 Peter 1:23). The words of Christ, the eternal Son of God, “are spirit and are life” (John 6:63b; 68). The believer will never forget the origin of his new life. They are words that have given him life and at the same time keep him constantly alive.

The righteous knows that he is the property of the LORD (Psalms 119:94). Therefore, He asks for salvation. He says to Him: “I am Yours.” Such an intimate statement is unique in Psalms. We encounter it especially in a situation of the greatest distress. This distress appears to have been caused by wicked people, namely the antichrist and his followers (Psalms 119:95; cf. Revelation 13:7).

David also testifies to his intimacy with the LORD when he says: “Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me” (Psalms 23:4). It is precisely in the difficult moments that David experiences the most intimate moments.

The psalmist reminds the LORD, as it were, that He therewith has also taken care of him. We are responsible to take good care of what belongs to us. We see that with God. Therefore, the righteous appeals to Him to deliver him. As an additional reason, he says that he has sought God’s precepts. This shows that he is truly God’s property and not just a natural descendant of Abraham.

In affliction, the Word remains the psalmist’s delight (Psalms 119:92). By the same Word his heart was revived, he was born from above (John 3:3) and received new life (Psalms 119:93). He has become the property of the LORD and therefore His servant (Psalms 119:94). This is the basis of his cry for help whether the LORD will deliver him in his great need.

He asks for God’s intervention because wicked have lurched upon him to put him to death (Psalms 119:95). The reason for their murderousness is that he diligently considers the testimonies of the LORD and shows it in his life. That is why the wicked persecute the righteous. This started with Cain slaying Abel. It reached its absolute nadir in the mass of the Jewish people who cried out for the death of the Lord Jesus, a cry that was heeded by Pilate. In the near future it will be repeated in the persecution of the faithful remnant of Israel (Revelation 12:17).

Everything made on earth has an expiration date (Psalms 119:96). It can be so perfect, but it will come to an end (2 Peter 3:10; 12). The psalmist has seen that end. His spiritual eyes have been opened to this reality. He has also seen that only the commandment of God is “exceedingly broad”, that it is boundless, it never comes to an end. The Word of God abides forever, as does he who does the will of God (1 Peter 1:25; 1 John 2:17).

Proverbs 8:10

/lamedh/ Teaching of the Shepherd

The letter lamedh is a picture of a (shepherd’s) staff. For the shepherd, it is a stick with a curved end; for an ox shepherd, it is a stick with a sharp end, a goad (cf. Acts 26:14). They are both used to direct the animals. Lamedh is related to lamad, which means ‘to instruct’, ‘to teach’.

The lamedh is the only letter that exceeds the upper limit of the other letters. This speaks of teaching from above. The shepherd teaches his sheep with the help of his staff. Our Shepherd is the heavenly Shepherd. The teaching of our heavenly Shepherd gives new life (Psalms 119:93; cf. 1 Peter 1:23; James 1:18; John 3:3; 5; Ezekiel 36:26-27). It also gives steadfastness. The first three verses of this stanza (Psalms 119:89-91) are a thanksgiving and speak three times of standing firm. This also applies to us (1 Corinthians 15:58).

The Word of God is not a passing word. It is eternal (Psalms 119:89). For the Word is “settled in heaven”, that is, it is set there. It is heavenly in character. Never will man and the devil succeed in attacking it, for the Word is firmly established in heaven. Attempts to do so have been and are often made, but they have never succeeded and will never succeed. Every promise will be fulfilled to the letter (Luke 21:33).

The devil has tried to cast doubt on the Word at the Fall (Genesis 3:1) and at the temptation in the wilderness (Matthew 4:1-11). Man has also tried that by taking away from the Word of God – like the Sadducees – or by adding to it – like the Pharisees. In our day, we see the attempts to take away something from the Word in modern theology and the doctrine of evolution – the modern-day Sadducees – or add something to the Word in the teachings of men – the modern-day Pharisees.

God’s faithfulness also never ends, but continues “throughout generations” (Psalms 119:90; cf. Psalms 90:1-2). At issue here is the faithfulness of God toward creation. He proves this faithfulness to each generation as long as the earth, which was established by Him, stands. This is a great encouragement to each new generation. This is what each generation may pass on to the next.

The faithfulness of God is visible in the unshakability of the earth, which was established by the Lord Jesus. The same faithfulness is visible with the Word of God. Heaven and earth will pass away, but the Word will always be fulfilled (Matthew 5:18; Matthew 24:35). Our firmness is in the Lord Jesus, our Rock, for He is “the same yesterday and today and forever” (Hebrews 13:8).

The believer can see this by the heavens and the earth, which were created by God (Psalms 119:91). They were created according to His will (Revelation 4:11), and according to His ordinances they remain where He placed them to this day. And they are there as His servants, serving Him in the purpose for which He has made them in the place where He has placed them. This holds encouragement for us as members of the body of Christ, His church. We may serve Him and one another, for that is what He made us for with the talents He gave us.

In the midst of all the misery, the law of the LORD has been the delight of the tried believer (Psalms 119:92). This is illustrated by the Lord in the parable of the sower. Tribulation and persecution reveal that a person’s heart can be shallow soil, in which the seed could not take root (Matthew 13:20-21). It is someone who does not rejoice in the Word and cannot withstand the affliction of tribulation and persecution.

Because the law has been the delight of the righteous, he has not perished, but has stood firm in the affliction. The law, the torah, here has the meaning of ‘teaching from the Word of God’. Since Christ is the center of Scripture, of teaching (John 5:39), He is actually the source of joy. The righteous who can be joyful while in affliction experiences the truth of the word: “The joy of the LORD is your strength” (Nehemiah 8:10b).

The righteous will “never forget” (Psalms 119:93) the precepts of the LORD, which are eternally established in heaven, as he said at the beginning of this stanza (Psalms 119:89). The reason is that he owes his life to this. The LORD made him alive by His precepts (1 Peter 1:23). The words of Christ, the eternal Son of God, “are spirit and are life” (John 6:63b; 68). The believer will never forget the origin of his new life. They are words that have given him life and at the same time keep him constantly alive.

The righteous knows that he is the property of the LORD (Psalms 119:94). Therefore, He asks for salvation. He says to Him: “I am Yours.” Such an intimate statement is unique in Psalms. We encounter it especially in a situation of the greatest distress. This distress appears to have been caused by wicked people, namely the antichrist and his followers (Psalms 119:95; cf. Revelation 13:7).

David also testifies to his intimacy with the LORD when he says: “Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me” (Psalms 23:4). It is precisely in the difficult moments that David experiences the most intimate moments.

The psalmist reminds the LORD, as it were, that He therewith has also taken care of him. We are responsible to take good care of what belongs to us. We see that with God. Therefore, the righteous appeals to Him to deliver him. As an additional reason, he says that he has sought God’s precepts. This shows that he is truly God’s property and not just a natural descendant of Abraham.

In affliction, the Word remains the psalmist’s delight (Psalms 119:92). By the same Word his heart was revived, he was born from above (John 3:3) and received new life (Psalms 119:93). He has become the property of the LORD and therefore His servant (Psalms 119:94). This is the basis of his cry for help whether the LORD will deliver him in his great need.

He asks for God’s intervention because wicked have lurched upon him to put him to death (Psalms 119:95). The reason for their murderousness is that he diligently considers the testimonies of the LORD and shows it in his life. That is why the wicked persecute the righteous. This started with Cain slaying Abel. It reached its absolute nadir in the mass of the Jewish people who cried out for the death of the Lord Jesus, a cry that was heeded by Pilate. In the near future it will be repeated in the persecution of the faithful remnant of Israel (Revelation 12:17).

Everything made on earth has an expiration date (Psalms 119:96). It can be so perfect, but it will come to an end (2 Peter 3:10; 12). The psalmist has seen that end. His spiritual eyes have been opened to this reality. He has also seen that only the commandment of God is “exceedingly broad”, that it is boundless, it never comes to an end. The Word of God abides forever, as does he who does the will of God (1 Peter 1:25; 1 John 2:17).

Proverbs 8:11

/mem/ Desire for the Word

The letter mem has both the pictogram and the meaning of water (waves). Since water is essential to life, water as a picture of the Word of God in the Bible is always associated with purity and life (Ephesians 5:26; cf. Revelation 22:17). The desire for God is also the desire for the Word of God. That is why we read of a “thirst for God” (Psalms 42:1b-2). This stanza about the water as a picture of the Word is therefore again a song of praise about the psalmist’s love for the Word.

Whoever loves the LORD also loves His law (Psalms 119:97). Someone who says he loves God but never reads His Word is a liar (cf. John 14:23). What the righteous says here is not a hypocritical lip confession. “O how I love Your law”, is the exclamation of one who with all his heart pays attention to the teaching of God’s Word.

Nor is he merely engaged with God’s Word now and then, but it is “all the day” his meditation (cf. Psalms 1:3). Just as a sheep eats the grass and ruminates on it the rest of the day, so Mary hears what has been said to her and keeps and meditates on it in her heart (Luke 2:19). This is how we should read the Word and meditate on the Word the rest of the day. In this the Lord Jesus Himself is the perfect example.

He who loves God’s Word so intensely and thinks about it all day long is wiser than his enemies (Psalms 119:98). The world has rejected Christ, and because of this, every one who wants to follow the Lord knows that the price of following the Lord is rejection by the world. A believer must be mindful that he has enemies in the world.

The Word of God makes the simplest believer, one who by the standards of the world is not among the learned, a wise one (cf. 2 Timothy 3:15). He stands out in wisdom far above the most intelligent people who are enemies of God. The world submits the Word of God to its wisdom and thinking, thereby rejecting the Word as the source of wisdom (Jeremiah 8:9b). The believer submits his wisdom and thinking to the Word of God and receives wisdom that comes from above (cf. James 1:5; James 3:13-17; 1 Corinthians 2:14). The wisdom of the world perishes, but those who possess wisdom based on the commandments of God have an eternal source of wisdom with them. What the righteous say is perfectly true of the Righteous.

Psalms 119:98-100 all begin in Hebrew with “more. The psalmist is wiser (more wise), has more insight and understands more than his enemies, his teachers and the aged. From this it is clear that this is not about intelligence or life experience, but about the guidance of God through His Word. The Word of God gives us the guidance of the Holy Spirit, which is the secret of the psalmist’s wisdom, understanding and insight.

One who is wise through God’s commandments can say without a hint of pride: “I have more insight than all my teachers” (Psalms 119:99). His mind has been enlightened by God’s Word and God’s Spirit because he has made God’s testimonies his meditation. Here it is not about teachers who are God-given, but teachers who possess worldly wisdom. By meditating on the Word, the psalmist receives wisdom that comes from above (James 3:13-17). He can speak with understanding about the things of life with which others struggle. Like the two previous verses, this applies perfectly to the Lord Jesus.

The righteous, even when young, can also say without a hint of pride that he has “understands more than the aged” (Psalms 119:100). The aged here are not the recognized elders of God’s people, but older persons in general with life experience. That life experience, however, yields only human wisdom and not the wisdom that comes from above.

The righteous does not say this because he himself is suddenly so wise and understanding, but because he lets himself be led by the LORD, by His Word. It is not about merely hearing or knowing the Word, but about keeping and obeying it, being led by that Word. A fool is one who is not led by the LORD and His Word, like the antichrist and his followers (Psalms 14:1; Psalms 53:1b).

He has not only meditated on God’s Word, but has also observed it, that is, he has lived by it. As a result, his understanding all things of this life becomes like a light that shows every thing in its true nature and in its proper relation to every other thing. The Lord Jesus, as a Boy of twelve, has more understanding than the teachers and elders who will emerge as His enemies (Luke 2:46-47).

Love for the Word of God, meditating on it, makes one wise, gives insight and gives understanding (Psalms 119:97-100). Psalms 119:101-104 are about the psalmist’s walk in life under the guidance of the Word. Keeping the Word means guidance in life, avoiding every evil way.

We see this with the righteous, who has restrained his feet “from every evil way” (Psalms 119:101; cf. Psalms 1:1). By doing so, he demonstrates his adherence to God’s Word. There are countless bad ways, but there is only one good way, which is the way that God’s Word shows. All evil ways lead to death; the one good way leads to life.

That he abides by God’s Word is not his own achievement. He does not deviate from God’s ordinances because God Himself has taught him (Psalms 119:102). There is no teacher like Him (Job 36:22). He gives the perfect teaching that is exactly tailored to the student. The general effect of this sound teaching in the Word is that it has a preserving and sanctifying effect and works a desire for a life of holiness to God’s glory (cf. 2 Timothy 3:16-17).

Teaching from God’s Word is sweet to his taste (Psalms 119:103). It is pleasant to take in. Its sweetness exceeds the sweetness of honey (cf. Psalms 19:10b; Revelation 10:9). He who has tasted the sweetness of it has tasted that the Lord is kind (1 Peter 2:3; Psalms 34:8). Therefore he wants to have more of it.

The precepts of the LORD are truth and give understanding in the way of truth (Psalms 119:104). The believer who obeys these precepts gains understanding into the will of God. As a result, he will hate “every false way”, for in that way the precepts of the LORD are not allowed. The evil way of Psa 119:101 is here called “false way”, for it goes against the way of truth, the way of the Word of God. The false way of sin is a way of error that leads to death. The righteous knows this because he listens to the precepts.

Proverbs 8:12

/mem/ Desire for the Word

The letter mem has both the pictogram and the meaning of water (waves). Since water is essential to life, water as a picture of the Word of God in the Bible is always associated with purity and life (Ephesians 5:26; cf. Revelation 22:17). The desire for God is also the desire for the Word of God. That is why we read of a “thirst for God” (Psalms 42:1b-2). This stanza about the water as a picture of the Word is therefore again a song of praise about the psalmist’s love for the Word.

Whoever loves the LORD also loves His law (Psalms 119:97). Someone who says he loves God but never reads His Word is a liar (cf. John 14:23). What the righteous says here is not a hypocritical lip confession. “O how I love Your law”, is the exclamation of one who with all his heart pays attention to the teaching of God’s Word.

Nor is he merely engaged with God’s Word now and then, but it is “all the day” his meditation (cf. Psalms 1:3). Just as a sheep eats the grass and ruminates on it the rest of the day, so Mary hears what has been said to her and keeps and meditates on it in her heart (Luke 2:19). This is how we should read the Word and meditate on the Word the rest of the day. In this the Lord Jesus Himself is the perfect example.

He who loves God’s Word so intensely and thinks about it all day long is wiser than his enemies (Psalms 119:98). The world has rejected Christ, and because of this, every one who wants to follow the Lord knows that the price of following the Lord is rejection by the world. A believer must be mindful that he has enemies in the world.

The Word of God makes the simplest believer, one who by the standards of the world is not among the learned, a wise one (cf. 2 Timothy 3:15). He stands out in wisdom far above the most intelligent people who are enemies of God. The world submits the Word of God to its wisdom and thinking, thereby rejecting the Word as the source of wisdom (Jeremiah 8:9b). The believer submits his wisdom and thinking to the Word of God and receives wisdom that comes from above (cf. James 1:5; James 3:13-17; 1 Corinthians 2:14). The wisdom of the world perishes, but those who possess wisdom based on the commandments of God have an eternal source of wisdom with them. What the righteous say is perfectly true of the Righteous.

Psalms 119:98-100 all begin in Hebrew with “more. The psalmist is wiser (more wise), has more insight and understands more than his enemies, his teachers and the aged. From this it is clear that this is not about intelligence or life experience, but about the guidance of God through His Word. The Word of God gives us the guidance of the Holy Spirit, which is the secret of the psalmist’s wisdom, understanding and insight.

One who is wise through God’s commandments can say without a hint of pride: “I have more insight than all my teachers” (Psalms 119:99). His mind has been enlightened by God’s Word and God’s Spirit because he has made God’s testimonies his meditation. Here it is not about teachers who are God-given, but teachers who possess worldly wisdom. By meditating on the Word, the psalmist receives wisdom that comes from above (James 3:13-17). He can speak with understanding about the things of life with which others struggle. Like the two previous verses, this applies perfectly to the Lord Jesus.

The righteous, even when young, can also say without a hint of pride that he has “understands more than the aged” (Psalms 119:100). The aged here are not the recognized elders of God’s people, but older persons in general with life experience. That life experience, however, yields only human wisdom and not the wisdom that comes from above.

The righteous does not say this because he himself is suddenly so wise and understanding, but because he lets himself be led by the LORD, by His Word. It is not about merely hearing or knowing the Word, but about keeping and obeying it, being led by that Word. A fool is one who is not led by the LORD and His Word, like the antichrist and his followers (Psalms 14:1; Psalms 53:1b).

He has not only meditated on God’s Word, but has also observed it, that is, he has lived by it. As a result, his understanding all things of this life becomes like a light that shows every thing in its true nature and in its proper relation to every other thing. The Lord Jesus, as a Boy of twelve, has more understanding than the teachers and elders who will emerge as His enemies (Luke 2:46-47).

Love for the Word of God, meditating on it, makes one wise, gives insight and gives understanding (Psalms 119:97-100). Psalms 119:101-104 are about the psalmist’s walk in life under the guidance of the Word. Keeping the Word means guidance in life, avoiding every evil way.

We see this with the righteous, who has restrained his feet “from every evil way” (Psalms 119:101; cf. Psalms 1:1). By doing so, he demonstrates his adherence to God’s Word. There are countless bad ways, but there is only one good way, which is the way that God’s Word shows. All evil ways lead to death; the one good way leads to life.

That he abides by God’s Word is not his own achievement. He does not deviate from God’s ordinances because God Himself has taught him (Psalms 119:102). There is no teacher like Him (Job 36:22). He gives the perfect teaching that is exactly tailored to the student. The general effect of this sound teaching in the Word is that it has a preserving and sanctifying effect and works a desire for a life of holiness to God’s glory (cf. 2 Timothy 3:16-17).

Teaching from God’s Word is sweet to his taste (Psalms 119:103). It is pleasant to take in. Its sweetness exceeds the sweetness of honey (cf. Psalms 19:10b; Revelation 10:9). He who has tasted the sweetness of it has tasted that the Lord is kind (1 Peter 2:3; Psalms 34:8). Therefore he wants to have more of it.

The precepts of the LORD are truth and give understanding in the way of truth (Psalms 119:104). The believer who obeys these precepts gains understanding into the will of God. As a result, he will hate “every false way”, for in that way the precepts of the LORD are not allowed. The evil way of Psa 119:101 is here called “false way”, for it goes against the way of truth, the way of the Word of God. The false way of sin is a way of error that leads to death. The righteous knows this because he listens to the precepts.

Proverbs 8:13

/mem/ Desire for the Word

The letter mem has both the pictogram and the meaning of water (waves). Since water is essential to life, water as a picture of the Word of God in the Bible is always associated with purity and life (Ephesians 5:26; cf. Revelation 22:17). The desire for God is also the desire for the Word of God. That is why we read of a “thirst for God” (Psalms 42:1b-2). This stanza about the water as a picture of the Word is therefore again a song of praise about the psalmist’s love for the Word.

Whoever loves the LORD also loves His law (Psalms 119:97). Someone who says he loves God but never reads His Word is a liar (cf. John 14:23). What the righteous says here is not a hypocritical lip confession. “O how I love Your law”, is the exclamation of one who with all his heart pays attention to the teaching of God’s Word.

Nor is he merely engaged with God’s Word now and then, but it is “all the day” his meditation (cf. Psalms 1:3). Just as a sheep eats the grass and ruminates on it the rest of the day, so Mary hears what has been said to her and keeps and meditates on it in her heart (Luke 2:19). This is how we should read the Word and meditate on the Word the rest of the day. In this the Lord Jesus Himself is the perfect example.

He who loves God’s Word so intensely and thinks about it all day long is wiser than his enemies (Psalms 119:98). The world has rejected Christ, and because of this, every one who wants to follow the Lord knows that the price of following the Lord is rejection by the world. A believer must be mindful that he has enemies in the world.

The Word of God makes the simplest believer, one who by the standards of the world is not among the learned, a wise one (cf. 2 Timothy 3:15). He stands out in wisdom far above the most intelligent people who are enemies of God. The world submits the Word of God to its wisdom and thinking, thereby rejecting the Word as the source of wisdom (Jeremiah 8:9b). The believer submits his wisdom and thinking to the Word of God and receives wisdom that comes from above (cf. James 1:5; James 3:13-17; 1 Corinthians 2:14). The wisdom of the world perishes, but those who possess wisdom based on the commandments of God have an eternal source of wisdom with them. What the righteous say is perfectly true of the Righteous.

Psalms 119:98-100 all begin in Hebrew with “more. The psalmist is wiser (more wise), has more insight and understands more than his enemies, his teachers and the aged. From this it is clear that this is not about intelligence or life experience, but about the guidance of God through His Word. The Word of God gives us the guidance of the Holy Spirit, which is the secret of the psalmist’s wisdom, understanding and insight.

One who is wise through God’s commandments can say without a hint of pride: “I have more insight than all my teachers” (Psalms 119:99). His mind has been enlightened by God’s Word and God’s Spirit because he has made God’s testimonies his meditation. Here it is not about teachers who are God-given, but teachers who possess worldly wisdom. By meditating on the Word, the psalmist receives wisdom that comes from above (James 3:13-17). He can speak with understanding about the things of life with which others struggle. Like the two previous verses, this applies perfectly to the Lord Jesus.

The righteous, even when young, can also say without a hint of pride that he has “understands more than the aged” (Psalms 119:100). The aged here are not the recognized elders of God’s people, but older persons in general with life experience. That life experience, however, yields only human wisdom and not the wisdom that comes from above.

The righteous does not say this because he himself is suddenly so wise and understanding, but because he lets himself be led by the LORD, by His Word. It is not about merely hearing or knowing the Word, but about keeping and obeying it, being led by that Word. A fool is one who is not led by the LORD and His Word, like the antichrist and his followers (Psalms 14:1; Psalms 53:1b).

He has not only meditated on God’s Word, but has also observed it, that is, he has lived by it. As a result, his understanding all things of this life becomes like a light that shows every thing in its true nature and in its proper relation to every other thing. The Lord Jesus, as a Boy of twelve, has more understanding than the teachers and elders who will emerge as His enemies (Luke 2:46-47).

Love for the Word of God, meditating on it, makes one wise, gives insight and gives understanding (Psalms 119:97-100). Psalms 119:101-104 are about the psalmist’s walk in life under the guidance of the Word. Keeping the Word means guidance in life, avoiding every evil way.

We see this with the righteous, who has restrained his feet “from every evil way” (Psalms 119:101; cf. Psalms 1:1). By doing so, he demonstrates his adherence to God’s Word. There are countless bad ways, but there is only one good way, which is the way that God’s Word shows. All evil ways lead to death; the one good way leads to life.

That he abides by God’s Word is not his own achievement. He does not deviate from God’s ordinances because God Himself has taught him (Psalms 119:102). There is no teacher like Him (Job 36:22). He gives the perfect teaching that is exactly tailored to the student. The general effect of this sound teaching in the Word is that it has a preserving and sanctifying effect and works a desire for a life of holiness to God’s glory (cf. 2 Timothy 3:16-17).

Teaching from God’s Word is sweet to his taste (Psalms 119:103). It is pleasant to take in. Its sweetness exceeds the sweetness of honey (cf. Psalms 19:10b; Revelation 10:9). He who has tasted the sweetness of it has tasted that the Lord is kind (1 Peter 2:3; Psalms 34:8). Therefore he wants to have more of it.

The precepts of the LORD are truth and give understanding in the way of truth (Psalms 119:104). The believer who obeys these precepts gains understanding into the will of God. As a result, he will hate “every false way”, for in that way the precepts of the LORD are not allowed. The evil way of Psa 119:101 is here called “false way”, for it goes against the way of truth, the way of the Word of God. The false way of sin is a way of error that leads to death. The righteous knows this because he listens to the precepts.

Proverbs 8:14

/mem/ Desire for the Word

The letter mem has both the pictogram and the meaning of water (waves). Since water is essential to life, water as a picture of the Word of God in the Bible is always associated with purity and life (Ephesians 5:26; cf. Revelation 22:17). The desire for God is also the desire for the Word of God. That is why we read of a “thirst for God” (Psalms 42:1b-2). This stanza about the water as a picture of the Word is therefore again a song of praise about the psalmist’s love for the Word.

Whoever loves the LORD also loves His law (Psalms 119:97). Someone who says he loves God but never reads His Word is a liar (cf. John 14:23). What the righteous says here is not a hypocritical lip confession. “O how I love Your law”, is the exclamation of one who with all his heart pays attention to the teaching of God’s Word.

Nor is he merely engaged with God’s Word now and then, but it is “all the day” his meditation (cf. Psalms 1:3). Just as a sheep eats the grass and ruminates on it the rest of the day, so Mary hears what has been said to her and keeps and meditates on it in her heart (Luke 2:19). This is how we should read the Word and meditate on the Word the rest of the day. In this the Lord Jesus Himself is the perfect example.

He who loves God’s Word so intensely and thinks about it all day long is wiser than his enemies (Psalms 119:98). The world has rejected Christ, and because of this, every one who wants to follow the Lord knows that the price of following the Lord is rejection by the world. A believer must be mindful that he has enemies in the world.

The Word of God makes the simplest believer, one who by the standards of the world is not among the learned, a wise one (cf. 2 Timothy 3:15). He stands out in wisdom far above the most intelligent people who are enemies of God. The world submits the Word of God to its wisdom and thinking, thereby rejecting the Word as the source of wisdom (Jeremiah 8:9b). The believer submits his wisdom and thinking to the Word of God and receives wisdom that comes from above (cf. James 1:5; James 3:13-17; 1 Corinthians 2:14). The wisdom of the world perishes, but those who possess wisdom based on the commandments of God have an eternal source of wisdom with them. What the righteous say is perfectly true of the Righteous.

Psalms 119:98-100 all begin in Hebrew with “more. The psalmist is wiser (more wise), has more insight and understands more than his enemies, his teachers and the aged. From this it is clear that this is not about intelligence or life experience, but about the guidance of God through His Word. The Word of God gives us the guidance of the Holy Spirit, which is the secret of the psalmist’s wisdom, understanding and insight.

One who is wise through God’s commandments can say without a hint of pride: “I have more insight than all my teachers” (Psalms 119:99). His mind has been enlightened by God’s Word and God’s Spirit because he has made God’s testimonies his meditation. Here it is not about teachers who are God-given, but teachers who possess worldly wisdom. By meditating on the Word, the psalmist receives wisdom that comes from above (James 3:13-17). He can speak with understanding about the things of life with which others struggle. Like the two previous verses, this applies perfectly to the Lord Jesus.

The righteous, even when young, can also say without a hint of pride that he has “understands more than the aged” (Psalms 119:100). The aged here are not the recognized elders of God’s people, but older persons in general with life experience. That life experience, however, yields only human wisdom and not the wisdom that comes from above.

The righteous does not say this because he himself is suddenly so wise and understanding, but because he lets himself be led by the LORD, by His Word. It is not about merely hearing or knowing the Word, but about keeping and obeying it, being led by that Word. A fool is one who is not led by the LORD and His Word, like the antichrist and his followers (Psalms 14:1; Psalms 53:1b).

He has not only meditated on God’s Word, but has also observed it, that is, he has lived by it. As a result, his understanding all things of this life becomes like a light that shows every thing in its true nature and in its proper relation to every other thing. The Lord Jesus, as a Boy of twelve, has more understanding than the teachers and elders who will emerge as His enemies (Luke 2:46-47).

Love for the Word of God, meditating on it, makes one wise, gives insight and gives understanding (Psalms 119:97-100). Psalms 119:101-104 are about the psalmist’s walk in life under the guidance of the Word. Keeping the Word means guidance in life, avoiding every evil way.

We see this with the righteous, who has restrained his feet “from every evil way” (Psalms 119:101; cf. Psalms 1:1). By doing so, he demonstrates his adherence to God’s Word. There are countless bad ways, but there is only one good way, which is the way that God’s Word shows. All evil ways lead to death; the one good way leads to life.

That he abides by God’s Word is not his own achievement. He does not deviate from God’s ordinances because God Himself has taught him (Psalms 119:102). There is no teacher like Him (Job 36:22). He gives the perfect teaching that is exactly tailored to the student. The general effect of this sound teaching in the Word is that it has a preserving and sanctifying effect and works a desire for a life of holiness to God’s glory (cf. 2 Timothy 3:16-17).

Teaching from God’s Word is sweet to his taste (Psalms 119:103). It is pleasant to take in. Its sweetness exceeds the sweetness of honey (cf. Psalms 19:10b; Revelation 10:9). He who has tasted the sweetness of it has tasted that the Lord is kind (1 Peter 2:3; Psalms 34:8). Therefore he wants to have more of it.

The precepts of the LORD are truth and give understanding in the way of truth (Psalms 119:104). The believer who obeys these precepts gains understanding into the will of God. As a result, he will hate “every false way”, for in that way the precepts of the LORD are not allowed. The evil way of Psa 119:101 is here called “false way”, for it goes against the way of truth, the way of the Word of God. The false way of sin is a way of error that leads to death. The righteous knows this because he listens to the precepts.

Proverbs 8:15

/mem/ Desire for the Word

The letter mem has both the pictogram and the meaning of water (waves). Since water is essential to life, water as a picture of the Word of God in the Bible is always associated with purity and life (Ephesians 5:26; cf. Revelation 22:17). The desire for God is also the desire for the Word of God. That is why we read of a “thirst for God” (Psalms 42:1b-2). This stanza about the water as a picture of the Word is therefore again a song of praise about the psalmist’s love for the Word.

Whoever loves the LORD also loves His law (Psalms 119:97). Someone who says he loves God but never reads His Word is a liar (cf. John 14:23). What the righteous says here is not a hypocritical lip confession. “O how I love Your law”, is the exclamation of one who with all his heart pays attention to the teaching of God’s Word.

Nor is he merely engaged with God’s Word now and then, but it is “all the day” his meditation (cf. Psalms 1:3). Just as a sheep eats the grass and ruminates on it the rest of the day, so Mary hears what has been said to her and keeps and meditates on it in her heart (Luke 2:19). This is how we should read the Word and meditate on the Word the rest of the day. In this the Lord Jesus Himself is the perfect example.

He who loves God’s Word so intensely and thinks about it all day long is wiser than his enemies (Psalms 119:98). The world has rejected Christ, and because of this, every one who wants to follow the Lord knows that the price of following the Lord is rejection by the world. A believer must be mindful that he has enemies in the world.

The Word of God makes the simplest believer, one who by the standards of the world is not among the learned, a wise one (cf. 2 Timothy 3:15). He stands out in wisdom far above the most intelligent people who are enemies of God. The world submits the Word of God to its wisdom and thinking, thereby rejecting the Word as the source of wisdom (Jeremiah 8:9b). The believer submits his wisdom and thinking to the Word of God and receives wisdom that comes from above (cf. James 1:5; James 3:13-17; 1 Corinthians 2:14). The wisdom of the world perishes, but those who possess wisdom based on the commandments of God have an eternal source of wisdom with them. What the righteous say is perfectly true of the Righteous.

Psalms 119:98-100 all begin in Hebrew with “more. The psalmist is wiser (more wise), has more insight and understands more than his enemies, his teachers and the aged. From this it is clear that this is not about intelligence or life experience, but about the guidance of God through His Word. The Word of God gives us the guidance of the Holy Spirit, which is the secret of the psalmist’s wisdom, understanding and insight.

One who is wise through God’s commandments can say without a hint of pride: “I have more insight than all my teachers” (Psalms 119:99). His mind has been enlightened by God’s Word and God’s Spirit because he has made God’s testimonies his meditation. Here it is not about teachers who are God-given, but teachers who possess worldly wisdom. By meditating on the Word, the psalmist receives wisdom that comes from above (James 3:13-17). He can speak with understanding about the things of life with which others struggle. Like the two previous verses, this applies perfectly to the Lord Jesus.

The righteous, even when young, can also say without a hint of pride that he has “understands more than the aged” (Psalms 119:100). The aged here are not the recognized elders of God’s people, but older persons in general with life experience. That life experience, however, yields only human wisdom and not the wisdom that comes from above.

The righteous does not say this because he himself is suddenly so wise and understanding, but because he lets himself be led by the LORD, by His Word. It is not about merely hearing or knowing the Word, but about keeping and obeying it, being led by that Word. A fool is one who is not led by the LORD and His Word, like the antichrist and his followers (Psalms 14:1; Psalms 53:1b).

He has not only meditated on God’s Word, but has also observed it, that is, he has lived by it. As a result, his understanding all things of this life becomes like a light that shows every thing in its true nature and in its proper relation to every other thing. The Lord Jesus, as a Boy of twelve, has more understanding than the teachers and elders who will emerge as His enemies (Luke 2:46-47).

Love for the Word of God, meditating on it, makes one wise, gives insight and gives understanding (Psalms 119:97-100). Psalms 119:101-104 are about the psalmist’s walk in life under the guidance of the Word. Keeping the Word means guidance in life, avoiding every evil way.

We see this with the righteous, who has restrained his feet “from every evil way” (Psalms 119:101; cf. Psalms 1:1). By doing so, he demonstrates his adherence to God’s Word. There are countless bad ways, but there is only one good way, which is the way that God’s Word shows. All evil ways lead to death; the one good way leads to life.

That he abides by God’s Word is not his own achievement. He does not deviate from God’s ordinances because God Himself has taught him (Psalms 119:102). There is no teacher like Him (Job 36:22). He gives the perfect teaching that is exactly tailored to the student. The general effect of this sound teaching in the Word is that it has a preserving and sanctifying effect and works a desire for a life of holiness to God’s glory (cf. 2 Timothy 3:16-17).

Teaching from God’s Word is sweet to his taste (Psalms 119:103). It is pleasant to take in. Its sweetness exceeds the sweetness of honey (cf. Psalms 19:10b; Revelation 10:9). He who has tasted the sweetness of it has tasted that the Lord is kind (1 Peter 2:3; Psalms 34:8). Therefore he wants to have more of it.

The precepts of the LORD are truth and give understanding in the way of truth (Psalms 119:104). The believer who obeys these precepts gains understanding into the will of God. As a result, he will hate “every false way”, for in that way the precepts of the LORD are not allowed. The evil way of Psa 119:101 is here called “false way”, for it goes against the way of truth, the way of the Word of God. The false way of sin is a way of error that leads to death. The righteous knows this because he listens to the precepts.

Proverbs 8:16

/mem/ Desire for the Word

The letter mem has both the pictogram and the meaning of water (waves). Since water is essential to life, water as a picture of the Word of God in the Bible is always associated with purity and life (Ephesians 5:26; cf. Revelation 22:17). The desire for God is also the desire for the Word of God. That is why we read of a “thirst for God” (Psalms 42:1b-2). This stanza about the water as a picture of the Word is therefore again a song of praise about the psalmist’s love for the Word.

Whoever loves the LORD also loves His law (Psalms 119:97). Someone who says he loves God but never reads His Word is a liar (cf. John 14:23). What the righteous says here is not a hypocritical lip confession. “O how I love Your law”, is the exclamation of one who with all his heart pays attention to the teaching of God’s Word.

Nor is he merely engaged with God’s Word now and then, but it is “all the day” his meditation (cf. Psalms 1:3). Just as a sheep eats the grass and ruminates on it the rest of the day, so Mary hears what has been said to her and keeps and meditates on it in her heart (Luke 2:19). This is how we should read the Word and meditate on the Word the rest of the day. In this the Lord Jesus Himself is the perfect example.

He who loves God’s Word so intensely and thinks about it all day long is wiser than his enemies (Psalms 119:98). The world has rejected Christ, and because of this, every one who wants to follow the Lord knows that the price of following the Lord is rejection by the world. A believer must be mindful that he has enemies in the world.

The Word of God makes the simplest believer, one who by the standards of the world is not among the learned, a wise one (cf. 2 Timothy 3:15). He stands out in wisdom far above the most intelligent people who are enemies of God. The world submits the Word of God to its wisdom and thinking, thereby rejecting the Word as the source of wisdom (Jeremiah 8:9b). The believer submits his wisdom and thinking to the Word of God and receives wisdom that comes from above (cf. James 1:5; James 3:13-17; 1 Corinthians 2:14). The wisdom of the world perishes, but those who possess wisdom based on the commandments of God have an eternal source of wisdom with them. What the righteous say is perfectly true of the Righteous.

Psalms 119:98-100 all begin in Hebrew with “more. The psalmist is wiser (more wise), has more insight and understands more than his enemies, his teachers and the aged. From this it is clear that this is not about intelligence or life experience, but about the guidance of God through His Word. The Word of God gives us the guidance of the Holy Spirit, which is the secret of the psalmist’s wisdom, understanding and insight.

One who is wise through God’s commandments can say without a hint of pride: “I have more insight than all my teachers” (Psalms 119:99). His mind has been enlightened by God’s Word and God’s Spirit because he has made God’s testimonies his meditation. Here it is not about teachers who are God-given, but teachers who possess worldly wisdom. By meditating on the Word, the psalmist receives wisdom that comes from above (James 3:13-17). He can speak with understanding about the things of life with which others struggle. Like the two previous verses, this applies perfectly to the Lord Jesus.

The righteous, even when young, can also say without a hint of pride that he has “understands more than the aged” (Psalms 119:100). The aged here are not the recognized elders of God’s people, but older persons in general with life experience. That life experience, however, yields only human wisdom and not the wisdom that comes from above.

The righteous does not say this because he himself is suddenly so wise and understanding, but because he lets himself be led by the LORD, by His Word. It is not about merely hearing or knowing the Word, but about keeping and obeying it, being led by that Word. A fool is one who is not led by the LORD and His Word, like the antichrist and his followers (Psalms 14:1; Psalms 53:1b).

He has not only meditated on God’s Word, but has also observed it, that is, he has lived by it. As a result, his understanding all things of this life becomes like a light that shows every thing in its true nature and in its proper relation to every other thing. The Lord Jesus, as a Boy of twelve, has more understanding than the teachers and elders who will emerge as His enemies (Luke 2:46-47).

Love for the Word of God, meditating on it, makes one wise, gives insight and gives understanding (Psalms 119:97-100). Psalms 119:101-104 are about the psalmist’s walk in life under the guidance of the Word. Keeping the Word means guidance in life, avoiding every evil way.

We see this with the righteous, who has restrained his feet “from every evil way” (Psalms 119:101; cf. Psalms 1:1). By doing so, he demonstrates his adherence to God’s Word. There are countless bad ways, but there is only one good way, which is the way that God’s Word shows. All evil ways lead to death; the one good way leads to life.

That he abides by God’s Word is not his own achievement. He does not deviate from God’s ordinances because God Himself has taught him (Psalms 119:102). There is no teacher like Him (Job 36:22). He gives the perfect teaching that is exactly tailored to the student. The general effect of this sound teaching in the Word is that it has a preserving and sanctifying effect and works a desire for a life of holiness to God’s glory (cf. 2 Timothy 3:16-17).

Teaching from God’s Word is sweet to his taste (Psalms 119:103). It is pleasant to take in. Its sweetness exceeds the sweetness of honey (cf. Psalms 19:10b; Revelation 10:9). He who has tasted the sweetness of it has tasted that the Lord is kind (1 Peter 2:3; Psalms 34:8). Therefore he wants to have more of it.

The precepts of the LORD are truth and give understanding in the way of truth (Psalms 119:104). The believer who obeys these precepts gains understanding into the will of God. As a result, he will hate “every false way”, for in that way the precepts of the LORD are not allowed. The evil way of Psa 119:101 is here called “false way”, for it goes against the way of truth, the way of the Word of God. The false way of sin is a way of error that leads to death. The righteous knows this because he listens to the precepts.

Proverbs 8:17

/mem/ Desire for the Word

The letter mem has both the pictogram and the meaning of water (waves). Since water is essential to life, water as a picture of the Word of God in the Bible is always associated with purity and life (Ephesians 5:26; cf. Revelation 22:17). The desire for God is also the desire for the Word of God. That is why we read of a “thirst for God” (Psalms 42:1b-2). This stanza about the water as a picture of the Word is therefore again a song of praise about the psalmist’s love for the Word.

Whoever loves the LORD also loves His law (Psalms 119:97). Someone who says he loves God but never reads His Word is a liar (cf. John 14:23). What the righteous says here is not a hypocritical lip confession. “O how I love Your law”, is the exclamation of one who with all his heart pays attention to the teaching of God’s Word.

Nor is he merely engaged with God’s Word now and then, but it is “all the day” his meditation (cf. Psalms 1:3). Just as a sheep eats the grass and ruminates on it the rest of the day, so Mary hears what has been said to her and keeps and meditates on it in her heart (Luke 2:19). This is how we should read the Word and meditate on the Word the rest of the day. In this the Lord Jesus Himself is the perfect example.

He who loves God’s Word so intensely and thinks about it all day long is wiser than his enemies (Psalms 119:98). The world has rejected Christ, and because of this, every one who wants to follow the Lord knows that the price of following the Lord is rejection by the world. A believer must be mindful that he has enemies in the world.

The Word of God makes the simplest believer, one who by the standards of the world is not among the learned, a wise one (cf. 2 Timothy 3:15). He stands out in wisdom far above the most intelligent people who are enemies of God. The world submits the Word of God to its wisdom and thinking, thereby rejecting the Word as the source of wisdom (Jeremiah 8:9b). The believer submits his wisdom and thinking to the Word of God and receives wisdom that comes from above (cf. James 1:5; James 3:13-17; 1 Corinthians 2:14). The wisdom of the world perishes, but those who possess wisdom based on the commandments of God have an eternal source of wisdom with them. What the righteous say is perfectly true of the Righteous.

Psalms 119:98-100 all begin in Hebrew with “more. The psalmist is wiser (more wise), has more insight and understands more than his enemies, his teachers and the aged. From this it is clear that this is not about intelligence or life experience, but about the guidance of God through His Word. The Word of God gives us the guidance of the Holy Spirit, which is the secret of the psalmist’s wisdom, understanding and insight.

One who is wise through God’s commandments can say without a hint of pride: “I have more insight than all my teachers” (Psalms 119:99). His mind has been enlightened by God’s Word and God’s Spirit because he has made God’s testimonies his meditation. Here it is not about teachers who are God-given, but teachers who possess worldly wisdom. By meditating on the Word, the psalmist receives wisdom that comes from above (James 3:13-17). He can speak with understanding about the things of life with which others struggle. Like the two previous verses, this applies perfectly to the Lord Jesus.

The righteous, even when young, can also say without a hint of pride that he has “understands more than the aged” (Psalms 119:100). The aged here are not the recognized elders of God’s people, but older persons in general with life experience. That life experience, however, yields only human wisdom and not the wisdom that comes from above.

The righteous does not say this because he himself is suddenly so wise and understanding, but because he lets himself be led by the LORD, by His Word. It is not about merely hearing or knowing the Word, but about keeping and obeying it, being led by that Word. A fool is one who is not led by the LORD and His Word, like the antichrist and his followers (Psalms 14:1; Psalms 53:1b).

He has not only meditated on God’s Word, but has also observed it, that is, he has lived by it. As a result, his understanding all things of this life becomes like a light that shows every thing in its true nature and in its proper relation to every other thing. The Lord Jesus, as a Boy of twelve, has more understanding than the teachers and elders who will emerge as His enemies (Luke 2:46-47).

Love for the Word of God, meditating on it, makes one wise, gives insight and gives understanding (Psalms 119:97-100). Psalms 119:101-104 are about the psalmist’s walk in life under the guidance of the Word. Keeping the Word means guidance in life, avoiding every evil way.

We see this with the righteous, who has restrained his feet “from every evil way” (Psalms 119:101; cf. Psalms 1:1). By doing so, he demonstrates his adherence to God’s Word. There are countless bad ways, but there is only one good way, which is the way that God’s Word shows. All evil ways lead to death; the one good way leads to life.

That he abides by God’s Word is not his own achievement. He does not deviate from God’s ordinances because God Himself has taught him (Psalms 119:102). There is no teacher like Him (Job 36:22). He gives the perfect teaching that is exactly tailored to the student. The general effect of this sound teaching in the Word is that it has a preserving and sanctifying effect and works a desire for a life of holiness to God’s glory (cf. 2 Timothy 3:16-17).

Teaching from God’s Word is sweet to his taste (Psalms 119:103). It is pleasant to take in. Its sweetness exceeds the sweetness of honey (cf. Psalms 19:10b; Revelation 10:9). He who has tasted the sweetness of it has tasted that the Lord is kind (1 Peter 2:3; Psalms 34:8). Therefore he wants to have more of it.

The precepts of the LORD are truth and give understanding in the way of truth (Psalms 119:104). The believer who obeys these precepts gains understanding into the will of God. As a result, he will hate “every false way”, for in that way the precepts of the LORD are not allowed. The evil way of Psa 119:101 is here called “false way”, for it goes against the way of truth, the way of the Word of God. The false way of sin is a way of error that leads to death. The righteous knows this because he listens to the precepts.

Proverbs 8:18

/mem/ Desire for the Word

The letter mem has both the pictogram and the meaning of water (waves). Since water is essential to life, water as a picture of the Word of God in the Bible is always associated with purity and life (Ephesians 5:26; cf. Revelation 22:17). The desire for God is also the desire for the Word of God. That is why we read of a “thirst for God” (Psalms 42:1b-2). This stanza about the water as a picture of the Word is therefore again a song of praise about the psalmist’s love for the Word.

Whoever loves the LORD also loves His law (Psalms 119:97). Someone who says he loves God but never reads His Word is a liar (cf. John 14:23). What the righteous says here is not a hypocritical lip confession. “O how I love Your law”, is the exclamation of one who with all his heart pays attention to the teaching of God’s Word.

Nor is he merely engaged with God’s Word now and then, but it is “all the day” his meditation (cf. Psalms 1:3). Just as a sheep eats the grass and ruminates on it the rest of the day, so Mary hears what has been said to her and keeps and meditates on it in her heart (Luke 2:19). This is how we should read the Word and meditate on the Word the rest of the day. In this the Lord Jesus Himself is the perfect example.

He who loves God’s Word so intensely and thinks about it all day long is wiser than his enemies (Psalms 119:98). The world has rejected Christ, and because of this, every one who wants to follow the Lord knows that the price of following the Lord is rejection by the world. A believer must be mindful that he has enemies in the world.

The Word of God makes the simplest believer, one who by the standards of the world is not among the learned, a wise one (cf. 2 Timothy 3:15). He stands out in wisdom far above the most intelligent people who are enemies of God. The world submits the Word of God to its wisdom and thinking, thereby rejecting the Word as the source of wisdom (Jeremiah 8:9b). The believer submits his wisdom and thinking to the Word of God and receives wisdom that comes from above (cf. James 1:5; James 3:13-17; 1 Corinthians 2:14). The wisdom of the world perishes, but those who possess wisdom based on the commandments of God have an eternal source of wisdom with them. What the righteous say is perfectly true of the Righteous.

Psalms 119:98-100 all begin in Hebrew with “more. The psalmist is wiser (more wise), has more insight and understands more than his enemies, his teachers and the aged. From this it is clear that this is not about intelligence or life experience, but about the guidance of God through His Word. The Word of God gives us the guidance of the Holy Spirit, which is the secret of the psalmist’s wisdom, understanding and insight.

One who is wise through God’s commandments can say without a hint of pride: “I have more insight than all my teachers” (Psalms 119:99). His mind has been enlightened by God’s Word and God’s Spirit because he has made God’s testimonies his meditation. Here it is not about teachers who are God-given, but teachers who possess worldly wisdom. By meditating on the Word, the psalmist receives wisdom that comes from above (James 3:13-17). He can speak with understanding about the things of life with which others struggle. Like the two previous verses, this applies perfectly to the Lord Jesus.

The righteous, even when young, can also say without a hint of pride that he has “understands more than the aged” (Psalms 119:100). The aged here are not the recognized elders of God’s people, but older persons in general with life experience. That life experience, however, yields only human wisdom and not the wisdom that comes from above.

The righteous does not say this because he himself is suddenly so wise and understanding, but because he lets himself be led by the LORD, by His Word. It is not about merely hearing or knowing the Word, but about keeping and obeying it, being led by that Word. A fool is one who is not led by the LORD and His Word, like the antichrist and his followers (Psalms 14:1; Psalms 53:1b).

He has not only meditated on God’s Word, but has also observed it, that is, he has lived by it. As a result, his understanding all things of this life becomes like a light that shows every thing in its true nature and in its proper relation to every other thing. The Lord Jesus, as a Boy of twelve, has more understanding than the teachers and elders who will emerge as His enemies (Luke 2:46-47).

Love for the Word of God, meditating on it, makes one wise, gives insight and gives understanding (Psalms 119:97-100). Psalms 119:101-104 are about the psalmist’s walk in life under the guidance of the Word. Keeping the Word means guidance in life, avoiding every evil way.

We see this with the righteous, who has restrained his feet “from every evil way” (Psalms 119:101; cf. Psalms 1:1). By doing so, he demonstrates his adherence to God’s Word. There are countless bad ways, but there is only one good way, which is the way that God’s Word shows. All evil ways lead to death; the one good way leads to life.

That he abides by God’s Word is not his own achievement. He does not deviate from God’s ordinances because God Himself has taught him (Psalms 119:102). There is no teacher like Him (Job 36:22). He gives the perfect teaching that is exactly tailored to the student. The general effect of this sound teaching in the Word is that it has a preserving and sanctifying effect and works a desire for a life of holiness to God’s glory (cf. 2 Timothy 3:16-17).

Teaching from God’s Word is sweet to his taste (Psalms 119:103). It is pleasant to take in. Its sweetness exceeds the sweetness of honey (cf. Psalms 19:10b; Revelation 10:9). He who has tasted the sweetness of it has tasted that the Lord is kind (1 Peter 2:3; Psalms 34:8). Therefore he wants to have more of it.

The precepts of the LORD are truth and give understanding in the way of truth (Psalms 119:104). The believer who obeys these precepts gains understanding into the will of God. As a result, he will hate “every false way”, for in that way the precepts of the LORD are not allowed. The evil way of Psa 119:101 is here called “false way”, for it goes against the way of truth, the way of the Word of God. The false way of sin is a way of error that leads to death. The righteous knows this because he listens to the precepts.

Proverbs 8:19

/nun/ From Suffering to Glory

The letter nun has the pictogram of ‘a growing seed’ or of ‘a fish’, which speaks of ‘continuation’ or ‘swimming against the current’. The letter has two forms, a normal form and a closing letter. The normal form is a curved line, while the closing letter is a long, upright line. Together these forms speak of the continuation from suffering to glorification (Luke 24:26; Philippians 2:5-11). We too may walk this way, for we shall be glorified with Christ, at least, if we also suffer with Him (Romans 8:17b).

The numerical value of the nun is fifty, which speaks of perfect restoration, for example, the year of jubilee is the fiftieth year, and Pentecost is the fiftieth day after the Lord’s resurrection.

The word nun is related to the Hebrew word for lamp that spreads light. This light is needed to move forward. Thus, this nun stanza begins with “a lamp to my feet” (Psalms 119:105). The light of God’s Word in this nun stanza makes it clear that the psalmist’s way to glory must always go by the way of suffering. That is the way on which is pruned to bear more fruit to God’s glory (John 15:2). Similarly, the way to God in the sanctuary is only possible through the light of the lampstand. Thus we need the light of the Word to enter the sanctuary by the new and living Way (Hebrews 10:19).

The Word of God does not spread darkness, but light (Proverbs 6:23a). It is a lamp that shines before the feet of the believer, allowing him to know where to take the next footstep in a world that is completely dark. An illustration of this is the pillar of fire at night during Israel’s wilderness journey on the way to the promised land. This darkness can become the cause of the psalmist getting lost or falling down in his walk in the world that is spiritually a wilderness.

Because the Word of God gives light, the righteous has the determination to keep God’s “righteous ordinances” (Psalms 119:106). He realizes that at a weak moment, because of the persistent afflictions (Psalms 119:107-110), he might be tempted to give in to the pressure and let go of the Word. Therefore, he solemnly declares by swearing an oath that he will put his will into action. This conviction is expressed by a person only if he knows and accepts the value of God’s Word as a guide for his life.

Having the determination to obey God’s Word can bring such affliction that a person despairs of his life. However, the psalmist received a word, a promise from the LORD that he would remain alive, and so he can still live peacefully (Psalms 119:107; cf. 1 Corinthians 10:13; Romans 8:35-39).

The believer lives in a world that is out to silence him. His life bears witness to Who God is, and this God the wicked want to get rid off. The believer therefore turns to God and asks Him to make him a living witness who does not yield to the pressure to remain silent.

The believer is an offeror and a disciple (Psalms 119:108). He learns that even and especially in difficult situations he will nevertheless come to God as an offeror or priest with “the freewill offerings” of his mouth, which are the spontaneous offerings of praise and thanks (Hosea 14:3; cf. 1 Peter 2:5; Hebrews 13:15). In accordance with the LORD’s teaching in Psalms 50, he wishes God to accept them (Psalms 50:23). He wants to offer those sacrifices in a manner pleasing to Him.

The issue is not only in what manner the sacrifices of thanksgiving are offered, but in what circumstances. The psalmist is in great distress. In such a situation, a person is more likely to go to the LORD for help than to give thanks to Him. But the LORD wants to teach the psalmist by His ordinances to praise Him in difficult circumstances (cf. Acts 16:19-25). Therefore, the psalmist asks the LORD to teach him His ordinances. We, Christians, know that the Father seeks worshipers and that He also tells us how to do so (John 4:23-24).

The life of the righteous is in constant danger (Psalms 119:109). The wicked want to silence him. They do not want the believer to honor God nor do they want to be reminded of God by his life. The righteous will not let them intimidate him that he forgets God’s Word. That very Word is his protection against the danger that he would stop praising the LORD.

That the life of the righteous is in danger, is, according to Psalms 119:7, not imaginary. For the wicked have laid a snare for him (Psalms 119:110). That snare is that he stops praising the LORD when he is in danger (cf. 2 Chronicles 20:15; 19-21). However, it did not lead him into temptation to go astray from the LORD’s precepts. Rather, those precepts kept him in the way of the LORD, so that he would not fall into the snare of the enemy. Thus, the enemy’s attempts to ensnare him did not separate him from the LORD, but drove him into His arms.

In fact, the psalmist has inherited the testimonies of the LORD forever (Psalms 119:111). He knows its value and will never renounce it (cf. 1 Kings 21:1-3). That is, regardless of the circumstances, even in times of danger, the Word remains his portion and he will continue to praise the LORD with joy in his heart.

This is an inheritance that is the property of the LORD, but assigned by Him to an Israelite. The Israelite may not sell the inheritance, except in extreme need, but then the right to buy it back remains for him or his redeemer. This inalienable inheritance is here the Word of God.

He who values and preserves the inheritance will incline his heart to take full advantage of it (Psalms 119:112). He will want to know all that the inheritance entails. Along with this comes his purpose to give everything he discovers in it a place in his life throughout the rest of his life, “forever, [even] to the end” (cf. Acts 11:23).

Proverbs 8:20

/nun/ From Suffering to Glory

The letter nun has the pictogram of ‘a growing seed’ or of ‘a fish’, which speaks of ‘continuation’ or ‘swimming against the current’. The letter has two forms, a normal form and a closing letter. The normal form is a curved line, while the closing letter is a long, upright line. Together these forms speak of the continuation from suffering to glorification (Luke 24:26; Philippians 2:5-11). We too may walk this way, for we shall be glorified with Christ, at least, if we also suffer with Him (Romans 8:17b).

The numerical value of the nun is fifty, which speaks of perfect restoration, for example, the year of jubilee is the fiftieth year, and Pentecost is the fiftieth day after the Lord’s resurrection.

The word nun is related to the Hebrew word for lamp that spreads light. This light is needed to move forward. Thus, this nun stanza begins with “a lamp to my feet” (Psalms 119:105). The light of God’s Word in this nun stanza makes it clear that the psalmist’s way to glory must always go by the way of suffering. That is the way on which is pruned to bear more fruit to God’s glory (John 15:2). Similarly, the way to God in the sanctuary is only possible through the light of the lampstand. Thus we need the light of the Word to enter the sanctuary by the new and living Way (Hebrews 10:19).

The Word of God does not spread darkness, but light (Proverbs 6:23a). It is a lamp that shines before the feet of the believer, allowing him to know where to take the next footstep in a world that is completely dark. An illustration of this is the pillar of fire at night during Israel’s wilderness journey on the way to the promised land. This darkness can become the cause of the psalmist getting lost or falling down in his walk in the world that is spiritually a wilderness.

Because the Word of God gives light, the righteous has the determination to keep God’s “righteous ordinances” (Psalms 119:106). He realizes that at a weak moment, because of the persistent afflictions (Psalms 119:107-110), he might be tempted to give in to the pressure and let go of the Word. Therefore, he solemnly declares by swearing an oath that he will put his will into action. This conviction is expressed by a person only if he knows and accepts the value of God’s Word as a guide for his life.

Having the determination to obey God’s Word can bring such affliction that a person despairs of his life. However, the psalmist received a word, a promise from the LORD that he would remain alive, and so he can still live peacefully (Psalms 119:107; cf. 1 Corinthians 10:13; Romans 8:35-39).

The believer lives in a world that is out to silence him. His life bears witness to Who God is, and this God the wicked want to get rid off. The believer therefore turns to God and asks Him to make him a living witness who does not yield to the pressure to remain silent.

The believer is an offeror and a disciple (Psalms 119:108). He learns that even and especially in difficult situations he will nevertheless come to God as an offeror or priest with “the freewill offerings” of his mouth, which are the spontaneous offerings of praise and thanks (Hosea 14:3; cf. 1 Peter 2:5; Hebrews 13:15). In accordance with the LORD’s teaching in Psalms 50, he wishes God to accept them (Psalms 50:23). He wants to offer those sacrifices in a manner pleasing to Him.

The issue is not only in what manner the sacrifices of thanksgiving are offered, but in what circumstances. The psalmist is in great distress. In such a situation, a person is more likely to go to the LORD for help than to give thanks to Him. But the LORD wants to teach the psalmist by His ordinances to praise Him in difficult circumstances (cf. Acts 16:19-25). Therefore, the psalmist asks the LORD to teach him His ordinances. We, Christians, know that the Father seeks worshipers and that He also tells us how to do so (John 4:23-24).

The life of the righteous is in constant danger (Psalms 119:109). The wicked want to silence him. They do not want the believer to honor God nor do they want to be reminded of God by his life. The righteous will not let them intimidate him that he forgets God’s Word. That very Word is his protection against the danger that he would stop praising the LORD.

That the life of the righteous is in danger, is, according to Psalms 119:7, not imaginary. For the wicked have laid a snare for him (Psalms 119:110). That snare is that he stops praising the LORD when he is in danger (cf. 2 Chronicles 20:15; 19-21). However, it did not lead him into temptation to go astray from the LORD’s precepts. Rather, those precepts kept him in the way of the LORD, so that he would not fall into the snare of the enemy. Thus, the enemy’s attempts to ensnare him did not separate him from the LORD, but drove him into His arms.

In fact, the psalmist has inherited the testimonies of the LORD forever (Psalms 119:111). He knows its value and will never renounce it (cf. 1 Kings 21:1-3). That is, regardless of the circumstances, even in times of danger, the Word remains his portion and he will continue to praise the LORD with joy in his heart.

This is an inheritance that is the property of the LORD, but assigned by Him to an Israelite. The Israelite may not sell the inheritance, except in extreme need, but then the right to buy it back remains for him or his redeemer. This inalienable inheritance is here the Word of God.

He who values and preserves the inheritance will incline his heart to take full advantage of it (Psalms 119:112). He will want to know all that the inheritance entails. Along with this comes his purpose to give everything he discovers in it a place in his life throughout the rest of his life, “forever, [even] to the end” (cf. Acts 11:23).

Proverbs 8:21

/nun/ From Suffering to Glory

The letter nun has the pictogram of ‘a growing seed’ or of ‘a fish’, which speaks of ‘continuation’ or ‘swimming against the current’. The letter has two forms, a normal form and a closing letter. The normal form is a curved line, while the closing letter is a long, upright line. Together these forms speak of the continuation from suffering to glorification (Luke 24:26; Philippians 2:5-11). We too may walk this way, for we shall be glorified with Christ, at least, if we also suffer with Him (Romans 8:17b).

The numerical value of the nun is fifty, which speaks of perfect restoration, for example, the year of jubilee is the fiftieth year, and Pentecost is the fiftieth day after the Lord’s resurrection.

The word nun is related to the Hebrew word for lamp that spreads light. This light is needed to move forward. Thus, this nun stanza begins with “a lamp to my feet” (Psalms 119:105). The light of God’s Word in this nun stanza makes it clear that the psalmist’s way to glory must always go by the way of suffering. That is the way on which is pruned to bear more fruit to God’s glory (John 15:2). Similarly, the way to God in the sanctuary is only possible through the light of the lampstand. Thus we need the light of the Word to enter the sanctuary by the new and living Way (Hebrews 10:19).

The Word of God does not spread darkness, but light (Proverbs 6:23a). It is a lamp that shines before the feet of the believer, allowing him to know where to take the next footstep in a world that is completely dark. An illustration of this is the pillar of fire at night during Israel’s wilderness journey on the way to the promised land. This darkness can become the cause of the psalmist getting lost or falling down in his walk in the world that is spiritually a wilderness.

Because the Word of God gives light, the righteous has the determination to keep God’s “righteous ordinances” (Psalms 119:106). He realizes that at a weak moment, because of the persistent afflictions (Psalms 119:107-110), he might be tempted to give in to the pressure and let go of the Word. Therefore, he solemnly declares by swearing an oath that he will put his will into action. This conviction is expressed by a person only if he knows and accepts the value of God’s Word as a guide for his life.

Having the determination to obey God’s Word can bring such affliction that a person despairs of his life. However, the psalmist received a word, a promise from the LORD that he would remain alive, and so he can still live peacefully (Psalms 119:107; cf. 1 Corinthians 10:13; Romans 8:35-39).

The believer lives in a world that is out to silence him. His life bears witness to Who God is, and this God the wicked want to get rid off. The believer therefore turns to God and asks Him to make him a living witness who does not yield to the pressure to remain silent.

The believer is an offeror and a disciple (Psalms 119:108). He learns that even and especially in difficult situations he will nevertheless come to God as an offeror or priest with “the freewill offerings” of his mouth, which are the spontaneous offerings of praise and thanks (Hosea 14:3; cf. 1 Peter 2:5; Hebrews 13:15). In accordance with the LORD’s teaching in Psalms 50, he wishes God to accept them (Psalms 50:23). He wants to offer those sacrifices in a manner pleasing to Him.

The issue is not only in what manner the sacrifices of thanksgiving are offered, but in what circumstances. The psalmist is in great distress. In such a situation, a person is more likely to go to the LORD for help than to give thanks to Him. But the LORD wants to teach the psalmist by His ordinances to praise Him in difficult circumstances (cf. Acts 16:19-25). Therefore, the psalmist asks the LORD to teach him His ordinances. We, Christians, know that the Father seeks worshipers and that He also tells us how to do so (John 4:23-24).

The life of the righteous is in constant danger (Psalms 119:109). The wicked want to silence him. They do not want the believer to honor God nor do they want to be reminded of God by his life. The righteous will not let them intimidate him that he forgets God’s Word. That very Word is his protection against the danger that he would stop praising the LORD.

That the life of the righteous is in danger, is, according to Psalms 119:7, not imaginary. For the wicked have laid a snare for him (Psalms 119:110). That snare is that he stops praising the LORD when he is in danger (cf. 2 Chronicles 20:15; 19-21). However, it did not lead him into temptation to go astray from the LORD’s precepts. Rather, those precepts kept him in the way of the LORD, so that he would not fall into the snare of the enemy. Thus, the enemy’s attempts to ensnare him did not separate him from the LORD, but drove him into His arms.

In fact, the psalmist has inherited the testimonies of the LORD forever (Psalms 119:111). He knows its value and will never renounce it (cf. 1 Kings 21:1-3). That is, regardless of the circumstances, even in times of danger, the Word remains his portion and he will continue to praise the LORD with joy in his heart.

This is an inheritance that is the property of the LORD, but assigned by Him to an Israelite. The Israelite may not sell the inheritance, except in extreme need, but then the right to buy it back remains for him or his redeemer. This inalienable inheritance is here the Word of God.

He who values and preserves the inheritance will incline his heart to take full advantage of it (Psalms 119:112). He will want to know all that the inheritance entails. Along with this comes his purpose to give everything he discovers in it a place in his life throughout the rest of his life, “forever, [even] to the end” (cf. Acts 11:23).

Proverbs 8:22

/nun/ From Suffering to Glory

The letter nun has the pictogram of ‘a growing seed’ or of ‘a fish’, which speaks of ‘continuation’ or ‘swimming against the current’. The letter has two forms, a normal form and a closing letter. The normal form is a curved line, while the closing letter is a long, upright line. Together these forms speak of the continuation from suffering to glorification (Luke 24:26; Philippians 2:5-11). We too may walk this way, for we shall be glorified with Christ, at least, if we also suffer with Him (Romans 8:17b).

The numerical value of the nun is fifty, which speaks of perfect restoration, for example, the year of jubilee is the fiftieth year, and Pentecost is the fiftieth day after the Lord’s resurrection.

The word nun is related to the Hebrew word for lamp that spreads light. This light is needed to move forward. Thus, this nun stanza begins with “a lamp to my feet” (Psalms 119:105). The light of God’s Word in this nun stanza makes it clear that the psalmist’s way to glory must always go by the way of suffering. That is the way on which is pruned to bear more fruit to God’s glory (John 15:2). Similarly, the way to God in the sanctuary is only possible through the light of the lampstand. Thus we need the light of the Word to enter the sanctuary by the new and living Way (Hebrews 10:19).

The Word of God does not spread darkness, but light (Proverbs 6:23a). It is a lamp that shines before the feet of the believer, allowing him to know where to take the next footstep in a world that is completely dark. An illustration of this is the pillar of fire at night during Israel’s wilderness journey on the way to the promised land. This darkness can become the cause of the psalmist getting lost or falling down in his walk in the world that is spiritually a wilderness.

Because the Word of God gives light, the righteous has the determination to keep God’s “righteous ordinances” (Psalms 119:106). He realizes that at a weak moment, because of the persistent afflictions (Psalms 119:107-110), he might be tempted to give in to the pressure and let go of the Word. Therefore, he solemnly declares by swearing an oath that he will put his will into action. This conviction is expressed by a person only if he knows and accepts the value of God’s Word as a guide for his life.

Having the determination to obey God’s Word can bring such affliction that a person despairs of his life. However, the psalmist received a word, a promise from the LORD that he would remain alive, and so he can still live peacefully (Psalms 119:107; cf. 1 Corinthians 10:13; Romans 8:35-39).

The believer lives in a world that is out to silence him. His life bears witness to Who God is, and this God the wicked want to get rid off. The believer therefore turns to God and asks Him to make him a living witness who does not yield to the pressure to remain silent.

The believer is an offeror and a disciple (Psalms 119:108). He learns that even and especially in difficult situations he will nevertheless come to God as an offeror or priest with “the freewill offerings” of his mouth, which are the spontaneous offerings of praise and thanks (Hosea 14:3; cf. 1 Peter 2:5; Hebrews 13:15). In accordance with the LORD’s teaching in Psalms 50, he wishes God to accept them (Psalms 50:23). He wants to offer those sacrifices in a manner pleasing to Him.

The issue is not only in what manner the sacrifices of thanksgiving are offered, but in what circumstances. The psalmist is in great distress. In such a situation, a person is more likely to go to the LORD for help than to give thanks to Him. But the LORD wants to teach the psalmist by His ordinances to praise Him in difficult circumstances (cf. Acts 16:19-25). Therefore, the psalmist asks the LORD to teach him His ordinances. We, Christians, know that the Father seeks worshipers and that He also tells us how to do so (John 4:23-24).

The life of the righteous is in constant danger (Psalms 119:109). The wicked want to silence him. They do not want the believer to honor God nor do they want to be reminded of God by his life. The righteous will not let them intimidate him that he forgets God’s Word. That very Word is his protection against the danger that he would stop praising the LORD.

That the life of the righteous is in danger, is, according to Psalms 119:7, not imaginary. For the wicked have laid a snare for him (Psalms 119:110). That snare is that he stops praising the LORD when he is in danger (cf. 2 Chronicles 20:15; 19-21). However, it did not lead him into temptation to go astray from the LORD’s precepts. Rather, those precepts kept him in the way of the LORD, so that he would not fall into the snare of the enemy. Thus, the enemy’s attempts to ensnare him did not separate him from the LORD, but drove him into His arms.

In fact, the psalmist has inherited the testimonies of the LORD forever (Psalms 119:111). He knows its value and will never renounce it (cf. 1 Kings 21:1-3). That is, regardless of the circumstances, even in times of danger, the Word remains his portion and he will continue to praise the LORD with joy in his heart.

This is an inheritance that is the property of the LORD, but assigned by Him to an Israelite. The Israelite may not sell the inheritance, except in extreme need, but then the right to buy it back remains for him or his redeemer. This inalienable inheritance is here the Word of God.

He who values and preserves the inheritance will incline his heart to take full advantage of it (Psalms 119:112). He will want to know all that the inheritance entails. Along with this comes his purpose to give everything he discovers in it a place in his life throughout the rest of his life, “forever, [even] to the end” (cf. Acts 11:23).

Proverbs 8:23

/nun/ From Suffering to Glory

The letter nun has the pictogram of ‘a growing seed’ or of ‘a fish’, which speaks of ‘continuation’ or ‘swimming against the current’. The letter has two forms, a normal form and a closing letter. The normal form is a curved line, while the closing letter is a long, upright line. Together these forms speak of the continuation from suffering to glorification (Luke 24:26; Philippians 2:5-11). We too may walk this way, for we shall be glorified with Christ, at least, if we also suffer with Him (Romans 8:17b).

The numerical value of the nun is fifty, which speaks of perfect restoration, for example, the year of jubilee is the fiftieth year, and Pentecost is the fiftieth day after the Lord’s resurrection.

The word nun is related to the Hebrew word for lamp that spreads light. This light is needed to move forward. Thus, this nun stanza begins with “a lamp to my feet” (Psalms 119:105). The light of God’s Word in this nun stanza makes it clear that the psalmist’s way to glory must always go by the way of suffering. That is the way on which is pruned to bear more fruit to God’s glory (John 15:2). Similarly, the way to God in the sanctuary is only possible through the light of the lampstand. Thus we need the light of the Word to enter the sanctuary by the new and living Way (Hebrews 10:19).

The Word of God does not spread darkness, but light (Proverbs 6:23a). It is a lamp that shines before the feet of the believer, allowing him to know where to take the next footstep in a world that is completely dark. An illustration of this is the pillar of fire at night during Israel’s wilderness journey on the way to the promised land. This darkness can become the cause of the psalmist getting lost or falling down in his walk in the world that is spiritually a wilderness.

Because the Word of God gives light, the righteous has the determination to keep God’s “righteous ordinances” (Psalms 119:106). He realizes that at a weak moment, because of the persistent afflictions (Psalms 119:107-110), he might be tempted to give in to the pressure and let go of the Word. Therefore, he solemnly declares by swearing an oath that he will put his will into action. This conviction is expressed by a person only if he knows and accepts the value of God’s Word as a guide for his life.

Having the determination to obey God’s Word can bring such affliction that a person despairs of his life. However, the psalmist received a word, a promise from the LORD that he would remain alive, and so he can still live peacefully (Psalms 119:107; cf. 1 Corinthians 10:13; Romans 8:35-39).

The believer lives in a world that is out to silence him. His life bears witness to Who God is, and this God the wicked want to get rid off. The believer therefore turns to God and asks Him to make him a living witness who does not yield to the pressure to remain silent.

The believer is an offeror and a disciple (Psalms 119:108). He learns that even and especially in difficult situations he will nevertheless come to God as an offeror or priest with “the freewill offerings” of his mouth, which are the spontaneous offerings of praise and thanks (Hosea 14:3; cf. 1 Peter 2:5; Hebrews 13:15). In accordance with the LORD’s teaching in Psalms 50, he wishes God to accept them (Psalms 50:23). He wants to offer those sacrifices in a manner pleasing to Him.

The issue is not only in what manner the sacrifices of thanksgiving are offered, but in what circumstances. The psalmist is in great distress. In such a situation, a person is more likely to go to the LORD for help than to give thanks to Him. But the LORD wants to teach the psalmist by His ordinances to praise Him in difficult circumstances (cf. Acts 16:19-25). Therefore, the psalmist asks the LORD to teach him His ordinances. We, Christians, know that the Father seeks worshipers and that He also tells us how to do so (John 4:23-24).

The life of the righteous is in constant danger (Psalms 119:109). The wicked want to silence him. They do not want the believer to honor God nor do they want to be reminded of God by his life. The righteous will not let them intimidate him that he forgets God’s Word. That very Word is his protection against the danger that he would stop praising the LORD.

That the life of the righteous is in danger, is, according to Psalms 119:7, not imaginary. For the wicked have laid a snare for him (Psalms 119:110). That snare is that he stops praising the LORD when he is in danger (cf. 2 Chronicles 20:15; 19-21). However, it did not lead him into temptation to go astray from the LORD’s precepts. Rather, those precepts kept him in the way of the LORD, so that he would not fall into the snare of the enemy. Thus, the enemy’s attempts to ensnare him did not separate him from the LORD, but drove him into His arms.

In fact, the psalmist has inherited the testimonies of the LORD forever (Psalms 119:111). He knows its value and will never renounce it (cf. 1 Kings 21:1-3). That is, regardless of the circumstances, even in times of danger, the Word remains his portion and he will continue to praise the LORD with joy in his heart.

This is an inheritance that is the property of the LORD, but assigned by Him to an Israelite. The Israelite may not sell the inheritance, except in extreme need, but then the right to buy it back remains for him or his redeemer. This inalienable inheritance is here the Word of God.

He who values and preserves the inheritance will incline his heart to take full advantage of it (Psalms 119:112). He will want to know all that the inheritance entails. Along with this comes his purpose to give everything he discovers in it a place in his life throughout the rest of his life, “forever, [even] to the end” (cf. Acts 11:23).

Proverbs 8:24

/nun/ From Suffering to Glory

The letter nun has the pictogram of ‘a growing seed’ or of ‘a fish’, which speaks of ‘continuation’ or ‘swimming against the current’. The letter has two forms, a normal form and a closing letter. The normal form is a curved line, while the closing letter is a long, upright line. Together these forms speak of the continuation from suffering to glorification (Luke 24:26; Philippians 2:5-11). We too may walk this way, for we shall be glorified with Christ, at least, if we also suffer with Him (Romans 8:17b).

The numerical value of the nun is fifty, which speaks of perfect restoration, for example, the year of jubilee is the fiftieth year, and Pentecost is the fiftieth day after the Lord’s resurrection.

The word nun is related to the Hebrew word for lamp that spreads light. This light is needed to move forward. Thus, this nun stanza begins with “a lamp to my feet” (Psalms 119:105). The light of God’s Word in this nun stanza makes it clear that the psalmist’s way to glory must always go by the way of suffering. That is the way on which is pruned to bear more fruit to God’s glory (John 15:2). Similarly, the way to God in the sanctuary is only possible through the light of the lampstand. Thus we need the light of the Word to enter the sanctuary by the new and living Way (Hebrews 10:19).

The Word of God does not spread darkness, but light (Proverbs 6:23a). It is a lamp that shines before the feet of the believer, allowing him to know where to take the next footstep in a world that is completely dark. An illustration of this is the pillar of fire at night during Israel’s wilderness journey on the way to the promised land. This darkness can become the cause of the psalmist getting lost or falling down in his walk in the world that is spiritually a wilderness.

Because the Word of God gives light, the righteous has the determination to keep God’s “righteous ordinances” (Psalms 119:106). He realizes that at a weak moment, because of the persistent afflictions (Psalms 119:107-110), he might be tempted to give in to the pressure and let go of the Word. Therefore, he solemnly declares by swearing an oath that he will put his will into action. This conviction is expressed by a person only if he knows and accepts the value of God’s Word as a guide for his life.

Having the determination to obey God’s Word can bring such affliction that a person despairs of his life. However, the psalmist received a word, a promise from the LORD that he would remain alive, and so he can still live peacefully (Psalms 119:107; cf. 1 Corinthians 10:13; Romans 8:35-39).

The believer lives in a world that is out to silence him. His life bears witness to Who God is, and this God the wicked want to get rid off. The believer therefore turns to God and asks Him to make him a living witness who does not yield to the pressure to remain silent.

The believer is an offeror and a disciple (Psalms 119:108). He learns that even and especially in difficult situations he will nevertheless come to God as an offeror or priest with “the freewill offerings” of his mouth, which are the spontaneous offerings of praise and thanks (Hosea 14:3; cf. 1 Peter 2:5; Hebrews 13:15). In accordance with the LORD’s teaching in Psalms 50, he wishes God to accept them (Psalms 50:23). He wants to offer those sacrifices in a manner pleasing to Him.

The issue is not only in what manner the sacrifices of thanksgiving are offered, but in what circumstances. The psalmist is in great distress. In such a situation, a person is more likely to go to the LORD for help than to give thanks to Him. But the LORD wants to teach the psalmist by His ordinances to praise Him in difficult circumstances (cf. Acts 16:19-25). Therefore, the psalmist asks the LORD to teach him His ordinances. We, Christians, know that the Father seeks worshipers and that He also tells us how to do so (John 4:23-24).

The life of the righteous is in constant danger (Psalms 119:109). The wicked want to silence him. They do not want the believer to honor God nor do they want to be reminded of God by his life. The righteous will not let them intimidate him that he forgets God’s Word. That very Word is his protection against the danger that he would stop praising the LORD.

That the life of the righteous is in danger, is, according to Psalms 119:7, not imaginary. For the wicked have laid a snare for him (Psalms 119:110). That snare is that he stops praising the LORD when he is in danger (cf. 2 Chronicles 20:15; 19-21). However, it did not lead him into temptation to go astray from the LORD’s precepts. Rather, those precepts kept him in the way of the LORD, so that he would not fall into the snare of the enemy. Thus, the enemy’s attempts to ensnare him did not separate him from the LORD, but drove him into His arms.

In fact, the psalmist has inherited the testimonies of the LORD forever (Psalms 119:111). He knows its value and will never renounce it (cf. 1 Kings 21:1-3). That is, regardless of the circumstances, even in times of danger, the Word remains his portion and he will continue to praise the LORD with joy in his heart.

This is an inheritance that is the property of the LORD, but assigned by Him to an Israelite. The Israelite may not sell the inheritance, except in extreme need, but then the right to buy it back remains for him or his redeemer. This inalienable inheritance is here the Word of God.

He who values and preserves the inheritance will incline his heart to take full advantage of it (Psalms 119:112). He will want to know all that the inheritance entails. Along with this comes his purpose to give everything he discovers in it a place in his life throughout the rest of his life, “forever, [even] to the end” (cf. Acts 11:23).

Proverbs 8:25

/nun/ From Suffering to Glory

The letter nun has the pictogram of ‘a growing seed’ or of ‘a fish’, which speaks of ‘continuation’ or ‘swimming against the current’. The letter has two forms, a normal form and a closing letter. The normal form is a curved line, while the closing letter is a long, upright line. Together these forms speak of the continuation from suffering to glorification (Luke 24:26; Philippians 2:5-11). We too may walk this way, for we shall be glorified with Christ, at least, if we also suffer with Him (Romans 8:17b).

The numerical value of the nun is fifty, which speaks of perfect restoration, for example, the year of jubilee is the fiftieth year, and Pentecost is the fiftieth day after the Lord’s resurrection.

The word nun is related to the Hebrew word for lamp that spreads light. This light is needed to move forward. Thus, this nun stanza begins with “a lamp to my feet” (Psalms 119:105). The light of God’s Word in this nun stanza makes it clear that the psalmist’s way to glory must always go by the way of suffering. That is the way on which is pruned to bear more fruit to God’s glory (John 15:2). Similarly, the way to God in the sanctuary is only possible through the light of the lampstand. Thus we need the light of the Word to enter the sanctuary by the new and living Way (Hebrews 10:19).

The Word of God does not spread darkness, but light (Proverbs 6:23a). It is a lamp that shines before the feet of the believer, allowing him to know where to take the next footstep in a world that is completely dark. An illustration of this is the pillar of fire at night during Israel’s wilderness journey on the way to the promised land. This darkness can become the cause of the psalmist getting lost or falling down in his walk in the world that is spiritually a wilderness.

Because the Word of God gives light, the righteous has the determination to keep God’s “righteous ordinances” (Psalms 119:106). He realizes that at a weak moment, because of the persistent afflictions (Psalms 119:107-110), he might be tempted to give in to the pressure and let go of the Word. Therefore, he solemnly declares by swearing an oath that he will put his will into action. This conviction is expressed by a person only if he knows and accepts the value of God’s Word as a guide for his life.

Having the determination to obey God’s Word can bring such affliction that a person despairs of his life. However, the psalmist received a word, a promise from the LORD that he would remain alive, and so he can still live peacefully (Psalms 119:107; cf. 1 Corinthians 10:13; Romans 8:35-39).

The believer lives in a world that is out to silence him. His life bears witness to Who God is, and this God the wicked want to get rid off. The believer therefore turns to God and asks Him to make him a living witness who does not yield to the pressure to remain silent.

The believer is an offeror and a disciple (Psalms 119:108). He learns that even and especially in difficult situations he will nevertheless come to God as an offeror or priest with “the freewill offerings” of his mouth, which are the spontaneous offerings of praise and thanks (Hosea 14:3; cf. 1 Peter 2:5; Hebrews 13:15). In accordance with the LORD’s teaching in Psalms 50, he wishes God to accept them (Psalms 50:23). He wants to offer those sacrifices in a manner pleasing to Him.

The issue is not only in what manner the sacrifices of thanksgiving are offered, but in what circumstances. The psalmist is in great distress. In such a situation, a person is more likely to go to the LORD for help than to give thanks to Him. But the LORD wants to teach the psalmist by His ordinances to praise Him in difficult circumstances (cf. Acts 16:19-25). Therefore, the psalmist asks the LORD to teach him His ordinances. We, Christians, know that the Father seeks worshipers and that He also tells us how to do so (John 4:23-24).

The life of the righteous is in constant danger (Psalms 119:109). The wicked want to silence him. They do not want the believer to honor God nor do they want to be reminded of God by his life. The righteous will not let them intimidate him that he forgets God’s Word. That very Word is his protection against the danger that he would stop praising the LORD.

That the life of the righteous is in danger, is, according to Psalms 119:7, not imaginary. For the wicked have laid a snare for him (Psalms 119:110). That snare is that he stops praising the LORD when he is in danger (cf. 2 Chronicles 20:15; 19-21). However, it did not lead him into temptation to go astray from the LORD’s precepts. Rather, those precepts kept him in the way of the LORD, so that he would not fall into the snare of the enemy. Thus, the enemy’s attempts to ensnare him did not separate him from the LORD, but drove him into His arms.

In fact, the psalmist has inherited the testimonies of the LORD forever (Psalms 119:111). He knows its value and will never renounce it (cf. 1 Kings 21:1-3). That is, regardless of the circumstances, even in times of danger, the Word remains his portion and he will continue to praise the LORD with joy in his heart.

This is an inheritance that is the property of the LORD, but assigned by Him to an Israelite. The Israelite may not sell the inheritance, except in extreme need, but then the right to buy it back remains for him or his redeemer. This inalienable inheritance is here the Word of God.

He who values and preserves the inheritance will incline his heart to take full advantage of it (Psalms 119:112). He will want to know all that the inheritance entails. Along with this comes his purpose to give everything he discovers in it a place in his life throughout the rest of his life, “forever, [even] to the end” (cf. Acts 11:23).

Proverbs 8:26

/nun/ From Suffering to Glory

The letter nun has the pictogram of ‘a growing seed’ or of ‘a fish’, which speaks of ‘continuation’ or ‘swimming against the current’. The letter has two forms, a normal form and a closing letter. The normal form is a curved line, while the closing letter is a long, upright line. Together these forms speak of the continuation from suffering to glorification (Luke 24:26; Philippians 2:5-11). We too may walk this way, for we shall be glorified with Christ, at least, if we also suffer with Him (Romans 8:17b).

The numerical value of the nun is fifty, which speaks of perfect restoration, for example, the year of jubilee is the fiftieth year, and Pentecost is the fiftieth day after the Lord’s resurrection.

The word nun is related to the Hebrew word for lamp that spreads light. This light is needed to move forward. Thus, this nun stanza begins with “a lamp to my feet” (Psalms 119:105). The light of God’s Word in this nun stanza makes it clear that the psalmist’s way to glory must always go by the way of suffering. That is the way on which is pruned to bear more fruit to God’s glory (John 15:2). Similarly, the way to God in the sanctuary is only possible through the light of the lampstand. Thus we need the light of the Word to enter the sanctuary by the new and living Way (Hebrews 10:19).

The Word of God does not spread darkness, but light (Proverbs 6:23a). It is a lamp that shines before the feet of the believer, allowing him to know where to take the next footstep in a world that is completely dark. An illustration of this is the pillar of fire at night during Israel’s wilderness journey on the way to the promised land. This darkness can become the cause of the psalmist getting lost or falling down in his walk in the world that is spiritually a wilderness.

Because the Word of God gives light, the righteous has the determination to keep God’s “righteous ordinances” (Psalms 119:106). He realizes that at a weak moment, because of the persistent afflictions (Psalms 119:107-110), he might be tempted to give in to the pressure and let go of the Word. Therefore, he solemnly declares by swearing an oath that he will put his will into action. This conviction is expressed by a person only if he knows and accepts the value of God’s Word as a guide for his life.

Having the determination to obey God’s Word can bring such affliction that a person despairs of his life. However, the psalmist received a word, a promise from the LORD that he would remain alive, and so he can still live peacefully (Psalms 119:107; cf. 1 Corinthians 10:13; Romans 8:35-39).

The believer lives in a world that is out to silence him. His life bears witness to Who God is, and this God the wicked want to get rid off. The believer therefore turns to God and asks Him to make him a living witness who does not yield to the pressure to remain silent.

The believer is an offeror and a disciple (Psalms 119:108). He learns that even and especially in difficult situations he will nevertheless come to God as an offeror or priest with “the freewill offerings” of his mouth, which are the spontaneous offerings of praise and thanks (Hosea 14:3; cf. 1 Peter 2:5; Hebrews 13:15). In accordance with the LORD’s teaching in Psalms 50, he wishes God to accept them (Psalms 50:23). He wants to offer those sacrifices in a manner pleasing to Him.

The issue is not only in what manner the sacrifices of thanksgiving are offered, but in what circumstances. The psalmist is in great distress. In such a situation, a person is more likely to go to the LORD for help than to give thanks to Him. But the LORD wants to teach the psalmist by His ordinances to praise Him in difficult circumstances (cf. Acts 16:19-25). Therefore, the psalmist asks the LORD to teach him His ordinances. We, Christians, know that the Father seeks worshipers and that He also tells us how to do so (John 4:23-24).

The life of the righteous is in constant danger (Psalms 119:109). The wicked want to silence him. They do not want the believer to honor God nor do they want to be reminded of God by his life. The righteous will not let them intimidate him that he forgets God’s Word. That very Word is his protection against the danger that he would stop praising the LORD.

That the life of the righteous is in danger, is, according to Psalms 119:7, not imaginary. For the wicked have laid a snare for him (Psalms 119:110). That snare is that he stops praising the LORD when he is in danger (cf. 2 Chronicles 20:15; 19-21). However, it did not lead him into temptation to go astray from the LORD’s precepts. Rather, those precepts kept him in the way of the LORD, so that he would not fall into the snare of the enemy. Thus, the enemy’s attempts to ensnare him did not separate him from the LORD, but drove him into His arms.

In fact, the psalmist has inherited the testimonies of the LORD forever (Psalms 119:111). He knows its value and will never renounce it (cf. 1 Kings 21:1-3). That is, regardless of the circumstances, even in times of danger, the Word remains his portion and he will continue to praise the LORD with joy in his heart.

This is an inheritance that is the property of the LORD, but assigned by Him to an Israelite. The Israelite may not sell the inheritance, except in extreme need, but then the right to buy it back remains for him or his redeemer. This inalienable inheritance is here the Word of God.

He who values and preserves the inheritance will incline his heart to take full advantage of it (Psalms 119:112). He will want to know all that the inheritance entails. Along with this comes his purpose to give everything he discovers in it a place in his life throughout the rest of his life, “forever, [even] to the end” (cf. Acts 11:23).

Proverbs 8:27

/samekh/ Protected

The letter samekh has the pictogram of a complete circle and has the numerical value sixty. This gives the letter the meaning ‘circled’, ‘protected’. In ancient Hebrew, the letter samekh has the pictogram of a ‘thorn’. A flock is protected by a thorn bush all around, hence the meaning of the letter: protection, circled, support. The idea is that the believer is completely surrounded by the Word and protected by the LORD. In connection with the numerical value, we see this portrayed in the sixty bodyguards surrounding King Solomon (Song of Solomon 3:7).

The upright “hates those who are double-minded” (Psalms 119:113). These are people with a divided heart or double-hearted people (cf. James 1:8). They are, so to speak, people of a semicircle rather than a whole circle, samekh. A semicircle does not provide sufficient protection. Half-minded people cannot count on the LORD’s protection. For that, a person must be completely dedicated, depicted in a whole circle.

The difference between with a whole heart and with half a heart (or double-minded) is the difference between love and hate. People who are double-minded cannot make a choice (cf. Joshua 24:15). Such people say they love God, but in reality they despise Him. This is evident in their attitude toward the teaching of God’s Word. The upright one, on the other hand, loves the law of the LORD with all his heart. He longs for the teaching from God’s Word. His hatred of the half-minded, therefore, stems from this teaching. It is the hatred of God Himself (Psalms 139:21-22).

The God-fearing is persecuted because of his dedication to the LORD. This leads him into a new experience, and that is that the LORD is his “hiding place” and his “shield” (Psalms 119:114). These two words in Hebrew both begin with the letter samekh. Together they mean “complete protection”. We see in Psalms 121 that the LORD keeps us during the day (the sun) and during the night (the moon), that is, continually and completely (Psalms 121:6).

Waiting for the word of the LORD brings safety and protection to the psalmist. At the same time, God’s Word is also a hiding place and a shield from all the hateful words that are shot at him like fiery arrows, for hope and trust in it will stop the fiery arrows (Ephesians 6:16).

The God-fearing lives in the midst of evildoers (Psalms 119:115). Instead of speaking to the LORD, he speaks to them exceptionally onetime. Now that he is safe, safe because the LORD is his hiding place, safe because he has put on the whole armor of God, he can resist the evildoers and drive them away. The promise applies to us as well: “Resist the devil and he will flee from you” (James 4:7).

He commands them to go away from him, for he wants to have nothing to do with them (cf. Psalms 6:8). If he allows them to exercise their influence in his life, it will be at the expense of observing the commandments of God (cf. 1 Corinthians 15:33). He does not want that. No believer should want that. Therefore, he will order evildoers to leave him immediately (2 John 1:10; Titus 3:10; cf. Romans 16:17) and resist a false gospel (Galatians 2:4-5).

The forceful action of the previous verse is possible only if at the same time an appeal is made to the word of God that He supports those who trust in Him (Psalms 119:116). The psalmist’s decision is certain. But he knows the strength of the opponents and he also knows his own weakness. Therefore, he resorts to the word of the LORD to sustain him. Then he will survive in a time of need. He asks for God’s support because he does not want to be ashamed in his hope.

The support he asks for is in view of those who persecute him, for from them he wants to be safe (Psalms 119:117). When the LORD supports him, he is focused on Him and safe. Then he continually has regard for or delights in the statutes of the LORD. He keeps them and rejoices in them. These then determine the content of his life and not those who are after him.

He leaves the judgment of his persecutors to the LORD (Psalms 119:118). He knows what the LORD is going to do, that is to reject all those who wander from His statutes. They deceive others with their language of lies. This double description of their wickedness – “their deceitfulness is useless [literally: falsehood]” – underscores the mendacity of their language. This is prophetically about people who follow the antichrist in his lying deceptions.

All these wicked people are removed from the earth by the LORD like dross (Psalms 119:119). The dross is removed to purify, to refine the silver. The wicked are purged away to make Israel pure (cf. Proverbs 25:4; Malachi 4:1; Luke 3:9; 17). By this, the righteous refers to the melting process in which a smelter removes the dross that floats on the molten precious metal (cf. Isaiah 1:25-26; Ezekiel 22:19-22; Malachi 3:2-3; 1 Peter 1:7). He knows that God will deal justly with the wicked. It is an additional motive for him to love God’s testimonies.

Judgment on the wicked (Psalms 119:119) is for the God-fearing, besides being a motive for loving the testimonies of the LORD, also a reason for fearing Him (Psalms 119:120). He is therefore in great awe of Him (cf. Revelation 1:17; Isaiah 6:5). That his “flesh trembles” is literally “bristles up”, which means in our language that he gets goosebumps. In himself he is no better than the wicked and is impressed by the judgments of God on them. That is also the big difference with the wicked, because they show no fear of Him Who is so much to be feared.

Proverbs 8:28

/samekh/ Protected

The letter samekh has the pictogram of a complete circle and has the numerical value sixty. This gives the letter the meaning ‘circled’, ‘protected’. In ancient Hebrew, the letter samekh has the pictogram of a ‘thorn’. A flock is protected by a thorn bush all around, hence the meaning of the letter: protection, circled, support. The idea is that the believer is completely surrounded by the Word and protected by the LORD. In connection with the numerical value, we see this portrayed in the sixty bodyguards surrounding King Solomon (Song of Solomon 3:7).

The upright “hates those who are double-minded” (Psalms 119:113). These are people with a divided heart or double-hearted people (cf. James 1:8). They are, so to speak, people of a semicircle rather than a whole circle, samekh. A semicircle does not provide sufficient protection. Half-minded people cannot count on the LORD’s protection. For that, a person must be completely dedicated, depicted in a whole circle.

The difference between with a whole heart and with half a heart (or double-minded) is the difference between love and hate. People who are double-minded cannot make a choice (cf. Joshua 24:15). Such people say they love God, but in reality they despise Him. This is evident in their attitude toward the teaching of God’s Word. The upright one, on the other hand, loves the law of the LORD with all his heart. He longs for the teaching from God’s Word. His hatred of the half-minded, therefore, stems from this teaching. It is the hatred of God Himself (Psalms 139:21-22).

The God-fearing is persecuted because of his dedication to the LORD. This leads him into a new experience, and that is that the LORD is his “hiding place” and his “shield” (Psalms 119:114). These two words in Hebrew both begin with the letter samekh. Together they mean “complete protection”. We see in Psalms 121 that the LORD keeps us during the day (the sun) and during the night (the moon), that is, continually and completely (Psalms 121:6).

Waiting for the word of the LORD brings safety and protection to the psalmist. At the same time, God’s Word is also a hiding place and a shield from all the hateful words that are shot at him like fiery arrows, for hope and trust in it will stop the fiery arrows (Ephesians 6:16).

The God-fearing lives in the midst of evildoers (Psalms 119:115). Instead of speaking to the LORD, he speaks to them exceptionally onetime. Now that he is safe, safe because the LORD is his hiding place, safe because he has put on the whole armor of God, he can resist the evildoers and drive them away. The promise applies to us as well: “Resist the devil and he will flee from you” (James 4:7).

He commands them to go away from him, for he wants to have nothing to do with them (cf. Psalms 6:8). If he allows them to exercise their influence in his life, it will be at the expense of observing the commandments of God (cf. 1 Corinthians 15:33). He does not want that. No believer should want that. Therefore, he will order evildoers to leave him immediately (2 John 1:10; Titus 3:10; cf. Romans 16:17) and resist a false gospel (Galatians 2:4-5).

The forceful action of the previous verse is possible only if at the same time an appeal is made to the word of God that He supports those who trust in Him (Psalms 119:116). The psalmist’s decision is certain. But he knows the strength of the opponents and he also knows his own weakness. Therefore, he resorts to the word of the LORD to sustain him. Then he will survive in a time of need. He asks for God’s support because he does not want to be ashamed in his hope.

The support he asks for is in view of those who persecute him, for from them he wants to be safe (Psalms 119:117). When the LORD supports him, he is focused on Him and safe. Then he continually has regard for or delights in the statutes of the LORD. He keeps them and rejoices in them. These then determine the content of his life and not those who are after him.

He leaves the judgment of his persecutors to the LORD (Psalms 119:118). He knows what the LORD is going to do, that is to reject all those who wander from His statutes. They deceive others with their language of lies. This double description of their wickedness – “their deceitfulness is useless [literally: falsehood]” – underscores the mendacity of their language. This is prophetically about people who follow the antichrist in his lying deceptions.

All these wicked people are removed from the earth by the LORD like dross (Psalms 119:119). The dross is removed to purify, to refine the silver. The wicked are purged away to make Israel pure (cf. Proverbs 25:4; Malachi 4:1; Luke 3:9; 17). By this, the righteous refers to the melting process in which a smelter removes the dross that floats on the molten precious metal (cf. Isaiah 1:25-26; Ezekiel 22:19-22; Malachi 3:2-3; 1 Peter 1:7). He knows that God will deal justly with the wicked. It is an additional motive for him to love God’s testimonies.

Judgment on the wicked (Psalms 119:119) is for the God-fearing, besides being a motive for loving the testimonies of the LORD, also a reason for fearing Him (Psalms 119:120). He is therefore in great awe of Him (cf. Revelation 1:17; Isaiah 6:5). That his “flesh trembles” is literally “bristles up”, which means in our language that he gets goosebumps. In himself he is no better than the wicked and is impressed by the judgments of God on them. That is also the big difference with the wicked, because they show no fear of Him Who is so much to be feared.

Proverbs 8:29

/samekh/ Protected

The letter samekh has the pictogram of a complete circle and has the numerical value sixty. This gives the letter the meaning ‘circled’, ‘protected’. In ancient Hebrew, the letter samekh has the pictogram of a ‘thorn’. A flock is protected by a thorn bush all around, hence the meaning of the letter: protection, circled, support. The idea is that the believer is completely surrounded by the Word and protected by the LORD. In connection with the numerical value, we see this portrayed in the sixty bodyguards surrounding King Solomon (Song of Solomon 3:7).

The upright “hates those who are double-minded” (Psalms 119:113). These are people with a divided heart or double-hearted people (cf. James 1:8). They are, so to speak, people of a semicircle rather than a whole circle, samekh. A semicircle does not provide sufficient protection. Half-minded people cannot count on the LORD’s protection. For that, a person must be completely dedicated, depicted in a whole circle.

The difference between with a whole heart and with half a heart (or double-minded) is the difference between love and hate. People who are double-minded cannot make a choice (cf. Joshua 24:15). Such people say they love God, but in reality they despise Him. This is evident in their attitude toward the teaching of God’s Word. The upright one, on the other hand, loves the law of the LORD with all his heart. He longs for the teaching from God’s Word. His hatred of the half-minded, therefore, stems from this teaching. It is the hatred of God Himself (Psalms 139:21-22).

The God-fearing is persecuted because of his dedication to the LORD. This leads him into a new experience, and that is that the LORD is his “hiding place” and his “shield” (Psalms 119:114). These two words in Hebrew both begin with the letter samekh. Together they mean “complete protection”. We see in Psalms 121 that the LORD keeps us during the day (the sun) and during the night (the moon), that is, continually and completely (Psalms 121:6).

Waiting for the word of the LORD brings safety and protection to the psalmist. At the same time, God’s Word is also a hiding place and a shield from all the hateful words that are shot at him like fiery arrows, for hope and trust in it will stop the fiery arrows (Ephesians 6:16).

The God-fearing lives in the midst of evildoers (Psalms 119:115). Instead of speaking to the LORD, he speaks to them exceptionally onetime. Now that he is safe, safe because the LORD is his hiding place, safe because he has put on the whole armor of God, he can resist the evildoers and drive them away. The promise applies to us as well: “Resist the devil and he will flee from you” (James 4:7).

He commands them to go away from him, for he wants to have nothing to do with them (cf. Psalms 6:8). If he allows them to exercise their influence in his life, it will be at the expense of observing the commandments of God (cf. 1 Corinthians 15:33). He does not want that. No believer should want that. Therefore, he will order evildoers to leave him immediately (2 John 1:10; Titus 3:10; cf. Romans 16:17) and resist a false gospel (Galatians 2:4-5).

The forceful action of the previous verse is possible only if at the same time an appeal is made to the word of God that He supports those who trust in Him (Psalms 119:116). The psalmist’s decision is certain. But he knows the strength of the opponents and he also knows his own weakness. Therefore, he resorts to the word of the LORD to sustain him. Then he will survive in a time of need. He asks for God’s support because he does not want to be ashamed in his hope.

The support he asks for is in view of those who persecute him, for from them he wants to be safe (Psalms 119:117). When the LORD supports him, he is focused on Him and safe. Then he continually has regard for or delights in the statutes of the LORD. He keeps them and rejoices in them. These then determine the content of his life and not those who are after him.

He leaves the judgment of his persecutors to the LORD (Psalms 119:118). He knows what the LORD is going to do, that is to reject all those who wander from His statutes. They deceive others with their language of lies. This double description of their wickedness – “their deceitfulness is useless [literally: falsehood]” – underscores the mendacity of their language. This is prophetically about people who follow the antichrist in his lying deceptions.

All these wicked people are removed from the earth by the LORD like dross (Psalms 119:119). The dross is removed to purify, to refine the silver. The wicked are purged away to make Israel pure (cf. Proverbs 25:4; Malachi 4:1; Luke 3:9; 17). By this, the righteous refers to the melting process in which a smelter removes the dross that floats on the molten precious metal (cf. Isaiah 1:25-26; Ezekiel 22:19-22; Malachi 3:2-3; 1 Peter 1:7). He knows that God will deal justly with the wicked. It is an additional motive for him to love God’s testimonies.

Judgment on the wicked (Psalms 119:119) is for the God-fearing, besides being a motive for loving the testimonies of the LORD, also a reason for fearing Him (Psalms 119:120). He is therefore in great awe of Him (cf. Revelation 1:17; Isaiah 6:5). That his “flesh trembles” is literally “bristles up”, which means in our language that he gets goosebumps. In himself he is no better than the wicked and is impressed by the judgments of God on them. That is also the big difference with the wicked, because they show no fear of Him Who is so much to be feared.

Proverbs 8:30

/samekh/ Protected

The letter samekh has the pictogram of a complete circle and has the numerical value sixty. This gives the letter the meaning ‘circled’, ‘protected’. In ancient Hebrew, the letter samekh has the pictogram of a ‘thorn’. A flock is protected by a thorn bush all around, hence the meaning of the letter: protection, circled, support. The idea is that the believer is completely surrounded by the Word and protected by the LORD. In connection with the numerical value, we see this portrayed in the sixty bodyguards surrounding King Solomon (Song of Solomon 3:7).

The upright “hates those who are double-minded” (Psalms 119:113). These are people with a divided heart or double-hearted people (cf. James 1:8). They are, so to speak, people of a semicircle rather than a whole circle, samekh. A semicircle does not provide sufficient protection. Half-minded people cannot count on the LORD’s protection. For that, a person must be completely dedicated, depicted in a whole circle.

The difference between with a whole heart and with half a heart (or double-minded) is the difference between love and hate. People who are double-minded cannot make a choice (cf. Joshua 24:15). Such people say they love God, but in reality they despise Him. This is evident in their attitude toward the teaching of God’s Word. The upright one, on the other hand, loves the law of the LORD with all his heart. He longs for the teaching from God’s Word. His hatred of the half-minded, therefore, stems from this teaching. It is the hatred of God Himself (Psalms 139:21-22).

The God-fearing is persecuted because of his dedication to the LORD. This leads him into a new experience, and that is that the LORD is his “hiding place” and his “shield” (Psalms 119:114). These two words in Hebrew both begin with the letter samekh. Together they mean “complete protection”. We see in Psalms 121 that the LORD keeps us during the day (the sun) and during the night (the moon), that is, continually and completely (Psalms 121:6).

Waiting for the word of the LORD brings safety and protection to the psalmist. At the same time, God’s Word is also a hiding place and a shield from all the hateful words that are shot at him like fiery arrows, for hope and trust in it will stop the fiery arrows (Ephesians 6:16).

The God-fearing lives in the midst of evildoers (Psalms 119:115). Instead of speaking to the LORD, he speaks to them exceptionally onetime. Now that he is safe, safe because the LORD is his hiding place, safe because he has put on the whole armor of God, he can resist the evildoers and drive them away. The promise applies to us as well: “Resist the devil and he will flee from you” (James 4:7).

He commands them to go away from him, for he wants to have nothing to do with them (cf. Psalms 6:8). If he allows them to exercise their influence in his life, it will be at the expense of observing the commandments of God (cf. 1 Corinthians 15:33). He does not want that. No believer should want that. Therefore, he will order evildoers to leave him immediately (2 John 1:10; Titus 3:10; cf. Romans 16:17) and resist a false gospel (Galatians 2:4-5).

The forceful action of the previous verse is possible only if at the same time an appeal is made to the word of God that He supports those who trust in Him (Psalms 119:116). The psalmist’s decision is certain. But he knows the strength of the opponents and he also knows his own weakness. Therefore, he resorts to the word of the LORD to sustain him. Then he will survive in a time of need. He asks for God’s support because he does not want to be ashamed in his hope.

The support he asks for is in view of those who persecute him, for from them he wants to be safe (Psalms 119:117). When the LORD supports him, he is focused on Him and safe. Then he continually has regard for or delights in the statutes of the LORD. He keeps them and rejoices in them. These then determine the content of his life and not those who are after him.

He leaves the judgment of his persecutors to the LORD (Psalms 119:118). He knows what the LORD is going to do, that is to reject all those who wander from His statutes. They deceive others with their language of lies. This double description of their wickedness – “their deceitfulness is useless [literally: falsehood]” – underscores the mendacity of their language. This is prophetically about people who follow the antichrist in his lying deceptions.

All these wicked people are removed from the earth by the LORD like dross (Psalms 119:119). The dross is removed to purify, to refine the silver. The wicked are purged away to make Israel pure (cf. Proverbs 25:4; Malachi 4:1; Luke 3:9; 17). By this, the righteous refers to the melting process in which a smelter removes the dross that floats on the molten precious metal (cf. Isaiah 1:25-26; Ezekiel 22:19-22; Malachi 3:2-3; 1 Peter 1:7). He knows that God will deal justly with the wicked. It is an additional motive for him to love God’s testimonies.

Judgment on the wicked (Psalms 119:119) is for the God-fearing, besides being a motive for loving the testimonies of the LORD, also a reason for fearing Him (Psalms 119:120). He is therefore in great awe of Him (cf. Revelation 1:17; Isaiah 6:5). That his “flesh trembles” is literally “bristles up”, which means in our language that he gets goosebumps. In himself he is no better than the wicked and is impressed by the judgments of God on them. That is also the big difference with the wicked, because they show no fear of Him Who is so much to be feared.

Proverbs 8:31

/samekh/ Protected

The letter samekh has the pictogram of a complete circle and has the numerical value sixty. This gives the letter the meaning ‘circled’, ‘protected’. In ancient Hebrew, the letter samekh has the pictogram of a ‘thorn’. A flock is protected by a thorn bush all around, hence the meaning of the letter: protection, circled, support. The idea is that the believer is completely surrounded by the Word and protected by the LORD. In connection with the numerical value, we see this portrayed in the sixty bodyguards surrounding King Solomon (Song of Solomon 3:7).

The upright “hates those who are double-minded” (Psalms 119:113). These are people with a divided heart or double-hearted people (cf. James 1:8). They are, so to speak, people of a semicircle rather than a whole circle, samekh. A semicircle does not provide sufficient protection. Half-minded people cannot count on the LORD’s protection. For that, a person must be completely dedicated, depicted in a whole circle.

The difference between with a whole heart and with half a heart (or double-minded) is the difference between love and hate. People who are double-minded cannot make a choice (cf. Joshua 24:15). Such people say they love God, but in reality they despise Him. This is evident in their attitude toward the teaching of God’s Word. The upright one, on the other hand, loves the law of the LORD with all his heart. He longs for the teaching from God’s Word. His hatred of the half-minded, therefore, stems from this teaching. It is the hatred of God Himself (Psalms 139:21-22).

The God-fearing is persecuted because of his dedication to the LORD. This leads him into a new experience, and that is that the LORD is his “hiding place” and his “shield” (Psalms 119:114). These two words in Hebrew both begin with the letter samekh. Together they mean “complete protection”. We see in Psalms 121 that the LORD keeps us during the day (the sun) and during the night (the moon), that is, continually and completely (Psalms 121:6).

Waiting for the word of the LORD brings safety and protection to the psalmist. At the same time, God’s Word is also a hiding place and a shield from all the hateful words that are shot at him like fiery arrows, for hope and trust in it will stop the fiery arrows (Ephesians 6:16).

The God-fearing lives in the midst of evildoers (Psalms 119:115). Instead of speaking to the LORD, he speaks to them exceptionally onetime. Now that he is safe, safe because the LORD is his hiding place, safe because he has put on the whole armor of God, he can resist the evildoers and drive them away. The promise applies to us as well: “Resist the devil and he will flee from you” (James 4:7).

He commands them to go away from him, for he wants to have nothing to do with them (cf. Psalms 6:8). If he allows them to exercise their influence in his life, it will be at the expense of observing the commandments of God (cf. 1 Corinthians 15:33). He does not want that. No believer should want that. Therefore, he will order evildoers to leave him immediately (2 John 1:10; Titus 3:10; cf. Romans 16:17) and resist a false gospel (Galatians 2:4-5).

The forceful action of the previous verse is possible only if at the same time an appeal is made to the word of God that He supports those who trust in Him (Psalms 119:116). The psalmist’s decision is certain. But he knows the strength of the opponents and he also knows his own weakness. Therefore, he resorts to the word of the LORD to sustain him. Then he will survive in a time of need. He asks for God’s support because he does not want to be ashamed in his hope.

The support he asks for is in view of those who persecute him, for from them he wants to be safe (Psalms 119:117). When the LORD supports him, he is focused on Him and safe. Then he continually has regard for or delights in the statutes of the LORD. He keeps them and rejoices in them. These then determine the content of his life and not those who are after him.

He leaves the judgment of his persecutors to the LORD (Psalms 119:118). He knows what the LORD is going to do, that is to reject all those who wander from His statutes. They deceive others with their language of lies. This double description of their wickedness – “their deceitfulness is useless [literally: falsehood]” – underscores the mendacity of their language. This is prophetically about people who follow the antichrist in his lying deceptions.

All these wicked people are removed from the earth by the LORD like dross (Psalms 119:119). The dross is removed to purify, to refine the silver. The wicked are purged away to make Israel pure (cf. Proverbs 25:4; Malachi 4:1; Luke 3:9; 17). By this, the righteous refers to the melting process in which a smelter removes the dross that floats on the molten precious metal (cf. Isaiah 1:25-26; Ezekiel 22:19-22; Malachi 3:2-3; 1 Peter 1:7). He knows that God will deal justly with the wicked. It is an additional motive for him to love God’s testimonies.

Judgment on the wicked (Psalms 119:119) is for the God-fearing, besides being a motive for loving the testimonies of the LORD, also a reason for fearing Him (Psalms 119:120). He is therefore in great awe of Him (cf. Revelation 1:17; Isaiah 6:5). That his “flesh trembles” is literally “bristles up”, which means in our language that he gets goosebumps. In himself he is no better than the wicked and is impressed by the judgments of God on them. That is also the big difference with the wicked, because they show no fear of Him Who is so much to be feared.

Proverbs 8:32

/samekh/ Protected

The letter samekh has the pictogram of a complete circle and has the numerical value sixty. This gives the letter the meaning ‘circled’, ‘protected’. In ancient Hebrew, the letter samekh has the pictogram of a ‘thorn’. A flock is protected by a thorn bush all around, hence the meaning of the letter: protection, circled, support. The idea is that the believer is completely surrounded by the Word and protected by the LORD. In connection with the numerical value, we see this portrayed in the sixty bodyguards surrounding King Solomon (Song of Solomon 3:7).

The upright “hates those who are double-minded” (Psalms 119:113). These are people with a divided heart or double-hearted people (cf. James 1:8). They are, so to speak, people of a semicircle rather than a whole circle, samekh. A semicircle does not provide sufficient protection. Half-minded people cannot count on the LORD’s protection. For that, a person must be completely dedicated, depicted in a whole circle.

The difference between with a whole heart and with half a heart (or double-minded) is the difference between love and hate. People who are double-minded cannot make a choice (cf. Joshua 24:15). Such people say they love God, but in reality they despise Him. This is evident in their attitude toward the teaching of God’s Word. The upright one, on the other hand, loves the law of the LORD with all his heart. He longs for the teaching from God’s Word. His hatred of the half-minded, therefore, stems from this teaching. It is the hatred of God Himself (Psalms 139:21-22).

The God-fearing is persecuted because of his dedication to the LORD. This leads him into a new experience, and that is that the LORD is his “hiding place” and his “shield” (Psalms 119:114). These two words in Hebrew both begin with the letter samekh. Together they mean “complete protection”. We see in Psalms 121 that the LORD keeps us during the day (the sun) and during the night (the moon), that is, continually and completely (Psalms 121:6).

Waiting for the word of the LORD brings safety and protection to the psalmist. At the same time, God’s Word is also a hiding place and a shield from all the hateful words that are shot at him like fiery arrows, for hope and trust in it will stop the fiery arrows (Ephesians 6:16).

The God-fearing lives in the midst of evildoers (Psalms 119:115). Instead of speaking to the LORD, he speaks to them exceptionally onetime. Now that he is safe, safe because the LORD is his hiding place, safe because he has put on the whole armor of God, he can resist the evildoers and drive them away. The promise applies to us as well: “Resist the devil and he will flee from you” (James 4:7).

He commands them to go away from him, for he wants to have nothing to do with them (cf. Psalms 6:8). If he allows them to exercise their influence in his life, it will be at the expense of observing the commandments of God (cf. 1 Corinthians 15:33). He does not want that. No believer should want that. Therefore, he will order evildoers to leave him immediately (2 John 1:10; Titus 3:10; cf. Romans 16:17) and resist a false gospel (Galatians 2:4-5).

The forceful action of the previous verse is possible only if at the same time an appeal is made to the word of God that He supports those who trust in Him (Psalms 119:116). The psalmist’s decision is certain. But he knows the strength of the opponents and he also knows his own weakness. Therefore, he resorts to the word of the LORD to sustain him. Then he will survive in a time of need. He asks for God’s support because he does not want to be ashamed in his hope.

The support he asks for is in view of those who persecute him, for from them he wants to be safe (Psalms 119:117). When the LORD supports him, he is focused on Him and safe. Then he continually has regard for or delights in the statutes of the LORD. He keeps them and rejoices in them. These then determine the content of his life and not those who are after him.

He leaves the judgment of his persecutors to the LORD (Psalms 119:118). He knows what the LORD is going to do, that is to reject all those who wander from His statutes. They deceive others with their language of lies. This double description of their wickedness – “their deceitfulness is useless [literally: falsehood]” – underscores the mendacity of their language. This is prophetically about people who follow the antichrist in his lying deceptions.

All these wicked people are removed from the earth by the LORD like dross (Psalms 119:119). The dross is removed to purify, to refine the silver. The wicked are purged away to make Israel pure (cf. Proverbs 25:4; Malachi 4:1; Luke 3:9; 17). By this, the righteous refers to the melting process in which a smelter removes the dross that floats on the molten precious metal (cf. Isaiah 1:25-26; Ezekiel 22:19-22; Malachi 3:2-3; 1 Peter 1:7). He knows that God will deal justly with the wicked. It is an additional motive for him to love God’s testimonies.

Judgment on the wicked (Psalms 119:119) is for the God-fearing, besides being a motive for loving the testimonies of the LORD, also a reason for fearing Him (Psalms 119:120). He is therefore in great awe of Him (cf. Revelation 1:17; Isaiah 6:5). That his “flesh trembles” is literally “bristles up”, which means in our language that he gets goosebumps. In himself he is no better than the wicked and is impressed by the judgments of God on them. That is also the big difference with the wicked, because they show no fear of Him Who is so much to be feared.

Proverbs 8:33

/samekh/ Protected

The letter samekh has the pictogram of a complete circle and has the numerical value sixty. This gives the letter the meaning ‘circled’, ‘protected’. In ancient Hebrew, the letter samekh has the pictogram of a ‘thorn’. A flock is protected by a thorn bush all around, hence the meaning of the letter: protection, circled, support. The idea is that the believer is completely surrounded by the Word and protected by the LORD. In connection with the numerical value, we see this portrayed in the sixty bodyguards surrounding King Solomon (Song of Solomon 3:7).

The upright “hates those who are double-minded” (Psalms 119:113). These are people with a divided heart or double-hearted people (cf. James 1:8). They are, so to speak, people of a semicircle rather than a whole circle, samekh. A semicircle does not provide sufficient protection. Half-minded people cannot count on the LORD’s protection. For that, a person must be completely dedicated, depicted in a whole circle.

The difference between with a whole heart and with half a heart (or double-minded) is the difference between love and hate. People who are double-minded cannot make a choice (cf. Joshua 24:15). Such people say they love God, but in reality they despise Him. This is evident in their attitude toward the teaching of God’s Word. The upright one, on the other hand, loves the law of the LORD with all his heart. He longs for the teaching from God’s Word. His hatred of the half-minded, therefore, stems from this teaching. It is the hatred of God Himself (Psalms 139:21-22).

The God-fearing is persecuted because of his dedication to the LORD. This leads him into a new experience, and that is that the LORD is his “hiding place” and his “shield” (Psalms 119:114). These two words in Hebrew both begin with the letter samekh. Together they mean “complete protection”. We see in Psalms 121 that the LORD keeps us during the day (the sun) and during the night (the moon), that is, continually and completely (Psalms 121:6).

Waiting for the word of the LORD brings safety and protection to the psalmist. At the same time, God’s Word is also a hiding place and a shield from all the hateful words that are shot at him like fiery arrows, for hope and trust in it will stop the fiery arrows (Ephesians 6:16).

The God-fearing lives in the midst of evildoers (Psalms 119:115). Instead of speaking to the LORD, he speaks to them exceptionally onetime. Now that he is safe, safe because the LORD is his hiding place, safe because he has put on the whole armor of God, he can resist the evildoers and drive them away. The promise applies to us as well: “Resist the devil and he will flee from you” (James 4:7).

He commands them to go away from him, for he wants to have nothing to do with them (cf. Psalms 6:8). If he allows them to exercise their influence in his life, it will be at the expense of observing the commandments of God (cf. 1 Corinthians 15:33). He does not want that. No believer should want that. Therefore, he will order evildoers to leave him immediately (2 John 1:10; Titus 3:10; cf. Romans 16:17) and resist a false gospel (Galatians 2:4-5).

The forceful action of the previous verse is possible only if at the same time an appeal is made to the word of God that He supports those who trust in Him (Psalms 119:116). The psalmist’s decision is certain. But he knows the strength of the opponents and he also knows his own weakness. Therefore, he resorts to the word of the LORD to sustain him. Then he will survive in a time of need. He asks for God’s support because he does not want to be ashamed in his hope.

The support he asks for is in view of those who persecute him, for from them he wants to be safe (Psalms 119:117). When the LORD supports him, he is focused on Him and safe. Then he continually has regard for or delights in the statutes of the LORD. He keeps them and rejoices in them. These then determine the content of his life and not those who are after him.

He leaves the judgment of his persecutors to the LORD (Psalms 119:118). He knows what the LORD is going to do, that is to reject all those who wander from His statutes. They deceive others with their language of lies. This double description of their wickedness – “their deceitfulness is useless [literally: falsehood]” – underscores the mendacity of their language. This is prophetically about people who follow the antichrist in his lying deceptions.

All these wicked people are removed from the earth by the LORD like dross (Psalms 119:119). The dross is removed to purify, to refine the silver. The wicked are purged away to make Israel pure (cf. Proverbs 25:4; Malachi 4:1; Luke 3:9; 17). By this, the righteous refers to the melting process in which a smelter removes the dross that floats on the molten precious metal (cf. Isaiah 1:25-26; Ezekiel 22:19-22; Malachi 3:2-3; 1 Peter 1:7). He knows that God will deal justly with the wicked. It is an additional motive for him to love God’s testimonies.

Judgment on the wicked (Psalms 119:119) is for the God-fearing, besides being a motive for loving the testimonies of the LORD, also a reason for fearing Him (Psalms 119:120). He is therefore in great awe of Him (cf. Revelation 1:17; Isaiah 6:5). That his “flesh trembles” is literally “bristles up”, which means in our language that he gets goosebumps. In himself he is no better than the wicked and is impressed by the judgments of God on them. That is also the big difference with the wicked, because they show no fear of Him Who is so much to be feared.

Proverbs 8:34

/samekh/ Protected

The letter samekh has the pictogram of a complete circle and has the numerical value sixty. This gives the letter the meaning ‘circled’, ‘protected’. In ancient Hebrew, the letter samekh has the pictogram of a ‘thorn’. A flock is protected by a thorn bush all around, hence the meaning of the letter: protection, circled, support. The idea is that the believer is completely surrounded by the Word and protected by the LORD. In connection with the numerical value, we see this portrayed in the sixty bodyguards surrounding King Solomon (Song of Solomon 3:7).

The upright “hates those who are double-minded” (Psalms 119:113). These are people with a divided heart or double-hearted people (cf. James 1:8). They are, so to speak, people of a semicircle rather than a whole circle, samekh. A semicircle does not provide sufficient protection. Half-minded people cannot count on the LORD’s protection. For that, a person must be completely dedicated, depicted in a whole circle.

The difference between with a whole heart and with half a heart (or double-minded) is the difference between love and hate. People who are double-minded cannot make a choice (cf. Joshua 24:15). Such people say they love God, but in reality they despise Him. This is evident in their attitude toward the teaching of God’s Word. The upright one, on the other hand, loves the law of the LORD with all his heart. He longs for the teaching from God’s Word. His hatred of the half-minded, therefore, stems from this teaching. It is the hatred of God Himself (Psalms 139:21-22).

The God-fearing is persecuted because of his dedication to the LORD. This leads him into a new experience, and that is that the LORD is his “hiding place” and his “shield” (Psalms 119:114). These two words in Hebrew both begin with the letter samekh. Together they mean “complete protection”. We see in Psalms 121 that the LORD keeps us during the day (the sun) and during the night (the moon), that is, continually and completely (Psalms 121:6).

Waiting for the word of the LORD brings safety and protection to the psalmist. At the same time, God’s Word is also a hiding place and a shield from all the hateful words that are shot at him like fiery arrows, for hope and trust in it will stop the fiery arrows (Ephesians 6:16).

The God-fearing lives in the midst of evildoers (Psalms 119:115). Instead of speaking to the LORD, he speaks to them exceptionally onetime. Now that he is safe, safe because the LORD is his hiding place, safe because he has put on the whole armor of God, he can resist the evildoers and drive them away. The promise applies to us as well: “Resist the devil and he will flee from you” (James 4:7).

He commands them to go away from him, for he wants to have nothing to do with them (cf. Psalms 6:8). If he allows them to exercise their influence in his life, it will be at the expense of observing the commandments of God (cf. 1 Corinthians 15:33). He does not want that. No believer should want that. Therefore, he will order evildoers to leave him immediately (2 John 1:10; Titus 3:10; cf. Romans 16:17) and resist a false gospel (Galatians 2:4-5).

The forceful action of the previous verse is possible only if at the same time an appeal is made to the word of God that He supports those who trust in Him (Psalms 119:116). The psalmist’s decision is certain. But he knows the strength of the opponents and he also knows his own weakness. Therefore, he resorts to the word of the LORD to sustain him. Then he will survive in a time of need. He asks for God’s support because he does not want to be ashamed in his hope.

The support he asks for is in view of those who persecute him, for from them he wants to be safe (Psalms 119:117). When the LORD supports him, he is focused on Him and safe. Then he continually has regard for or delights in the statutes of the LORD. He keeps them and rejoices in them. These then determine the content of his life and not those who are after him.

He leaves the judgment of his persecutors to the LORD (Psalms 119:118). He knows what the LORD is going to do, that is to reject all those who wander from His statutes. They deceive others with their language of lies. This double description of their wickedness – “their deceitfulness is useless [literally: falsehood]” – underscores the mendacity of their language. This is prophetically about people who follow the antichrist in his lying deceptions.

All these wicked people are removed from the earth by the LORD like dross (Psalms 119:119). The dross is removed to purify, to refine the silver. The wicked are purged away to make Israel pure (cf. Proverbs 25:4; Malachi 4:1; Luke 3:9; 17). By this, the righteous refers to the melting process in which a smelter removes the dross that floats on the molten precious metal (cf. Isaiah 1:25-26; Ezekiel 22:19-22; Malachi 3:2-3; 1 Peter 1:7). He knows that God will deal justly with the wicked. It is an additional motive for him to love God’s testimonies.

Judgment on the wicked (Psalms 119:119) is for the God-fearing, besides being a motive for loving the testimonies of the LORD, also a reason for fearing Him (Psalms 119:120). He is therefore in great awe of Him (cf. Revelation 1:17; Isaiah 6:5). That his “flesh trembles” is literally “bristles up”, which means in our language that he gets goosebumps. In himself he is no better than the wicked and is impressed by the judgments of God on them. That is also the big difference with the wicked, because they show no fear of Him Who is so much to be feared.

Proverbs 8:35

/ayin/ View on the Source

The letter ayin has the pictogram and meaning of ‘eye’ or ‘source’. ‘Eye’ has not only the meaning of ‘being able to see’, but especially the meaning of ‘having insight’, ‘understanding’. In Hebrew, the terms ‘good eye’ and ‘evil eye’ are associated with generosity and stinginess respectively (Matthew 6:22-24). God has a good eye, because He is generous. He gave His only begotten Son (John 3:16).

That the eye is the lamp of the body means that our understanding of spiritual things is partly dependent on our mind. Stinginess, for example, will cloud our spiritual understanding. This insight is also necessary to be a good servant of the LORD (Psalms 119:122; 124; 125).

The word ayin also means ‘source’, which speaks of life. The first time we find a source in the Bible is Beer-lahai-roi [Beer=source], which means ‘the Living One Who sees me’. In that place the LORD finds Hagar (Genesis 16:7-14).

The righteous can say to the LORD that he “has done justice and righteousness” (Psalms 119:121). Justice and righteousness are the foundation of God’s throne (Psalms 97:2). This means that the psalmist is holding fast to the covenant of the LORD. That covenant means that the LORD will never give him up.

What he says does not mean that he is without sin, but that he has served the LORD according to his uprightness. The wrong he has done, he has confessed, so that there is nothing between him and the LORD. On this basis, he asks the LORD not to leave him to his oppressors – that is, the antichrist and his followers (cf. Zechariah 11:15-17). For his preservation from his oppressors he does not count on his own strength, but on the LORD.

In Psalms 119:122 he goes one step further. He asks the LORD to be surety of his welfare (cf. Isaiah 38:14) and not allow the arrogant to oppress him and thus destroy his welfare. Thereby he again presents himself to Him as “Your servant”. A surety is not only a protector, but also and especially a substitute, one who takes on the cause of another and makes it his own.

The word ‘surety’ also occurs in Genesis 43 where Judah stands surety for Benjamin (Genesis 43:9; cf. Philemon 1:18). The Lord Jesus is in a perfect sense a surety for His own because He took their sins upon Himself on the cross. And also now that He is in heaven, He is the surety for His own (Romans 8:34; Hebrews 7:22; 25).

The eyes of the righteous have failed with longing for the salvation of the LORD (Psalms 119:123), that is, for His salvation and peace (cf. Psalms 69:3). He has a ground for this and that is the righteous word of the LORD. That righteous word means that the LORD will act on the basis of the covenant. It means that He will judge evil and reward good. He will do both when He comes to earth in Christ for the second time.

The psalmist, as a servant of the LORD, asks Him to do with him according to His lovingkindness or covenant faithfulness (Psalms 119:124). That lovingkindness includes protection from his persecutors, but also teaching the statutes or ways of the LORD. Things and events never stand alone. They are always connected in some way to God’s Word. Therein we can learn how God views things and events, whereby we gain His view of them.

This is followed by his next question to the LORD, in which he asks for understanding (Psalms 119:125). Emphatically, he asks this question as His servant. A servant – mentioned for the third time in this verse, after Psalms 119:122; 124 – asks for and carries out the will of his lord. If the LORD gives him understanding, opens his mind, he will know His testimonies with spiritual understanding. Here we see that receiving understanding depends on our willingness to serve Him. When Samson lost his hair (=dedication), he lost his eyes (=understanding) (Judges 16:19-21).

Through the understanding received, it is clear to the righteous that “it is time for the LORD to act” (Psalms 119:126). It is important to know the times (cf. 1 Chronicles 12:32) and not to act before the time (2 Kings 5:26). The question to the LORD to act is not a question of impatience, but the question to act now because His law has been broken. The law has been broken countless times, but in the end time it will be broken in the most egregious way, leaving no longer any delay of judgment. Then the measure of iniquity will be full (cf. Genesis 15:16) and the LORD will act in judgment.

This will happen when the nadir of idolatry is reached, namely when a man comes in his own name (John 5:43) who will take the place of God, namely the antichrist (2 Thessalonians 2:4). This is man’s response to the love of God. God in His love sent His Son to take man’s place in judgment. To this, man responds by taking the place of God in pride (cf. Genesis 3:5).

Because God’s Word gives understanding about the time of the LORD’s actions, the God-fearing loves the commandments of the LORD (Psalms 119:127; Psalms 119:72). His love for those commandments far exceeds the love for gold, yes, fine gold. Gold may be worth much, but its possession is fragile and temporary, for it may be gone in a moment, and its enjoyment ceases with death.

Psalms 119:128 begins with “therefore”, meaning that this verse is the conclusion of the stanza. The psalmist’s conclusion is that all God’s precept are truth (John 17:17). That his appreciation of God’s Word far exceeds his appreciation of gold is evident in his obedience to it. He esteems all God’s precepts right concerning everything. They are the truth. In contrast, he “hates every false way”. The absolute measure of the difference between right and wrong is the Word.

Love of God’s Word automatically means hating lies and every false way, that is, every way on which the lie reigns supreme. The two cannot possibly go together (cf. Matthew 6:24). The contrast of Psalm 1 between the righteous and the wicked is here the contrast between the psalmist who loves God’s Word and those who walk the path of falsehood and hate the Word of God.

Proverbs 8:36

/ayin/ View on the Source

The letter ayin has the pictogram and meaning of ‘eye’ or ‘source’. ‘Eye’ has not only the meaning of ‘being able to see’, but especially the meaning of ‘having insight’, ‘understanding’. In Hebrew, the terms ‘good eye’ and ‘evil eye’ are associated with generosity and stinginess respectively (Matthew 6:22-24). God has a good eye, because He is generous. He gave His only begotten Son (John 3:16).

That the eye is the lamp of the body means that our understanding of spiritual things is partly dependent on our mind. Stinginess, for example, will cloud our spiritual understanding. This insight is also necessary to be a good servant of the LORD (Psalms 119:122; 124; 125).

The word ayin also means ‘source’, which speaks of life. The first time we find a source in the Bible is Beer-lahai-roi [Beer=source], which means ‘the Living One Who sees me’. In that place the LORD finds Hagar (Genesis 16:7-14).

The righteous can say to the LORD that he “has done justice and righteousness” (Psalms 119:121). Justice and righteousness are the foundation of God’s throne (Psalms 97:2). This means that the psalmist is holding fast to the covenant of the LORD. That covenant means that the LORD will never give him up.

What he says does not mean that he is without sin, but that he has served the LORD according to his uprightness. The wrong he has done, he has confessed, so that there is nothing between him and the LORD. On this basis, he asks the LORD not to leave him to his oppressors – that is, the antichrist and his followers (cf. Zechariah 11:15-17). For his preservation from his oppressors he does not count on his own strength, but on the LORD.

In Psalms 119:122 he goes one step further. He asks the LORD to be surety of his welfare (cf. Isaiah 38:14) and not allow the arrogant to oppress him and thus destroy his welfare. Thereby he again presents himself to Him as “Your servant”. A surety is not only a protector, but also and especially a substitute, one who takes on the cause of another and makes it his own.

The word ‘surety’ also occurs in Genesis 43 where Judah stands surety for Benjamin (Genesis 43:9; cf. Philemon 1:18). The Lord Jesus is in a perfect sense a surety for His own because He took their sins upon Himself on the cross. And also now that He is in heaven, He is the surety for His own (Romans 8:34; Hebrews 7:22; 25).

The eyes of the righteous have failed with longing for the salvation of the LORD (Psalms 119:123), that is, for His salvation and peace (cf. Psalms 69:3). He has a ground for this and that is the righteous word of the LORD. That righteous word means that the LORD will act on the basis of the covenant. It means that He will judge evil and reward good. He will do both when He comes to earth in Christ for the second time.

The psalmist, as a servant of the LORD, asks Him to do with him according to His lovingkindness or covenant faithfulness (Psalms 119:124). That lovingkindness includes protection from his persecutors, but also teaching the statutes or ways of the LORD. Things and events never stand alone. They are always connected in some way to God’s Word. Therein we can learn how God views things and events, whereby we gain His view of them.

This is followed by his next question to the LORD, in which he asks for understanding (Psalms 119:125). Emphatically, he asks this question as His servant. A servant – mentioned for the third time in this verse, after Psalms 119:122; 124 – asks for and carries out the will of his lord. If the LORD gives him understanding, opens his mind, he will know His testimonies with spiritual understanding. Here we see that receiving understanding depends on our willingness to serve Him. When Samson lost his hair (=dedication), he lost his eyes (=understanding) (Judges 16:19-21).

Through the understanding received, it is clear to the righteous that “it is time for the LORD to act” (Psalms 119:126). It is important to know the times (cf. 1 Chronicles 12:32) and not to act before the time (2 Kings 5:26). The question to the LORD to act is not a question of impatience, but the question to act now because His law has been broken. The law has been broken countless times, but in the end time it will be broken in the most egregious way, leaving no longer any delay of judgment. Then the measure of iniquity will be full (cf. Genesis 15:16) and the LORD will act in judgment.

This will happen when the nadir of idolatry is reached, namely when a man comes in his own name (John 5:43) who will take the place of God, namely the antichrist (2 Thessalonians 2:4). This is man’s response to the love of God. God in His love sent His Son to take man’s place in judgment. To this, man responds by taking the place of God in pride (cf. Genesis 3:5).

Because God’s Word gives understanding about the time of the LORD’s actions, the God-fearing loves the commandments of the LORD (Psalms 119:127; Psalms 119:72). His love for those commandments far exceeds the love for gold, yes, fine gold. Gold may be worth much, but its possession is fragile and temporary, for it may be gone in a moment, and its enjoyment ceases with death.

Psalms 119:128 begins with “therefore”, meaning that this verse is the conclusion of the stanza. The psalmist’s conclusion is that all God’s precept are truth (John 17:17). That his appreciation of God’s Word far exceeds his appreciation of gold is evident in his obedience to it. He esteems all God’s precepts right concerning everything. They are the truth. In contrast, he “hates every false way”. The absolute measure of the difference between right and wrong is the Word.

Love of God’s Word automatically means hating lies and every false way, that is, every way on which the lie reigns supreme. The two cannot possibly go together (cf. Matthew 6:24). The contrast of Psalm 1 between the righteous and the wicked is here the contrast between the psalmist who loves God’s Word and those who walk the path of falsehood and hate the Word of God.