Proverbs 9
KingCommentsProverbs 9:1
/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 9:2
/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 9:3
/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 9:4
/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 9:5
/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 9:6
/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 9:7
/pe/ The Opened Mouth
The letter pe has the pictogram and meaning of the (opened) mouth. This letter follows the letter ayin, the eye. The letter ayin speaks of understanding. That must first be present before the mouth can be opened – of which the letter pe speaks – to speak the truth. The mouth must also be opened to feed on the Word of God (Psalms 119:131).
Who knows God’s Word to some extent, will be impressed again and again and again by the wonders of God’s testimonies (Psalms 119:129). Who studies God’s creation, will marvel at its perfection. It towers above what man has made. The Word of God also brings us to wonder: it is truth, its opening spreads light (Psalms 119:130), it begets life, it is full of wisdom, perfect, and it towers over all the books ever written by men.
When the LORD opens His mouth and utters His testimonies, His words will work admiration in the hearts of believers. This cannot be otherwise, for one of the names of the Author is “Wonderful” (Isaiah 9:6). He is also the God Who works wonders (Psalms 72:18). It strengthens the soul’s desire to heed the testimonies of such a God.
Life is complicated and there are many questions. What a precious gift the Word is then. When the Word is opened – figuratively, or also literally, when a scroll is rolled open – its light shines out on all the situations in which the righteous can be (Psalms 119:130). It also illuminates man’s mind and heart. He sees himself in the light of God, and he also sees the Light in the light of the Word.
Then “the simple” get “understanding”. The “simple” are believers who lack understanding and turn to God’s Word for understanding the circumstances. The Word is hidden from religious, but not born-again wise and intelligent people, such as modern theologians, while the Father reveals it to simple children (cf. Matthew 11:25).
The letter pe means, as mentioned, ‘opened mouth’. In Psalms 119:130 we find the opened Word and in Psalms 119:131 we find a mouth opened of wonder (Psalms 119:129). The result is that the light of the Word illuminates and gives understanding to the psalmist.
The psalmist is such a simple one. He has intense hunger for the Word of God (Psalms 119:131). This underscores the significance of the letter pe. He does not merely open his mouth, but opens it wide like young birds do when the mother comes with food. He also panted, for he longed to take in the commandments. That great is his desire for them (cf. Psalms 42:1b-2; 1 Peter 2:2). Panting can also be translated ‘yearning’. He yearns for God’s commandments.
The psalmist has not yet taken the Word to himself. He does strongly desire that Word (Psalms 119:131), but he understands that understanding the Word is only possible through prayer. In Psalms 119:132-135 he prays. He prays for grace “after Your manner” to understand the Word (Psalms 119:132); he prays for a walk in accordance with the Word (Psalms 119:133-134); he prays especially for the presence of the LORD (Psalms 119:135) to teach him.
The righteous has read in God’s Word that it is in accordance with the justice of God when God is asked to turn to the one who prays and the prayer is done by one who loves His Name. God’s right has been satisfied through His Son on the cross for all who believe in Him.
There are two sides to the life of the lover of God’s Name. One side is that his footsteps are established in God’s Word (Psalms 119:133). He asks that this may be so, that he will live according to the will of God revealed in His Word. On the other hand, he realizes that he is living in the midst of a world full of iniquity, which can easily adhere to him. Therefore, he asks that God keeps him from this and that “not … any iniquity” has dominion over him. If God turns to him, the latter will also happen.
There is pressure from people on him to make him bow to iniquity. He feels his weakness and asks God to redeem him from that oppression (Psalms 119:134). Because of that oppression, he feels an impediment to obeying God’s precepts. When God delivers him from that, he is free to observe His precepts.
Together with the desire for God’s Word there is also desire for the light of God’s face upon him (Psalms 119:135), that is, that God would be gracious to him (Numbers 6:25). We know that we have become pleasing to God in Christ because He looks upon us in Christ. Therefore, God can be gracious to us.
In expressing his desire for the light of God’s face, he asks for the light of God’s presence, for His presence in his life as God’s servant. The light of God’s presence is the only good light in which God can teach His statutes.
While he is in God’s light, he feels more than anywhere else that God’s law is not kept (Psalms 119:136) by his oppressors, of whom he spoke in Psalms 119:134, that is, the antichrist and his followers. By despising the gift of the law, the Lawgiver Himself is despised. When he is in God’s presence, he is particularly sensitive to this. It causes a stream of water to flow from his eyes, so deeply saddened is he about the contempt of the law. As a result, the people perish (cf. Lamentations 3:48; Romans 9:1-5). We also see this sorrow in Christ (Luke 19:41-44).
Proverbs 9:8
/pe/ The Opened Mouth
The letter pe has the pictogram and meaning of the (opened) mouth. This letter follows the letter ayin, the eye. The letter ayin speaks of understanding. That must first be present before the mouth can be opened – of which the letter pe speaks – to speak the truth. The mouth must also be opened to feed on the Word of God (Psalms 119:131).
Who knows God’s Word to some extent, will be impressed again and again and again by the wonders of God’s testimonies (Psalms 119:129). Who studies God’s creation, will marvel at its perfection. It towers above what man has made. The Word of God also brings us to wonder: it is truth, its opening spreads light (Psalms 119:130), it begets life, it is full of wisdom, perfect, and it towers over all the books ever written by men.
When the LORD opens His mouth and utters His testimonies, His words will work admiration in the hearts of believers. This cannot be otherwise, for one of the names of the Author is “Wonderful” (Isaiah 9:6). He is also the God Who works wonders (Psalms 72:18). It strengthens the soul’s desire to heed the testimonies of such a God.
Life is complicated and there are many questions. What a precious gift the Word is then. When the Word is opened – figuratively, or also literally, when a scroll is rolled open – its light shines out on all the situations in which the righteous can be (Psalms 119:130). It also illuminates man’s mind and heart. He sees himself in the light of God, and he also sees the Light in the light of the Word.
Then “the simple” get “understanding”. The “simple” are believers who lack understanding and turn to God’s Word for understanding the circumstances. The Word is hidden from religious, but not born-again wise and intelligent people, such as modern theologians, while the Father reveals it to simple children (cf. Matthew 11:25).
The letter pe means, as mentioned, ‘opened mouth’. In Psalms 119:130 we find the opened Word and in Psalms 119:131 we find a mouth opened of wonder (Psalms 119:129). The result is that the light of the Word illuminates and gives understanding to the psalmist.
The psalmist is such a simple one. He has intense hunger for the Word of God (Psalms 119:131). This underscores the significance of the letter pe. He does not merely open his mouth, but opens it wide like young birds do when the mother comes with food. He also panted, for he longed to take in the commandments. That great is his desire for them (cf. Psalms 42:1b-2; 1 Peter 2:2). Panting can also be translated ‘yearning’. He yearns for God’s commandments.
The psalmist has not yet taken the Word to himself. He does strongly desire that Word (Psalms 119:131), but he understands that understanding the Word is only possible through prayer. In Psalms 119:132-135 he prays. He prays for grace “after Your manner” to understand the Word (Psalms 119:132); he prays for a walk in accordance with the Word (Psalms 119:133-134); he prays especially for the presence of the LORD (Psalms 119:135) to teach him.
The righteous has read in God’s Word that it is in accordance with the justice of God when God is asked to turn to the one who prays and the prayer is done by one who loves His Name. God’s right has been satisfied through His Son on the cross for all who believe in Him.
There are two sides to the life of the lover of God’s Name. One side is that his footsteps are established in God’s Word (Psalms 119:133). He asks that this may be so, that he will live according to the will of God revealed in His Word. On the other hand, he realizes that he is living in the midst of a world full of iniquity, which can easily adhere to him. Therefore, he asks that God keeps him from this and that “not … any iniquity” has dominion over him. If God turns to him, the latter will also happen.
There is pressure from people on him to make him bow to iniquity. He feels his weakness and asks God to redeem him from that oppression (Psalms 119:134). Because of that oppression, he feels an impediment to obeying God’s precepts. When God delivers him from that, he is free to observe His precepts.
Together with the desire for God’s Word there is also desire for the light of God’s face upon him (Psalms 119:135), that is, that God would be gracious to him (Numbers 6:25). We know that we have become pleasing to God in Christ because He looks upon us in Christ. Therefore, God can be gracious to us.
In expressing his desire for the light of God’s face, he asks for the light of God’s presence, for His presence in his life as God’s servant. The light of God’s presence is the only good light in which God can teach His statutes.
While he is in God’s light, he feels more than anywhere else that God’s law is not kept (Psalms 119:136) by his oppressors, of whom he spoke in Psalms 119:134, that is, the antichrist and his followers. By despising the gift of the law, the Lawgiver Himself is despised. When he is in God’s presence, he is particularly sensitive to this. It causes a stream of water to flow from his eyes, so deeply saddened is he about the contempt of the law. As a result, the people perish (cf. Lamentations 3:48; Romans 9:1-5). We also see this sorrow in Christ (Luke 19:41-44).
Proverbs 9:9
/pe/ The Opened Mouth
The letter pe has the pictogram and meaning of the (opened) mouth. This letter follows the letter ayin, the eye. The letter ayin speaks of understanding. That must first be present before the mouth can be opened – of which the letter pe speaks – to speak the truth. The mouth must also be opened to feed on the Word of God (Psalms 119:131).
Who knows God’s Word to some extent, will be impressed again and again and again by the wonders of God’s testimonies (Psalms 119:129). Who studies God’s creation, will marvel at its perfection. It towers above what man has made. The Word of God also brings us to wonder: it is truth, its opening spreads light (Psalms 119:130), it begets life, it is full of wisdom, perfect, and it towers over all the books ever written by men.
When the LORD opens His mouth and utters His testimonies, His words will work admiration in the hearts of believers. This cannot be otherwise, for one of the names of the Author is “Wonderful” (Isaiah 9:6). He is also the God Who works wonders (Psalms 72:18). It strengthens the soul’s desire to heed the testimonies of such a God.
Life is complicated and there are many questions. What a precious gift the Word is then. When the Word is opened – figuratively, or also literally, when a scroll is rolled open – its light shines out on all the situations in which the righteous can be (Psalms 119:130). It also illuminates man’s mind and heart. He sees himself in the light of God, and he also sees the Light in the light of the Word.
Then “the simple” get “understanding”. The “simple” are believers who lack understanding and turn to God’s Word for understanding the circumstances. The Word is hidden from religious, but not born-again wise and intelligent people, such as modern theologians, while the Father reveals it to simple children (cf. Matthew 11:25).
The letter pe means, as mentioned, ‘opened mouth’. In Psalms 119:130 we find the opened Word and in Psalms 119:131 we find a mouth opened of wonder (Psalms 119:129). The result is that the light of the Word illuminates and gives understanding to the psalmist.
The psalmist is such a simple one. He has intense hunger for the Word of God (Psalms 119:131). This underscores the significance of the letter pe. He does not merely open his mouth, but opens it wide like young birds do when the mother comes with food. He also panted, for he longed to take in the commandments. That great is his desire for them (cf. Psalms 42:1b-2; 1 Peter 2:2). Panting can also be translated ‘yearning’. He yearns for God’s commandments.
The psalmist has not yet taken the Word to himself. He does strongly desire that Word (Psalms 119:131), but he understands that understanding the Word is only possible through prayer. In Psalms 119:132-135 he prays. He prays for grace “after Your manner” to understand the Word (Psalms 119:132); he prays for a walk in accordance with the Word (Psalms 119:133-134); he prays especially for the presence of the LORD (Psalms 119:135) to teach him.
The righteous has read in God’s Word that it is in accordance with the justice of God when God is asked to turn to the one who prays and the prayer is done by one who loves His Name. God’s right has been satisfied through His Son on the cross for all who believe in Him.
There are two sides to the life of the lover of God’s Name. One side is that his footsteps are established in God’s Word (Psalms 119:133). He asks that this may be so, that he will live according to the will of God revealed in His Word. On the other hand, he realizes that he is living in the midst of a world full of iniquity, which can easily adhere to him. Therefore, he asks that God keeps him from this and that “not … any iniquity” has dominion over him. If God turns to him, the latter will also happen.
There is pressure from people on him to make him bow to iniquity. He feels his weakness and asks God to redeem him from that oppression (Psalms 119:134). Because of that oppression, he feels an impediment to obeying God’s precepts. When God delivers him from that, he is free to observe His precepts.
Together with the desire for God’s Word there is also desire for the light of God’s face upon him (Psalms 119:135), that is, that God would be gracious to him (Numbers 6:25). We know that we have become pleasing to God in Christ because He looks upon us in Christ. Therefore, God can be gracious to us.
In expressing his desire for the light of God’s face, he asks for the light of God’s presence, for His presence in his life as God’s servant. The light of God’s presence is the only good light in which God can teach His statutes.
While he is in God’s light, he feels more than anywhere else that God’s law is not kept (Psalms 119:136) by his oppressors, of whom he spoke in Psalms 119:134, that is, the antichrist and his followers. By despising the gift of the law, the Lawgiver Himself is despised. When he is in God’s presence, he is particularly sensitive to this. It causes a stream of water to flow from his eyes, so deeply saddened is he about the contempt of the law. As a result, the people perish (cf. Lamentations 3:48; Romans 9:1-5). We also see this sorrow in Christ (Luke 19:41-44).
Proverbs 9:10
/pe/ The Opened Mouth
The letter pe has the pictogram and meaning of the (opened) mouth. This letter follows the letter ayin, the eye. The letter ayin speaks of understanding. That must first be present before the mouth can be opened – of which the letter pe speaks – to speak the truth. The mouth must also be opened to feed on the Word of God (Psalms 119:131).
Who knows God’s Word to some extent, will be impressed again and again and again by the wonders of God’s testimonies (Psalms 119:129). Who studies God’s creation, will marvel at its perfection. It towers above what man has made. The Word of God also brings us to wonder: it is truth, its opening spreads light (Psalms 119:130), it begets life, it is full of wisdom, perfect, and it towers over all the books ever written by men.
When the LORD opens His mouth and utters His testimonies, His words will work admiration in the hearts of believers. This cannot be otherwise, for one of the names of the Author is “Wonderful” (Isaiah 9:6). He is also the God Who works wonders (Psalms 72:18). It strengthens the soul’s desire to heed the testimonies of such a God.
Life is complicated and there are many questions. What a precious gift the Word is then. When the Word is opened – figuratively, or also literally, when a scroll is rolled open – its light shines out on all the situations in which the righteous can be (Psalms 119:130). It also illuminates man’s mind and heart. He sees himself in the light of God, and he also sees the Light in the light of the Word.
Then “the simple” get “understanding”. The “simple” are believers who lack understanding and turn to God’s Word for understanding the circumstances. The Word is hidden from religious, but not born-again wise and intelligent people, such as modern theologians, while the Father reveals it to simple children (cf. Matthew 11:25).
The letter pe means, as mentioned, ‘opened mouth’. In Psalms 119:130 we find the opened Word and in Psalms 119:131 we find a mouth opened of wonder (Psalms 119:129). The result is that the light of the Word illuminates and gives understanding to the psalmist.
The psalmist is such a simple one. He has intense hunger for the Word of God (Psalms 119:131). This underscores the significance of the letter pe. He does not merely open his mouth, but opens it wide like young birds do when the mother comes with food. He also panted, for he longed to take in the commandments. That great is his desire for them (cf. Psalms 42:1b-2; 1 Peter 2:2). Panting can also be translated ‘yearning’. He yearns for God’s commandments.
The psalmist has not yet taken the Word to himself. He does strongly desire that Word (Psalms 119:131), but he understands that understanding the Word is only possible through prayer. In Psalms 119:132-135 he prays. He prays for grace “after Your manner” to understand the Word (Psalms 119:132); he prays for a walk in accordance with the Word (Psalms 119:133-134); he prays especially for the presence of the LORD (Psalms 119:135) to teach him.
The righteous has read in God’s Word that it is in accordance with the justice of God when God is asked to turn to the one who prays and the prayer is done by one who loves His Name. God’s right has been satisfied through His Son on the cross for all who believe in Him.
There are two sides to the life of the lover of God’s Name. One side is that his footsteps are established in God’s Word (Psalms 119:133). He asks that this may be so, that he will live according to the will of God revealed in His Word. On the other hand, he realizes that he is living in the midst of a world full of iniquity, which can easily adhere to him. Therefore, he asks that God keeps him from this and that “not … any iniquity” has dominion over him. If God turns to him, the latter will also happen.
There is pressure from people on him to make him bow to iniquity. He feels his weakness and asks God to redeem him from that oppression (Psalms 119:134). Because of that oppression, he feels an impediment to obeying God’s precepts. When God delivers him from that, he is free to observe His precepts.
Together with the desire for God’s Word there is also desire for the light of God’s face upon him (Psalms 119:135), that is, that God would be gracious to him (Numbers 6:25). We know that we have become pleasing to God in Christ because He looks upon us in Christ. Therefore, God can be gracious to us.
In expressing his desire for the light of God’s face, he asks for the light of God’s presence, for His presence in his life as God’s servant. The light of God’s presence is the only good light in which God can teach His statutes.
While he is in God’s light, he feels more than anywhere else that God’s law is not kept (Psalms 119:136) by his oppressors, of whom he spoke in Psalms 119:134, that is, the antichrist and his followers. By despising the gift of the law, the Lawgiver Himself is despised. When he is in God’s presence, he is particularly sensitive to this. It causes a stream of water to flow from his eyes, so deeply saddened is he about the contempt of the law. As a result, the people perish (cf. Lamentations 3:48; Romans 9:1-5). We also see this sorrow in Christ (Luke 19:41-44).
Proverbs 9:11
/pe/ The Opened Mouth
The letter pe has the pictogram and meaning of the (opened) mouth. This letter follows the letter ayin, the eye. The letter ayin speaks of understanding. That must first be present before the mouth can be opened – of which the letter pe speaks – to speak the truth. The mouth must also be opened to feed on the Word of God (Psalms 119:131).
Who knows God’s Word to some extent, will be impressed again and again and again by the wonders of God’s testimonies (Psalms 119:129). Who studies God’s creation, will marvel at its perfection. It towers above what man has made. The Word of God also brings us to wonder: it is truth, its opening spreads light (Psalms 119:130), it begets life, it is full of wisdom, perfect, and it towers over all the books ever written by men.
When the LORD opens His mouth and utters His testimonies, His words will work admiration in the hearts of believers. This cannot be otherwise, for one of the names of the Author is “Wonderful” (Isaiah 9:6). He is also the God Who works wonders (Psalms 72:18). It strengthens the soul’s desire to heed the testimonies of such a God.
Life is complicated and there are many questions. What a precious gift the Word is then. When the Word is opened – figuratively, or also literally, when a scroll is rolled open – its light shines out on all the situations in which the righteous can be (Psalms 119:130). It also illuminates man’s mind and heart. He sees himself in the light of God, and he also sees the Light in the light of the Word.
Then “the simple” get “understanding”. The “simple” are believers who lack understanding and turn to God’s Word for understanding the circumstances. The Word is hidden from religious, but not born-again wise and intelligent people, such as modern theologians, while the Father reveals it to simple children (cf. Matthew 11:25).
The letter pe means, as mentioned, ‘opened mouth’. In Psalms 119:130 we find the opened Word and in Psalms 119:131 we find a mouth opened of wonder (Psalms 119:129). The result is that the light of the Word illuminates and gives understanding to the psalmist.
The psalmist is such a simple one. He has intense hunger for the Word of God (Psalms 119:131). This underscores the significance of the letter pe. He does not merely open his mouth, but opens it wide like young birds do when the mother comes with food. He also panted, for he longed to take in the commandments. That great is his desire for them (cf. Psalms 42:1b-2; 1 Peter 2:2). Panting can also be translated ‘yearning’. He yearns for God’s commandments.
The psalmist has not yet taken the Word to himself. He does strongly desire that Word (Psalms 119:131), but he understands that understanding the Word is only possible through prayer. In Psalms 119:132-135 he prays. He prays for grace “after Your manner” to understand the Word (Psalms 119:132); he prays for a walk in accordance with the Word (Psalms 119:133-134); he prays especially for the presence of the LORD (Psalms 119:135) to teach him.
The righteous has read in God’s Word that it is in accordance with the justice of God when God is asked to turn to the one who prays and the prayer is done by one who loves His Name. God’s right has been satisfied through His Son on the cross for all who believe in Him.
There are two sides to the life of the lover of God’s Name. One side is that his footsteps are established in God’s Word (Psalms 119:133). He asks that this may be so, that he will live according to the will of God revealed in His Word. On the other hand, he realizes that he is living in the midst of a world full of iniquity, which can easily adhere to him. Therefore, he asks that God keeps him from this and that “not … any iniquity” has dominion over him. If God turns to him, the latter will also happen.
There is pressure from people on him to make him bow to iniquity. He feels his weakness and asks God to redeem him from that oppression (Psalms 119:134). Because of that oppression, he feels an impediment to obeying God’s precepts. When God delivers him from that, he is free to observe His precepts.
Together with the desire for God’s Word there is also desire for the light of God’s face upon him (Psalms 119:135), that is, that God would be gracious to him (Numbers 6:25). We know that we have become pleasing to God in Christ because He looks upon us in Christ. Therefore, God can be gracious to us.
In expressing his desire for the light of God’s face, he asks for the light of God’s presence, for His presence in his life as God’s servant. The light of God’s presence is the only good light in which God can teach His statutes.
While he is in God’s light, he feels more than anywhere else that God’s law is not kept (Psalms 119:136) by his oppressors, of whom he spoke in Psalms 119:134, that is, the antichrist and his followers. By despising the gift of the law, the Lawgiver Himself is despised. When he is in God’s presence, he is particularly sensitive to this. It causes a stream of water to flow from his eyes, so deeply saddened is he about the contempt of the law. As a result, the people perish (cf. Lamentations 3:48; Romans 9:1-5). We also see this sorrow in Christ (Luke 19:41-44).
Proverbs 9:12
/pe/ The Opened Mouth
The letter pe has the pictogram and meaning of the (opened) mouth. This letter follows the letter ayin, the eye. The letter ayin speaks of understanding. That must first be present before the mouth can be opened – of which the letter pe speaks – to speak the truth. The mouth must also be opened to feed on the Word of God (Psalms 119:131).
Who knows God’s Word to some extent, will be impressed again and again and again by the wonders of God’s testimonies (Psalms 119:129). Who studies God’s creation, will marvel at its perfection. It towers above what man has made. The Word of God also brings us to wonder: it is truth, its opening spreads light (Psalms 119:130), it begets life, it is full of wisdom, perfect, and it towers over all the books ever written by men.
When the LORD opens His mouth and utters His testimonies, His words will work admiration in the hearts of believers. This cannot be otherwise, for one of the names of the Author is “Wonderful” (Isaiah 9:6). He is also the God Who works wonders (Psalms 72:18). It strengthens the soul’s desire to heed the testimonies of such a God.
Life is complicated and there are many questions. What a precious gift the Word is then. When the Word is opened – figuratively, or also literally, when a scroll is rolled open – its light shines out on all the situations in which the righteous can be (Psalms 119:130). It also illuminates man’s mind and heart. He sees himself in the light of God, and he also sees the Light in the light of the Word.
Then “the simple” get “understanding”. The “simple” are believers who lack understanding and turn to God’s Word for understanding the circumstances. The Word is hidden from religious, but not born-again wise and intelligent people, such as modern theologians, while the Father reveals it to simple children (cf. Matthew 11:25).
The letter pe means, as mentioned, ‘opened mouth’. In Psalms 119:130 we find the opened Word and in Psalms 119:131 we find a mouth opened of wonder (Psalms 119:129). The result is that the light of the Word illuminates and gives understanding to the psalmist.
The psalmist is such a simple one. He has intense hunger for the Word of God (Psalms 119:131). This underscores the significance of the letter pe. He does not merely open his mouth, but opens it wide like young birds do when the mother comes with food. He also panted, for he longed to take in the commandments. That great is his desire for them (cf. Psalms 42:1b-2; 1 Peter 2:2). Panting can also be translated ‘yearning’. He yearns for God’s commandments.
The psalmist has not yet taken the Word to himself. He does strongly desire that Word (Psalms 119:131), but he understands that understanding the Word is only possible through prayer. In Psalms 119:132-135 he prays. He prays for grace “after Your manner” to understand the Word (Psalms 119:132); he prays for a walk in accordance with the Word (Psalms 119:133-134); he prays especially for the presence of the LORD (Psalms 119:135) to teach him.
The righteous has read in God’s Word that it is in accordance with the justice of God when God is asked to turn to the one who prays and the prayer is done by one who loves His Name. God’s right has been satisfied through His Son on the cross for all who believe in Him.
There are two sides to the life of the lover of God’s Name. One side is that his footsteps are established in God’s Word (Psalms 119:133). He asks that this may be so, that he will live according to the will of God revealed in His Word. On the other hand, he realizes that he is living in the midst of a world full of iniquity, which can easily adhere to him. Therefore, he asks that God keeps him from this and that “not … any iniquity” has dominion over him. If God turns to him, the latter will also happen.
There is pressure from people on him to make him bow to iniquity. He feels his weakness and asks God to redeem him from that oppression (Psalms 119:134). Because of that oppression, he feels an impediment to obeying God’s precepts. When God delivers him from that, he is free to observe His precepts.
Together with the desire for God’s Word there is also desire for the light of God’s face upon him (Psalms 119:135), that is, that God would be gracious to him (Numbers 6:25). We know that we have become pleasing to God in Christ because He looks upon us in Christ. Therefore, God can be gracious to us.
In expressing his desire for the light of God’s face, he asks for the light of God’s presence, for His presence in his life as God’s servant. The light of God’s presence is the only good light in which God can teach His statutes.
While he is in God’s light, he feels more than anywhere else that God’s law is not kept (Psalms 119:136) by his oppressors, of whom he spoke in Psalms 119:134, that is, the antichrist and his followers. By despising the gift of the law, the Lawgiver Himself is despised. When he is in God’s presence, he is particularly sensitive to this. It causes a stream of water to flow from his eyes, so deeply saddened is he about the contempt of the law. As a result, the people perish (cf. Lamentations 3:48; Romans 9:1-5). We also see this sorrow in Christ (Luke 19:41-44).
Proverbs 9:13
/pe/ The Opened Mouth
The letter pe has the pictogram and meaning of the (opened) mouth. This letter follows the letter ayin, the eye. The letter ayin speaks of understanding. That must first be present before the mouth can be opened – of which the letter pe speaks – to speak the truth. The mouth must also be opened to feed on the Word of God (Psalms 119:131).
Who knows God’s Word to some extent, will be impressed again and again and again by the wonders of God’s testimonies (Psalms 119:129). Who studies God’s creation, will marvel at its perfection. It towers above what man has made. The Word of God also brings us to wonder: it is truth, its opening spreads light (Psalms 119:130), it begets life, it is full of wisdom, perfect, and it towers over all the books ever written by men.
When the LORD opens His mouth and utters His testimonies, His words will work admiration in the hearts of believers. This cannot be otherwise, for one of the names of the Author is “Wonderful” (Isaiah 9:6). He is also the God Who works wonders (Psalms 72:18). It strengthens the soul’s desire to heed the testimonies of such a God.
Life is complicated and there are many questions. What a precious gift the Word is then. When the Word is opened – figuratively, or also literally, when a scroll is rolled open – its light shines out on all the situations in which the righteous can be (Psalms 119:130). It also illuminates man’s mind and heart. He sees himself in the light of God, and he also sees the Light in the light of the Word.
Then “the simple” get “understanding”. The “simple” are believers who lack understanding and turn to God’s Word for understanding the circumstances. The Word is hidden from religious, but not born-again wise and intelligent people, such as modern theologians, while the Father reveals it to simple children (cf. Matthew 11:25).
The letter pe means, as mentioned, ‘opened mouth’. In Psalms 119:130 we find the opened Word and in Psalms 119:131 we find a mouth opened of wonder (Psalms 119:129). The result is that the light of the Word illuminates and gives understanding to the psalmist.
The psalmist is such a simple one. He has intense hunger for the Word of God (Psalms 119:131). This underscores the significance of the letter pe. He does not merely open his mouth, but opens it wide like young birds do when the mother comes with food. He also panted, for he longed to take in the commandments. That great is his desire for them (cf. Psalms 42:1b-2; 1 Peter 2:2). Panting can also be translated ‘yearning’. He yearns for God’s commandments.
The psalmist has not yet taken the Word to himself. He does strongly desire that Word (Psalms 119:131), but he understands that understanding the Word is only possible through prayer. In Psalms 119:132-135 he prays. He prays for grace “after Your manner” to understand the Word (Psalms 119:132); he prays for a walk in accordance with the Word (Psalms 119:133-134); he prays especially for the presence of the LORD (Psalms 119:135) to teach him.
The righteous has read in God’s Word that it is in accordance with the justice of God when God is asked to turn to the one who prays and the prayer is done by one who loves His Name. God’s right has been satisfied through His Son on the cross for all who believe in Him.
There are two sides to the life of the lover of God’s Name. One side is that his footsteps are established in God’s Word (Psalms 119:133). He asks that this may be so, that he will live according to the will of God revealed in His Word. On the other hand, he realizes that he is living in the midst of a world full of iniquity, which can easily adhere to him. Therefore, he asks that God keeps him from this and that “not … any iniquity” has dominion over him. If God turns to him, the latter will also happen.
There is pressure from people on him to make him bow to iniquity. He feels his weakness and asks God to redeem him from that oppression (Psalms 119:134). Because of that oppression, he feels an impediment to obeying God’s precepts. When God delivers him from that, he is free to observe His precepts.
Together with the desire for God’s Word there is also desire for the light of God’s face upon him (Psalms 119:135), that is, that God would be gracious to him (Numbers 6:25). We know that we have become pleasing to God in Christ because He looks upon us in Christ. Therefore, God can be gracious to us.
In expressing his desire for the light of God’s face, he asks for the light of God’s presence, for His presence in his life as God’s servant. The light of God’s presence is the only good light in which God can teach His statutes.
While he is in God’s light, he feels more than anywhere else that God’s law is not kept (Psalms 119:136) by his oppressors, of whom he spoke in Psalms 119:134, that is, the antichrist and his followers. By despising the gift of the law, the Lawgiver Himself is despised. When he is in God’s presence, he is particularly sensitive to this. It causes a stream of water to flow from his eyes, so deeply saddened is he about the contempt of the law. As a result, the people perish (cf. Lamentations 3:48; Romans 9:1-5). We also see this sorrow in Christ (Luke 19:41-44).
Proverbs 9:14
/pe/ The Opened Mouth
The letter pe has the pictogram and meaning of the (opened) mouth. This letter follows the letter ayin, the eye. The letter ayin speaks of understanding. That must first be present before the mouth can be opened – of which the letter pe speaks – to speak the truth. The mouth must also be opened to feed on the Word of God (Psalms 119:131).
Who knows God’s Word to some extent, will be impressed again and again and again by the wonders of God’s testimonies (Psalms 119:129). Who studies God’s creation, will marvel at its perfection. It towers above what man has made. The Word of God also brings us to wonder: it is truth, its opening spreads light (Psalms 119:130), it begets life, it is full of wisdom, perfect, and it towers over all the books ever written by men.
When the LORD opens His mouth and utters His testimonies, His words will work admiration in the hearts of believers. This cannot be otherwise, for one of the names of the Author is “Wonderful” (Isaiah 9:6). He is also the God Who works wonders (Psalms 72:18). It strengthens the soul’s desire to heed the testimonies of such a God.
Life is complicated and there are many questions. What a precious gift the Word is then. When the Word is opened – figuratively, or also literally, when a scroll is rolled open – its light shines out on all the situations in which the righteous can be (Psalms 119:130). It also illuminates man’s mind and heart. He sees himself in the light of God, and he also sees the Light in the light of the Word.
Then “the simple” get “understanding”. The “simple” are believers who lack understanding and turn to God’s Word for understanding the circumstances. The Word is hidden from religious, but not born-again wise and intelligent people, such as modern theologians, while the Father reveals it to simple children (cf. Matthew 11:25).
The letter pe means, as mentioned, ‘opened mouth’. In Psalms 119:130 we find the opened Word and in Psalms 119:131 we find a mouth opened of wonder (Psalms 119:129). The result is that the light of the Word illuminates and gives understanding to the psalmist.
The psalmist is such a simple one. He has intense hunger for the Word of God (Psalms 119:131). This underscores the significance of the letter pe. He does not merely open his mouth, but opens it wide like young birds do when the mother comes with food. He also panted, for he longed to take in the commandments. That great is his desire for them (cf. Psalms 42:1b-2; 1 Peter 2:2). Panting can also be translated ‘yearning’. He yearns for God’s commandments.
The psalmist has not yet taken the Word to himself. He does strongly desire that Word (Psalms 119:131), but he understands that understanding the Word is only possible through prayer. In Psalms 119:132-135 he prays. He prays for grace “after Your manner” to understand the Word (Psalms 119:132); he prays for a walk in accordance with the Word (Psalms 119:133-134); he prays especially for the presence of the LORD (Psalms 119:135) to teach him.
The righteous has read in God’s Word that it is in accordance with the justice of God when God is asked to turn to the one who prays and the prayer is done by one who loves His Name. God’s right has been satisfied through His Son on the cross for all who believe in Him.
There are two sides to the life of the lover of God’s Name. One side is that his footsteps are established in God’s Word (Psalms 119:133). He asks that this may be so, that he will live according to the will of God revealed in His Word. On the other hand, he realizes that he is living in the midst of a world full of iniquity, which can easily adhere to him. Therefore, he asks that God keeps him from this and that “not … any iniquity” has dominion over him. If God turns to him, the latter will also happen.
There is pressure from people on him to make him bow to iniquity. He feels his weakness and asks God to redeem him from that oppression (Psalms 119:134). Because of that oppression, he feels an impediment to obeying God’s precepts. When God delivers him from that, he is free to observe His precepts.
Together with the desire for God’s Word there is also desire for the light of God’s face upon him (Psalms 119:135), that is, that God would be gracious to him (Numbers 6:25). We know that we have become pleasing to God in Christ because He looks upon us in Christ. Therefore, God can be gracious to us.
In expressing his desire for the light of God’s face, he asks for the light of God’s presence, for His presence in his life as God’s servant. The light of God’s presence is the only good light in which God can teach His statutes.
While he is in God’s light, he feels more than anywhere else that God’s law is not kept (Psalms 119:136) by his oppressors, of whom he spoke in Psalms 119:134, that is, the antichrist and his followers. By despising the gift of the law, the Lawgiver Himself is despised. When he is in God’s presence, he is particularly sensitive to this. It causes a stream of water to flow from his eyes, so deeply saddened is he about the contempt of the law. As a result, the people perish (cf. Lamentations 3:48; Romans 9:1-5). We also see this sorrow in Christ (Luke 19:41-44).
Proverbs 9:15
/tsadhe/ The Righteous
The letter tsadhe has the pictogram which can be interpreted as ‘a suffering servant’ and is related to the word tsadik which means righteous. The letter has two forms: the regular letter that speaks of a suffering servant and the closing letter that speaks of a glorified servant. This closing letter is long and straight, and has the shape of a palm tree (cf. Psalms 92:12-13).
The letter tsadhe undoubtedly refers to Christ, the Just or Righteous (1 Peter 3:18). When the Son of David will appear as the righteous Branch or Sprout, He will do justice and righteousness as King. His Name will be: “The LORD our righteousness” (Jeremiah 23:5-6).
This tsadhe stanza is about the significance of the glories of the Word to the psalmist personally, how the Word of God brings him into the nearness of God. The stanza begins with the declaration and praise that the LORD is righteous, both in His Person and in His actions (Psalms 119:137). The stanza ends with the declaration and praise that the Word of the LORD is righteous (Psalms 119:144).
The psalmist expresses the deep conviction to the LORD: “Righteous are You” (Psalms 119:137; cf. Revelation 16:5; 7). The LORD is righteous when He declares the one righteous who has faith in Jesus (Romans 3:26). He is also righteous when He reveals His wrath (Lamentations 1:18; Romans 1:18). Righteous means that He acts according to His standard, which is His covenant and His promise.
Because the LORD is just, all His judgments are “upright” (cf. Revelation 15:3-4). His judgments and His Person are in perfect accord with each other (Deuteronomy 32:4). This observation is of great importance. One who sees and considers this will rejoice in it (Psalms 19:8).
The evidence of the observation of Psa 119:137 is given in Psalms 119:138. The LORD has commanded His testimonies “in righteousness” as well as in “exceeding faithfulness”. Everything He says and does proves that He is righteousness and exceeding in faithfulness. There is no injustice present with Him. Therefore, He cannot be unfaithful either (2 Timothy 2:13).
The psalmist is consumed by zeal for the Word of the LORD (Psalms 119:139). In Psalms 69 we read that he was consumed with zeal for the house of the LORD (Psalms 69:9). In John 2, the Holy Spirit quotes this verse from Psalms 69 and applies it to the Lord Jesus because He is its fulfillment (John 2:14-17).
This consuming zeal is necessary because the apostate members of God’s people, who are His opponents, have forgotten God’s words. The zeal of the righteous comes from his love for God’s words. The opponents of the faithful do not heed what He has said, but go against it with great vigor. This consumes the righteous who is driven by love for God’s words.
The God-fearing has not forgotten God’s Word, but on the contrary values it highly. He says to God that His “word is very pure”, it is without any defect (Psalms 119:140; Psalms 18:30). Countless attacks have been made on it to invalidate or eradicate it. All these attacks have demonstrated its purity all the more. The enemy has achieved the opposite of his intentions. The servant of God has not forgotten or rejected the very pure Word of God, but rather loves it. For him, the Word is not only pure, but has a purifying effect in his life (John 15:3).
An important characteristic of a servant of the LORD is that he loves His Word (Psalms 119:97). An important characteristic of one who loves the Lord Jesus is that he keeps His Word (John 14:21; 23).
In Psalms 119:141, we hear the faithful remnant speaking in the psalmist. They acknowledge that they are “small and despised” compared to the mass of their apostate, hostile peers. While their opponents have forgotten God’s Word (Psalms 119:139), they can say that they have not forgotten the precepts of the LORD. On the contrary, because they are small and despised, they are fully dependent on these precepts. In them they find their strength to stand firm against the enmity of the wicked multitude.
At the very moment when the psalmist is reviled and oppressed – and that includes the believing remnant – he holds fast to the powerful precepts of the LORD. More than ever he needs to know His will in such a difficult situation.
In Psalms 119:140 the psalmist – and in him the remnant – calls himself “Your servant”. In Psalms 119:141 we see the believer as a servant who suffers in imitation of the suffering Servant of the LORD, that is, the Lord Jesus. We are talking here about the suffering of the Servant because of righteousness (cf. 1 Peter 4:13) and not about His atoning sufferings. In the latter suffering He is unique and cannot be imitated by anyone.
The righteousness of God “is an everlasting righteousness” (Psalms 119:142). Righteousness is the righteous action of God, an action that is in accordance with His Word, His covenant, His promise. Its foundation is the blood of the new covenant (Matthew 26:28; Luke 22:20), which is the blood of the eternal covenant (Hebrews 13:20).
Therefore, it does not have only a temporary effect, but righteousness is absolute and eternal. Directly related to this is the observation that the law of the LORD “is truth”, perfectly true and reliable, without a hint of falsehood.
The faithful is afflicted by “trouble and anguish” (Psalms 119:143). This verse is parallel to Psalms 119:141. There is a difference, however. In Psalms 119:141 the emphasis is on the smallness and vulnerability of the psalmist’s person, whereas here in Psalms 119:143 it is on the magnitude of the trouble. In both cases the Word gives adequate support.
Trouble and anguish point to the time of the great tribulation in which all the faithful, that is the faithful remnant, will find themselves at the end of the age. In that time of great trouble, they have a “delight” that will help them through that time. That delight are the commandments of the LORD. During the great tribulation, man will lose all control, but the LORD never runs out of control. He will cause His own to arrive safely in the harbor of their desire (Psalms 107:30).
The tribulation may last a long time, but it will come to an end, for He has set a limit for the great tribulation (Matthew 24:21-22). It is different with the righteous testimonies of the LORD, for they are “forever” (Psalms 119:144). The righteous asks for an understanding of those testimonies, for in them is the true life. This life is life with God and applies to both now and in the future, for His testimonies are forever.
God’s testimonies are complete; there will not be added new testimonies. What we need as Christians are not new testimonies or revelations, but a deeper understanding of the God-given revelation in His Word. Without an understanding of this Scripture revelation from God, man, the believer, cannot live the true life, for in the Scriptures man, the believer, learns Who God is and who he himself is. This is not about receiving life (John 6:53), but about the practical enjoyment of it (John 6:56).
Proverbs 9:16
/tsadhe/ The Righteous
The letter tsadhe has the pictogram which can be interpreted as ‘a suffering servant’ and is related to the word tsadik which means righteous. The letter has two forms: the regular letter that speaks of a suffering servant and the closing letter that speaks of a glorified servant. This closing letter is long and straight, and has the shape of a palm tree (cf. Psalms 92:12-13).
The letter tsadhe undoubtedly refers to Christ, the Just or Righteous (1 Peter 3:18). When the Son of David will appear as the righteous Branch or Sprout, He will do justice and righteousness as King. His Name will be: “The LORD our righteousness” (Jeremiah 23:5-6).
This tsadhe stanza is about the significance of the glories of the Word to the psalmist personally, how the Word of God brings him into the nearness of God. The stanza begins with the declaration and praise that the LORD is righteous, both in His Person and in His actions (Psalms 119:137). The stanza ends with the declaration and praise that the Word of the LORD is righteous (Psalms 119:144).
The psalmist expresses the deep conviction to the LORD: “Righteous are You” (Psalms 119:137; cf. Revelation 16:5; 7). The LORD is righteous when He declares the one righteous who has faith in Jesus (Romans 3:26). He is also righteous when He reveals His wrath (Lamentations 1:18; Romans 1:18). Righteous means that He acts according to His standard, which is His covenant and His promise.
Because the LORD is just, all His judgments are “upright” (cf. Revelation 15:3-4). His judgments and His Person are in perfect accord with each other (Deuteronomy 32:4). This observation is of great importance. One who sees and considers this will rejoice in it (Psalms 19:8).
The evidence of the observation of Psa 119:137 is given in Psalms 119:138. The LORD has commanded His testimonies “in righteousness” as well as in “exceeding faithfulness”. Everything He says and does proves that He is righteousness and exceeding in faithfulness. There is no injustice present with Him. Therefore, He cannot be unfaithful either (2 Timothy 2:13).
The psalmist is consumed by zeal for the Word of the LORD (Psalms 119:139). In Psalms 69 we read that he was consumed with zeal for the house of the LORD (Psalms 69:9). In John 2, the Holy Spirit quotes this verse from Psalms 69 and applies it to the Lord Jesus because He is its fulfillment (John 2:14-17).
This consuming zeal is necessary because the apostate members of God’s people, who are His opponents, have forgotten God’s words. The zeal of the righteous comes from his love for God’s words. The opponents of the faithful do not heed what He has said, but go against it with great vigor. This consumes the righteous who is driven by love for God’s words.
The God-fearing has not forgotten God’s Word, but on the contrary values it highly. He says to God that His “word is very pure”, it is without any defect (Psalms 119:140; Psalms 18:30). Countless attacks have been made on it to invalidate or eradicate it. All these attacks have demonstrated its purity all the more. The enemy has achieved the opposite of his intentions. The servant of God has not forgotten or rejected the very pure Word of God, but rather loves it. For him, the Word is not only pure, but has a purifying effect in his life (John 15:3).
An important characteristic of a servant of the LORD is that he loves His Word (Psalms 119:97). An important characteristic of one who loves the Lord Jesus is that he keeps His Word (John 14:21; 23).
In Psalms 119:141, we hear the faithful remnant speaking in the psalmist. They acknowledge that they are “small and despised” compared to the mass of their apostate, hostile peers. While their opponents have forgotten God’s Word (Psalms 119:139), they can say that they have not forgotten the precepts of the LORD. On the contrary, because they are small and despised, they are fully dependent on these precepts. In them they find their strength to stand firm against the enmity of the wicked multitude.
At the very moment when the psalmist is reviled and oppressed – and that includes the believing remnant – he holds fast to the powerful precepts of the LORD. More than ever he needs to know His will in such a difficult situation.
In Psalms 119:140 the psalmist – and in him the remnant – calls himself “Your servant”. In Psalms 119:141 we see the believer as a servant who suffers in imitation of the suffering Servant of the LORD, that is, the Lord Jesus. We are talking here about the suffering of the Servant because of righteousness (cf. 1 Peter 4:13) and not about His atoning sufferings. In the latter suffering He is unique and cannot be imitated by anyone.
The righteousness of God “is an everlasting righteousness” (Psalms 119:142). Righteousness is the righteous action of God, an action that is in accordance with His Word, His covenant, His promise. Its foundation is the blood of the new covenant (Matthew 26:28; Luke 22:20), which is the blood of the eternal covenant (Hebrews 13:20).
Therefore, it does not have only a temporary effect, but righteousness is absolute and eternal. Directly related to this is the observation that the law of the LORD “is truth”, perfectly true and reliable, without a hint of falsehood.
The faithful is afflicted by “trouble and anguish” (Psalms 119:143). This verse is parallel to Psalms 119:141. There is a difference, however. In Psalms 119:141 the emphasis is on the smallness and vulnerability of the psalmist’s person, whereas here in Psalms 119:143 it is on the magnitude of the trouble. In both cases the Word gives adequate support.
Trouble and anguish point to the time of the great tribulation in which all the faithful, that is the faithful remnant, will find themselves at the end of the age. In that time of great trouble, they have a “delight” that will help them through that time. That delight are the commandments of the LORD. During the great tribulation, man will lose all control, but the LORD never runs out of control. He will cause His own to arrive safely in the harbor of their desire (Psalms 107:30).
The tribulation may last a long time, but it will come to an end, for He has set a limit for the great tribulation (Matthew 24:21-22). It is different with the righteous testimonies of the LORD, for they are “forever” (Psalms 119:144). The righteous asks for an understanding of those testimonies, for in them is the true life. This life is life with God and applies to both now and in the future, for His testimonies are forever.
God’s testimonies are complete; there will not be added new testimonies. What we need as Christians are not new testimonies or revelations, but a deeper understanding of the God-given revelation in His Word. Without an understanding of this Scripture revelation from God, man, the believer, cannot live the true life, for in the Scriptures man, the believer, learns Who God is and who he himself is. This is not about receiving life (John 6:53), but about the practical enjoyment of it (John 6:56).
Proverbs 9:17
/tsadhe/ The Righteous
The letter tsadhe has the pictogram which can be interpreted as ‘a suffering servant’ and is related to the word tsadik which means righteous. The letter has two forms: the regular letter that speaks of a suffering servant and the closing letter that speaks of a glorified servant. This closing letter is long and straight, and has the shape of a palm tree (cf. Psalms 92:12-13).
The letter tsadhe undoubtedly refers to Christ, the Just or Righteous (1 Peter 3:18). When the Son of David will appear as the righteous Branch or Sprout, He will do justice and righteousness as King. His Name will be: “The LORD our righteousness” (Jeremiah 23:5-6).
This tsadhe stanza is about the significance of the glories of the Word to the psalmist personally, how the Word of God brings him into the nearness of God. The stanza begins with the declaration and praise that the LORD is righteous, both in His Person and in His actions (Psalms 119:137). The stanza ends with the declaration and praise that the Word of the LORD is righteous (Psalms 119:144).
The psalmist expresses the deep conviction to the LORD: “Righteous are You” (Psalms 119:137; cf. Revelation 16:5; 7). The LORD is righteous when He declares the one righteous who has faith in Jesus (Romans 3:26). He is also righteous when He reveals His wrath (Lamentations 1:18; Romans 1:18). Righteous means that He acts according to His standard, which is His covenant and His promise.
Because the LORD is just, all His judgments are “upright” (cf. Revelation 15:3-4). His judgments and His Person are in perfect accord with each other (Deuteronomy 32:4). This observation is of great importance. One who sees and considers this will rejoice in it (Psalms 19:8).
The evidence of the observation of Psa 119:137 is given in Psalms 119:138. The LORD has commanded His testimonies “in righteousness” as well as in “exceeding faithfulness”. Everything He says and does proves that He is righteousness and exceeding in faithfulness. There is no injustice present with Him. Therefore, He cannot be unfaithful either (2 Timothy 2:13).
The psalmist is consumed by zeal for the Word of the LORD (Psalms 119:139). In Psalms 69 we read that he was consumed with zeal for the house of the LORD (Psalms 69:9). In John 2, the Holy Spirit quotes this verse from Psalms 69 and applies it to the Lord Jesus because He is its fulfillment (John 2:14-17).
This consuming zeal is necessary because the apostate members of God’s people, who are His opponents, have forgotten God’s words. The zeal of the righteous comes from his love for God’s words. The opponents of the faithful do not heed what He has said, but go against it with great vigor. This consumes the righteous who is driven by love for God’s words.
The God-fearing has not forgotten God’s Word, but on the contrary values it highly. He says to God that His “word is very pure”, it is without any defect (Psalms 119:140; Psalms 18:30). Countless attacks have been made on it to invalidate or eradicate it. All these attacks have demonstrated its purity all the more. The enemy has achieved the opposite of his intentions. The servant of God has not forgotten or rejected the very pure Word of God, but rather loves it. For him, the Word is not only pure, but has a purifying effect in his life (John 15:3).
An important characteristic of a servant of the LORD is that he loves His Word (Psalms 119:97). An important characteristic of one who loves the Lord Jesus is that he keeps His Word (John 14:21; 23).
In Psalms 119:141, we hear the faithful remnant speaking in the psalmist. They acknowledge that they are “small and despised” compared to the mass of their apostate, hostile peers. While their opponents have forgotten God’s Word (Psalms 119:139), they can say that they have not forgotten the precepts of the LORD. On the contrary, because they are small and despised, they are fully dependent on these precepts. In them they find their strength to stand firm against the enmity of the wicked multitude.
At the very moment when the psalmist is reviled and oppressed – and that includes the believing remnant – he holds fast to the powerful precepts of the LORD. More than ever he needs to know His will in such a difficult situation.
In Psalms 119:140 the psalmist – and in him the remnant – calls himself “Your servant”. In Psalms 119:141 we see the believer as a servant who suffers in imitation of the suffering Servant of the LORD, that is, the Lord Jesus. We are talking here about the suffering of the Servant because of righteousness (cf. 1 Peter 4:13) and not about His atoning sufferings. In the latter suffering He is unique and cannot be imitated by anyone.
The righteousness of God “is an everlasting righteousness” (Psalms 119:142). Righteousness is the righteous action of God, an action that is in accordance with His Word, His covenant, His promise. Its foundation is the blood of the new covenant (Matthew 26:28; Luke 22:20), which is the blood of the eternal covenant (Hebrews 13:20).
Therefore, it does not have only a temporary effect, but righteousness is absolute and eternal. Directly related to this is the observation that the law of the LORD “is truth”, perfectly true and reliable, without a hint of falsehood.
The faithful is afflicted by “trouble and anguish” (Psalms 119:143). This verse is parallel to Psalms 119:141. There is a difference, however. In Psalms 119:141 the emphasis is on the smallness and vulnerability of the psalmist’s person, whereas here in Psalms 119:143 it is on the magnitude of the trouble. In both cases the Word gives adequate support.
Trouble and anguish point to the time of the great tribulation in which all the faithful, that is the faithful remnant, will find themselves at the end of the age. In that time of great trouble, they have a “delight” that will help them through that time. That delight are the commandments of the LORD. During the great tribulation, man will lose all control, but the LORD never runs out of control. He will cause His own to arrive safely in the harbor of their desire (Psalms 107:30).
The tribulation may last a long time, but it will come to an end, for He has set a limit for the great tribulation (Matthew 24:21-22). It is different with the righteous testimonies of the LORD, for they are “forever” (Psalms 119:144). The righteous asks for an understanding of those testimonies, for in them is the true life. This life is life with God and applies to both now and in the future, for His testimonies are forever.
God’s testimonies are complete; there will not be added new testimonies. What we need as Christians are not new testimonies or revelations, but a deeper understanding of the God-given revelation in His Word. Without an understanding of this Scripture revelation from God, man, the believer, cannot live the true life, for in the Scriptures man, the believer, learns Who God is and who he himself is. This is not about receiving life (John 6:53), but about the practical enjoyment of it (John 6:56).
Proverbs 9:18
/tsadhe/ The Righteous
The letter tsadhe has the pictogram which can be interpreted as ‘a suffering servant’ and is related to the word tsadik which means righteous. The letter has two forms: the regular letter that speaks of a suffering servant and the closing letter that speaks of a glorified servant. This closing letter is long and straight, and has the shape of a palm tree (cf. Psalms 92:12-13).
The letter tsadhe undoubtedly refers to Christ, the Just or Righteous (1 Peter 3:18). When the Son of David will appear as the righteous Branch or Sprout, He will do justice and righteousness as King. His Name will be: “The LORD our righteousness” (Jeremiah 23:5-6).
This tsadhe stanza is about the significance of the glories of the Word to the psalmist personally, how the Word of God brings him into the nearness of God. The stanza begins with the declaration and praise that the LORD is righteous, both in His Person and in His actions (Psalms 119:137). The stanza ends with the declaration and praise that the Word of the LORD is righteous (Psalms 119:144).
The psalmist expresses the deep conviction to the LORD: “Righteous are You” (Psalms 119:137; cf. Revelation 16:5; 7). The LORD is righteous when He declares the one righteous who has faith in Jesus (Romans 3:26). He is also righteous when He reveals His wrath (Lamentations 1:18; Romans 1:18). Righteous means that He acts according to His standard, which is His covenant and His promise.
Because the LORD is just, all His judgments are “upright” (cf. Revelation 15:3-4). His judgments and His Person are in perfect accord with each other (Deuteronomy 32:4). This observation is of great importance. One who sees and considers this will rejoice in it (Psalms 19:8).
The evidence of the observation of Psa 119:137 is given in Psalms 119:138. The LORD has commanded His testimonies “in righteousness” as well as in “exceeding faithfulness”. Everything He says and does proves that He is righteousness and exceeding in faithfulness. There is no injustice present with Him. Therefore, He cannot be unfaithful either (2 Timothy 2:13).
The psalmist is consumed by zeal for the Word of the LORD (Psalms 119:139). In Psalms 69 we read that he was consumed with zeal for the house of the LORD (Psalms 69:9). In John 2, the Holy Spirit quotes this verse from Psalms 69 and applies it to the Lord Jesus because He is its fulfillment (John 2:14-17).
This consuming zeal is necessary because the apostate members of God’s people, who are His opponents, have forgotten God’s words. The zeal of the righteous comes from his love for God’s words. The opponents of the faithful do not heed what He has said, but go against it with great vigor. This consumes the righteous who is driven by love for God’s words.
The God-fearing has not forgotten God’s Word, but on the contrary values it highly. He says to God that His “word is very pure”, it is without any defect (Psalms 119:140; Psalms 18:30). Countless attacks have been made on it to invalidate or eradicate it. All these attacks have demonstrated its purity all the more. The enemy has achieved the opposite of his intentions. The servant of God has not forgotten or rejected the very pure Word of God, but rather loves it. For him, the Word is not only pure, but has a purifying effect in his life (John 15:3).
An important characteristic of a servant of the LORD is that he loves His Word (Psalms 119:97). An important characteristic of one who loves the Lord Jesus is that he keeps His Word (John 14:21; 23).
In Psalms 119:141, we hear the faithful remnant speaking in the psalmist. They acknowledge that they are “small and despised” compared to the mass of their apostate, hostile peers. While their opponents have forgotten God’s Word (Psalms 119:139), they can say that they have not forgotten the precepts of the LORD. On the contrary, because they are small and despised, they are fully dependent on these precepts. In them they find their strength to stand firm against the enmity of the wicked multitude.
At the very moment when the psalmist is reviled and oppressed – and that includes the believing remnant – he holds fast to the powerful precepts of the LORD. More than ever he needs to know His will in such a difficult situation.
In Psalms 119:140 the psalmist – and in him the remnant – calls himself “Your servant”. In Psalms 119:141 we see the believer as a servant who suffers in imitation of the suffering Servant of the LORD, that is, the Lord Jesus. We are talking here about the suffering of the Servant because of righteousness (cf. 1 Peter 4:13) and not about His atoning sufferings. In the latter suffering He is unique and cannot be imitated by anyone.
The righteousness of God “is an everlasting righteousness” (Psalms 119:142). Righteousness is the righteous action of God, an action that is in accordance with His Word, His covenant, His promise. Its foundation is the blood of the new covenant (Matthew 26:28; Luke 22:20), which is the blood of the eternal covenant (Hebrews 13:20).
Therefore, it does not have only a temporary effect, but righteousness is absolute and eternal. Directly related to this is the observation that the law of the LORD “is truth”, perfectly true and reliable, without a hint of falsehood.
The faithful is afflicted by “trouble and anguish” (Psalms 119:143). This verse is parallel to Psalms 119:141. There is a difference, however. In Psalms 119:141 the emphasis is on the smallness and vulnerability of the psalmist’s person, whereas here in Psalms 119:143 it is on the magnitude of the trouble. In both cases the Word gives adequate support.
Trouble and anguish point to the time of the great tribulation in which all the faithful, that is the faithful remnant, will find themselves at the end of the age. In that time of great trouble, they have a “delight” that will help them through that time. That delight are the commandments of the LORD. During the great tribulation, man will lose all control, but the LORD never runs out of control. He will cause His own to arrive safely in the harbor of their desire (Psalms 107:30).
The tribulation may last a long time, but it will come to an end, for He has set a limit for the great tribulation (Matthew 24:21-22). It is different with the righteous testimonies of the LORD, for they are “forever” (Psalms 119:144). The righteous asks for an understanding of those testimonies, for in them is the true life. This life is life with God and applies to both now and in the future, for His testimonies are forever.
God’s testimonies are complete; there will not be added new testimonies. What we need as Christians are not new testimonies or revelations, but a deeper understanding of the God-given revelation in His Word. Without an understanding of this Scripture revelation from God, man, the believer, cannot live the true life, for in the Scriptures man, the believer, learns Who God is and who he himself is. This is not about receiving life (John 6:53), but about the practical enjoyment of it (John 6:56).