# comment

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<h2></h2><p style='margin-left:1:415em'>Happy is the man who has his quiver full of them; they won’t be ashamed when they speak with their enemies in the gate- </p><p style='margin-left:1:415em'>“Happy is the man that has his quiver full of” children is surely to be connected with <a href='B:230 126:6'>Psa 126:6</a>, where the sower [the preacher] returns with joy, “bringing his sheaves [converts] with him”:&nbsp;&nbsp;In the restoration context, these were to be the children of Zion, the new generation of returned exiles who would rise to govern a Messianic kingdom which would dominate the peoples who were their former enemies. But instead they allowed their enemies in through the gates, Tobiah even having his own chamber in the temple, and they intermarried. The fulfilment of the Abrahamic promises of possessing the gate of their enemies would only come about by God building up the house / seed of David (see on :1-3). But Solomon thought he could bring it about in his own strength by building a temple. We see here the contrast between God's grace and work for men, and man's desire to trust in his own works and thereby spurn God's grace and potential activity.</p><h2></h2>


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<h2></h2><p style='margin-left:1:415em'>A Song of Ascents-</p><p style='margin-left:1:415em'>Or 'degrees'. Hezekiah’s response to being granted another 15 years of life was to edit and produce the Songs of Degrees, so named after the degrees of the sundial. Four of the 15 Psalms were by David, one by Solomon; and the other 10 it seems Hezekiah wrote himself but left anonymous. These ten Psalms would reflect the ten degrees by which the sun-dial went backwards. The point to note is that Hezekiah taught others in an anonymous way in response to the grace he had received. True preaching reflects a certain artless selflessness. These songs of ascents were presumably also intended to be sung by the exiles as they returned to Zion, and then every time they went up to Jerusalem to keep a feast. But there is no evidence this happened. For they didn't return in the kind of faith implied in these Psalms. The plural "ascents" would then be an intensive plural referring to the one great ascent, to Zion. Much of the language of these Psalms is typical of David's language when under persecution by Saul. But the Psalm was reapplied to Hezekiah, and then to the exiles on their return from Babylon, and then by extension to all God's people on their journey zionwards.</p><p style='margin-left:1:415em'>Blessed is each one who fears Yahweh, who walks in His ways-</p><p style='margin-left:1:415em'>"Each one" reminds the exiles, and all of us, that our response to His call is not just a group experience; each is required to personally believe the call to the restored Kingdom in Zion. God's "ways" were particularly the ways to Zion which the repentant exiles were intended to walk, inviting repentant Gentiles to join them on the journey (<a href='B:290 2:3'>Isa 2:3</a>; <a href='B:300 50:5'>Jer 50:5</a>). </p>


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<h2></h2><p style='margin-left:1:415em'>For you will eat the labour of your hands; you will be happy, and it will be well with you-</p><p style='margin-left:1:415em'>Eating the labour of the hands, rather than having it taken away by invaders (<a href='B:50 28:33'>Deu 28:33</a>) like the Babylonians (<a href='B:300 3:24'>Jer 3:24</a>), was a blessing for obedience to the covenant. But this didn't happen as envisaged for those who returned; the work of their hands was consumed by drought (s:w. <a href='B:440 1:11'>Hag 1:11</a>) because they were not repentant and not truly seeking the restoration of Zion.</p>


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<h2></h2><p style='margin-left:1:415em'>Your wife will be as a fruitful vine in the innermost parts of your house; your children like olive plants around your table-</p><p style='margin-left:1:415em'>This focus upon children in these Psalms is because (as explained throughout Psalms 127), God wished to build the seed / house of His people, rather than having a literal house built for Him. See on :6. A explained on :2 and :4, the impenitence of the exiles meant that these things didn't come true as was potentially possible, and so they were given a different fulfilment in the fruitfulness of the Lord Jesus and His seed.</p>


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<h2></h2><p style='margin-left:1:415em'>Behold, thus is the man blessed who fears Yahweh-</p><p style='margin-left:1:415em'>As noted on :2, these things didn't come true for the returning exiles as was potentially possible. And so the prophecies were reapplied to the things of the Lord Jesus. The "man" is the Lord Jesus; we are the children He has been given (<a href='B:290 8:18'>Isa 8:18</a>). Israel, His wife like a vine, will be fruitful in the Kingdom (this is prophesied several times), and we are promised to sit round his table (<a href='B:490 22:30'>Luk 22:30</a>). Israel in the Kingdom will be the vine that blossoms and buds, and fills the face of the world with spiritual fruit (<a href='B:290 27:6'>Isa 27:6</a>).</p>


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<h2></h2><p style='margin-left:1:415em'>May Yahweh bless you out of Zion, and may you see the good of Jerusalem all the days of your life-</p><p style='margin-left:1:415em'>The blessing of Yahweh coming out of Zion was what was possible in the restored Kingdom of God; it would be associated with Yahweh Himself dwelling in Zion (<a href='B:230 134:3'>Psa 134:3</a>; <a href='B:230 135:21'>Psa 135:21</a>). This would be the time when the temple vision of Ezekiel 40-48 was obeyed by the exiles, and the city called Yahweh Shammah, "Yahweh is there". But at the time of the exiles' return, it was precluded by their impenitence and refusal to build the temple and city according to the commands of Ezekiel 40-48, and the fact the majority refused to participate in the program and remained in Persia / Babylon.</p>


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<h2></h2><p style='margin-left:1:415em'>Yes, may you see your children’s children. Peace be upon Israel- </p><p style='margin-left:1:415em'>I discussed throughout Psalms 127 that God wished all interested in building Him a house to realize that this wasn't quite what he wanted. Rather He wanted to build up the seed of David. Peace and blessing would come in the form of generations of David's seed being eternally established in Zion; but this was to be by God's work, and not the result of literally building or rebuilding a temple.</p><h2></h2>


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<h2></h2><p style='margin-left:1:415em'>A Song of Ascents-</p><p style='margin-left:1:415em'>Or 'degrees'. Hezekiah’s response to being granted another 15 years of life was to edit and produce the Songs of Degrees, so named after the degrees of the sundial. Four of the 15 Psalms were by David, one by Solomon; and the other 10 it seems Hezekiah wrote himself but left anonymous. These ten Psalms would reflect the ten degrees by which the sun-dial went backwards. The point to note is that Hezekiah taught others in an anonymous way in response to the grace he had received. True preaching reflects a certain artless selflessness. These songs of ascents were presumably also intended to be sung by the exiles as they returned to Zion, and then every time they went up to Jerusalem to keep a feast. But there is no evidence this happened. For they didn't return in the kind of faith implied in these Psalms. The plural "ascents" would then be an intensive plural referring to the one great ascent, to Zion. Much of the language of these Psalms is typical of David's language when under persecution by Saul. But the Psalm was reapplied to Hezekiah, and then to the exiles on their return from Babylon, and then by extension to all God's people on their journey zionwards.</p><p style='margin-left:1:415em'>Many times they have afflicted me from my youth up. Let Israel now say-</p><p style='margin-left:1:415em'>The returning exiles were to remember their national afflictions. And yet the generation of exiles who returned hadn't physically suffered much in exile; the majority preferred to remain there rather than return to Zion, and the book of Esther gives the impression of a prosperous, popular community. The afflictions which were to be the "push" factors in leading them back to Zion were therefore only spiritually perceived; Isaiah presents Babylon as a prison house of darkness, but that was only true in spiritual terms.</p>


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<h2></h2><p style='margin-left:1:415em'>many times they have afflicted me from my youth up, yet they have not prevailed against me-</p><p style='margin-left:1:415em'>The idea of this Psalm is that those who had "afflicted" Israel would now be judged (:5-8). This was intended to come about at the time the exiles returned to Zion and the Kingdom of God was restored. Hezekiah failed to realize this potential, and the exiles who returned likewise. The punishment of those who "afflicted" God's people was only to come "If you shall indeed obey His voice" (<a href='B:20 23:22'>Exo 23:22</a> s:w:), but this didn't happen. And so the destruction of all Israel's afflicters didn't happen as was hoped for in this Psalm and as was potentially possible. The "affliction" of God's people was however because they had sinned and broken covenant, in terms of the covenant agreed in <a href='B:50 28:52'>Deu 28:52</a> (s:w:). This Psalm lacks the confession of sin and acceptance of the rightness of this punishment which was required to trigger the fulfilment of the restoration prophecies at that time. Instead the focus is all upon lamenting the results and pain of the punishments / afflictions, without accepting that they had been justified and without any clear statement of repentance. David often uses the word for his afflicters or enemies which arose as a result of his sin with Bathsheba (<a href='B:230 23:5'>Psa 23:5</a>; <a href='B:230 31:11'>Psa 31:11</a>; <a href='B:230 42:10'>Psa 42:10</a> and very often); but he likewise tends to bemoan his afflictions rather than recognize their appropriacy and express lasting contrition for his sin. In the context of the exiles, we note that the same word for "affliction" is used of what Haman did to the Jews (<a href='B:190 8:1'>Est 8:1</a>; <a href='B:190 9:10'>Est 9:10</a>; <a href='B:190 9:24'>Est 9:24</a> and often):&nbsp;&nbsp;</p>


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<h2></h2><p style='margin-left:1:415em'>The ploughers ploughed on my back; they made their furrows long-</p><p style='margin-left:1:415em'>This presents the picture of scourging. The Lord Jesus was the "suffering servant" in that in His sufferings, He bore the punishment for Israel's sins as their representative whilst personally innocent. It was only through personal identification with Him (now through baptism into His death and sufferings) that God's people could be saved. In this sense "by His stripes [the marks of scourging] we are healed / saved" (<a href='B:290 53:5'>Isa 53:5</a>). "Made long" is a term usually used in the sense of prolonging a period of time; the complaint of the exiles was that the period of 70 years exile was being prolonged, as Ezekiel often had to encounter. But this was because of their impenitence, rather than God's inability or forgetting.</p>


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<h2></h2><p style='margin-left:1:415em'>Yahweh is righteous; He has cut apart the cords of the wicked-</p><p style='margin-left:1:415em'>This is the time of <a href='B:230 46:9'>Psa 46:9</a>, when the enemies of Israel through the entire eretz promised to Abraham would be "cut apart" (s:w:). This is stated in the past tense in faith that it would soon happen. Hence "let them be::." in the future tense in :5,6. The fulfilment of this prayerful request was not granted at the time of the exiles in Babylon, but it will ultimately happen at the return of the Lord Jesus. The decree of Cyrus did cut apart the cords- but most of the exiles didn't make use of that potential and preferred to remain in exile.</p>


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<h2></h2><p style='margin-left:1:415em'>Let them be disappointed and turned backward, all those who hate Zion-</p><p style='margin-left:1:415em'>The "return" of the exiles to Zion was to coincide with the 'turning back' [s:w:] of her enemies. But this depended upon the people of Zion returning both to their God and to their land, and most of the exiles chose not to do so. The time of judgment for those who "hate" God's people is when the promises to Abraham are fulfilled (s:w. <a href='B:10 24:60'>Gen 24:60</a>), and this is now reapplied to the time of the return of the Lord Jesus, Abraham's seed, to the earth.</p>


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<h2></h2><p style='margin-left:1:415em'>Let them be as the grass on the housetops, which withers before it grows up-</p><p style='margin-left:1:415em'>This imagery is used in <a href='B:290 40:8'>Isa 40:8</a> but with the message that "all flesh" is like this, God's people just as much as their enemies; and only attention to the prophetic word of Yahweh of restoration of the Kingdom would impart any hope of immortality. But the term "grass on the housetops" is only used in the context of the nations surrounding Judah at the time of the Assyrian invasion (<a href='B:290 37:27'>Isa 37:27</a>). These words had potential fulfilment in Hezekiah's time, but he instead chose to befriend the Babylonians and preclude any fulfilment of the prophecies of a restored Kingdom of God on earth at his time:&nbsp;</p>


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<h2></h2><p style='margin-left:1:415em'>with which the reaper doesn’t fill his hand, nor the binder of sheaves his belt-</p><p style='margin-left:1:415em'>The idea is that this withered grass is useless for anything. "The reaper" is presented as repentant Israel, the exiles who had once sowed in tears now reaping with joy at the restoration (<a href='B:230 126:5'>Psa 126:5</a> s:w:). Those Gentiles who would not accept the word of Yahweh, which changes us all from withered grass (<a href='B:290 40:8'>Isa 40:8</a>), would not be gathered in by the repentant exiles. The idea was that they would gather in repentant Gentiles, but not impenitent ones. These great possibilities didn't come about; they were precluded by the impenitence of the exiles as well as of the Gentiles:&nbsp;&nbsp;</p>


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<h2></h2><p style='margin-left:1:415em'>Neither do those who go by say, The blessing of Yahweh be on you. We bless you in the name of Yahweh- </p><p style='margin-left:1:415em'>"Those who go by" is literally 'those who cross over', related to the word "Hebrew". The returning exiles who were crossing over from Babylon to Zion would be unable to bless these Gentiles. Repentant Israel were intended to be a blessing to the Gentile world- but they couldn't be if the Gentiles didn't repent. The sadness however was that according to Ezekiel, the exiles went the way of the Gentiles rather than being their guides towards Zion and the God of Israel. But the essence of the prophetic picture of the restoration will come true in the last days, and also in spiritual terms in the things of the Lord Jesus and the new Israel formed in Him.</p><h2></h2>


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<h2></h2><p style='margin-left:1:415em'>A Song of Ascents-</p><h2>Or 'degrees'. Hezekiah’s response to being granted another 15 years of life was to edit and produce the Songs of Degrees, so named after the degrees of the sundial. Four of the 15 Psalms were by David, one by Solomon; and the other 10 it seems Hezekiah wrote himself but left anonymous. These ten Psalms would reflect the ten degrees by which the sun-dial went backwards. The point to note is that Hezekiah taught others in an anonymous way in response to the grace he had received. True preaching reflects a certain artless selflessness. These songs of ascents were presumably also intended to be sung by the exiles as they returned to Zion, and then every time they went up to Jerusalem to keep a feast. But there is no evidence this happened. For they didn't return in the kind of faith implied in these Psalms. The plural "ascents" would then be an intensive plural referring to the one great ascent, to Zion. Much of the language of these Psalms is typical of David's language when under persecution by Saul. But the Psalm was reapplied to Hezekiah, and then to the exiles on their return from Babylon, and then by extension to all God's people on their journey zionwards.</h2><p style='margin-left:1:415em'>Out of the depths I have cried to You, Yahweh-</p><p style='margin-left:1:415em'>The feeling of being submerged beneath deep waters is common in David's Psalms; it was how he felt as a result of his sins with Bathsheba (<a href='B:230 69:1'>Psa 69:1</a>; <a href='B:230 69:12'>Psa 69:12</a>; <a href='B:230 69:14'>Psa 69:14</a>). The same word is used about the "depths" of moral distance from God due to sin (<a href='B:290 29:15'>Isa 29:15</a>; <a href='B:290 31:6'>Isa 31:6</a>; <a href='B:350 9:9'>Hos 9:9</a>). This leads to the talk about forgiveness and asking God not to keep a record of sins (:3,4). David's path of repentance, forgiveness and restoration was that to be followed by the exiles. They were to go up to Zion in this spirit. However, they didn't- just as David seems to have cried out for the consequences of his sin to be removed, rather than continuing to be forthcoming in contrition and recognition of his sin. The waters were clearly representative of Gentile nations in the Bible; the figure naturally applies to the exiles in the "sea" of the Babylonian / Persian empire, which could have been 'dried up' to allow them to return, just as Egypt and the Red Sea had been (<a href='B:290 51:10'>Isa 51:10</a> s:w:). But most of them preferred to remain there.</p>


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<h2></h2><p style='margin-left:1:415em'>Lord, hear my voice. Let Your ears be attentive to the voice of my petitions-</p><p style='margin-left:1:415em'>A voice crying from the depths (:1) recalls Jonah in his disobedience and arrogance. Whilst this Psalm is indeed concerned with forgiveness, there is a notable lack of any statement of repentance, guilt or contrition. There is a request for forgiveness to be granted and for God not to remember sin, to just wipe His records (:3). But there is no actual statement of repentance or guilt. Rather is the impression given that God should get on and fulfil His word of restoration (:6), and as it were not be so concerned about Israel's sins.</p>


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<h2></h2><p style='margin-left:1:415em'>If You, Yah, kept a record of sins, Lord, who could stand?<strong>- </strong></p><p style='margin-left:1:415em'>See on :2. This could be read as the Psalmist asking God not to keep remembering Judah's sins against them [for He does "keep a record of sins", s:w. <a href='B:220 10:14'>Job 10:14</a>], and to just get on and restore them. Or it could be read as a general statement of truth- that God does not "mark" sin but forgives it, as our love for our brethren should keep no record of their past sins (<a href='B:530 13:5-7'>1Co 13:5-7</a> N:I:V:). If we refuse fellowship people because of the effect of past sins for which they have repented, then we are 'marking' iniquity. God does not deal with us in a manner which is proportional to the type or amount of sin we commit (<a href='B:230 103:7-12'>Psa 103:7-12</a>). David likewise was made to 'stand firm' despite his sin (s:w. <a href='B:100 22:34'>2Sa 22:34</a>; <a href='B:230 30:7'>Psa 30:7</a>; <a href='B:230 31:8'>Psa 31:8</a>).</p>


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<h2></h2><p style='margin-left:1:415em'>But there is forgiveness with You, therefore You are feared-</p><p style='margin-left:1:415em'>The fear of respect for God which He seeks therefore arises not from fear of condemnation, but rather from awe at the way He forgives. </p>


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<h2></h2><p style='margin-left:1:415em'>I wait for Yahweh. My soul waits. I hope in His word-</p><p style='margin-left:1:415em'>David speaks of waiting and watching for the Lord in the context of asking for forgiveness (<a href='B:230 130:5-6'>Psa 130:5-6</a>). <a href='B:650 9:28'>Heb 9:28</a> speaks of the faithful as waiting for Christ to "appear without sin unto salvation". This alludes to a humbled, repentant Israel on the Day of Atonement, having confessed their sins and afflicted their souls through fasting, waiting for their High Priest to appear and pronounce upon them the blessing of forgiveness. The Spirit is using this as a type of us expecting the second coming of our Lord; the motivation for our enthusiasm should be our earnest need of ultimate forgiveness and reconciliation with God. But "the word" hoped for was specifically the fulfilment of the word of restoration. We note that "the word" is put for "the fulfilment of the word", so certain is God's word of ultimate fulfilment. But the psalmist wanted it to come true immediately, when the preconditions were still not right.</p>


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<h2></h2><p style='margin-left:1:415em'>My soul longs for the Lord more than watchmen long for the morning; more than watchmen for the morning-</p><p style='margin-left:1:415em'>Watching for the morning is the phrase used about the plot to slay David by morning (<a href='B:90 19:2'>1Sa 19:2</a>; <a href='B:90 19:11'>1Sa 19:11</a>). <a href='B:230 130:6'>Psa 130:6</a> would therefore have originated with David's reflections that whatever the careful watchings of man to destroy him, his focus was upon longing for the Lord. This then became applied to Hezekiah, who prayed so intensely the night when he thought he would be dead by morning (<a href='B:290 38:13'>Isa 38:13</a>). And now it is the thought of the faithful exiles, desperately and intensely longing for dawn of Zion's glad morning in fulfilment of the restoration prophecies:&nbsp;</p>


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<h2></h2><p style='margin-left:1:415em'>Israel, hope in Yahweh, for with Yahweh there is grace, with Him is abundant redemption-</p><p style='margin-left:1:415em'>Israel were to be encouraged by David's experience that they could receive "abundant" redemption (s:w. "wash me thoroughly from my iniquity" in <a href='B:230 51:2'>Psa 51:2</a>). The same "redemption" had been experienced at the Red Sea (s:w. <a href='B:230 111:9'>Psa 111:9</a>). That redemption from Egypt and gift of the Kingdom to Israel was all an articulation of God's characteristics as memorialized in his Name; see on :2. The redemption promised and implied in the covenant with Abraham is ongoing to God's people of all generations. This verse could be read as an appeal to Israel to repent and believe in God's grace. But the specific appeal for repentance isn't there; rather it is an appeal to trust in God's grace, which was hoped to bring about the restoration prophecies with or without repentance.</p>


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<h2></h2><p style='margin-left:1:415em'>He will redeem Israel from all their sins- </p><p style='margin-left:1:415em'>The redemption of Israel from Babylon was essentially dependent upon their being redeemed from their sins. But most preferred to remain in Babylon, and repentance just wasn't on their agenda. It was a redemption refused, even when that redemption was achieved through the ultimate redeemer, the Lord Jesus.</p><h2></h2>


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<h2></h2><p style='margin-left:1:415em'>A Song of Ascents. By David-</p><p style='margin-left:1:415em'>Or 'degrees'. Hezekiah’s response to being granted another 15 years of life was to edit and produce the Songs of Degrees, so named after the degrees of the sundial. Four of the 15 Psalms were by David, one by Solomon; and the other 10 it seems Hezekiah wrote himself but left anonymous. These ten Psalms would reflect the ten degrees by which the sun-dial went backwards. The point to note is that Hezekiah taught others in an anonymous way in response to the grace he had received. True preaching reflects a certain artless selflessness. These songs of ascents were presumably also intended to be sung by the exiles as they returned to Zion, and then every time they went up to Jerusalem to keep a feast. But there is no evidence this happened. For they didn't return in the kind of faith implied in these Psalms. The plural "ascents" would then be an intensive plural referring to the one great ascent, to Zion. Much of the language of these Psalms is typical of David's language when under persecution by Saul. But the Psalm was reapplied to Hezekiah, and then to the exiles on their return from Babylon, and then by extension to all God's people on their journey zionwards.</p><p style='margin-left:1:415em'>Yahweh, my heart isn’t haughty-</p><p style='margin-left:1:415em'>This Psalm used by Hezekiah wasn't taken seriously by him. For him, it was just the words of a hymn. For his heart was lifted up / haughty, the very same phrase used of him in <a href='B:140 32:25'>2Ch 32:25</a>.</p><p style='margin-left:1:415em'>Nor my eyes lofty-</p><p style='margin-left:1:415em'>The phrase used of the Assyrians (<a href='B:120 19:22'>2Ki 19:22</a>). Hezekiah is saying that his eyes are not as theirs; and yet he was deceiving himself, as just noted. David was aware that God judges people for things like their facial expression and body language (s:w. <a href='B:230 18:27'>Psa 18:27</a>).</p><p style='margin-left:1:415em'>Nor do I concern myself with great matters, or things too wonderful for me-</p><p style='margin-left:1:415em'>These things too wonderful don't have to refer to things beyond the psalmist's understanding; rather is the sense of things too "hard" for him to achieve in his own strength (<a href='B:10 18:14'>Gen 18:14</a>). Humility comes from truly recognizing that our salvation is of God and cannot be of ourselves. Yet Hezekiah did all he could within his power to effect his deliverance from the Assyrians, he did indeed "concern himself" with the things of salvation.</p><p style='margin-left:1:415em'>In the David context, 'to go' ["concern myself"] with 'great things' is the phrase used of David in <a href='B:100 5:10'>2Sa 5:10</a>; he "went on [s:w. "concern myself"] and grew great" [s:w. "with great matters"]. So the idea of <a href='B:230 131:1'>Psa 131:1</a> may be that David didn't pay attention to these things so as not to become proud.</p>


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<h2>Surely I have stilled and quieted my soul, like a weaned child with his mother, like a weaned child is my soul within me-</h2><p style='margin-left:1:415em'>If David was the author of this Psalm, and of Psalms 132, then it provides an example of how David sees himself from outside of himself. Psalms 132&nbsp; speaks of David in all his afflictions. <a href='B:230 131:2'>Psa 131:2</a> RV has him speaking of stilling and quieting his soul like a mother does a child- as if he saw himself as the mother to his own soul, talking to himself. He uses the same word for "quieted" in recording how he had quieted himself, telling himself to be calm (<a href='B:230 37:7'>Psa 37:7</a>; <a href='B:230 62:5'>Psa 62:5</a>). In the Hezekiah context, this would apply to his calming down after his illness had been healed and he was granted another 15 years.</p>


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<h2></h2><p style='margin-left:1:415em'>Israel, hope in Yahweh-</p><p style='margin-left:1:415em'>As God had come through for David and Hezekiah, so the exiles were to hope for "the hope of Israel", the restoration from exile to the restored Kingdom of God.</p><p style='margin-left:1:415em'>From this time forth and forever- </p><p style='margin-left:1:415em'>This is just as Israel were to praise the Name of Yahweh "from this time forth and forever". The idea may be that we will eternally be praising the name of Yahweh; in the sense of appreciating and praising His characteristics. For the declaration of His Name to Moses involved the listing of His characteristics which combine to make up His personality. We can begin living the eternal life now, in that we can now act as we shall eternally. We shall be eternally appreciating, trusting, loving and praising God's Name- and we can begin that now. This is an Old Testament form (also in <a href='B:230 113:2'>Psa 113:2</a>; <a href='B:230 115:18'>Psa 115:18</a>; <a href='B:230 121:8'>Psa 121:8</a>; <a href='B:230 125:2'>Psa 125:2</a>; <a href='B:230 131:3'>Psa 131:3</a>) of the Lord's teaching as recorded in John's Gospel, that we can have and live the eternal life right now. We have that life not in the sense that we shall never die, but in that we can begin living and being now as we shall eternally live and be.</p><h2></h2>


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<p><h2></h2><p style='margin-left:1:415em'>A Song of Ascents-</p><p style='margin-left:1:415em'>Or 'degrees'. Hezekiah’s response to being granted another 15 years of life was to edit and produce the Songs of Degrees, so named after the degrees of the sundial. Four of the 15 Psalms were by David, one by Solomon; and the other 10 it seems Hezekiah wrote himself but left anonymous. These ten Psalms would reflect the ten degrees by which the sun-dial went backwards. The point to note is that Hezekiah taught others in an anonymous way in response to the grace he had received. True preaching reflects a certain artless selflessness. These songs of ascents were presumably also intended to be sung by the exiles as they returned to Zion, and then every time they went up to Jerusalem to keep a feast. But there is no evidence this happened. For they didn't return in the kind of faith implied in these Psalms. The plural "ascents" would then be an intensive plural referring to the one great ascent, to Zion. Much of the language of these Psalms is typical of David's language when under persecution by Saul. But the Psalm was reapplied to Hezekiah, and then to the exiles on their return from Babylon, and then by extension to all God's people on their journey zionwards.</p><p style='margin-left:1:415em'>This mutuality between God and man is brought out by the structure of several of the Psalms, in which God and David are shown to be involved in a dynamic, two way relationship. Consider Bullinger's analysis of Psalms 132 :</p><p style='margin-left:1:415em'>A (vv 1,2) David swears to God</p><p style='margin-left:1:415em'>B (3-5) What David sware</p><p style='margin-left:1:415em'>C (6,7) Search for a dwelling place</p><p style='margin-left:1:415em'>D (8) Prayer to enter into rest</p><p style='margin-left:1:415em'>E (9) Prayer for priests</p><p style='margin-left:1:415em'>F (9) Prayer for saints</p><p style='margin-left:1:415em'>G (10) Prayer for Messiah</p><p style='margin-left:1:415em'>This was responded to by God:</p><p style='margin-left:1:415em'>A1 (v 11) God swears to David</p><p style='margin-left:1:415em'>B1 (11,12) What God sware</p><p style='margin-left:1:415em'>C1 (13) Designation of the dwelling place</p><p style='margin-left:1:415em'>D1 (14,15) Answer to prayer in D</p><p style='margin-left:1:415em'>E1 (16) Answer to prayer in E</p><p style='margin-left:1:415em'>F1 (16) Answer to prayer in F</p><p style='margin-left:1:415em'><a class='strong' href='#sG1'>G1</a> (17, 18) Answer to prayer in G.</p><p style='margin-left:1:415em'>Yahweh, remember David and all his affliction-</p><p style='margin-left:1:415em'>Psalms 132, which was written after David’s time (:8,10), includes a prayer to God to reward David for all his afflictions (:1). Even after a man’s death, faithful men prayed for his salvation; so it seems. This needs some reflecting upon as to its implications. <a href='B:620 1:16'>2Ti 1:16</a> records Paul praying that the Lord would give mercy to the house of Onesiphorus; yet the same phrase is used in v. 18 about receiving mercy at judgment day.</p><p style='margin-left:1:415em'>The "afflictions" of David are presented as a pattern for those of the exiles (s:w. <a href='B:230 107:17'>Psa 107:17</a>). They too denied their sin initially and struggled to accept its consequences; but David's path of repentance and restoration was to be theirs. But for the most part they refused to follow thIsa.</p>


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<h2></h2><p style='margin-left:1:415em'>how he swore to Yahweh, and vowed to the Mighty One of Jacob-</p><p style='margin-left:1:415em'>The idea is that despite his afflictions (:1), David was not so swamped by them that he had no thought for the work of God's house. And in this he was the pattern for the exiles. David was self aware that his afflictions had militated against his temple project, but he can conclude in <a href='B:130 22:14'>1Ch 22:14</a>: "Behold, in my affliction I have prepared for the house of Yahweh".</p><p style='margin-left:1:415em'>"The mighty one of Jacob" is a phrase used to the exiles in <a href='B:290 49:26'>Isa 49:26</a>; <a href='B:290 60:16'>Isa 60:16</a>.</p>


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<h2></h2><p style='margin-left:1:415em'>Surely I will not come under the roof of my house, nor go up into my bed-</p><p style='margin-left:1:415em'>A case can be made that the psalm is not simply David being remembered and quoted; but David himself speaking. In this case, he would be asking for God to accept Solomon as the Messianic seed (:10,17) for the sake of David's hard work for the temple. But such things cannot be predicated upon the works of another. We see here David labouring under misplaced ideals. He was fixated upon his son Solomon becoming the Messianic seed, and he thought that his own works could somehow bring this about. He [and the exiles] ought to have focused more upon the promises to Abraham than those to himself.</p><p style='margin-left:1:415em'>And yet we can discern here an allusion to the words of David's faithful friend Uriah whom he effectively murdered. He refused to go up to his bed nor come under the roof of his own house because he preferred identity with God's suffering people, His "house" (<a href='B:100 11:11'>2Sa 11:11</a>). David later remembered these words, and alludes to them when he thinks of arranging the building of the temple. The words of Uriah haunted him, and he commendably vows to follow his noble example. In this we see David's humility and repentance.</p>


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<h2></h2><p style='margin-left:1:415em'>I will not give sleep to my eyes, or slumber to my eyelids-</p><p style='margin-left:1:415em'>This appears to be a studied disregard for the revelation of <a href='B:230 127:2'>Psa 127:2</a>, which urges David and his seed not to stay up late planning to build a physical temple, but to accept sleep from God and trust Him to build him a house in the sense of a Messianic seed and family / kingdom. The&nbsp; words of Proverbs 6 show that Solomon's motivation for teaching God's&nbsp; ways&nbsp; to&nbsp; his&nbsp; son (Rehoboam) was because this is how his father&nbsp; had&nbsp; taught&nbsp; him. “Give not sleep to thine eyes, nor slumber to thine eyelids”, he exhorts his son (<a href='B:240 6:4'>Pro 6:4</a>), in the very language used to describe his father’s zeal for the building of the temple (<a href='B:230 132:4'>Psa 132:4</a>).</p>


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<h2></h2><p style='margin-left:1:415em'>until I find out a place for Yahweh, a dwelling for the Mighty One of Jacob-</p><p style='margin-left:1:415em'>In the context of the exiles, the allusion may be to <a href='B:300 29:14'>Jer 29:14</a>, which says that the repentant exiles would "find" the "place" (s:w:) of Yahweh in their return to their God and to Zion. Earlier whilst on the run from Saul, David longed to be in the "place::. and dwelling" of Yahweh, at the sanctuary operated by Samuel (s:w. <a href='B:230 26:8'>Psa 26:8</a>). There was no temple, but Yahweh still had a place and dwelling on earth. But now later in <a href='B:230 132:5'>Psa 132:5</a> David seems to feel that Yahweh needed a more grandiose "place::. dwelling", otherwise He would have no dwelling place. Over the years, he had come to focus more upon the physical and external rather than upon the essential and the spiritual. This is a tendency for all of us. "Dwelling" is the usual word for "tabernacle". Yahweh had a dwelling place, in the tabernacle. But David seems to think that this wasn't quite enough, and there was the need for him to build some more physical structure for His presence. This is a far cry from the younger David in the wilderness, who felt that he was in the presence of Yahweh, right under His cherubic wings, although far from the physical sanctuary:&nbsp;&nbsp;&nbsp;&nbsp; </p>


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<h2></h2><p style='margin-left:1:415em'>Behold, we heard of it in Ephrathah-</p><p style='margin-left:1:415em'>This clearly alludes to David's bringing of the ark to Zion. He protests that this shows his concern for the things of the sanctuary, and he sees this as coming to fuller term in his desire to build a temple and see his son enthroned as a king-priest in Zion. "Ephrathah" was another name for David's home&nbsp; town of Bethlehem (<a href='B:10 35:19'>Gen 35:19</a>; <a href='B:10 48:7'>Gen 48:7</a>; <a href='B:80 4:11'>Rth 4:11</a>). He may be saying that from his earliest boyhood days he had heard of the ark and had dreams for glorifying it, and he found it much later in Kirjath Jearim, "city of forests", or "Jaar":&nbsp;&nbsp;</p><p style='margin-left:1:415em'>We found it in the field of Jaar-</p><p style='margin-left:1:415em'>"Jaar" is "forests". It could be argued that "Ephrathah" referred not only to Bethlehem, but was also the name for the area around Kirjath-jearim, "city of forests". The firstborn son of Caleb’s wife Ephrath [a form of "Ephrathah"] was Hur (<a href='B:130 2:19'>1Ch 2:19</a>), who is called ‘the father’ of Bethlehem (<a href='B:130 4:4'>1Ch 4:4</a>). Hur’s son Shobal was ‘the father’ of Kirjath-jearim, and his son Salma the ‘father’ of Bethlehem (<a href='B:130 2:50-51'>1Ch 2:50-51</a>). It was from Kirjath-jearim that David brought up the ark to Zion (<a href='B:90 7:1-2'>1Sa 7:1-2</a>; <a href='B:130 13:5-6'>1Ch 13:5-6</a>):&nbsp;</p>


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<h2></h2><p style='margin-left:1:415em'>We will go into His dwelling place. We will worship at His footstool-</p><p style='margin-left:1:415em'>This initially referred to David's invitation to the people to come up to Zion and worship once he had moved the ark there. But it becomes used as an invitation for the exiles to return to Zion.</p><p style='margin-left:1:415em'>The ark is called both the throne of God and also His footstool (<a href='B:230 94:5'>Psa 94:5</a>; <a href='B:230 132:7-8'>Psa 132:7-8</a>; <a href='B:130 28:2'>1Ch 28:2</a>). Above or sitting upon the cherubim, the pagan mind expected to see Israel's God. But there was (to their eyes) an empty throne. Yahweh had to be believed in by faith. And His supreme manifestation was through the blood of sacrifice. Cassuto gives evidence that the Egyptians and Hittites placed their covenant contracts in a box beneath the throne of their gods; and the tables of the covenant were likewise placed beneath the throne of Yahweh. This similarity begged the comparison yet stronger- Israel's God was not seated there. He had to be believed in by faith. Such a concept of faith in an invisible god was quite foreign to the pagan mind; and yet the whole tabernacle plan was designed to have enough points of contact with the pagan tabernacles in order to elicit this point in very powerful form: the one true God is invisible and must be believed in.</p><h2>However it could also be argued that Yahweh was enthroned upon the cherubim, and the ark was His footstool, as in <a href='B:130 28:2'>1Ch 28:2</a>. It was to the ark that Israel came to worship, although it was invisible to them, only visible to the priesthood. Or the footstool could be the entire sanctuary, as in <a href='B:230 99:5'>Psa 99:5</a>.</h2>


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<h2></h2><p style='margin-left:1:415em'>Arise, Yahweh, into Your resting place; You, and the ark of Your strength-</p><p style='margin-left:1:415em'>In :14 God apparently confirms this; but we never know if this is David as it were putting words in God's mouth: "this is My rest for ever; here will I dwell" (:14). And there is indeed a connection between the ark and God's resting place:</p><p style='margin-left:1:415em'>- <a href='B:40 10:33'>Num 10:33</a>&nbsp; "The&nbsp; ark&nbsp; of&nbsp; the&nbsp; covenant of the Lord went before them::. to search out a resting place"</p><p style='margin-left:1:415em'>- <a href='B:130 28:2'>1Ch 28:2</a> "An house of rest for the ark"</p><p style='margin-left:1:415em'>However, the real resting place of God's Name is not in the literal ark, but in the hearts of people humble to God's Word. The exiles were told: "Where is the house that you build unto Me? and where is the place of My rest?::. to this man will I look, even to him that is poor and of a contrite spirit, and trembles at My word" (<a href='B:290 66:1-2'>Isa 66:1-2</a>):&nbsp;</p><p style='margin-left:1:415em'>It seems David thought that by bringing the physical ark to Zion, he was somehow establishing the Messianic Kingdom. But God is far beyond such external symbols of spirituality. Mark Vincent discerns how David thought that the bringing of the ark to Zion could have been its’&nbsp; final homecoming- although Solomon his son let everything down in reality: “[“Arise O Lord into thy rest” in <a href='B:230 132:8'>Psa 132:8</a> alludes to “Rise up, O Lord” in <a href='B:40 10:35'>Num 10:35</a>]</p><p style='margin-left:1:415em'> The words which Moses had to utter each time the ark journeyed through the wilderness would no longer be needed, for the ark had at last reached its final destination. This is why the Psalm says “Arise O Lord into thy rest”. David and his people hoped that the ark had come here for ever, and that God would dwell among and reign over His people for eternity. Alas, because of the wickedness of Israel, this was not to be” (Exploring The Psalms , Birmingham: CMPA, 2001, p. 144).</p>


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<h2></h2><p style='margin-left:1:415em'>Let Your priests be clothed with righteousness, let Your saints shout for joy!<strong>- </strong></p><p style='margin-left:1:415em'>This is the language of God's Kingdom upon earth (<a href='B:230 149:5'>Psa 149:5</a>). It was God who would make this happen (:16), rather than David's manipulation of the physical ark, and getting the people to shout for joy. But as discussed on <a href='B:230 132:8'>Psa 132:8</a>, David mistakenly thought that merely bringing the ark to Zion meant this would come about.</p><p style='margin-left:1:415em'>Solomon prayed to God in the terms and language of his father (<a href='B:140 6:41-42'>2Ch 6:41-42</a> cp. <a href='B:230 132:1'>Psa 132:1</a>; <a href='B:230 132:8-9'>Psa 132:8-9</a>). He was familiar with his father’s Psalms- after all, all Israel sung them. It must have been like being the son of a world-famous singer. The words were even in Solomon’s subconscious it seems, for when he tells his son “Give not sleep to thine eyes nor slumber to thine eyelids” (<a href='B:240 6:4'>Pro 6:4</a>) he is alluding unconsciously, it seems (in that it is out of context) to David’s promise not to give sleep to his eyes until he had found a resting place for the ark (<a href='B:230 132:4'>Psa 132:4</a>).</p>


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<h2></h2><p style='margin-left:1:415em'>For Your servant David’s sake, don’t turn away the face of Your anointed one-</p><p style='margin-left:1:415em'>Whoever prayed <a href='B:230 132:10'>Psa 132:10</a> asked to be heard “for Your servant David’s sake”- he or she believed that God would remember David and for his sake respond favourably [and how much more powerful is prayer uttered for the sake of the Son of God!]. This opens the question of how far will God accept others for the sake of the prayers of [or mere existence of] sympathetic third parties. But if these are the words of David himself, then we seem to have him here asking God to accept Solomon as the "anointed one", the Messianic seed. For Solomon is in view in :11. But this was not to be- for personal spirituality is always required, no matter what good folks are praying for us. And Solomon ultimately lacked that.</p>


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<h2></h2><p style='margin-left:1:415em'>Yahweh has sworn to David in truth, He will not turn from it: I will set the fruit of your body on your throne-</p><p style='margin-left:1:415em'>This and the following verses could be extra revelation from God confirming David's understanding of the promises made to him in 2 Samuel 7. But they could also be David's speculations about what God intended rather than actual replication of some extra Divine revelation. For example, unlike the covenant with Abraham, God didn't "swear" in the sense of confirming those promises with an oath. Although <a href='B:230 89:3'>Psa 89:3</a>; <a href='B:230 89:39'>Psa 89:39</a>; <a href='B:230 89:45'>Psa 89:45</a> could be taken as saying that He did in fact do so, although unrecorded in 2 Samuel 7. David clearly has the view that his immediate son Solomon was to be the fulfilment of the promises of a Messianic seed reigning eternally on his throne. He indulges this speculation in Psalms 72, but it was not to ultimately come about in Solomon:&nbsp;</p>


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<h2></h2><p style='margin-left:1:415em'>If your children will keep My covenant, My testimony that I will teach them, their children also will sit on your throne forever-</p><p style='margin-left:1:415em'>This repeats the conditional element in the promises to David, which Solomon failed to fulfil. But the covenant with David is here expanded into "My testimony that I will teach them", information not contained in the text of the promises to David. Those promises originally focused upon one individual, whom the New Testament interprets as the Lord Jesus. But David here in <a href='B:230 89:30'>Psa 89:30</a>; <a href='B:230 132:12'>Psa 132:12</a> and Solomon in <a href='B:110 8:25'>1Ki 8:25</a> chose to understand the "seed" as the Davidic dynasty down the generations. This loss of focus upon the future Lord Jesus was what led David and Solomon to focus instead upon their own dynasty, rather than upon the future individual son of David who would reign eternally upon David's throne. His personal&nbsp; immortality came to be interpreted as the eternal continuance of the Davidic dynasty as kings of Israel throughout future generations.</p>


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<h2></h2><p style='margin-left:1:415em'>For Yahweh has chosen Zion, He has desired it for His habitation-</p><p style='margin-left:1:415em'>God's promise was that the Messianic seed would reign eternally upon David's throne in Jerusalem. But David appears to interpret this as meaning that God had some geographic preference for Zion and would desire to eternally live there. But the New Testament emphasizes that He has no such concept of sacred space. His dwelling is in the hearts of individuals. It seems to me that David's personal fondness for the hill of Zion was transferred by him onto God. See on <a href='B:230 78:67'>Psa 78:67</a>. This is not to say that Zion has no significance for God; in the restored Kingdom, He will "choose Jerusalem again" (<a href='B:450 2:12'>Zec 2:12</a>), although "Jerusalem" there is paralleled with "Judah". It is the people of Jerusalem and Judah in whom He shall dwell, rather than having some more intense metaphysical 'manifestation' on one geographical spot rather than on any other.</p>


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<h2></h2><p style='margin-left:1:415em'>This is my resting place forever. Here I will live, for I have desired it-</p><p style='margin-left:1:415em'>As discussed on :13, it is hard to know whether these words are Yahweh's direct revelation to David, or his interpretation of what he thought the promises to him implied. Zion was not God's eternal resting place at that time; for Ezekiel sees the shekinah glory removing from Zion and going into exile. It seems to me that David's personal fondness for the hill of Zion was transferred by him onto God. The word for "desire" is always used of human desire, never of God; it is the word used of David's desire to drink water from the well in Bethlehem (<a href='B:100 23:15'>2Sa 23:15</a>). Solomon was to be a "man of rest" (s:w. "resting place"; <a href='B:130 22:9'>1Ch 22:9</a>). David imagined therefore that Solomon was to be the king at the time of this eternal "resting place". But he seems to be confusing his desires for his son's glory with God's intentions in His own Son the Lord Jesus:&nbsp;</p>


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<h2></h2><p style='margin-left:1:415em'>I will abundantly bless her provision-</p><p style='margin-left:1:415em'>"Bless her provision" is a phrase only used elsewhere about the blessing of Isaac given to his sons for their hunting&nbsp; venison / provision (<a href='B:10 27:7'>Gen 27:7</a>; <a href='B:10 27:19'>Gen 27:19</a>; <a href='B:10 27:25'>Gen 27:25</a>; <a href='B:10 27:30-31'>Gen 27:30-31</a>; <a href='B:10 27:33'>Gen 27:33</a>). The phrase is used six times in Genesis 27. But that blessing of Isaac was later revealed not to be that significant; it was not the Messianic blessing of the true seed of Abraham. And Jacob effectively gives it back to Esau as unnecessary for him (see on <a href='B:10 33:11'>Gen 33:11</a>). So again we get the hint that David is talking in very material terms.</p><p style='margin-left:1:415em'>I will satisfy her poor with bread-</p><p style='margin-left:1:415em'>Solomon speaks often of how hard work will "satisfy with bread" (<a href='B:240 12:11'>Pro 12:11</a>; <a href='B:240 20:13'>Pro 20:13</a>; <a href='B:240 28:19'>Pro 28:19</a>). David his father uses the phrase in the context of saying that being 'satisfied with bread' is part of God's gracious blessing (<a href='B:230 132:15'>Psa 132:15</a>). We see here how Solomon became focused upon works, rather than faith in the blessings which come from Divine grace. And yet he uses the words his father had used; but he interprets them as justification of works rather than acceptance of grace.</p><p style='margin-left:1:415em'>The ending of poverty meant a time when Israel were obedient to the covenant (<a href='B:50 15:4'>Deu 15:4</a>). But they weren't, and the returning exiles experienced famine (<a href='B:440 1:6'>Hag 1:6</a>). The fulfilment is therefore reapplied to the things of the Lord Jesus.</p>


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<h2></h2><p style='margin-left:1:415em'>Her priests I will also clothe with salvation, her holy people will shout aloud for joy-</p><p style='margin-left:1:415em'>This is the language of God's Kingdom upon earth (<a href='B:230 149:5'>Psa 149:5</a>). It was God who would make this happen, rather than David's manipulation of the physical ark (:8,9). But as discussed on :8, David mistakenly thought that merely bringing the ark to Zion meant this would come about. The exiles could have fulfilled this in a restored kingdom (<a href='B:290 61:10'>Isa 61:10</a>); but most preferred to remain in exile, and those who did return were impenitent and didn't build nor operate the temple system as commanded in Ezekiel 40-48.</p><p style='margin-left:1:415em'>Although there was a special priesthood, it was clearly God's intention that all Israel should be like priests; they were to be a "Kingdom of priests" (<a href='B:20 19:6'>Exo 19:6</a>). Israel were all “saints”, and yet saints and priests are paralleled in passages like <a href='B:230 132:16'>Psa 132:16</a>. Israel in the wilderness had clothes which didn’t wear out- just as the Priestly clothes didn’t, and were handed down from generation to generation (so <a href='B:20 29:29'>Exo 29:29</a> implies).</p>


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<h2></h2><p style='margin-left:1:415em'>There I will make the horn of David to bud. I have ordained a lamp for my anointed-</p><p style='margin-left:1:415em'>David understood the Lord's anointed as his son Solomon, his horn who would bud in Messianic glory. Hence David is specific that this budding forth will be in Zion. He begins asking for this in :10, speaking of Solomon as Yahweh's anointed. But now he assumes his prayer has been heard, and this will indeed be the case. David is losing his focus upon the Lord Jesus, the seed who would be his great horn and eternal light in Zion. <a href='B:490 1:69'>Luk 1:69</a> defines the horn of David as the Lord Jesus; for Solomon failed to be as David hoped. He was the "branch of righteousness" which would "bud [AV "grow up"] unto David" (<a href='B:300 33:15'>Jer 33:15</a>). In the context of the exiles, this individual who would "bud" could have been Zerubbabel, who could have rebuilt the temple as required for it to be filled with God's glory (s:w. <a href='B:450 6:12'>Zec 6:12</a>). But he too failed. The fulfilment has to be in the Lord Jesus, the eternal lamp or light of the world. "Ordained a lamp" is the phrase only elsewhere used for the ordering of the lamps upon the candlestick (<a href='B:20 40:4'>Exo 40:4</a>; <a href='B:30 24:4'>Lev 24:4</a>). The idea is that this Messianic horn of David was to reign as a king-priest amongst the candlestick of the holy place; an image used in Revelation 1 of the Lord Jesus, as Solomon clearly didn't fulfil thIsa:&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p><p style='margin-left:1:415em'>But a burning lamp is a metaphor for the preservation of the dynasty (<a href='B:230 18:28'>Psa 18:28</a>; <a href='B:110 11:36'>1Ki 11:36</a>; <a href='B:110 15:4'>1Ki 15:4</a>; <a href='B:100 21:17'>2Sa 21:17</a>). David's idea was that his dynasty would not end; but this didn't come about, for the Davidic line of rulers ended at the captivity. It was only to come true in the person of the Lord Jesus.</p>


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<h2></h2><p style='margin-left:1:415em'>I will clothe his enemies with shame, but on himself, his crown will be splendid- </p><p style='margin-left:1:415em'>This again assumes that Solomon is to reign in glory and his enemies shamed. David reasons likewise in Psalms 72. These things were not fulfilled in Solomon, ultimately, for he turned away. But the words are not untrue; they come true in the Lord Jesus, although this was not the fulfilment which David had in mind at the time. "Splendid" is the word usually translated "blossom", continuing the figure of 'budding' in :17.</p><p style='margin-left:1:415em'>The word for "crown" is unusual in that it is also used of the high priest’s diadem (<a href='B:20 29:6'>Exo 29:6</a>). The verb for "splendid" means also to sparkle or glitter, and is the word used of the glittering plate of gold bearing the inscription “Holiness to Yahweh” which the High Priest wore, called in <a href='B:20 29:30'>Exo 29:30</a>, “the plate of the holy diadem”. The impression is that this king will be a priest-king, after the order of Melchizedek (cp. <a href='B:300 30:21'>Jer 30:21</a>; <a href='B:450 6:11-13'>Zec 6:11-13</a>).</p><h2></h2>


text:
<h2></h2><p style='margin-left:1:415em'>A Song of Ascents. By David-</p><p style='margin-left:1:415em'>Or 'degrees'. Hezekiah’s response to being granted another 15 years of life was to edit and produce the Songs of Degrees, so named after the degrees of the sundial. Four of the 15 Psalms were by David, one by Solomon; and the other 10 it seems Hezekiah wrote himself but left anonymous. These ten Psalms would reflect the ten degrees by which the sun-dial went backwards. The point to note is that Hezekiah taught others in an anonymous way in response to the grace he had received. True preaching reflects a certain artless selflessness. These songs of ascents were presumably also intended to be sung by the exiles as they returned to Zion, and then every time they went up to Jerusalem to keep a feast. But there is no evidence this happened. For they didn't return in the kind of faith implied in these Psalms. The plural "ascents" would then be an intensive plural referring to the one great ascent, to Zion. Much of the language of these Psalms is typical of David's language when under persecution by Saul. But the Psalm was reapplied to Hezekiah, and then to the exiles on their return from Babylon, and then by extension to all God's people on their journey zionwards.</p><p style='margin-left:1:415em'>See how good and how pleasant it is for brothers to live together in unity!<strong>- </strong></p><p style='margin-left:1:415em'>The songs of degrees or ascents were sung by the people as they ascended in unity to keep the feasts in Zion. This unity will now be likened to the anointing oil upon Aaron (:2), and the dew (:3). Dew and oil were symbols of the blessing of the Spirit (<a href='B:100 1:21'>2Sa 1:21</a>). This alone is the basis for true unity:&nbsp; </p>


text:
<h2></h2><p style='margin-left:1:415em'>It is like the precious oil on the head, that ran down on the beard, even Aaron’s beard; that came down on the edge of his robes-</p><p style='margin-left:1:415em'>We note the internal agreement of the Biblical text; the oil was "poured" upon Aaron, so much so that it ran down his beard; but only sprinkled on the priests (<a href='B:20 29:7'>Exo 29:7</a>; <a href='B:30 8:12'>Lev 8:12</a>; <a href='B:30 21:10'>Lev 21:10</a>). Aaron the High Priest is here likened to the whole community of Israel. They were all anointed, they were united "in him" by the oil of the spirit, looking ahead to the idea of the body of believers being "in Christ", the anointed one, the High Priest.</p>


text:
<h2></h2><p style='margin-left:1:415em'>like the dew of Hermon, that comes down on the hills of Zion-</p><p style='margin-left:1:415em'>"Hills" may be an intensive plural for the one great hill of Zion, the temple mount. The Bible records things at times as they were perceived, even if they were scientifically wrong; the language of demons in the New Testament is an example. And here we have the myth that the dew of Hermon came down as rain in the Jerusalem area. But the idea is that as Hermon and Zion were part of the same water cycle, so the keeping of the feasts was to be a sign of unity between the north and the south. This received a small fulfilment in Hezekiah's time, whose feasts were attended by the faithful in the northern Kingdom, mingling in unity with the faithful in Judah. "Comes down" is the word used in :2 of the coming down of the oil on Aaron's beard.</p><p style='margin-left:1:415em'>For there Yahweh gives the blessing, even life forever- </p><p style='margin-left:1:415em'>This may have been the potential at the time of the restoration or even possibly in Hezekiah's time. But the preconditions weren't met, and the whole scenario has been rescheduled and reapplied to the gift of eternal life from the Lord Jesus when He sits in judgment upon David's throne in Zion. This idea of receiving the blessing of eternal life in Zion is sure evidence that the Old Testament teaches conditional rather than inherent immortality. "Life forever" is to be given in the future, at a specific location; and not at death, nor as part of any "immortal soul". The blessing of life was part of the old covenant (<a href='B:50 30:19'>Deu 30:19</a>). But here, "life forever" is the promised blessing, implying that a new covenant [different from the Mosaic covenant] was to be entered which gave life eternal.</p><h2></h2>


text:
<h2>A Song of Ascents-</h2><p style='margin-left:1:415em'>Or 'degrees'. Hezekiah’s response to being granted another 15 years of life was to edit and produce the Songs of Degrees, so named after the degrees of the sundial. Four of the 15 Psalms were by David, one by Solomon; and the other 10 it seems Hezekiah wrote himself but left anonymous. These ten Psalms would reflect the ten degrees by which the sun-dial went backwards. The point to note is that Hezekiah taught others in an anonymous way in response to the grace he had received. True preaching reflects a certain artless selflessness. These songs of ascents were presumably also intended to be sung by the exiles as they returned to Zion, and then every time they went up to Jerusalem to keep a feast. But there is no evidence this happened. For they didn't return in the kind of faith implied in these Psalms. The plural "ascents" would then be an intensive plural referring to the one great ascent, to Zion. Much of the language of these Psalms is typical of David's language when under persecution by Saul. But the Psalm was reapplied to Hezekiah, and then to the exiles on their return from Babylon, and then by extension to all God's people on their journey zionwards.</p><p style='margin-left:1:415em'>Look! Praise Yahweh, all you servants of Yahweh, who stand by night in Yahweh’s house!-</p><p style='margin-left:1:415em'>The only feast kept at night was Passover. Perhaps that is the feast in view, and this Psalm was to be sung by those going up to Zion to keep it.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Lift up your hands in the sanctuary. Praise Yahweh!-</p><p style='margin-left:1:415em'>This could be specifically about the priests, who were allowed into the sanctuary. Or it could be looking ahead to a day when all "servants of Yahweh" (:1), regardless of descent, could enter the sanctuary and praise Him there.</p>


text:
<h2></h2><p style='margin-left:1:415em'>May Yahweh bless you from Zion; even He who made heaven and earth- </p><p style='margin-left:1:415em'>The blessing of Yahweh coming out of Zion was what was possible in the restored Kingdom of God; it would be associated with Yahweh Himself dwelling in Zion (<a href='B:230 134:3'>Psa 134:3</a>; <a href='B:230 135:21'>Psa 135:21</a>). This would be the time when the temple vision of Ezekiel 40-48 was obeyed by the exiles, and the city called Yahweh Shammah, "Yahweh is there". But at the time of the exiles' return, it was precluded by their impenitence and refusal to build the temple and city according to the commands of Ezekiel 40-48, and the fact the majority refused to participate in the program and remained in Persia / Babylon.</p><h2></h2>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Yah! Praise the name of Yahweh! Praise Him, you servants of Yahweh-</p><p style='margin-left:1:415em'>This opening verse is an invitation to the Levites or priests as Yahweh's servants to begin the praise at a feast, used also in <a href='B:230 113:1'>Psa 113:1</a>.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>you who stand in the house of Yahweh, in the courts of our God’s house-</p><p style='margin-left:1:415em'>This therefore could be a Davidic psalm reused later when the temple was built. But the sanctuary could still be called God's house, and it had courts. Perhaps :2 refers to the worshippers in the outer court, and :1 to the priests and Levites.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Yah, for Yahweh is good. Sing praises to His name, for that is pleasant-</p><p style='margin-left:1:415em'>The grammar could imply that God's Name is "pleasant". Praise is to be motivated by appreciating what we are praising. And the essence of Yahweh is summarized in His Name.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>For Yah has chosen Jacob for Himself; Israel for His own possession-</p><p style='margin-left:1:415em'>An inheritance / possession was the most personal, intimate possession a man could have. And for Yahweh, the God of infinite possession, His wayward, tiny people were His "own possession". Yet they would only be this if they were obedient and loyal to Him (<a href='B:50 7:6'>Deu 7:6</a> cp. <a href='B:20 19:5'>Exo 19:5</a>). They weren't; but here we see the triumph of His absolute love and the grace of imputed righteousness. For He counted them as "His own possession" anyway. And it is that grace which is to be praised (:1,2).</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>For I know that Yahweh is great, that our Lord is above all gods-</p><p style='margin-left:1:415em'>The invitation of :1 and :2 was for a mass of priests, Levites and ordinary worshippers to praise God together, en masse. But that praise was to be essentially personal; and so it should be or us today. The reference to Yahweh's supremacy above all other gods was because this Psalm was to be used when the exiles had been restored, and there was an appeal to the Gentiles to repent and accept Israel's God:&nbsp;</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Whatever Yahweh pleased, that He has done, in heaven and in earth, in the seas and in all deeps-</p><p style='margin-left:1:415em'>The reference to the seas is emphasized because they are representative of the Gentile nations. This Psalm is an appeal to them to repent; and to accept and perceive how God had worked His pleasure or will amongst the nations in history. And that was according to the same word of purpose which had created all things, towards the final outworking of His saving purpose.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>who causes the clouds to rise from the ends of the land; who makes lightnings with the rain; who brings forth the wind out of His treasuries-</p><p style='margin-left:1:415em'>God's causative power in the natural creation was just as much at work in the path of the nations. "The ends of the eretz", the land promised to Abraham, were specifically Assyria and Babylon, the classical abusers of God's people. And His word could work amongst those peoples just as much as it caused the clouds and winds from those areas to come upon Israel. The Hebrew word for "clouds" is that elsewhere translated "prince", "governor" or "ruler". God's activity in the natural creation was to be seen in His work amongst people.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>who struck the firstborn of Egypt, both of man and animal-</p><p style='margin-left:1:415em'>This otherwise awful act was to be the object of Israel's praise, just as the destruction of the Egyptians in the Red Sea is to be praised as an example of God's grace enduring for ever (<a href='B:230 136:15'>Psa 136:15</a>). One take on the situation is that God foreknew that if He had not killed those Egyptians, they would have killed the Israelites.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>who sent signs and wonders into the midst of you, Egypt, on Pharaoh, and on all his servants-</p><p style='margin-left:1:415em'>We enquire why "Egypt" is addressed specifically, as if present. Perhaps the idea is that this Psalm was to be used when the exiles had been restored, and there was an appeal to the Gentiles to repent and accept Israel's God. They were being asked to perceive the wonder of God's hand in history and the rightness of His judgments upon them.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>who struck many nations, and killed mighty kings-</p><p style='margin-left:1:415em'>The nations in view are presumably those of Canaan (:11), alluding to <a href='B:50 7:1'>Deu 7:1</a>. <a href='B:60 12:24'>Jos 12:24</a> lists 31 nations / kings destroyed by Joshua.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Sihon king of the Amorites, Og king of Bashan and all the kingdoms of Canaan-</p><p style='margin-left:1:415em'>If this Psalm was used in the context of the exiles, the encouragement was that no matter how strong the Samaritan opposition appeared to be it would crumble easily. For no local peoples of the land would stop God's purpose to give the land to His people.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>and gave their land for a heritage, a heritage to Israel, His people-</p><p style='margin-left:1:415em'>Israel were God's heritage (:4), and the land was their heritage. The idea of giving a heritage suggests the inheritance first belonged to the One who gave it. This would suggest God considered the land of Canaan as personally His in a way the rest of the planet wasn't. And He in turn gave it to Israel His people. Psalms 135, 136 are clearly paired, and the parallel here is in the invitation to praise God for His grace in giving Israel the land as an inheritance (<a href='B:230 136:21'>Psa 136:21</a>). It was by grace because they weren't obedient to the covenant, they didn't act as God's children and rejected Him for their idols; but still He gave them what was really the inheritance for His loving children.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Your name, Yahweh, endures forever; Your renown, Yahweh, throughout all generations-</p><p style='margin-left:1:415em'>God's Name is clearly not simply the lexical item "Yahweh". His Name is His "renown", His reputation and character expressed throughout history; and always characterized by His saving of His people by grace.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>For Yahweh will judge His people, and be sorry for His servants-</p><p style='margin-left:1:415em'>We note the parallel between God's judgment of His people, and His saving pity for them. There is no need to fear judgment day; David in the Psalms often looks forward to it rather than fears it. Judgment day will be the articulation of God's Name or character (:13); which is dominated by His saving pity for people:&nbsp; This verse is read by some as meaning that God will firstly judge His people with punishment, and then be sorry for them. But that is to miss the parallelism in the Hebrew poetry here. His judging is His "being sorry for His people".</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>The idols of the nations are silver and gold, the work of men’s hands-</p><p style='margin-left:1:415em'>The idea is that the Canaanite nations were destroyed because of their idolatry. But Ezekiel records that Israel left Egypt with the idols of Egypt; and we know they carried the tabernacle of their god Remphan as well as that of Yahweh, all through the wilderness. This is why the parallel Psalms 136 invites praise of Yahweh's grace for all these things. In the context of the exiles, the idols of Babylon / Persia were indeed dumb. And yet according to Ezekiel and the implications of the book of Esther, idolatry was rife amongst the exiles. So this may have been also an appeal to the exiles to see the idols for what they were, and to consider how they had been historically defeated at the conquest of Canaan.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>They have mouths, but they can’t speak; they have eyes, but they can’t see-</p><p style='margin-left:1:415em'>The implication is that Yahweh has all these faculties. This implies that Yahweh is a personal God, and we are made in His image physically, although not morally.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>They have ears, but they can’t hear; neither is there any breath in their mouths-</p><p style='margin-left:1:415em'>See on :16. This mockery of idolatry is similar of that addressed to the exiles in <a href='B:290 44:9-20'>Isa 44:9-20</a>; and the context is the same. The exiles are being recalled from idolatry. The implication is that the God of Israel doesn't just have a dead semblance of human form, but actually is real and living, in human form; for we are made in His image. His word is spoken through His throat (<a href='B:230 115:7'>Psa 115:7</a>), and elsewhere He is presented as speaking through lips (<a href='B:220 23:12'>Job 23:12</a>). His word has true breath / Spirit.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Those who make them will be like them; yes, everyone who trusts in them-</p><p style='margin-left:1:415em'>This is an abiding principle. We become like that which we worship and trust in. The process of trusting Yahweh will make us like Him. The requirement for faith and worship is therefore for our benefit. The idols have been portrayed as only appearing human; effectively they are dead, with eyes etc. which don't function. And those who worship them become likewise- not really alive as intended, not sensing reality as they are intended. Those who worship vanities become vain (<a href='B:300 2:5'>Jer 2:5</a>). This was exactly the message to the exiles (<a href='B:290 44:9'>Isa 44:9</a>):&nbsp;&nbsp;&nbsp;&nbsp; </p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>House of Israel, praise Yahweh! House of Aaron, praise Yahweh!<strong>- </strong></p><p style='margin-left:1:415em'>As explained on :20, the house of Aaron are paralleled with that of all Israel. It could be that this Psalm looks ahead to the day of the new covenant promised to the exiles, when there would be a new priesthood no longer simply predicated upon descent from Aaron.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>House of Levi, praise Yahweh! You who fear Yahweh, praise Yahweh!<strong>- </strong></p><p style='margin-left:1:415em'>As it was God’s intention that Israel were to be a nation of priests to the rest of the world, so the new Israel likewise are to all discharge the priestly functions of teaching their brethren (<a href='B:20 19:6'>Exo 19:6</a> cp. <a href='B:670 2:5'>1Pe 2:5</a>; <a href='B:730 1:6'>Rev 1:6</a>; <a href='B:730 5:9-10'>Rev 5:9-10</a>). Under the new covenant, we should all teach and admonish one another (<a href='B:580 3:16'>Col 3:16</a>). Indeed, God told Israel [unrecorded in the historical records]: “Ye are gods [elohim] and all of you are sons of the Most High” (<a href='B:230 82:6'>Psa 82:6</a> RV). Further, <a href='B:230 96:9'>Psa 96:9</a> makes the paradigm breaking statement that even the Gentiles could come before Yahweh of Israel in holy, priestly array- they too could aspire to the spirit of priesthood (<a href='B:230 96:9'>Psa 96:9</a> RVmg:). Moses spoke of how all Israel should pray that God would establish the work of their hands (<a href='B:230 90:17'>Psa 90:17</a>)- but this was in fact his special request for the blessing of Levi, the priestly tribe (<a href='B:50 33:11'>Deu 33:11</a>). <a href='B:230 135:19-20'>Psa 135:19-20</a> parallels all Israel with the priestly family: “Bless the Lord, O house of Israel: bless the Lord, O house of Aaron: bless the Lord, O house of Levi: ye that fear the Lord, bless the Lord::. praise ye the Lord”. All Israel were to aspire to the spirit of priesthood. Indeed, the Psalms often parallel the house of Aaron (i:e. the priesthood) with the whole nation (<a href='B:230 115:9-10'>Psa 115:9-10</a>; <a href='B:230 115:12'>Psa 115:12</a>; <a href='B:230 118:2-3'>Psa 118:2-3</a>).</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Blessed be Yahweh from Zion, He who dwells at Jerusalem. Praise Yah!- </p><p style='margin-left:1:415em'>The blessing of Yahweh coming out of Zion was what was possible in the restored Kingdom of God; it would be associated with Yahweh Himself dwelling in Zion (<a href='B:230 128:5'>Psa 128:5</a>; <a href='B:230 134:3'>Psa 134:3</a>; <a href='B:230 135:21'>Psa 135:21</a>). This would be the time when the temple vision of Ezekiel 40-48 was obeyed by the exiles, and the city called Yahweh Shammah, "Yahweh is there". But at the time of the exiles' return, it was precluded by their impenitence and refusal to build the temple and city according to the commands of Ezekiel 40-48, and the fact the majority refused to participate in the program and remained in Persia / Babylon.</p><h2></h2>


text:
<h2></h2><p style='margin-left:1:415em'>Give thanks to Yahweh, for He is good; for His grace endures forever-</p><p style='margin-left:1:415em'>This Psalm is paired with Psalms 135. It could be that it is the song of praise called for at the conclusion of Psalms 135.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Give thanks to the God of gods; for His grace endures forever-</p><p style='margin-left:1:415em'>The other idols are not baldly stated to be non-existent. But Yahweh is so far superior to them that they have no effective existence. Just as in the New Testament demons don't exist but they are spoken of as having some existence, so here the non-existent idols are assumed to exist, for a moment and for the purpose of the argument. But Yahweh is their God and Lord (:3). What makes Yahweh so far above any idols is the quality of His grace, His undeserved favour, a concept quite unknown to any idol, ancient or modern.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Give thanks to the Lord of lords; for His grace endures forever-</p><p style='margin-left:1:415em'>See on :2. This title of Yahweh is applied to the Lord Jesus (<a href='B:730 17:14'>Rev 17:14</a>; <a href='B:730 19:16'>Rev 19:16</a>). This is no evidence that "Jesus is God"; the titles of Yahweh can be justly shared with His Son without making Yahweh and His Son one and the same person:&nbsp;&nbsp; &nbsp;</p>


text:
<h2></h2><p style='margin-left:1:415em'>to Him who alone does great wonders; for His grace endures forever-</p><p style='margin-left:1:415em'>As discussed on <a href='B:230 71:19'>Psa 71:19</a>, the "great / wondrous things" performed by God were His forgiveness and salvation of a condemned sinner like David. This is described in <a href='B:230 71:19'>Psa 71:19</a> as God doing "great things", the phrase used of the great things worked in visible miracles in Egypt (<a href='B:230 106:21'>Psa 106:21</a>) and at creation (<a href='B:230 136:7'>Psa 136:7</a>). But the forgiveness of people like David is no less a great miracle. Such great things are done because of His mercy / grace (<a href='B:230 136:4'>Psa 136:4</a>).</p>


text:
<h2></h2><p style='margin-left:1:415em'>to Him who by understanding made the heavens; for His grace endures forever-</p><p style='margin-left:1:415em'>The same "understanding" and grace coded into the natural creation is manifest to us His sinful people. His grace is extended to us because He "understands"; just as we are more generous and forgiving to others when we understand their background issues. But Yahweh, whose sensitivity, awareness and understanding is seen throughout His creation, therefore exercises grace all the more.</p>


text:
<h2></h2><p style='margin-left:1:415em'>to Him who spread out the earth above the waters; for His grace endures forever-</p><p style='margin-left:1:415em'>This was the same argument as used to the exiles in <a href='B:290 42:5'>Isa 42:5</a>; <a href='B:290 44:24'>Isa 44:24</a>. But it was originally David's understanding of creation (<a href='B:230 24:2'>Psa 24:2</a>). So again we see evidence that a Davidic Psalm was rewritten under inspiration and used by the exiles. Creation itself is the great example of God's grace, a connection often made by David (e:g. <a href='B:230 119:64'>Psa 119:64</a>). To create us and our environment was and is the ultimate grace.</p>


text:
<h2></h2><p style='margin-left:1:415em'>to Him who made the great lights; for His grace endures forever-</p><p style='margin-left:1:415em'>The stress is as in LXX "To him who alone made great lights". There were multiple theories and myths about the origins of the sun and moon, as there are today. The emphasis is that Yahweh "alone" created them. He was not in league with other gods. And to create sun and moon, like all creation (see on :6), was itself a sign of grace.</p>


text:
<h2></h2><p style='margin-left:1:415em'>the sun to rule by day; for His grace endures forever-</p><p style='margin-left:1:415em'>Perhaps the idea is that the very existence of light and darkness, good and evil, is not only of God's creation but is itself a sign of grace. Perhaps that is something we will only perceive once in God's Kingdom and sharing His nature.</p>


text:
<h2></h2><p style='margin-left:1:415em'>the moon and stars to rule by night; for His grace endures forever-</p><p style='margin-left:1:415em'>All the surrounding beliefs and theories were to the effect that the night and darkness were controlled by radical evil. The grace of it all is that this isn't the case; the night / darkness is ruled, under God's control, by what He has created.</p>


text:
<h2></h2><p style='margin-left:1:415em'>to Him who struck down the Egyptian firstborn; for His grace endures forever-</p><p style='margin-left:1:415em'>The slaying of the firstborn is here presented as praiseworthy because it reflects God's grace. One take on the situation is that God foreknew that if He had not killed those Egyptians, they would have killed the Israelites. Another is that without that plague, the Egyptians wouldn't have allowed the Israelites to leave (:11):&nbsp;&nbsp;</p>


text:
<h2></h2><p style='margin-left:1:415em'>and brought out Israel from among them; for His grace endures forever-</p><p style='margin-left:1:415em'>The bringing out of Israel was of grace because they took with them the idols of Egypt, and carried the tabernacle of their gods as well as that of Yahweh. Yet Yahweh still brought them out, delivering and saving them by grace alone.</p>


text:
<h2></h2><p style='margin-left:1:415em'>with a strong hand, and with an outstretched arm; for His grace endures forever-</p><p style='margin-left:1:415em'>"Outstretched" is the word for "incline", used by David of how he himself inclined his heart to God's word (<a href='B:230 119:51'>Psa 119:51</a>; <a href='B:230 119:112'>Psa 119:112</a>; <a href='B:230 119:157'>Psa 119:157</a>). But David prayed that God would incline his heart towards His word (<a href='B:230 119:36'>Psa 119:36</a>) and away from sin (<a href='B:230 141:4'>Psa 141:4</a>). This is how the Holy Spirit works to this day- we are confirmed in the psychological attitudes we ourselves choose to have. The word is used of God's mighty "stretched out" arm and "strong hand" in human affairs (<a href='B:230 136:12'>Psa 136:12</a> and often in Isaiah). This powerful hand of God is at work in human hearts, confirming us in the psychological way in which we ourselves wish to go. In this sense God turns or inclines the heart where He wishes (<a href='B:240 21:1'>Pro 21:1</a>). Solomon in the Proverbs places all the emphasis upon a person themselves in their own strength inclining their heart toward his teaching (<a href='B:240 2:2'>Pro 2:2</a>; <a href='B:240 4:5'>Pro 4:5</a>; <a href='B:240 4:20'>Pro 4:20</a>; <a href='B:240 5:1'>Pro 5:1</a>). He fails to appreciate what David his father did; that God's word is His word and not that of the human channel through which it comes. And he totally puts the emphasis upon human strength of will, self inclination towards God's word, rather than perceiving as David did that without God's psychological help in this, we shall ultimately fail. As Solomon himself did.</p>


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<h2></h2><p style='margin-left:1:415em'>to Him who divided the Red Sea apart; for His grace endures forever-</p><p style='margin-left:1:415em'>"Into parts". Passing between parts was the metaphor of covenant relationship. The passing through the Red Sea looked ahead to baptism (<a href='B:530 10:1-2'>1Co 10:1-2</a>), which likewise is the entry into covenant:&nbsp;</p>


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<h2></h2><p style='margin-left:1:415em'>and made Israel to pass through its midst; for His grace endures forever-</p><p style='margin-left:1:415em'>See on :13. Perhaps the grace in this was that they were "made to pass through", when they actually wished to return to Egypt. "To pass through / over" is the Hebrew word from whence the word "Hebrew" comes, 'passers over'. But God made them His people, He made them 'Hebrews', 'passers over'. Passing through the Red Sea is like baptism (<a href='B:530 10:1-2'>1Co 10:1-2</a>). There is likewise a sense in which we are baptized by God, by the Spirit (<a href='B:530 12:13'>1Co 12:13</a>). He takes the initiative and 'makes us pass over'; by His grace.</p>


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<h2></h2><p style='margin-left:1:415em'>but overthrew Pharaoh and His army in the Red Sea; for His grace endures forever-</p><p style='margin-left:1:415em'>The destruction of the Egyptians is cited here as an example of God's grace to Israel, and it is likewise used in <a href='B:230 106:11'>Psa 106:11</a>. One take on the situation is that God foreknew that if He had not killed those Egyptians, they would have killed the Israelites.</p>


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<h2></h2><p style='margin-left:1:415em'>to Him who led His people through the wilderness; for His grace endures forever-</p><p style='margin-left:1:415em'>The people were led by the pillar of cloud and fire, the Angel / Spirit (<a href='B:40 14:14'>Num 14:14</a>). This looked ahead to how after baptism (cp. the Red Sea crossing) we are led of the Spirit (<a href='B:520 8:14'>Rom 8:14</a>; <a href='B:550 5:18'>Gal 5:18</a>; <a href='B:470 4:1'>Mat 4:1</a>). But the leading of the Spirit is grace; and the Spirit and grace are often connected in the New Testament. We are not left to find our own way to God's Kingdom after crossing the Red Sea. We are led, and that is by grace.</p>


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<h2></h2><p style='margin-left:1:415em'>to Him who struck great kings; for His grace endures forever-</p><p style='margin-left:1:415em'>The Hezekiah reference would have been to the king of Assyria surrounding Jerusalem, who was called by the same phrase, a "great king" (<a href='B:290 36:4'>Isa 36:4</a>; <a href='B:290 36:13'>Isa 36:13</a>). Yahweh's historical victory over "great kings" by His grace towards His people was to inspire the later Jews with hope that His grace would likewise render powerless the "great king" of Assyria. Always Biblical history is harnessed to encourage present faith; for "His grace endures forever", this is the constant theme in all God's dealings with his people.</p>


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<h2></h2><p style='margin-left:1:415em'>and killed mighty kings; for His grace endures forever-</p><p style='margin-left:1:415em'>"Mighty" in the sense of many of them. <a href='B:60 12:24'>Jos 12:24</a> lists 31 nations / kings destroyed by Joshua.</p>


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<h2></h2><p style='margin-left:1:415em'>Sihon king of the Amorites; for His grace endures forever-</p><p style='margin-left:1:415em'>The record in Numbers 21 says that Sihon chose to attack Israel when they ought to have just let the people pass through their land. Israel defeated them and took their territory, which happened to include Moab, which Sihon had recently conquered (<a href='B:40 21:21-30'>Num 21:21-30</a>). So by one battle with Sihon, Israel ended up conquering a large area. All this was of God's grace rather than their prowess in battle, or faith.</p>


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<h2></h2><p style='margin-left:1:415em'>Og king of Bashan; for His grace endures forever-</p><p style='margin-left:1:415em'>As with Sihon (see on :20), Og attacked Israel and God gave them a victory over Og. But this was by grace; although no details of the battle are recorded in Numbers 21, we can assume that the victory involved some special grace from God. Or perhaps the grace of it all was in the fact that the territory of Sihon and Og was on the east of Jordan, and it had not been God's intention to give this to Israel at that time. But by grace He gave them more than originally intended. Such was His love.</p>


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<h2></h2><p style='margin-left:1:415em'>and gave their land as an inheritance; for His grace endures forever-</p><p style='margin-left:1:415em'>It was by grace because they weren't obedient to the covenant, they didn't act as God's children and rejected Him for their idols; but still He gave them what was really the inheritance for His loving children.</p>


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<h2></h2><p style='margin-left:1:415em'>even a heritage to Israel His servant; for His grace endures forever-</p><p style='margin-left:1:415em'>A people were "servants" of their gods. Israel had multiple gods whilst in the wilderness, and even carried the tabernacle of their god Remphan along with that of Yahweh. Yet by grace, God counted Israel as His servants; even though they were serving other gods.</p>


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<h2></h2><p style='margin-left:1:415em'>who remembered us in our low estate; for His grace endures forever-</p><h2>"Low estate" is the term often used for those humbled by God's condemnation, e:g. the proud who are brought low (<a href='B:100 22:28'>2Sa 22:28</a>; <a href='B:220 40:11'>Job 40:11</a>; <a href='B:230 75:7'>Psa 75:7</a>; <a href='B:230 147:6'>Psa 147:6</a>; <a href='B:240 29:23'>Pro 29:23</a> and very often in the prophets). And yet God by grace remembers and lifts up even those humbled by such condemnation. This is absolute grace; to save even those suffering condemnation for their sins.</h2>


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<h2></h2><p style='margin-left:1:415em'>and has delivered us from our adversaries; for His grace endures forever-</p><p style='margin-left:1:415em'>God "delivered" Israel into the hand of their "adversaries" (s:w. <a href='B:160 9:27'>Neh 9:27</a>). But it was God who also delivered them from those adversaries, even [in the case of the exiles returning from Babylon] without their repentance. This again is "grace upon grace".</p>


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<h2></h2><p style='margin-left:1:415em'>who gives food to every creature; for His grace endures forever-</p><p style='margin-left:1:415em'>This is an Old Testament anticipation of the Lord's teaching that if God feeds ravens, then how much more shall He provide for His beloved people. Indeed it would seem that the Lord may have drawn His teaching in <a href='B:490 12:24'>Luk 12:24</a> from this verse. Again we see how grace is encoded within the entire creation.</p>


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<h2></h2><p style='margin-left:1:415em'>Oh give thanks to the God of heaven; for His grace endures forever- </p><p style='margin-left:1:415em'>"God of heaven" is a phrase associated with the books dating from the exile. The contrast is with the idols; and Yahweh's abiding grace is what places Him in an altogether different category to them.</p><h2></h2>


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<h2></h2><p style='margin-left:1:415em'>By the rivers of Babylon there we sat down, and yes, we wept when we remembered Zion-</p><p style='margin-left:1:415em'>Psalms 137 speaks of Judah in captivity, apparently initially as a result of Sennacherib’s invasion as recorded in <a href='B:120 18:13'>2Ki 18:13</a>. And yet it seems to have been re-written with reference to Judah’s captivity at the hands of the Babylonians some years later. This sort of thing would’ve happened with whole books. J:W:Thirtle claims that the original manuscripts of most Old Testament books were sealed with Hezekiah’s seal, as they had been re-written and edited during his time (J:W. Thirtle, Old Testament Problems (Printland Publishers reprint, 2004 facsimile of the 1914 edition) p. 301). Scripture itself testifies to him and his men re-organizing the writings of David. Isaiah, with its initial application to Hezekiah, and then its obvious reference to the captivity and restoration, is another example.</p><p style='margin-left:1:415em'>This weeping for Zion may have been intended to be in the spirit of <a href='B:290 30:19'>Isa 30:19</a>, where the weepers for Zion are to be restored to her. To "remember Zion" could mean that they were seeking to bring Zion to God's memory, in the spirit of <a href='B:290 62:6-7'>Isa 62:6-7</a>, so that He would fulfil the promises of her restoration.</p>


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<h2></h2><p style='margin-left:1:415em'>On the willows in its midst we hung up our harps-</p><p style='margin-left:1:415em'>Their weeping was therefore not at the prison camps by the Chebar river, where Ezekiel was, but at the rivers in the midst of Babylon (:1). Perhaps they chose the willows in allusion to <a href='B:290 44:4'>Isa 44:4</a>, which predicted that the revived exiles would spring up like willows next to water. For these willows were next to the rivers of Babylon (:1). However, willows didn't grow in Babylon, and the only trees by the waters of Babylon appear to have been palms. Perhaps they are described as willows especially in order to highlight the connection with <a href='B:290 44:4'>Isa 44:4</a>:&nbsp;&nbsp;&nbsp;</p>


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<h2></h2><p style='margin-left:1:415em'>For there, those who led us captive asked us for songs. Those who tormented us demanded us songs of joy: Sing us one of the songs of Zion!<strong>- </strong></p><p style='margin-left:1:415em'>The "songs of joy" were "Yahweh's song" (:4), the songs sung at the time of "the day of your gladness" (<a href='B:40 10:10'>Num 10:10</a>; <a href='B:150 6:22'>Ezr 6:22</a> s:w. "joy"). The exiles were unable to keep the feasts and so they didn't use these songs any more. But we may well enquire how their Babylonian captors knew about these songs. The prophets repeatedly point out that Israel prostituted Yahweh's religion with that of the gods of Babylon. This would explain why the Babylonians now mocked the Jews' religion.</p><p style='margin-left:1:415em'>Reasoning back from the addresses to the captives in later Isaiah, it appears they thought that Yahweh was a God who just operated in the land of Israel. The captives felt they couldn’t sing the songs of Yahweh in a Gentile land (Psalms 137). They thought that now they were outside His land and far from His temple, they were forgotten by Him (<a href='B:290 49:14-15'>Isa 49:14-15</a>), their cause ignored by Him (<a href='B:290 40:27'>Isa 40:27</a>) and they were “cast off” from relationship with Him (<a href='B:290 41:9'>Isa 41:9</a>). Hence Isaiah emphasizes that Yahweh is the creator and the God of the whole planet, and His presence is literally planet-wide.</p><p style='margin-left:1:415em'>"Tormented" is literally 'to make to howl'. But this kind of abuse was only on their initial reception in Babylon. By Esther's time, the Jews were a respected and prosperous community. "They that rule over them make them to howl" (<a href='B:290 52:5'>Isa 52:5</a> s:w:). But the redemption was to be through the suffering servant which Isaiah 52 goes on to speak of. But this didn't happen. The soft life in Babylon meant that the exiles no longer wanted to be redeemed from it. Just prior to the captivity, the people had been asked to howl in repentance (s:w. <a href='B:300 4:8'>Jer 4:8</a>; <a href='B:300 25:34'>Jer 25:34</a>; <a href='B:330 21:12'>Eze 21:12</a>; <a href='B:330 30:2'>Eze 30:2</a>). They hadn't, and now they were made to howl in Babylon; but the intention was that they would do so in repentance, which would end the captivity.</p>


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<h2></h2><p style='margin-left:1:415em'>How could we sing Yahweh’s song in a foreign land?<strong>- </strong></p><p style='margin-left:1:415em'>The Babylonians taunted the captive Jews with requests to sing them the temple songs, "Yahweh's song" (<a href='B:230 137:3-4'>Psa 137:3-4</a>):&nbsp;&nbsp; This conscious mocking of Yahweh-worship shows how the Babylonians conceived of the conflict with Israel in terms of their gods being opposed to Yahweh, whom they claimed to have vanquished:&nbsp;Today's latter day Babylonians see their struggle within the similar construct of Mohammed against Israel's God, Yahweh.</p>


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<h2></h2><p style='margin-left:1:415em'>If I forget you, Jerusalem, let my right hand forget its skill-</p><p style='margin-left:1:415em'>The attitude of the exiles was that God had forgotten Zion, although He protests that despite the 70 year exile, He has not done so (<a href='B:290 49:14-15'>Isa 49:14-15</a>; <a href='B:310 5:20'>Lam 5:20</a> s:w:). So this protestation that they had not forgotten Zion could be taken as implying they were more passionate than God for the restoration. The reality was that the exiles forgot their God (s:w. <a href='B:290 51:13'>Isa 51:13</a>; <a href='B:300 2:32'>Jer 2:32</a>; <a href='B:300 13:25'>Jer 13:25</a>; <a href='B:300 18:15'>Jer 18:15</a>; <a href='B:300 23:27'>Jer 23:27</a>; <a href='B:330 23:35'>Eze 23:35</a>; <a href='B:350 2:13'>Hos 2:13</a>), but not the external trappings of their religion, epitomized in Zion. This difference between religion and true spirituality remains an ever abiding issue for us all:&nbsp;&nbsp;</p><p style='margin-left:1:415em'>The skill of the right hand may be an allusion to the harp playing of :2. Hence GNB "May I never be able to play the harp again if I forget you, Jerusalem!".</p>


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<h2></h2><p style='margin-left:1:415em'>Let my tongue stick to the roof of my mouth if I don’t remember you; if I don’t prefer Jerusalem above my chief joy-</p><p style='margin-left:1:415em'>To be struck with dumbness was a curse for disobedience, experienced on behalf of the exiles by Ezekiel. The implication would then be that the psalmist felt personally innocent and undeserving of any curse. And this was the problem with the exiles; we compare this attitude with that of Nehemiah and Daniel, who fully accepted their personal part in the guilt of God's people. But as noted on :5, the context may still be that of worship and singing in :2,3. Although the captives refused to perform their songs for their captors, the psalmist implies he will continue praising God with the songs of Zion privately. hence GNB "May I never be able to sing again if I do not remember you".</p><p style='margin-left:1:415em'>This Psalm may well have originated in something David wrote about Jerusalem, perhaps whilst in exile from her at the time of Absalom's rebellion. I noted on <a href='B:230 15:1'>Psa 15:1</a> that "Yahweh, who shall dwell in Your sanctuary? Who shall live on Your holy hill?" was written before David took the hill of Zion from the Jebusites. He felt they shouldn't be living there because of how they lived so immorally, and was eager to make it his own inheritance by conquest; and it seems from <a href='B:230 16:5-6'>Psa 16:5-6</a> that David considered Zion his personal inheritance where he was to live. He considered Zion his great joy (<a href='B:230 137:6'>Psa 137:6</a>), the ultimately pleasant place (<a href='B:230 48:2'>Psa 48:2</a>).</p>


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<h2></h2><p style='margin-left:1:415em'>Remember, Yahweh, against the children of Edom, the day of Jerusalem; who said, Raze it! Raze it even to its foundation!-</p><p style='margin-left:1:415em'>As a bitter man does, the psalmist's mind went from one hurt to another. He remembered how when Babylon had invaded, the Edomites hadn’t helped their Hebrew brethren (<a href='B:380 1:11-12'>Oba 1:11-12</a>). They had egged on the Babylonian soldiers in ripping down the temple, shouting [in a chorus?] “Raze it, raze it, even to its foundation”. The Edomite mercenaries were not a major part of the Babylonian confederacy which sacked Jerusalem, but they are singled out for particular condemnation because "Esau is Edom", they were Jacob's brother. God particularly judges unbrotherly behaviour; we have a special responsibility to our brethren in the body of God's people. Any nastiness against them is especially culpable.</p>


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<h2></h2><p style='margin-left:1:415em'>Daughter of Babylon, doomed to destruction, he will be happy who rewards you as you have served us-</p><p style='margin-left:1:415em'>The exiles were reminded that the Babylon where they lived had wasted God's people, and thus she was to be wasted (<a href='B:230 137:3'>Psa 137:3</a>; <a href='B:230 137:8'>Psa 137:8</a> AVmg:). But human beings are so fickle. Because life was easy there, the captives came to prefer Babylon to the distant Zion, and by the time of Esther they were a prosperous, comfortable community. And the majority therefore didn't return to the land and rebuild it even when given every encouragement by Cyrus.</p><p style='margin-left:1:415em'>They wept, initially, when they remembered Zion- and yet according to Ezekiel 8, back there in Zion there were awful abominations and idolatry being committed in the temple of Zion. Their weeping was mere nostalgia; their refusal to sing the temple songs was mere stubbornness, there was no genuine commitment to Yahweh's way. And it was because of this that God confirmed them in their desire to stay in Babylon. He had elsewhere predicted that He would stop them returning "to the land whereunto their soul longeth to return" (<a href='B:300 22:27'>Jer 22:27</a> RV). And He did this by confirming them in their desire to remain in Babylon. These prophecies of the destruction of Babylon therefore didn't come true as was potentially possible. Because Judah didn't want to judge Babylon. And so the language of Babylon's judgment is reapplied in Revelation to the destruction of latter day Babylon.</p>


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<h2></h2><p style='margin-left:1:415em'>Happy shall he be, who takes and dashes your little ones against the rock- </p><p style='margin-left:1:415em'>When we feel our enemies are unjust, we can:</p><p style='margin-left:1:415em'>1. Seek revenge. But this isn’t a response we can make, Biblically.</p><p style='margin-left:1:415em'>2. Deny the feelings of hurt and anger. And yet, they surface somehow. And we join the ranks of the millions of hurt people in this world, who ‘take it out’ in some way on others.</p><p style='margin-left:1:415em'>3. Or we can do as David seems to have done. Take these feelings, absolutely as they are, with no rough edges smoothed off them</p><p style='margin-left:1:415em'>to God Himself. Pour them all out in prayer and leave Him to resolve the matter. In passing, this fits in with the conclusions of modern psychiatry- that we can’t eliminate our feelings, so we must express them in an appropriate way.</p><p style='margin-left:1:415em'>This latter option is how I understand the imprecatory Psalms. Those outpourings of human emotion were read by God as prayers. The writer of Psalms 137, sitting angry and frustrated by a Babylonian riverside, with his harp hanging on a willow branch, being jeered (“tormented” <a href='B:230 137:3'>Psa 137:3</a> RVmg:)&nbsp; by the victorious Babylonian soldiers who had led him away captive</p><p style='margin-left:1:415em'> he felt so angry with them. Especially when they tried to make him sing one of the temple songs (“sing us one of the songs of Zion”). And, as a bitter man does, his mind went from one hurt to another. He remembered how when Babylon had invaded, the Edomites hadn’t helped their Hebrew brethren (<a href='B:380 1:11-12'>Oba 1:11-12</a>). They had egged on the Babylonian soldiers in ripping down the temple, shouting [in a chorus?] “Raze it, raze it, even to the foundation”. And so in anger and bitterness this Jew prays with tears, as he remembered Zion, “O daughter of Babylon</p><p style='margin-left:1:415em'> happy shall he be, that rewardeth thee as thou hast served us. Happy shall he be that taketh and dasheth thy little ones against the rock” (:8,9 RV). God read those angry words as a prayer, and in some sense they will have their fulfilment:&nbsp; For these words are picked up in <a href='B:730 18:8'>Rev 18:8</a>; <a href='B:730 18:21'>Rev 18:21</a> and applied to what will finally happen to Babylon. Her spiritual children will be dashed against the rock of Christ, the stone of <a href='B:340 2:44'>Dan 2:44</a>, at His return. He will dash in pieces the Babylon-led people that oppose Him.</p><h2></h2>


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<h2></h2><p style='margin-left:1:415em'>By David-</p><p style='margin-left:1:415em'>According to the LXX titles, there were certain Psalms which were written for the dedication of the rebuilt temple, and others written by Haggai and Zechariah. They include: Psalms 96, 138, 147, 148. These all seem to speak as if the time of a glorious temple was to be the time of God’s Kingdom; this was the possibility, and it was the prevailing hope in the minds of the faithful minority. But the Psalms had to remain prophecies of the future day of Zion’s glory, for the temple was not rebuilt by the returned exiles according to the specifications of Ezekiel 40-48. This psalm originally by David was reused and reapplied to later contexts.</p><p style='margin-left:1:415em'>I will give You thanks with my whole heart. Before the mighty ones I will sing praises to You-</p><p style='margin-left:1:415em'>David spoke of seeking and praising God's grace with his "whole heart" (<a href='B:230 9:1'>Psa 9:1</a>; <a href='B:230 119:58'>Psa 119:58</a>; <a href='B:230 138:1'>Psa 138:1</a>). Solomon uses the phrase, but speaks of being obedient with the "whole heart" (<a href='B:110 8:23'>1Ki 8:23</a>; <a href='B:140 6:14'>2Ch 6:14</a>) and applying the "whole heart" to the intellectual search for God (<a href='B:250 1:13'>Ecc 1:13</a>; <a href='B:250 8:9'>Ecc 8:9</a>). There is a difference. The idea of whole hearted devotion to God was picked up by Solomon, but instead of giving the whole heart to the praise of God's grace, he instead advocated giving the whole heart to ritualistic obedience and intellectual search for God. This has been the trap fallen into by many Protestant groups whose obsession with "truth" has obscured the wonder of God's grace.</p>


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<h2></h2><p style='margin-left:1:415em'>I will bow down toward Your holy temple, and give thanks to Your Name for Your grace and for Your truth; for You have exalted above all things your name and your word-</p><p style='margin-left:1:415em'>The particular "word" David initially had in view was the word of God through Samuel that he would become king. That is what "the word" in Psalms 119 mainly refers to. Now that he was established king and could come before the sanctuary as he so longed to do whilst exiled, he thanks God. "Grace and truth" is a phrase which often refers to God's promises. David perceived that the fulfilment of Samuel's prophetic word about these things was the articulation of God's Name, exalted in the fulfilment of God's prophetic word. However we will note on :7,8 that David seems to have prayed this time whilst still under persecution from Saul, so we could read these past tenses at the start of the Psalm as his confident expectation that one day he would be in the sanctuary praising God for fulfilling His word about the Davidic Kingdom. And this was to be a pattern for the exiles:&nbsp;&nbsp;</p>


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<h2></h2><p style='margin-left:1:415em'>In the day that I called, You answered me; You encouraged me with strength in my soul-</p><p style='margin-left:1:415em'>David thinks back to his time in the wilderness, and how his desperate calls for help and for the fulfilment of the prophetic word about his becoming king has been answered. He recalls how God had answered his many requests recorded in Psalms 119, to encourage him with strength in believing that the prophetic word about his kingship would in fact come true. The application to the exiles was that their prayers for restoration would likewise be heard- if they followed David's path of humility, repentance and restoration. But for the most part they didn't.</p>


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<h2></h2><p style='margin-left:1:415em'>All the kings of the land will give You thanks, Yahweh, for they have heard the words of Your mouth-</p><p style='margin-left:1:415em'>David's vision was of all the rulers in the eretz promised to Abraham glorifying God for making him king. And likewise there was the potential at the time of the restoration for the whole area of the eretz to come to accept Yahweh as their God because of the evident fulfilment of His prophetic word for His people. But this again didn't happen as potentially possible, and will come to full term only in the last days.</p>


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<h2></h2><p style='margin-left:1:415em'>Yes, they will sing of the ways of Yahweh; for great is Yahweh’s glory-</p><p style='margin-left:1:415em'>Nations only accepted new gods because the nations who worshipped those gods had overrun them and forced them to accept their gods and reject their own. But Yahweh's envisaged spiritual conquest of the nations of the eretz was to be because they had "heard the words of Your mouth", seeing them fulfilled in the restoration of David and later of the exiles; and they willingly therefore were to perceive Yahweh's glory and sing of His ways. And so it is in the expansion of His Kingdom in this life; individuals willingly submit themselves to Him rather than due to coercion or being swamped with His power unavoidably.</p>


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<h2></h2><p style='margin-left:1:415em'>For though Yahweh is high, yet He looks after the lowly; but the proud, He knows from afar-</p><p style='margin-left:1:415em'>What was intended to attract the nations to submission to Yahweh was the way that He works with the lowly, be they David or the exiles, and restores them and brings down the proud (cp. Saul, the Babylonian empire). This love of the humble was a radical inversion of all accepted values, for the proud are glorified and the humble abused in secular life. And it was this which was one of Yahweh's unique and so attractive characteristics.</p>


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<h2></h2><p style='margin-left:1:415em'>Though I walk in the midst of trouble, You will revive me; You will stretch forth Your hand against the wrath of my enemies. Your right hand will save me-</p><p style='margin-left:1:415em'>The Psalm begins with David thanking God for having already restored him to Zion; but as noted on :2, it could be that he said this whilst still walking "in the midst of trouble" during Saul's persecution, as well as during his exile from Absalom. "The wrath of my enemies" is a phrase he uses about both those situations (<a href='B:230 55:3'>Psa 55:3</a>). His confidence that he would be revived / restored is therefore a pattern for the exiles, who were in a similar situation. Psalms 119 is full of requests for God to "revive" or restore David according to His word of promise through Samuel that David would become king.</p><p style='margin-left:1:415em'>"Trouble" was the result of disobedience to the covenant, and God would not be in the "midst" of His people at this time (s:w. <a href='B:50 31:17'>Deu 31:17</a>). This is very relevant to the exiles, but the Psalm reflects faith that even in the experience of judgment, God is still desirous to save His people.</p>


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<h2></h2><p style='margin-left:1:415em'>Yahweh will fulfil that which concerns me; Your grace, Yahweh, endures forever. Don’t forsake the works of Your own hands- </p><p style='margin-left:1:415em'>See on <a href='B:230 139:15'>Psa 139:15</a>. GNB better captures the sense that this refers to God's word of promise to restore David (and the exiles) even when that seemed impossible: "You will do everything you have promised; LORD, your love is eternal. Complete the work that you have begun". The work had been "begun" with David as it had with the exiles; but David is ever aware, as he is throughout Psalms 119, that the fulfilment of that word of the kingdom would be by grace. He and the exiles were personally undeserving of it. If we read "Don’t forsake the works of Your own hands", we have another example of how David sees in creation, including that of his own body, an encouragement to faith that God will work intricately and powerfully with us to further fulfil His ultimate intention with us. Our attitudes to creation therefore affect our present faith.</p><h2></h2>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>For the Chief Musician. A Psalm of David-</p><p style='margin-left:1:415em'>"The psalm divides into four stanzas of six verses each—the first (:1-6) dealing with the omniscience of God; the second (:7-12), with his omnipresence; the third (:13-18), with his omnipotence; and the fourth (:19-24) containing the supplication".</p><p style='margin-left:1:415em'>Yahweh, You have searched me and You know me-</p><p style='margin-left:1:415em'>The language of <a href='B:230 17:3'>Psa 17:3</a>, also written whilst in the wilderness and before the sin with Bathsheba, which revealed David to be somewhat overconfident as to the state of his heart. The phrase is used in <a href='B:230 44:23'>Psa 44:23</a> in the context of pleading innocence to any idolatry. However the thoughts are just as appropriate to David in his reflections after the sin with Bathsheba.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>You know my sitting down and my rising up, You perceive my thoughts from afar-</p><p style='margin-left:1:415em'>Sitting down and rising up was a metaphor for daily life (<a href='B:50 6:7'>Deu 6:7</a>), and is paralleled with his thoughts. The Bible continually parallels thought and action:&nbsp; </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>You search out my path and my lying down, and are acquainted with all my ways-</p><p style='margin-left:1:415em'>The language of <a href='B:230 119:168'>Psa 119:168</a>, also written whilst in the wilderness and before the sin with Bathsheba, which revealed David to be somewhat overconfident as to the state of his heart. However the thoughts are just as appropriate to David in his reflections after the sin with Bathsheba.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>For there is not a word on my tongue, but, behold, Yahweh, You know it altogether-</p><p style='margin-left:1:415em'>Knowledge of thoughts (:2) is paralleled with knowledge of our words; because David rightly understood that thoughts and words are all the same before God. This is developed in the Lord's teaching in the Sermon on the Mount.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>You hem me in behind and before, You have laid Your hand on me-</p><p style='margin-left:1:415em'>"Hem in" is the usual word for besieging. But David in Psalms 119 often rejoices in the freedom of walking in God's ways. So he doesn't at all suggest that God is constricting him, but rather that God's knowledge of his every thought, movement and word means that he is himself hemmed in to an appropriate way of living. This is the practical meaning of God's omniscience. We cannot profess to believe in God's omniscience without appropriately feeling and living, every moment of our lives.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>This knowledge is beyond me. It is lofty and beyond me-</p><p style='margin-left:1:415em'>AV "too wonderful". Whilst the extent of God's omniscience is indeed beyond our full grasp, David doesn't mean that the things of God are too wonderful for him to understand, and he just quits in trying to handle them. Throughout the Psalms, David repeatedly speaks of the wonder of God, how he wishes to extol this, and how he mourns the tragedy of the fact that Israel generally had not grasped the wonder of their God. He asks for his eyes to be opened so that the wonder of God's ways might be made known to him (<a href='B:230 119:18'>Psa 119:18</a>). The Hebrew word translated "wonder" or "wondrous" was evidently one of David's favourites. Yet he says that although he sees the wonder of the knowledge of God, he feels it is "too wonderful for me" - perhaps "for me" is where the emphasis should be. It may be that David spoke of the knowledge of God as being "too wonderful for me" with his eye on Job's experience. If Psalms 139 was written in the aftermath of his physical and spiritual crisis at the time of Bathsheba, David would have seen himself as coming out of it with the same sense of spiritual growth as Job after his months of crisis: "Now mine eye seeth thee::. I am vile::. things too wonderful for me" all have a certain ring with the sentiments David expresses after Bathsheba. It can be demonstrated that the repentance and restoration of David after the Bathsheba incident is used, through New Testament allusion, as a prototype for the spiritual growth of each of us. This means that the terrible, crushing humbling of Job, of David, of Moses, must in some way at some time be replicated in the experience of every true saint, who struggles up the same graph of spiritual growth. From each of us there must be wrung the deep, essential realization: "I am vile::. I know (now) that thou canst do everything, and that no thought can be withholden from thee::. therefore have I uttered that I understood thee; things too wonderful for me, which I knew not". &nbsp;</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Where could I go from Your Spirit? Or where could I flee from Your presence?<strong>- </strong></p><p style='margin-left:1:415em'>These may be the thoughts of David as he reflected upon his sin with Bathsheba. He had no place to flee from God. These words are likewise appropriate to Jonah. Jonah knew the Psalms, for his own psalm alludes to them constantly. His prayer from inside the fish is packed with allusion to them. And yet he thought he could flee from God’s presence (<a href='B:390 1:3'>Jon 1:3</a>)- even though <a href='B:230 139:7-9'>Psa 139:7-9</a> almost prophesies of Jonah, that nobody can flee from God’s presence, and the sea itself, and geographical distance, won’t hide enable such flight from God. Jonah knew thIsa. But he simply acted in a way diametrically opposed to that knowledge:&nbsp; He didn't resist his own spiritual blindness. The relevance to the exiles is that they were not hidden from God in Gentile lands; the lesson Jonah had to learn (cp. <a href='B:300 23:24'>Jer 23:24</a>).</p><p style='margin-left:1:415em'>The essence of judgment is ongoing now; “we make the answer now”. God’s present judgment is often paralleled with His future judgment. Thus “The Lord shall judge the people::. God judges [now] the righteous, and God is angry with the wicked every day::. He will whet his sword; He has [right now] bent His bow, and made it ready” (<a href='B:230 7:8'>Psa 7:8</a>; <a href='B:230 7:11-13'>Psa 7:11-13</a>). We are come now “to God the judge of all” (<a href='B:650 12:23'>Heb 12:23</a>); God is now enthroned as judge (<a href='B:230 93:2'>Psa 93:2</a>; <a href='B:470 5:34'>Mat 5:34</a> “the heaven is God’s throne”). We are now inescapably in God’s presence (<a href='B:230 139:7'>Psa 139:7</a>); and ‘God’s presence’ is a phrase used about the final judgment in <a href='B:600 1:9'>2Th 1:9</a>; <a href='B:720 1:24'>Jud 1:24</a>; <a href='B:730 14:10'>Rev 14:10</a>. Hence “God is [now] the judge: He puts down one and sets up another” (<a href='B:230 75:7'>Psa 75:7</a>) – all of which He will also do at the last day (<a href='B:490 14:10'>Luk 14:10</a>). </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>If I ascend up into heaven, You are there. If I make my bed in Sheol, behold, You are there!<strong>- </strong></p><p style='margin-left:1:415em'>The idea may be that neither height nor depth hides from God, and then :9 says that no length horizontally can remove us from Him either. </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>If I take the wings of the dawn, and settle in the uttermost parts of the sea-</p><p style='margin-left:1:415em'>See on :8. Perhaps after the sin with Bathsheba, David in his desperation had thought of leaving Israel, as Jonah did, and living in the "sea" of the Gentile territories. But he knew that even there,&nbsp; God was present just as much as in His land. And the exiles needed to appreciate this too:&nbsp;&nbsp;&nbsp;&nbsp; </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>even there Your hand will lead me, and Your right hand will hold me-</p><p style='margin-left:1:415em'>I suggested on :7 that these were the reflections of David after his sin with Bathsheba, realizing that there was no place to run from God. Even in judgment and the experience of condemnation, he felt that God would still be present and would hold on to him and lead him to restoration. This was exactly relevant to the exiles in Babylon. Just as they were led by the hand in the wilderness (s:w. <a href='B:230 77:20'>Psa 77:20</a>), so they would be in exile; the apparent wasting of time living there was in fact all part of being actively led towards the promised land. And so it is with us. David uses the same word in :24 in asking to be led himself, in the way to eternity.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>If I say, Surely the darkness will overwhelm me then the light around me will be night-</p><p style='margin-left:1:415em'>I have suggested that originally, these words are the thoughts of David as he considered fleeing from both God and all Israel after his sin with Bathsheba. He concludes that even the darkness of sin cannot hide from God; there doesn't come a point where we sin so much that God is no longer involved with us. AV is better: "the night shall be light". Even that darkness can be brought to a glorious dawn by God. And the same imagery is used in later Isaiah, of the exiles' restoration being as a glorious dawn after the darkness of the exile. "Overwhelm" is the same word for "bruise" in <a href='B:10 3:15'>Gen 3:15</a>; the victory of sin would only be a bruise, from which he would recover:&nbsp; </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>even the darkness doesn’t hide from You, but the night shines as the day; the darkness is like light to You-</p><p style='margin-left:1:415em'>As noted on :11, the darkness of sin doesn't totally hide a sinner from God, as Adam in his darkness of sin was still not hidden from God; He still seeks to lead through that darkness to the light of day; and can transform night into day. David experienced this, and the exiles were bidden follow the same path of restoration. The allusion may also be to death as darkness (<a href='B:250 12:2'>Ecc 12:2</a>; <a href='B:220 3:9'>Job 3:9</a>; <a href='B:220 18:6'>Job 18:6</a>); the God of resurrection doesn't in this sense separate between life and death, in whose mind all His people live even after death (<a href='B:490 20:38'>Luk 20:38</a>). And the darkness is a frequent symbol of the Babylonian exile (<a href='B:300 13:16'>Jer 13:16</a>; <a href='B:370 5:8'>Amo 5:8</a>; <a href='B:370 8:9'>Amo 8:9</a>). </p><p style='margin-left:1:415em'><a href='B:40 9:21'>Num 9:21</a> says that the pillar of cloud was with the Israelites at night, and sometimes it was taken up in the night and they therefore had to move on. Does this mean that there were times when the meaning of time was collapsed during their journey, and the night was made as the day (perhaps <a href='B:230 139:12'>Psa 139:12</a> alludes to this experience)? </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>For You formed my inmost being, You knit me together in my mother’s womb-</p><p style='margin-left:1:415em'>Again, as so often, David appeals to the wonder of creation as a reminder that God is active for him, and everything in life has a purpose, geared toward our final salvation. "Knit me together" is better translated to cover / defend. He reflects on earliest existence as an embryo in the womb. There he had been covered by God, and so he would be all his life in accordance with God's saving purpose.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>I will give thanks to You, for I am fearfully and wonderfully made. Your works are wonderful and my soul knows that very well-</p><p style='margin-left:1:415em'>The "works" of God at his earliest development in the womb continued seamlessly in his life. "Wonderfully" is the word for separate, set apart. We have here the idea of being known and set apart from the womb, as Jeremiah and Paul also felt. </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>My frame wasn’t hidden from You when I was made in secret, woven together in the depths of the earth-</p><p style='margin-left:1:415em'>"Woven together" suggests the idea of the High Priestly garments woven of different colours. "The depths of the earth" may be a metaphor for the womb, but this Psalm comes to its ultimate fulfilment and perspective in the resurrection of the Lord Jesus and all those in Him. </p><p style='margin-left:1:415em'>Our lives are not a chance. By rejecting chance-evolution and accepting the Biblical teaching of creation-with-a-purpose, we sign ourselves up to living a purpose driven life. It has been rightly observed that whilst there may be illegitimate parents, there are never illegitimate children; for our existence is not unplanned by God. Your race, the colour of your skin, your hair, the genetic and social background which you had, all this was planned and is usable by God. David marvelled that God had overseen his formation, bit by bit, right from the womb; and that this formation of character was ongoing. God “will fulfill his purpose for me” (<a href='B:230 138:8'>Psa 138:8</a>). “You saw me before I was born and scheduled each day of my life before I began to breathe. Each day was recorded in your book” (<a href='B:230 139:16'>Psa 139:16</a>). Now if this is the level of intention and planning which God put into us, we at least can draw the conclusion safely and certainly: life is not aimless. God has a purpose for us and we therefore ought to be living a purposeful life, not just drifting from experience to experience as in a half-conscious dream. God is focused upon us- “Long before he laid down earth’s foundations, he had us in mind, had settled on us as the focus of his love” (<a href='B:560 1:4'>Eph 1:4</a>). If we are the focus of His love, God ought to be the focus of our lives. This is a simple truth upon which to build and structure human life in practice. This means that we will be more likely to be instantly obedient to the Father’s principles; we will overcome the natural desire to delay doing God’s work today, rendering obedience right now, because we reason that we can do it later. The purpose driven life wants to respond now rather than later.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Your eyes saw my body. In Your book my body parts were all written and the days that were ordained for me, when as yet there were none of them-</p><p style='margin-left:1:415em'>"Body parts", AV "substance", appears to be the ancient Hebrew way of referring to the embryo. The body of the Lord Jesus has been “day by day fashioned, when as yet there was none of them” (<a href='B:230 139:16'>Psa 139:16</a> RV). For 6,000 years providence has been at work preparing the people who are now being called into the body. The world has been prepared. It’s waiting for the preacher to win it. "Ordained" is the usual word for "formed" or "fashioned" as a potter fashions clay. But as Jeremiah makes clear, we can resist the intended outcome of that fashioning, just as our names can be removed from the book of life in which they are written. The exiles needed to be reminded of this; the language of fashioning / ordaining is common in the addresses to them in later Isaiah and Jeremiah (e:g. <a href='B:290 45:9'>Isa 45:9</a>). not only were the exiles being fashioned and brought together as a new creation, a rebirth of the body parts of Israel seen by Ezekiel in the vision of the dry bones; but in fact God had been at work with them from the womb and had not at all forgotten them or ceased working with them whilst they were in exile. The same message is stated more bluntly in <a href='B:290 44:2'>Isa 44:2</a>; <a href='B:290 44:24'>Isa 44:24</a>; <a href='B:290 46:3'>Isa 46:3</a>; <a href='B:290 49:5'>Isa 49:5</a>. </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>How precious to me are Your thoughts, God! How vast is their sum!<strong>- </strong></p><p style='margin-left:1:415em'>Perceiving these things was indeed precious. Every occurrence of the word for "precious" is in the context of the value or preciousness of the human life and person (<a href='B:90 26:21'>1Sa 26:21</a>; <a href='B:120 1:13-14'>2Ki 1:13-14</a>; <a href='B:230 49:8'>Psa 49:8</a>; <a href='B:230 72:14'>Psa 72:14</a>; <a href='B:290 13:12'>Isa 13:12</a>; <a href='B:290 43:4'>Isa 43:4</a>; <a href='B:450 11:13'>Zec 11:13</a>). David's value of God's ways and desire to save people as being "precious" was reflected in how he considered the life of his enemy Saul to be likewise "precious" (<a href='B:90 26:21'>1Sa 26:21</a>). The extreme value attached by God to every human life must be our attitude, in likewise perceiving the value and meaning of persons.</p><p style='margin-left:1:415em'>The LXX in this and the following verses is very different, but continues this theme of the value of God's people: "But thy friends, O God, have been greatly honoured by me; their rule has been greatly strengthened". This makes sense of likening them to the numberless grains of sand (:18) which represent the seed of Abraham, who was the "friend of God" <a href='B:660 2:23'>Jas 2:23</a>). </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>If I would count them, they are more in number than the sand-</p><p style='margin-left:1:415em'>LXX "I will number them, and they shall be multiplied beyond the sand, clearly alluding to the promises to Abraham. See on :17. God's thoughts are parallel with the seed of Abraham; He has thought for every one of us, the thought David marvelled at in :16.</p><p style='margin-left:1:415em'>When I wake up, I am still with You-</p><p style='margin-left:1:415em'>See on :17. The idea may be that when David awakes from counting the innumerable thoughts of God for the seed of Abraham, he himself is still with God. </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>If only You, God, would kill the wicked-</p><p style='margin-left:1:415em'>David's common request for the destruction of Saul (<a href='B:230 5:6'>Psa 5:6</a>; <a href='B:230 5:10'>Psa 5:10</a>; <a href='B:230 7:9-13'>Psa 7:9-13</a>; <a href='B:230 9:19'>Psa 9:19</a>; <a href='B:230 10:15'>Psa 10:15</a>; <a href='B:230 21:8-12'>Psa 21:8-12</a>). And yet when Saul did die, David was heartbroken (see on 2 Samuel 1). We learn therefore to be more careful what we pray for, because in essence it will be given to us. Perhaps part of his great grief was because he realized he had prayed for this destruction.</p><p style='margin-left:1:415em'>Get away from me, you bloodthirsty men!<strong>- </strong></p><p style='margin-left:1:415em'>This is the word for how God had 'departed' from Saul, and maybe this was initially behind David's desire that Saul leave him alone. But it is also the word used for how violence would never depart from David because of his sin with Bathsheba (<a href='B:100 12:10'>2Sa 12:10</a>). David prayed for this to "depart" but it never did. David was open to the possibility that through prayer, God can remove the consequences of sin in this life; but such prayer is not always answered.</p><p style='margin-left:1:415em'>David's prayer of repentance and request to be saved from "blood guiltiness" (<a href='B:230 51:14'>Psa 51:14</a>) is literally 'from blood'. He was a man of blood and was guilty of Uriah's innocent blood. David had asked for 'men of blood' to be slain (<a href='B:230 55:23'>Psa 55:23</a> s:w:), those who had taken the blood of the innocent (<a href='B:230 94:21'>Psa 94:21</a>), and for 'men of blood' to be expelled from his presence (<a href='B:230 139:19'>Psa 139:19</a>). And it is not at all clear whether all those Psalms were written before his sin with Bathsheba. God was trying to teach David that he was the type of person whom he condemned. And yet it is unclear if he learned that lesson. Solomon liberally condemns the man who sheds innocent blood (<a href='B:240 6:17'>Pro 6:17</a>; <a href='B:240 28:17'>Pro 28:17</a>), refusing to recognize that his much lauded father had done just this, and was only saved by grace and not by any obedience to wisdom. There is so little grace in the book of Solomon's Proverbs because Solomon had failed to perceive the grace shown to his father. </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>For they speak against You wickedly, Your enemies take Your name in vain-</p><p style='margin-left:1:415em'>LXX "For thou wilt say concerning their thought, that they shall take thy cities in vain". Perhaps the Psalm was rewritten and reapplied to later crises such as the Assyrians taking all Judah's cities apart from Jerusalem in Hezekiah's time. "Your name" is not in the original, and the same phrase is used in <a href='B:230 24:4'>Psa 24:4</a> of lifting up / taking the name of vanities, idols. The wicked enemies in view appear to initially be Saul and his men (:19), but then they refer to the idolatrous Babylonians. The problem was that the exiles seem to have initially worshipped those very idols.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh, don’t I hate those who hate You? Am I not grieved with those who rise up against You?<strong>- </strong></p><p style='margin-left:1:415em'>The language of 'rising up' suggests David may have in view the rebellion of Absalom. But he sees whoever was currently arisen against him in the context of all who had previously arisen against him. It was Goliath who 'rose up against' Yahweh and His people (s:w. <a href='B:90 17:48'>1Sa 17:48</a>) just as a lion had 'risen up' against David in his youth (s:w. <a href='B:90 17:35'>1Sa 17:35</a>). Later, Saul 'rose up' against David (s:w. <a href='B:90 25:29'>1Sa 25:29</a>; <a href='B:90 26:2'>1Sa 26:2</a>), and&nbsp; then evil men 'rose up' against David out of his own family (<a href='B:100 12:11'>2Sa 12:11</a> s:w:), especially Absalom who rose up against his father (<a href='B:100 18:31-32'>2Sa 18:31-32</a> s:w:). But David has a tendency to assume that all who rose up against him were arising against God. It's not always so that our enemy is God's enemy. Relationships and the hand of God in human affairs and relationships is more complex than that. And David in <a href='B:230 139:21-22'>Psa 139:21-22</a> goes further, to assume that his hatred of people is justified, because they must, he assumes, hate God because they are against him. Solomon seems to make the same mistake when he alludes to such 'risings up' in <a href='B:240 28:28'>Pro 28:28</a>. We must note that "all in Asia" turned away from Paul personally (<a href='B:620 1:15'>2Ti 1:15</a>), and yet according to the letters to the seven churches of Asia in Revelation 2, 3, there were many faithful individuals amongst them:&nbsp;&nbsp;&nbsp; </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>I hate them with complete hatred; they have become my enemies-</p><p style='margin-left:1:415em'>David reached a great depth of hateful feeling for Saul here in :20-22. David also grieved for them, and in this sense his "hatred" of false ways was complete or "perfect" (AV). The same mixture of anger and yet grief is found in the Lord Himself; He looked round about upon them in anger, being grieved for their hard hearts (<a href='B:480 3:5'>Mar 3:5</a>). We must ask ourselves whether we don’t have merely an indignant reaction at others’ unspirituality; the looking round on them with anger, and yet without the unpretended grief for the whole situation. </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Search me, God, and know my heart; test me, and know my thoughts-</p><p style='margin-left:1:415em'>Reading through the book of Psalms in one or two sittings reveals that frequent and intense self-examination was a leading characteristic of David:, especially while on the run from Saul; as if he began to pick up false guilt from how he was being treated, wondering if it was all in fact justified (<a href='B:230 4:4'>Psa 4:4</a>; <a href='B:230 7:3'>Psa 7:3</a>; <a href='B:230 17:3'>Psa 17:3</a>; <a href='B:230 18:20-24'>Psa 18:20-24</a>; <a href='B:230 19:12'>Psa 19:12</a>; <a href='B:230 26:1'>Psa 26:1</a>; <a href='B:230 39:1'>Psa 39:1</a>; <a href='B:230 59:3'>Psa 59:3</a>; <a href='B:230 66:18'>Psa 66:18</a>; <a href='B:230 77:6'>Psa 77:6</a>; <a href='B:230 86:2'>Psa 86:2</a>; <a href='B:230 101:2'>Psa 101:2</a>; <a href='B:230 109:3'>Psa 109:3</a>; <a href='B:230 139:23-24'>Psa 139:23-24</a>). </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>See if there is any wicked way in me-</p><p style='margin-left:1:415em'>We're either led out and put to death for the sake of eternal life, or for eternal death. The logic is glaring. The Hebrew of <a href='B:230 139:24'>Psa 139:24</a> reveals a telling play on words which makes the same point: "Wicked way" is rendered in the AVmg. as 'way of pain'; the way of wickedness is itself the way of pain.</p><p style='margin-left:1:415em'>And lead me in the everlasting way- </p><p style='margin-left:1:415em'>This could simply mean "the way that leads to everlasting life", or "the way which has always been of everlasting, God's way". This is the same leading commented upon on :10.</p><h2></h2>


text:
<h2></h2><p style='margin-left:1:415em'>For the Chief Musician. A Psalm of David. </p><p style='margin-left:1:415em'>Deliver me, Yahweh, from the evil man. Preserve me from the violent man-</p><p style='margin-left:1:415em'>David may be personifying a group of opponents as one evil and violent man. Or he may specifically have Saul in view (David uses the term "violent man" about him in <a href='B:230 18:48'>Psa 18:48</a>), although the Psalm may have been reapplied by him to other later adversaries.</p>


text:
<h2></h2><p style='margin-left:1:415em'>and those who devise mischief in their hearts-</p><p style='margin-left:1:415em'>We observe that David sees the evil of his enemies in terms of their hearts / thoughts, and their words. This is exactly God's perspective. Things which are insignificant in human judgment are of such paramount importance to Him.</p><p style='margin-left:1:415em'>They continually gather themselves together for war-</p><p style='margin-left:1:415em'>As in <a href='B:230 120:7'>Psa 120:7</a>, this could apply to how Hezekiah sought to make peace with the Assyrians. But he gave them the gold of the temple for that peace treaty which they broke; but here he appears to whitewash that lack of faith as his love for peace. We can understand the initial reference to David, who truly sought to live at peace with Saul. And perhaps it has application to the returned exiles and their conflicts with the local Samaritans.</p>


text:
<h2></h2><p style='margin-left:1:415em'>they have sharpened their tongues like a serpent. Viper’s poison is under their liPsa. Selah-</p><p style='margin-left:1:415em'>The idea is that hard words are as bad as weapons of violence, spear and arrow tips with poison upon them. As noted on :2, David adopts God's perspective of condemning words and thoughts as toughly as actions. He so often laments the hard words of his enemies (<a href='B:230 52:2'>Psa 52:2</a>; <a href='B:230 57:4'>Psa 57:4</a>; <a href='B:230 59:7'>Psa 59:7</a>; <a href='B:230 64:3'>Psa 64:3</a>). We see here his hyper sensitivity to words. But David was to later plot the destruction of Uriah by his words; and when he repented of this in <a href='B:230 32:2'>Psa 32:2</a>, he says that lack of deceit / guile (s:w:) in our words is only possible through imputed righteousness. David's intolerance of persons with deceitful tongues (<a href='B:230 52:2'>Psa 52:2</a>; <a href='B:230 101:7'>Psa 101:7</a>; <a href='B:230 120:3'>Psa 120:3</a>) must be compared with the fact that he himself was only counted as not deceitful by grace; for he was very deceitful regarding Uriah. <a href='B:230 64:3'>Psa 64:3</a>; <a href='B:230 64:7'>Psa 64:7</a> speak of how men "aim their arrows, even bitter words"; and God responds by shooting arrows from His Heavenly control room. The language of sharpening could suggest that David wrote this as he sensed the oncoming insurrection of Absalom</p>


text:
<h2></h2><p style='margin-left:1:415em'>Yahweh, keep me from the hands of the wicked. Preserve me from the violent men who have determined to trip my feet-</p><p style='margin-left:1:415em'>This may have originated in his thoughts about Saul, then reapplied to David's need for salvation from Absalom and Ahithophel. Saul tried to trip David up through using his daughters. But this verse becomes the intended appeal of the exiles for deliverance from Babylon, then Haman, and indeed from all their captors. "The hand of the wicked / unrighteous" is the term used for the Babylonians in <a href='B:330 7:21'>Eze 7:21</a>.</p>


text:
<h2></h2><p style='margin-left:1:415em'>The proud have hidden a snare for me, they have spread the cords of a net by the path, they have set traps for me. Selah-</p><p style='margin-left:1:415em'>Often David likens his enemies' plans to catch him as snares, gins etc. set for birds (e:g. <a href='B:230 84:3'>Psa 84:3</a>; <a href='B:230 102:6'>Psa 102:6</a>; Psalms 124; Psalms 7; <a href='B:230 140:5'>Psa 140:5</a>)- all the language of hunting birds. He had probably done plenty of this as a youngster caring for the sheep, and the influence of those formative years remained.</p><p style='margin-left:1:415em'>David felt as if he had been a sacrifice bound to an altar, and therefore about to be pulled into the grave (<a href='B:230 18:5-6'>Psa 18:5-6</a>; <a href='B:230 116:3'>Psa 116:3</a>; <a href='B:230 140:5'>Psa 140:5</a>). The allusion is to Isaac and his miraculous deliverance from such cords, thanks to the ram in the thicket whom David is later to understand as representative of the future Messianic saviour; for the Lord quotes David's "My God, why have You forsaken me?" (<a href='B:230 22:1'>Psa 22:1</a>) as the Aramaic sabachthani, "entangled", the word used of the ram entangled in the thicket.</p>


text:
<h2></h2><p style='margin-left:1:415em'>I said to Yahweh, You are my God. Listen to the cry of my petitions, Yahweh-</p><p style='margin-left:1:415em'>David remembers the words he had used in prayer. he was so sensitive to words, including his own words.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Yahweh, the Lord, the strength of my salvation, You have covered my head in the day of battle-</p><p style='margin-left:1:415em'>David recalls how he had defeated Goliath without armour. That victory was intended to be programmatic for the rest of David's conflicts. Likewise, circumstances repeat in our lives, all according to God's plan of development tailored to each life. See on <a href='B:230 144:5'>Psa 144:5</a>.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Yahweh, don’t grant the desires of the wicked. Don’t let their evil plans succeed, or they will become proud. Selah-</p><p style='margin-left:1:415em'>Often, “desire” is seen by God as prayer (<a href='B:230 10:17'>Psa 10:17</a>; <a href='B:230 21:2'>Psa 21:2</a>; <a href='B:230 27:4'>Psa 27:4</a>; <a href='B:230 59:10'>Psa 59:10</a>; <a href='B:230 92:11'>Psa 92:11</a>; <a href='B:230 140:8'>Psa 140:8</a>; <a href='B:230 145:19'>Psa 145:19</a>; <a href='B:470 18:32'>Mat 18:32</a>; <a href='B:520 10:1'>Rom 10:1</a>; <a href='B:690 5:15'>1Jn 5:15</a>). God interprets that inner desire as prayer, even if it is not articulated in specific requests. David's prayer was that Saul would not succeed in his plans, but his final reason is so that Saul doesn't become proud. He shares God's perspective of hating pride above all things.</p>


text:
<h2></h2><p style='margin-left:1:415em'>As for the heads of those who surround me, let the mischief of their own lips cover them-</p><p style='margin-left:1:415em'>Their "heads" are contrasted with that of David (:7). Again David sees their worst sin as their proud words; this is the basis upon which they are to be judged; see on :2. David here confidently states that the "mischief" (s:w. "burdens") of men would return upon their own heads at death and judgment (<a href='B:230 7:16'>Psa 7:16</a>; <a href='B:230 140:9'>Psa 140:9</a>). But in <a href='B:230 73:5'>Psa 73:5</a> he momentarily doubts this (s:w:). Our understanding of basic truths can suddenly be eclipsed by moments of doubt, just as we see happening with the disciples on the lake during the storm.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Let burning coals fall upon them! Let them be cast into fire, into miry pits, no more to rise-</p><p style='margin-left:1:415em'>Elsewhere, David clearly understands that eternal, unconscious death is punishment for the wicked. So he here is using "fire" as a symbol of Divine wrath, but he isn't suggesting that they will consciously suffer eternal fire. Pits of fire may allude to the judgment upon Sodom. He wishes them the same kind of judgment. Or we could argue that he uses two distinctly different symbols here- pits of mud, and fire. Neither the fire nor the mud are literal; they cannot both be literally intended. Therefore both are figurative.</p><p style='margin-left:1:415em'>There's a link between David and us is in <a href='B:230 140:9-10'>Psa 140:9-10</a>, which speaks of burning coals falling on the head of David's enemies; yet those words are effectively quoted in <a href='B:520 12:20'>Rom 12:20</a> concerning all believers. David sets himself up in the Psalms as our pattern. He speaks of himself and then applies the point to all of his readers. In other words, we really are to see David as representative of ourselves; we need to change our minds and lives so this really is the case.</p>


text:
<h2></h2><p style='margin-left:1:415em'>An evil tongue won’t be established in the land; evil will hunt the violent man to overthrow him-</p><p style='margin-left:1:415em'>David refers to how Saul would not be established as king, and he would replace him. But the lead reason for this, David felt, was Saul's words. We have a strong exhortation here to perceive the importance of words in how men are judged; see on :2. David believes that evil, from God, would overthrow Saul; and he would not therefore consider killing Saul himself:&nbsp; AV: “Let not an evil speaker [s:w. tongue] be established”. Because a man’s words are counted as who he Isa. Words can be controlled. We are culpable for them.</p><p style='margin-left:1:415em'>It makes a good exercise to read through one of the crucifixion records, especially John 19, and make a list of the adjectives used. There are virtually none. Read a page of any human novelist or historian: the pages are cluttered with them. Hebrew is deficient in adjectives, and because of this it often uses 'Son of:::' plus an abstract noun, instead of an adjective. Thus we read of a "son of peace" (<a href='B:490 10:5-6'>Luk 10:5-6</a>), or "a man of tongue" (<a href='B:230 140:11'>Psa 140:11</a> RVmg; AV "an evil speaker"). The Hebrew language so often reflects the character of God. And His artless self-expression is no clearer seen in the way He inspired the records of the death of His Son.</p>


text:
<h2></h2><p style='margin-left:1:415em'>I know that Yahweh will maintain the cause of the afflicted, and justice for the needy-</p><p style='margin-left:1:415em'>Again David reflects his understanding of a court of heaven, considering the situations upon earth. And David is "the afflicted::. the needy". He often uses these terms of himself in the Psalms. His "cause" or case was that he had been chosen as king to replace Saul. And however unlikely seemed the fulfilment of that word, David believed it would be maintained and come true.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Surely the righteous will give thanks to Your name. The upright will dwell in Your presence- </p><p style='margin-left:1:415em'>David understands eternity as being in God's presence. He also believed in the resurrection of the body and the establishment of his Davidic kingdom in an eternal form upon earth. He therefore understands that God personally must come to dwell on earth. This is envisaged in the vision of Yahweh dwelling in a restored Zion, named "Yahweh is there" (<a href='B:330 48:35'>Eze 48:35</a>); and is the picture presented in the final chapters of Revelation.</p><h2></h2>


text:
<h2></h2><p style='margin-left:1:415em'>A Psalm of David.</p><p style='margin-left:1:415em'>Yahweh, I have called on You. Come to me quickly! Listen to my voice when I call to You-</p><p style='margin-left:1:415em'>David repeatedly asks God to "hurry to help me" (<a href='B:230 22:19'>Psa 22:19</a>; <a href='B:230 38:22'>Psa 38:22</a>; <a href='B:230 40:13'>Psa 40:13</a>; <a href='B:230 70:1'>Psa 70:1</a>; <a href='B:230 70:5'>Psa 70:5</a>; <a href='B:230 141:1'>Psa 141:1</a>). But David had hurried (s:w:) to be obedient to God, always wanting to 'say yes straight away' (<a href='B:230 119:60'>Psa 119:60</a>). Our response to God's voice is therefore related to His response to our voice; if His words abide in us, then we experience positive experience in answered prayer (<a href='B:500 15:7'>Joh 15:7</a>). </p>


text:
<h2></h2><p style='margin-left:1:415em'>Let my prayer be set before You like incense; the lifting up of my hands like the evening sacrifice-</p><p style='margin-left:1:415em'>"Set before" is also "established", and the idea my be "with the regularity of the incense". Regular prayer is part of the discipline of the spiritual life, and David is a great example in thIsa. It seems David prayed with the literal lifting up of his hands, seeing this as the essence of sacrifice. He perhaps learnt this whilst in exile from the sanctuary under persecution by Saul. He perceived that the essence of sacrifice was the lifting up of our hearts and words to God:&nbsp;</p>


text:
<h2></h2><p style='margin-left:1:415em'>Set a watch, Yahweh, before my mouth, keep the door of my lips-</p><p style='margin-left:1:415em'>As we see throughout Psalms 119, David believed that God could grant spirituality and self control; the Old Testament equivalent to the work and possibility of the Holy Spirit in the New Testament. David recognized that he had anger and temper issues, and asks God to act as a guard [a "watch"] over his mouth, lest any bad words come out.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Don’t incline my heart to any evil thing, to practice deeds of wickedness with men who work iniquity; don’t let me eat of their delicacies-</p><p style='margin-left:1:415em'>As noted on :3; <a href='B:230 119:36'>Psa 119:36</a>, David believed that God could act deep within the psychology or heart of man, to incline us toward righteousness and away from evil. This is how the Holy Spirit works today. Solomon believed the same (s:w. <a href='B:110 8:58'>1Ki 8:58</a>), but only in theory; for his Gentile wives inclined or turned away his heart from God (s:w. <a href='B:110 11:3'>1Ki 11:3</a>; <a href='B:110 11:9'>1Ki 11:9</a>). God will not turn our hearts anywhere we ourselves don't want to go. Solomon often appeals for us to incline our hearts to wisdom (s:w. <a href='B:240 2:2'>Pro 2:2</a>; <a href='B:240 4:20'>Pro 4:20</a>; <a href='B:240 5:1'>Pro 5:1</a>; <a href='B:240 22:17'>Pro 22:17</a>), but he himself was inclined to apostasy (s:w. <a href='B:110 11:3'>1Ki 11:3</a>; <a href='B:110 11:9'>1Ki 11:9</a>). All his emphasis is upon the need to incline ourselves, whereas his father David trusted in the work of the Spirit to incline his heart to good and away from evil (<a href='B:230 141:4'>Psa 141:4</a>; <a href='B:230 119:36'>Psa 119:36</a> etc:):&nbsp;&nbsp;&nbsp;</p><p style='margin-left:1:415em'>"Incline" is the word used by David of how he himself inclined his heart to God's word (<a href='B:230 119:51'>Psa 119:51</a>; <a href='B:230 119:112'>Psa 119:112</a>; <a href='B:230 119:157'>Psa 119:157</a>). But David prayed that God would incline his heart towards His word (<a href='B:230 119:36'>Psa 119:36</a>) and away from sin (<a href='B:230 141:4'>Psa 141:4</a>). This is how the Holy Spirit works to this day- we are confirmed in the psychological attitudes we ourselves choose to have. The word is used of God's mighty "stretched out" arm and "strong hand" in human affairs (<a href='B:230 136:12'>Psa 136:12</a> and often in Isaiah). This powerful hand of God is at work in human hearts, confirming us in the psychological way in which we ourselves wish to go. In this sense God turns or inclines the heart where He wishes (<a href='B:240 21:1'>Pro 21:1</a>). Solomon in the Proverbs places all the emphasis upon a person themselves in their own strength inclining their heart toward his teaching (<a href='B:240 2:2'>Pro 2:2</a>; <a href='B:240 4:5'>Pro 4:5</a>; <a href='B:240 4:20'>Pro 4:20</a>; <a href='B:240 5:1'>Pro 5:1</a>). He fails to appreciate what David his father did; that God's word is His word and not that of the human channel through which it comes. And he totally puts the emphasis upon human strength of will, self inclination towards God's word, rather than perceiving as David did that without God's psychological help in this, we shall ultimately fail. As Solomon himself did.</p><p style='margin-left:1:415em'>Whatever the primary reference of this Psalm, it is a reworking of David's feelings when persecuted by Saul and likewise on the run from him. For circumstances repeat in our lives, and it would be natural for David to reconsider Psalms written at the time of one exile and apply them to another, just as these Psalms were also used for others in their times of exile. "Wickedness" is the word used about Saul's persecution in <a href='B:90 24:13'>1Sa 24:13</a>.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Let the righteous strike me, it is a kindness; let him reprove me, it is like oil on the head-</p><p style='margin-left:1:415em'>David was open to Nathan's "rebuke", which was not given in God's anger so much as in His appeal for David to accept His grace. The allusion is to "the oil of welcome, such as was poured upon the head of favored guests" (<a href='B:490 7:36'>Luk 7:36</a>); the hospitality culture of the day meant that a guest should not be insulted with criticism. But David turns all that around and says that he would welcome rebuke as a welcome.</p><p style='margin-left:1:415em'>Don’t let my head refuse it; and my prayer will be for them in their calamities-</p><p style='margin-left:1:415em'>Again we see God being asked to directly grant spirituality and Godly attitudes. LXX: "The righteous shall chasten me with mercy, and reprove me: but let not the oil of the sinner anoint my head: for yet shall my prayer also be in their pleasures". David's habit of praying for Saul in his calamities in stated specifically in <a href='B:230 35:13'>Psa 35:13</a>.</p>


text:
<h2></h2><p style='margin-left:1:415em'>When their judges are thrown over the cliff, then they shall hear my words, for they are pleasant-</p><p style='margin-left:1:415em'>Throwing off a cliff was a punishment for apostasy, as the Jews tried to do to the Lord Jesus. David was perhaps imagining how Saul and his government would come to an end; and then the prophetic words about David becoming king would be accepted as true. "Pleasant" is AV "sweet"; <a href='B:230 119:103'>Psa 119:103</a> records David praising the prophetic word about his kingship (see note there) as being sweet.</p>


text:
<h2></h2><p style='margin-left:1:415em'>As when one ploughs and breaks up the earth, our bones are scattered at the mouth of Sheol-</p><p style='margin-left:1:415em'>The idea is that stones were visible on the surface of newly ploughed soil, and so were the bones of God's true people. This has perhaps been added by the exiles when this Psalm of David was appropriated by them. But it was those same bones which would be revived at the restoration, according to the dry bones vision of Ezekiel 37.</p>


text:
<h2></h2><p style='margin-left:1:415em'>but my eyes are on You, Yahweh, the Lord. In You I take refuge; don’t leave my soul destitute-</p><p style='margin-left:1:415em'>Although God's people were to be slain in heaps (:7), the psalmist asks that he shall be saved. It is a characteristic of the faithful that they hold on even when all God's people have fallen away. It sometimes seems only a minority of a minority may finally be saved. Heb. "do not pour out my soul". The Lord's servant was to pour out his soul unto death (<a href='B:290 53:12'>Isa 53:12</a>). David wanted to be king as promised, and not a sacrifice.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Keep me from the snare which they have laid for me, from the traps of the workers of iniquity-</p><p style='margin-left:1:415em'>The implication is that the snares laid would have meant going astray from God's precepts. The initial reference may have been to Saul laying snares for David through getting him to marry his daughters and thereby seeking to kill him; and in <a href='B:230 119:110'>Psa 119:110</a> David is proud he has not fallen into those snares. But that Psalm finishes with David saying bluntly that he has "gone astray" (<a href='B:230 119:176'>Psa 119:176</a>), as if to say that earlier&nbsp; he had far overrated his own obedience to God's law.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Let the wicked fall together into their own nets, while I pass on by- </p><p style='margin-left:1:415em'>This is part of a major Biblical theme that the wicked are self-condemned, more than being condemned by God as it were against their own will. In <a href='B:230 140:10'>Psa 140:10</a> David envisages his opponents as being "Cast into fire, into miry pits, no more to rise"; pictures of final condemnation at the last day. But effectively, they had fallen into that which they had themselves wished upon David. Those who condemn, or seek to condemn, will themselves be condemned (<a href='B:470 7:1'>Mat 7:1</a>).</p><h2></h2>


text:
<h2></h2><p style='margin-left:1:415em'>A contemplation by David, when he was in the cave. A Prayer-</p><p style='margin-left:1:415em'>David was sensitive to words, and here recalls and edits the words he remembers praying in the cave. We recall that there he had the opportunity to kill Saul, but didn't. See on <a href='B:230 143:1'>Psa 143:1</a>.</p><p style='margin-left:1:415em'>I cry with my voice to Yahweh, with my voice I ask Yahweh for mercy-</p><p style='margin-left:1:415em'>We assume it was imperative for David in the cave to keep quiet. But in his heart he had cried loudly to God "for mercy". He felt Saul could have found him and murdered him at any time; he had no human escape, apart from to trust in Yahweh. </p>


text:
<h2></h2><p style='margin-left:1:415em'>I pour out my complaint before Him-</p><p style='margin-left:1:415em'>Literally, 'I gush out my babbling'. He was so frightened and emotionally broken down that his spirit or mind was overwhelmed (:3). And yet there in the cave he felt he was before Yahweh, in His very presence.</p><p style='margin-left:1:415em'>I tell Him my troubles-</p><p style='margin-left:1:415em'>Whilst God knows our exact position in life, it is part of childlike relationship with Him to tell Him our troubles. There in the cave with no human way of escape, David did just thIsa.</p>


text:
<h2></h2><p style='margin-left:1:415em'>When my spirit was overwhelmed within me-</p><p style='margin-left:1:415em'>I noted on :2 how David felt that 'I gush out my babbling' to God. He was so frightened and emotionally broken down that his spirit or mind was overwhelmed.</p><p style='margin-left:1:415em'>You knew my path-</p><p style='margin-left:1:415em'>Although this Psalm is David's prayer in the cave, it has clearly been edited by David afterwards. He felt there was no path out of his problem, for the cave had no exit. But God knew a path for him, as he now can later reflect. And we have all been in such situations.</p><p style='margin-left:1:415em'>In the way in which I walk, they have hidden a snare for me-</p><p style='margin-left:1:415em'>The implication is that the snares laid would have meant going astray from God's precepts. The initial reference may have been to Saul laying snares for David through getting him to marry his daughters and thereby seeking to kill him; and in <a href='B:230 119:110'>Psa 119:110</a> David is proud he has not fallen into those snares. But that Psalm finishes with David saying bluntly that he has "gone astray" (<a href='B:230 119:176'>Psa 119:176</a>), as if to say that earlier&nbsp; he had far overrated his own obedience to God's law.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Look on my right hand and see; for there is no one who is concerned for me. Refuge has fled from me, no one cares for my soul-</p><p style='margin-left:1:415em'>In the cave, David did have some of his men with him. But he feels, as he looks to the men on his right hand [the place of supposed help] that they were with him from their own agenda, not because they were really concerned for him or could "deliver" him (s:w. "concerned"). The cave had been his refuge, but that refuge was now his trap; or so it seemed:&nbsp;</p>


text:
<h2></h2><p style='margin-left:1:415em'>I cried to You, Yahweh. I said, You are my refuge, my portion in the land of the living-</p><p style='margin-left:1:415em'>He had made the cave his refuge, and it had become his trap. But he doesn't give up hope that God can still be his ultimate refuge.</p>


text:
<h2></h2><h2>Listen to my cry, for I am in desperate need; deliver me from my persecutors, for they are stronger than me-</h2><p style='margin-left:1:415em'>David knew that he and his men couldn't fight their way out of the cave, and likely suspected his men would hand him over to Saul in return for their own lives being spared. He was indeed in desperate need, snared in that cave, with the only way out blocked by Saul and his men. That he didn't give up hope but begged God to somehow deliver him is a fair indication of his great faith. It was surely motivated by his respect for God's prophetic word, that somehow, some day, this too would pass and he would be king and Saul would be removed.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Bring my soul out of prison, that I may give thanks to Your name. The righteous will surround me, for You will be good to me- </p><p style='margin-left:1:415em'>The cave had become a prison for David. He begs for deliverance by some miracle, so that he could praise God for it; and instead of being surrounded by men of very doubtful loyalty (see on :4), he believed the prophetic word that one day he would be king, surrounded in government by "the righteous". His faith that he would be rescued from such a dead end, no exit situation is remarkable.</p>&nbsp;<p style='margin-left:1:415em'>Most of the Psalms have clear reference to the exiles, and being brought out of a hopeless position in prison is an image used by the restoration prophets. And David's feelings likewise have ultimate application to the Lord Jesus. As He hung in the darkness of the cross, He too was depressed by the weight of His mental burden, a burden so great it must have pushed His brain to maximum neurological capacity. The spirit of the crucified Christ is here; His hope that "the righteous shall compass me about" is used in the famous crucifixion Psalm of <a href='B:230 22:22'>Psa 22:22</a>. The Lord Jesus poured out His soul unto death; "he was taken away by distress" (<a href='B:290 53:12'>Isa 53:12</a>; <a href='B:290 53:8'>Isa 53:8</a> AVmg:) suggests that it was the mental crisis in the brain of the Lord on the cross which resulted in His death. This is why Pilate marvelled that He died so quickly. It is evident from this that the physical process of crucifixion did not kill the Lord, but rather the heart burst (both figurative and literal) which it brought upon Him. Do we not sense that striving in our minds as we fellowship His sufferings? Surely we do, but from a great distance.</p><h2></h2>


text:
<h2></h2><p style='margin-left:1:415em'>A Psalm of David-</p><p style='margin-left:1:415em'>We have here another example of the pairing of Psalms, for Psalms 143 has many points of contact with David's prayer when hemmed in within the cave of Psalms 142.</p><p style='margin-left:1:415em'>Hear my prayer, Yahweh. Listen to my petitions. In Your faithfulness and righteousness, relieve me-</p><p style='margin-left:1:415em'>David trapped within the cave apparently faced certain death. But he pleads with God to be faithful- to His prophetic word that David would be king and Saul would be deposed. In this sense, faith came by hearing the word of God (<a href='B:520 10:17'>Rom 10:17</a>).</p>


text:
<h2></h2><p style='margin-left:1:415em'>Don’t enter into judgment with Your servant, for in Your sight no man living is righteous-</p><p style='margin-left:1:415em'>facing apparent death, and in great panic and psychological crisis (see on :7), David assumed that the prophetic word that he would live to become king wasn't going to be fulfilled because he had sinned. The Lord Jesus passed through a similar crisis on the cross when He felt forsaken by God. And so David asks for every grace to be shown to him. Closer, more rational analysis however reveals a weakness in his argument; he seems to be saying that because all men sin, and none are justified, therefore God shouldn't judge David for his sins. That doesn't follow, but we can put this down to his understandable panic in extremity.</p>


text:
<h2></h2><p style='margin-left:1:415em'>For the enemy pursues my soul; he has struck my life down to the ground-</p><p style='margin-left:1:415em'>"Struck" is s:w. "broken". This is clearly relevant to the actions of the Babylonians (s:w. <a href='B:310 3:34'>Lam 3:34</a>). But it was true also of David's enemies within Israel, especially Saul, who is likely in view here, having chased him into the cave where he now expected to be struck down at any moment. The truth is that the exiles were broken because they had broken each other in pieces (<a href='B:290 3:15'>Isa 3:15</a> s:w:). Yet that brokenness was intended to bring forth the humility which would enable them to repent and be restored (s:w. <a href='B:290 57:15'>Isa 57:15</a> "contrite"). And it was the suffering servant as representative of Israel who was broken, as their representative (s:w. <a href='B:290 53:5'>Isa 53:5</a>; <a href='B:290 53:10'>Isa 53:10</a>).</p><p style='margin-left:1:415em'>He has made me live in dark places, as those who have been long dead-</p><p style='margin-left:1:415em'>David in the dark cave, which he understood as a kind of tomb hewn in the rock, felt as if he were already dead, so apparently certain was it that Saul would find and slay him.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Therefore my spirit is overwhelmed within me. My heart within me is desolate-</p><p style='margin-left:1:415em'>Here we have an exact repetition of David's prayer in the cave recorded in <a href='B:230 142:3'>Psa 142:3</a>. I suggested on :1 that Psalms 143 is paired with Psalms 142 and refers to the same time. His spirit failed, he was mentally broken down, 'I gush out my babbling', he remembered (<a href='B:230 142:2'>Psa 142:2</a>). He was so frightened and emotionally broken down that his spirit or mind was overwhelmed (<a href='B:230 142:3'>Psa 142:3</a>). The relevance to the exiles is that the land was left "desolate" whilst they were in exile (s:w. <a href='B:30 26:34'>Lev 26:34</a>; <a href='B:140 36:21'>2Ch 36:21</a> etc:), as was the temple (<a href='B:140 7:21'>2Ch 7:21</a>) and the heart of the exiles themselves, just like David at this time (<a href='B:300 4:9'>Jer 4:9</a> s:w:). But God could save them from such extremity, if they had David's faith, and restore them according to His prophetic word and intention with them. Jeremiah uses the same word translated "overwhelmed" to describe what happened to God's people under the hand of the Babylonians (<a href='B:310 2:11-12'>Lam 2:11-12</a>; <a href='B:310 2:19'>Lam 2:19</a>).</p>


text:
<h2></h2><p style='margin-left:1:415em'>I remember the days of old, I meditate on all Your doings, I contemplate the work of Your hands-</p><p style='margin-left:1:415em'>David recalls in his own life "of old", in his youth and childhood, how God had saved him by grace; and asks for this to be continued. We should never therefore disregard God's hand at work in our childhood and youth. But as in <a href='B:230 77:12'>Psa 77:12</a>, the Divine work and doings being considered are also His historical grace to His people. For all His work for Israel was by grace, seeing that for the most part they didn't strongly believe in Him and were unfaithful to His covenant; and yet He had still worked for them so mightily, towards their salvation.</p>


text:
<h2></h2><p style='margin-left:1:415em'>I spread forth my hands to You. My soul thirsts for You, like a parched land. Selah-</p><p style='margin-left:1:415em'>In the cave that night, David would have likely been unable to drink. He was thirsty, dry as the parched land outside the cave. And in the silence of the cave that night, he spread forth his hands to God.</p><p style='margin-left:1:415em'>And again these things look forward to the experience of the Lord Jesus. The thirsty land surrounding Him on the cross represented spiritually barren Israel (<a href='B:290 53:1'>Isa 53:1</a>; <a href='B:230 42:1-3'>Psa 42:1-3</a>); but the Lord Jesus so took His people upon Him, into His very soul, that His soul became a thirsty land (<a href='B:230 143:6'>Psa 143:6</a>); He felt as spiritually barren as they were, so close was His representation of us, so close was He to sinful man, so fully did He enter into the feelings of the sinner. In the same way as Christ really did feel forsaken as Israel were because of their sins, so He suffered thirst, both literally and spiritually, which was a punishment for Israel's sins.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Hurry to answer me, Yahweh. My spirit fails-</p><p style='margin-left:1:415em'>David in the cave that night (see on :1) needed immediate answers and deliverance. His spirit failed, he was mentally broken down, 'I gush out my babbling', he remembered (<a href='B:230 142:2'>Psa 142:2</a>). He was so frightened and emotionally broken down that his spirit or mind was overwhelmed (<a href='B:230 142:3'>Psa 142:3</a>).</p><p style='margin-left:1:415em'>Don’t hide Your face from me-</p><p style='margin-left:1:415em'>Recognizing the existence of the new and old men within him, Paul can speak in Romans 7 as if he is two different people; “I myself serve the law of God”, but “my flesh” serves sin. Likewise David asked God not to hide his face from him, David personally, (<a href='B:230 27:9'>Psa 27:9</a>; <a href='B:230 69:17'>Psa 69:17</a>; <a href='B:230 102:2'>Psa 102:2</a>; <a href='B:230 143:7'>Psa 143:7</a>), but to hide His face from David’s sins (<a href='B:230 51:9'>Psa 51:9</a>). And one wonders whether the way the records of the Lord’s temptations are written implies some similar recognition by the Spirit of the two ‘men’ within the Lord.</p><p style='margin-left:1:415em'>So that I don’t become like those who go down into the pit-</p><p style='margin-left:1:415em'>There in the cave it would have seemed as if David was alive in the pit or tomb of the grave. He was earnestly begging for his life to be saved.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Cause me to hear Your grace in the morning, for I trust in You. Cause me to know the way in which I should walk, for I lift up my soul to You-</p><p style='margin-left:1:415em'>This has obvious reference to David lying silent and unable to move that night in the cave (see on :1). He begged for deliverance in the morning, by grace alone. For he had no human way out. And now, as he writes up his experience in this Psalm, he makes this his prayer every night, as it had been that desperate night in the cave.</p><p style='margin-left:1:415em'>David expected to be caused to hear God's lovingkindness every morning, and to be taught the way he should take- all because he would every morning 'lift up his soul unto God'. All this was the pattern of daily life for the Lord Himself, who was noted for rising up early and praying (<a href='B:480 1:35'>Mar 1:35</a>). <a href='B:290 50:4'>Isa 50:4</a> prophesies of the Lord Jesus that morning by morning, God awoke His ear "to learn as a disciple". That last phrase is surely to signal the intended similarities between the Lord's path of growth, and that of all disciples.</p><p style='margin-left:1:415em'>Just as is true today, and as is often mentioned in Psalms 119, God is willing to operate directly on the hearts of men in a way over and above His written word. David realized this, and asked to be taught and shown God's ways (<a href='B:230 25:4'>Psa 25:4</a>; <a href='B:230 143:8'>Psa 143:8</a>). "Cause" is the usual word for 'to know'. Knowledge in its ultimate, spiritual sense is not attained simply by reading or hearing the text of the Bible; not that I am at all decrying that. But there is a higher, Divine hand at work in making us know Divine knowledge. Moses had prayed the same words in <a href='B:20 33:13'>Exo 33:13</a>: "Show me [make me to know] Your way, that I may know [s:w. "show"] You [and] find grace in Your sight". The gift of knowledge, in the Hebraic sense of relationship, is related to God's grace. That knowledge which is in view is not the same as technical, theological knowledge. Moses' prayer was answered; the same words are used in saying that God "made known His ways to Moses" (<a href='B:230 103:7'>Psa 103:7</a>):&nbsp;</p>


text:
<h2></h2><p style='margin-left:1:415em'>Deliver me, Yahweh, from my enemies. I flee to You to hide me-</p><p style='margin-left:1:415em'>David had fled into the cave for deliverance and hiding, but it had turned out to be his snare and prison (see on :1). And so he desperately flees, in his mind, to Yahweh as his true hiding place, begging to be hidden from Saul, sleeping only a short distance away from him.</p><p style='margin-left:1:415em'>David responded to their seeking of him by seeking God more. He uses the language of the hunt and chase to describe how he was drawing closer to God: "My soul followeth hard after thee" (<a href='B:230 63:8'>Psa 63:8</a>; Psalms 63 is a wilderness psalm, see title). “Let them be ashamed and confounded that seek after my soul::. let all those that seek thee rejoice" (<a href='B:230 40:14'>Psa 40:14</a>; <a href='B:230 40:16'>Psa 40:16</a>). In this sense, David felt he wasn't fleeing from&nbsp; his enemies as much as fleeing to God: "Deliver me, O Lord, from mine enemies (from whom he was running): I flee unto thee to hide me" (<a href='B:230 143:9'>Psa 143:9</a> AV). Both David and Jesus had a real sense of direction, they could see that their mental, emotional and physical sufferings were leading them towards an altogether higher relationship with the Father. They took those sufferings as an almost welcome push towards the Father. They had a sure sense of spiritual direction in all their afflictions; this accounts for the human loneliness which they both felt.</p>


text:
<h2></h2><p style='margin-left:1:415em'>Teach me to do Your will, for You are my God-</p><p style='margin-left:1:415em'>David's begging for deliverance was because he vowed to use his subsequent life to do God's will, and he asks God to teach him thIsa.</p><p style='margin-left:1:415em'>Your Spirit is good; lead me in the land of uprightness-</p><p style='margin-left:1:415em'>David asked: “Let thy good spirit / Angel lead me in the plain country” (<a href='B:230 143:10'>Psa 143:10</a> RVmg:)- as if he realized that there were Angels / spirits of evil, as well as of good. Thus we too pray not to be lead into temptation- but rather, lead in the way of life. Angels do lead us in life, but they can lead us in either the downward or the upward spiral. In the immediate context, David trapped in the cave (see on :1) longed to be outside of it, in the open country again:&nbsp;</p>


text:
<h2></h2><p style='margin-left:1:415em'>Revive me, Yahweh, for Your name’s sake. In Your righteousness, bring my soul out of trouble-</p><p style='margin-left:1:415em'>David in the cave had no way of being 'brought out' (see on :1), apart from by God's direct intervention. He asks for this not because of his own righteousness, but throws himself upon God's grace.</p>


text:
<h2></h2><p style='margin-left:1:415em'>In Your loving kindness, cut off my enemies, and destroy all those who afflict my soul, for I am Your servant-</p><p style='margin-left:1:415em'>We are bidden praise God for smiting David's enemies, and also for smiting the firstborn babies of Egypt, because this is a sign of His eternal mercy (Psa. 138:10 cp. 143:12). This is proof enough that His view of mercy and ours are quite different. If as suggested on :1 this Psalm is David's reflections within the cave, then his request for God to cut off his enemies is all the more appropriate. For he had the chance to cut off Saul's life and refused to, exactly because of his faith in this Divine promise- that God and not man would see to thIsa.</p><p style='margin-left:1:415em'>David often talks about the perishing [s:w:] of his enemies (<a href='B:230 9:3'>Psa 9:3</a>; <a href='B:230 9:6'>Psa 9:6</a>; <a href='B:230 41:5'>Psa 41:5</a>; <a href='B:230 143:12'>Psa 143:12</a>). But in <a href='B:230 92:9'>Psa 92:9</a> he speaks of them as God's enemies. He considers his enemies to be God's enemies. That may well have been true, seeing that God did indeed become the enemy of Saul, who was clearly the great enemy of David in his earlier life (<a href='B:90 28:16'>1Sa 28:16</a>). But we must sound a caveat; because it can be that those within the body of believers whom we consider our enemies are in fact loved by God. We cannot automatically assume in times of inter-personal strife that our enemies are also God's enemies.</p><h2></h2>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>By David-</p><p style='margin-left:1:415em'>The LXX title says that it concerns the fight with Goliath of 1 Samuel 17.</p><p style='margin-left:1:415em'>Blessed be Yahweh, my rock, who teaches my hands to war, and my fingers to battle-</p><p style='margin-left:1:415em'>David gives full credit to Yahweh for the victory. The mention of hands and fingers is appropriate to his use of a sling to kill Goliath, but he attributes his skill to Divine training. He had likely learned to sling stones with accuracy from a child. He attributes that training to Yahweh, showing that God is active in preparing human life from early childhood experiences. </p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>my source of grace-</p><p style='margin-left:1:415em'>David recognizes that the victory was through Divine grace, not his bravery or skill as a slinger.</p><p style='margin-left:1:415em'>My fortress, my high tower, my deliverer-</p><p style='margin-left:1:415em'>These are all defensive terms. And yet David is presented as the bold aggressor who proactively seeks out the duel with Goliath. He did so refusing all human armour; because he saw Yahweh as his defence. David sees that Yahweh will be a "high tower" or place of refuge at the day of future judgment (<a href='B:230 9:8-9'>Psa 9:8-9</a>, quoted about this in <a href='B:510 17:31'>Act 17:31</a>). But David feels God has been like this to him in this life (<a href='B:100 22:3'>2Sa 22:3</a>; <a href='B:230 18:2'>Psa 18:2</a>; <a href='B:230 46:7'>Psa 46:7</a>; <a href='B:230 48:3'>Psa 48:3</a>; <a href='B:230 59:9'>Psa 59:9</a>; <a href='B:230 59:16-17'>Psa 59:16-17</a>; <a href='B:230 62:2'>Psa 62:2</a>; <a href='B:230 94:22'>Psa 94:22</a>; <a href='B:230 144:2'>Psa 144:2</a>). He therefore sees a seamless experience in his relationship with God in this life, and at the future day of judgment. God saves us right now and is a refuge for us in countless life situations; and this is the guarantee that He will be likewise at the last day.</p><p style='margin-left:1:415em'>My shield and He in whom I take refuge-</p><p style='margin-left:1:415em'>Again a reference to his refusal to take Saul's shield and defensive armour with him into battle.</p><p style='margin-left:1:415em'>Who subdues my people under me-</p><p style='margin-left:1:415em'>David's victory over Goliath was what brought the people under him. But instead of basking in any personal glory about that, David thanks God for having given that to him.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh, what is man, that You care for him? Or the son of man, that You think of him?<strong>- </strong></p><p style='margin-left:1:415em'>This repeats <a href='B:230 8:4'>Psa 8:4</a>, and as commented there, that Psalm is clearly, as here, David's thoughts as he marvelled at how he had been used to achieve the victory over Goliath. But as explained on <a href='B:230 8:3'>Psa 8:3</a>, he becomes a symbol of the Lord Jesus, the ultimate "son of man". David is here alluding to the earlier words of Job. Probably the only extant scripture at David's time was the book of Job and the Pentateuch, which explains why he so often alludes to the book of Job. Job came to deeply marvel at the fact that despite God's highness, He tests us and meditates upon us every moment of our lives: "What is man, that thou shouldest magnify him?::. that thou shouldest visit him every morning, and try him every moment?" (<a href='B:220 7:17-18'>Job 7:17-18</a>). These words became the basis of the thoughts of the Lord Jesus as prophesied here. Like Job, the Lord learnt from the depth of His own inner struggles about the moral greatness of the Father. So even God's own Son, peerless and spotless lamb of God that He was even in mortal nature, recognized that such was God's moral splendour that He was surprised that during His mortality, God was so intensely interested in Him.</p><p style='margin-left:1:415em'>As God was "mindful of" (<a href='B:230 8:4'>Psa 8:4</a>) or 'cared for' David and thereby all men in Israel through the victory granted over Goliath, so David urged that in response, they should be "mindful" of God (s:w. <a href='B:130 16:12'>1Ch 16:12</a>; <a href='B:130 16:15'>1Ch 16:15</a>). But "mindful" implies 'to remember', and is a term used for answer to prayer (<a href='B:70 16:28'>Jdg 16:28</a>; <a href='B:90 1:11'>1Sa 1:11</a> and often). David is acknowledging that he had prayed for victory, and been granted it- but felt unworthy to have received such an answer.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Man is like a breath, his days are like a shadow that passes away-</p><p style='margin-left:1:415em'>"Breath" is the word for "vanity". So this may not be a general reflection upon all humanity, but upon the unrighteous, upon whom the judgment of :5,6 is to come. The word is used in <a href='B:230 94:11'>Psa 94:11</a> "Yahweh knows the thoughts of man, that they are futile". "Vanity" is the word commonly used of idolatry. And this indeed is where modern day idolatry is committed- through having an empty mind, filled with vanity, rather than the things of God's Spirit. And yet all the same, the parallel in Psalms 8 seems to suggest that David marvelled that God had wrought so much through him, a mere mortal man. And his allusions to the language of idolatry and apostasy could effectively be saying that 'Seeing I am a mere mortal, there but for God's grace go I, I am not so much higher than those apostates'. An attitude we all need to remember as we mix with those others would consider the dregs of our societies.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Part Your heavens, Yahweh, and come down; touch the mountains, and they will smoke-</p><p style='margin-left:1:415em'>It seems at this point that David is praying for a dramatic deliverance from apparently certain death, and he has reminded himself in :1-4 of the victory and salvation granted him over Goliath as an inspiration. He has done this previously in this section of the Psalms; see on <a href='B:230 140:7'>Psa 140:7</a>. He asks for a theophany to save him, no less that what happened at Sinai (s:w. <a href='B:20 19:18-20'>Exo 19:18-20</a>), when again God had as it were made the mountains smoke by His touch. We marvel at David's spiritual ambition, unafraid to ask for a similar theophany to save him. And he reflects at the end of his life that this prayer was in fact answered (<a href='B:230 18:9'>Psa 18:9</a>). The relevance to the exiles is that Yahweh was prepared to "bow" (s:w. "stretch out") the heavens and "come down" to restore the exiles; but they chose not to make use of that huge potential (s:w. <a href='B:290 40:22'>Isa 40:22</a>; <a href='B:290 42:5'>Isa 42:5</a>; <a href='B:290 64:1'>Isa 64:1</a>):&nbsp;</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Throw out lightning and scatter them-</p><p style='margin-left:1:415em'>This continues the request for a saving theophany of the magnitude of what was seen at Sinai; see on :5. At the end of his life, David was thankful that this prayer had in fact been answered (<a href='B:230 18:14'>Psa 18:14</a>). David rejoices that Divine "arrows" were sent to destroy his enemies (<a href='B:230 7:13'>Psa 7:13</a>; <a href='B:230 18:14'>Psa 18:14</a>; <a href='B:230 45:5'>Psa 45:5</a>; <a href='B:230 64:7'>Psa 64:7</a>; <a href='B:230 144:6'>Psa 144:6</a>), in fulfilment of God's promise to do so to the sinful within Israel (<a href='B:50 32:23'>Deu 32:23</a>; <a href='B:50 32:42'>Deu 32:42</a>). But David was to later realize that those same arrows had been fired by God into him in judgment for his sin (<a href='B:230 38:2'>Psa 38:2</a>). This realization was perhaps to help David understand that his rejoicing in Divine arrows of judgment being fired at his enemies had not been mature; for he himself had to realize that he was worthy of the same.</p><p style='margin-left:1:415em'>Send out Your arrows and defeat them-</p><p style='margin-left:1:415em'>Again the prayer was answered and David thanks God for this at the end of his life (s:w. <a href='B:230 18:14'>Psa 18:14</a>). We cannot locate any particular historical incident of fulfilment; perhaps it was too personal and wonderful to be recorded. Just as a Christian man or woman might feel it inappropriate to record God's most dramatic salvation of them when they write their autobiography. The shooting or sending forth of arrows is only elsewhere used of God doing so against an apostate Judah (s:w. <a href='B:330 5:16'>Eze 5:16</a>). The phrase is also repeatedly used of how Jonathan shot arrows to signal to David that his father Saul was going to try to kill him (<a href='B:90 20:20-22'>1Sa 20:20-22</a>). Perhaps the enemies in view are therefore Saul and his men.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Stretch out Your hand from above, rescue me and deliver me out of great waters, out of the hands of foreigners-</p><p style='margin-left:1:415em'>The "foreigners" may be literal Gentiles, represented as often by "waters". But I suggested on :6 that it is perhaps Saul and his men (such as Doeg, the Gentile Edomite) who may be initially in view. This would continue a major Biblical theme; that the apostate amongst God's people are as Gentiles. See on :8.</p><p style='margin-left:1:415em'>As noted on :5,6, Psalms 144 has many points of contact with Psalms 18, here to <a href='B:230 18:16'>Psa 18:16</a> "He sent from on high. He took me, He drew me out of many waters". At the end of his life, David felt his prayer of <a href='B:230 144:7'>Psa 144:7</a> had indeed been answered. "Waters" are usually symbolic of armies or nations. David felt he had been surrounded and faced with certain death, but had been as it were airlifted to safety by God. The language here says that God has done this, but it is parallel with David's prayer for this to happen in <a href='B:230 144:7'>Psa 144:7</a>. The triumphant song of Psalms 18 is therefore praise for the prayer of Psalms 144 being answered.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>whose mouths speak deceit, whose right hand is a right hand of falsehood-</p><p style='margin-left:1:415em'>The language of deceit is more appropriate to the apostate within Israel than to Gentiles. See on :7. The mouths who spoke deceit and falsehood are often those of Saul and his men (see s:w. <a href='B:230 7:14'>Psa 7:14</a>; <a href='B:230 27:12'>Psa 27:12</a>; <a href='B:230 31:18'>Psa 31:18</a>; <a href='B:230 35:19'>Psa 35:19</a>; <a href='B:230 119:69'>Psa 119:69</a>; <a href='B:230 119:78'>Psa 119:78</a>; <a href='B:230 119:86'>Psa 119:86</a>; <a href='B:230 119:118'>Psa 119:118</a> etc:)&nbsp;&nbsp;</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>I will sing a new song to You, God, on a ten-</p><p style='margin-left:1:415em'>stringed lyre I will sing praises to You-</p><p style='margin-left:1:415em'>This is the song of Psalms 18; see on :5-7. Even in the Old Testament, the idea of living in a spirit of newness of life is to be found. David six times invites us to sing with him “a new song” (<a href='B:230 33:3'>Psa 33:3</a>; <a href='B:230 40:3'>Psa 40:3</a>; <a href='B:230 96:1'>Psa 96:1</a>; <a href='B:230 98:1'>Psa 98:1</a>; <a href='B:230 144:9'>Psa 144:9</a>; <a href='B:230 149:1'>Psa 149:1</a> cp. <a href='B:290 42:10'>Isa 42:10</a>). Invariably these songs are associated with the experience of God’s redemption (cp. <a href='B:730 5:9'>Rev 5:9</a>). Obviously those ‘new songs’ were intended to be repeatedly sung. Our regular experience of forgiveness and redemption should urge us onwards in the spirit of ‘newness of life’. Like Paul we die daily with the Lord, and the power of His resurrection life likewise daily breaks out in us.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>You are He who gives salvation to kings, who rescues David His servant from the deadly sword-</p><p style='margin-left:1:415em'>Again the allusion is to the victory over the deadly sword of Goliath. David is praying for a dramatic deliverance from apparently certain death, and he has reminded himself in :1-4 of the victory and salvation granted him over Goliath as an inspiration. He has done this previously in this section of the Psalms; see on <a href='B:230 140:7'>Psa 140:7</a>. We note how David on one hand recognizes that he is indeed a king, but more than that, Yahweh's servant. In the thinking of his time, kings didn't need salvation. They were themselves seen as saviours, self sufficient. But David broke this paradigm of thinking, considering himself to be the humble king.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Rescue me, and deliver me out of the hands of foreigners, whose mouths speak deceit, whose right hand is a right hand of falsehood-</p><p style='margin-left:1:415em'>This repeats :7,8, where I suggested that the people in view are not necessarily Gentiles but Saul, acting as a Gentile, and whose entourage included Gentiles like Doeg the Edomite. "Redeem / deliver me from the hand::." is again a quotation from Jacob's words when he found his relative Esau [not a complete Gentile, although acting like one] barring his path back home (<a href='B:10 32:11'>Gen 32:11</a>; <a href='B:10 32:30'>Gen 32:30</a>). And the word is used of David's desire for deliverance from Saul (<a href='B:90 26:24'>1Sa 26:24</a>); and yet this was a redemption unappreciated by him as it ought to have been (<a href='B:100 12:7'>2Sa 12:7</a>). Finally David recognized that this prayer was answered (<a href='B:100 22:18'>2Sa 22:18</a>; <a href='B:100 22:49'>2Sa 22:49</a>). As David had earlier prayed for redemption / deliverance from Saul and his enemies (<a href='B:230 31:15'>Psa 31:15</a>; <a href='B:230 59:1'>Psa 59:1</a>; <a href='B:230 144:7'>Psa 144:7</a>), he would later pray for redemption / deliverance from his sins (<a href='B:230 39:8'>Psa 39:8</a>; <a href='B:230 79:9'>Psa 79:9</a>).</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Then our sons will be like well-</p><p style='margin-left:1:415em'>nurtured plants, our daughters like corner stones carved to adorn a palace-</p><p style='margin-left:1:415em'>If indeed Saul and his followers are in view in :11 (see note there), then this will be David's anticipation of what the kingdom of God in Israel would be like when he became king and Saul was deposed, as had been promised by Samuel. This vision of that Davidic kingdom didn't fully come about, partly because of David's own imperfections; but it looks ahead to how things will be in the ultimate Davidic kingdom of the Lord Jesus. Solomon and David's other sons were hardly like "well nurtured plants". The potential was that David's sons would be "planted" eternally (s:w. <a href='B:100 7:10'>2Sa 7:10</a>), but this only came finally true in the kingdom of the Lord Jesus. God's people were indeed "planted" in the land (<a href='B:230 80:8'>Psa 80:8</a>) but were uprooted; and the prophecies only come true in the person of the Lord Jesus who is as the plant which grew in the dry land (<a href='B:230 80:15'>Psa 80:15</a>):&nbsp;&nbsp;</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Our barns will be full, filled with all kinds of provision; our sheep will bring forth thousands and ten thousands in our fields-</p><p style='margin-left:1:415em'>As noted on :12, this is a picture of the kingdom which David hoped to establish after the death of Saul. It is expressed in terms of the blessings for obedience to the covenant; and throughout Psalms 119 David had vowed to be personally obedient to the laws of God which formed the old covenant. But he was overconfident of both his own obedience and that of Israel. And so as explained on :12, these things are reapplied to the final reestablishment of the Davidic kingdom by the Lord Jesus.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Our oxen will pull heavy loads, there will be no breaking in and no going away, and no crying in our streets-</p><p style='margin-left:1:415em'>The reference is to the breaking in of the Philistines upon Israel and their going away in flight from them, and the crying in the streets after the Philistines had sacked the Israelite villages. This would now be no more, thanks to David's victory. But this vision of the Davidic kingdom didn't last and didn't even fully come about. See on :11,12.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Happy are the people who are in such a situation. Happy are the people whose God is Yahweh- </p><p style='margin-left:1:415em'>This kingdom of God on earth under David's rulership was indeed the ideal projection of how God's Kingdom in Israel could be. But the people didn't retain Yahweh is their God in a meaningful sense, and so its realization was precluded; it will only come fully true in the Kingdom of the Lord Jesus, which will be a restoration and extension of the Davidic kingdom, with Him reigning eternally on David's throne. This is indeed "the Hope of Israel":&nbsp;</p><h2></h2>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>A praise Psalm of David-</p><p style='margin-left:1:415em'>This psalm is alphabetic, like other Psalms, but the letter nun is omitted. It is good homework for the enthusiast to work out why. The Psalm appears to be David looking forward to how his kingdom would be once he had taken over from Saul as promised; in this sense it follows on from the end of Psalms 144, which is all about thIsa. However, as noted on <a href='B:230 144:12-15'>Psa 144:12-15</a>, this didn't come about as David hoped and envisioned. But it will do so in the future Kingdom of God, where the Lord Jesus will sit upon David's throne and rule over a revived Davidic Kingdom. This Psalm therefore becomes a prophecy of God's future Kingdom, and praise for how it shall be. </p><p style='margin-left:1:415em'>I will exalt You my God as the King. I will praise Your name forever and ever-</p><p style='margin-left:1:415em'>As noted above, David is looking ahead to his kingdom becoming the Kingdom of God which would be eternal, with him praising God forever. And David emphasizes that God and not himself is the ultimate king of the Kingdom. Samuel had well instilled this into him.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Every day I will praise You, I will extol Your name forever and ever-</p><p style='margin-left:1:415em'>This was David's vision of the Davidic kingdom; praising God's name daily for ever, implying he would live endless days.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Great is Yahweh, and greatly to be praised! His greatness is unsearchable-</p><p style='margin-left:1:415em'>The eternity of David's praise (:2) is related to the unsearchable greatness of God which he is praising. Paul appears to allude to this in <a href='B:520 11:33'>Rom 11:33</a>, where the unsearchable greatness refers to the greatness of God's grace in saving sinners. David is quoting <a href='B:220 5:9'>Job 5:9</a>; <a href='B:220 9:10'>Job 9:10</a>, which also talk of God's unsearchable grace in human salvation. Job and the Pentateuch were likely the main scriptures known by David. The same unsearchable nature of God's grace was available to the exiles (s:w. <a href='B:290 40:28'>Isa 40:28</a>).</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>One generation will commend Your works to another, and will declare Your mighty acts-</p><p style='margin-left:1:415em'>This is how David imagined his kingdom being. God’s word is a living word. Unlike other history, we can see the intense personal relevance of all God’s past dealings with men. David at times gets ecstatic for what God had done at the Red Sea; one generation would tell accounts like the Passover story to another, they too would sing as Miriam had done (<a href='B:230 145:4-7'>Psa 145:4-7</a>). The "works" retold would be of God's saving grace; that will be our talk throughout eternity, and we should begin living the Kingdom life now.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Of the glorious majesty of Your honour, of Your wondrous works, I will meditate-</p><p style='margin-left:1:415em'>This is defined in :12 as the glory of God's Kingdom. David was about to become king as promised by Samuel, and he hopes that his kingdom shall be God's Kingdom. He is commendably full of thought and meditation of God's Kingdom rather than his own; and there we have an abiding principle. But David used the same words in <a href='B:230 8:5'>Psa 8:5</a> when meditating upon his victory over Goliath; he had been crowned with glory and honour. That victory was the basis upon which he became king, in the eyes of Israel; and he meditates how the glory and honour given him was in fact God's and not his own. The glory and majesty of the kingship and kingdom was "laid upon" him (<a href='B:230 21:5'>Psa 21:5</a> s:w:). But David's kingdom didn't fully become God's Kingdom on earth, and the final glory, honour and majesty will be in the future Kingdom of God on earth, when the Lord Jesus reestablishes David's kingdom and reigns on his throne (s:w. <a href='B:290 35:2'>Isa 35:2</a>):&nbsp;&nbsp; </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Men will speak of the might of Your awesome acts; I will declare Your greatness-</p><p style='margin-left:1:415em'>It was David who was doing just this, especially through his Psalms. But he imagines the Kingdom of God as being a time when all men will have his uninhibited desire to speak and declare God's greatness.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>They will utter the memory of Your great goodness and will sing of Your righteousness-</p><p style='margin-left:1:415em'>As noted on :6, it was David who was the singer, and he looked forward to all men having his same attitude to open and uninhibited praise. Hence this Psalm, which was intended for all men to sing even now. Thus David consciously sets himself up as the parade example to all who shall be in God's Kingdom.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh is gracious, merciful, slow to anger, and of great grace-</p><p style='margin-left:1:415em'>This repeats Yahweh's declaration of His Name to Moses, when He listed His characteristics. We note that "grace" is His lead characteristic. And this will be the more apparent when we are in God's Kingdom, for this is how David imagines us praising God in the Kingdom.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh is good to all, His tender mercies are over all His works-</p><p style='margin-left:1:415em'>This will be the praise offered to God in His Kingdom. The struggle of modern man is indeed to believe that God "is good to all". Issues of the justice of God cloud so many attempted relationships with Him. Only in the Kingdom will we finally perceive that He has been good to all, and all His works are encoded with His tender grace. Those issues are left unresolved in this life in order to teach is humility, and trust that there will come a day when all shall be clarified and God's essential goodness and tenderness will be finally perceived. </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>All Your works will give thanks to You, Yahweh; Your saints will extol You-</p><p style='margin-left:1:415em'>God's "works" may refer to the natural creation, which will be endued with a capacity to praise Yahweh in His Kingdom. In this sense all of creation groans for that day of His Kingdom (<a href='B:520 8:22'>Rom 8:22</a>). But we can also interpret His "works" as a poetic parallel with His "saints", His people. We will then realize that God worked with us to prepare us for the final and eternal day of His Kingdom.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>They will speak of the glory of Your kingdom, and talk about Your power-</p><p style='margin-left:1:415em'>Again we see David aware that his kingdom was essentially God's Kingdom; although he imagined his kingdom being established as God's Kingdom, he realizes that all the glory and power was related to God and not himself. The descriptions here of how life will be in God's Kingdom do not focus upon the physical environment which will then be experienced; but rather upon what we will be doing and thinking, particularly focusing upon our praise of Him. And the idea is that this Psalm is to be sung and felt today; we can begin to live the Kingdom life now. In that sense, as we learn in John's writings, we even now "have eternal life".</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>to make known to the sons of men His mighty acts, the glory of the majesty of His kingdom-</p><p style='margin-left:1:415em'>See on :5. We note in this Psalm David's continual desire to tell others of God's majesty. David knew his sinfulness, he knew his reliance upon the grace of God, more and more as he got older. One would have thought that after the Bathsheba incident, David would have kept his mouth shut so far as telling other people how to live was concerned. But instead, we find an increasing emphasis in the Psalms (chronologically) upon David's desire to teach others of God's ways- particularly the surrounding Gentile peoples, before whom David had been disgraced over Bathsheba, not to mention from his two faced allegiance to Achish (<a href='B:90 27:8-12'>1Sa 27:8-12</a>). There is real stress upon this evangelistic fervour of David (<a href='B:230 4:3'>Psa 4:3</a>; <a href='B:230 18:49'>Psa 18:49</a>; <a href='B:230 22:25'>Psa 22:25</a>; <a href='B:230 22:31'>Psa 22:31</a>; <a href='B:230 35:18'>Psa 35:18</a>; <a href='B:230 40:9-10'>Psa 40:9-10</a>; <a href='B:230 57:9'>Psa 57:9</a>; <a href='B:230 62:8'>Psa 62:8</a>; <a href='B:230 66:5'>Psa 66:5</a>; <a href='B:230 66:16'>Psa 66:16</a>; <a href='B:230 95:1'>Psa 95:1</a>; <a href='B:230 95:8'>Psa 95:8</a>; <a href='B:230 96:5-8'>Psa 96:5-8</a>; <a href='B:230 96:10'>Psa 96:10</a>; <a href='B:230 100:1-4'>Psa 100:1-4</a>; <a href='B:230 105:1-2'>Psa 105:1-2</a>; <a href='B:230 119:27'>Psa 119:27</a>; <a href='B:230 145:5-6'>Psa 145:5-6</a>; <a href='B:230 145:12'>Psa 145:12</a>). Indeed, <a href='B:230 71:18'>Psa 71:18</a> records the "old and greyheaded" David pleading with God not to die until he had taught "thy strength unto this generation". As with Paul years later, the only reason he wanted to stay alive was in order to witness the Gospel of grace to others. David&nbsp;therefore coped with his deep inner traumas by looking out of himself to those around him, eagerly desiring to share with them the pureness of God's grace. He didn't do this as some kind of self-help psychiatry; it came naturally from a realization of his own sinfulness and God's mercy, and the wonderful willingness&nbsp;of God to extend this to men.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Your kingdom is an everlasting kingdom, Your dominion endures throughout all generations. Yahweh is faithful in all His words, and loving in all His deeds-</p><p style='margin-left:1:415em'>The particular "words" and "deeds" David has in view are that despite all odds, God's word of promise that he would become king and Saul deposed had come true. We see this faith expressed in this word so often in Psalms 119. David perceived that his kingdom would be everlasting, because it was to be God's Kingdom. And whilst that didn't come true in his times, it will do finally, because the Lord Jesus will reign over the restored Davidic Kingdom, on David's throne, for ever. </p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh upholds all who fall, and raises up all those who are bowed down-</p><p style='margin-left:1:415em'>The Psalms were likely rewritten by David over the years. The upholding of the lowly could have referred initially to how he was exalted from the persecution under Saul, to be king of God's kingdom (s:w. <a href='B:230 3:5'>Psa 3:5</a>; <a href='B:230 37:17'>Psa 37:17</a>; <a href='B:230 37:24'>Psa 37:24</a>). It was at that time that he was "bowed down" (s:w. <a href='B:230 57:6'>Psa 57:6</a>). But it also has reference to how he was 'upheld' after he temporarily lost his kingdom after his 'fall' in the matter of Uriah and Bathsheba (s:w. <a href='B:230 55:12'>Psa 55:12</a>):&nbsp;&nbsp;</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>The eyes of all wait for You; You give them their food in due season-</p><p style='margin-left:1:415em'>"Wait for" or "wait upon" is a term used for serving or praising God. As the eyes of servants look to their master, so the eyes of God's people look to Him (<a href='B:230 123:2'>Psa 123:2</a>, and the eyes of David are described often in the Psalms as waiting upon God (e:g. <a href='B:230 121:1'>Psa 121:1</a>; <a href='B:230 123:1'>Psa 123:1</a>):&nbsp; David sees encoded in the natural creation a prophecy of how things shall eternally be in God's Kingdom; all turning their eyes to God as the animal creation subconsciously does.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>You open Your hand to satisfy the desire of every living thing-</p><p style='margin-left:1:415em'>LXX "Thou openest thine hands, and fillest every living thing with pleasure". But the idea is that the natural creation turns its eyes to God (:15) and He opens His hand to satisfy their desire. As noted on :15, David sees in this a prophecy of how God's true people would turn their eyes to Him and have their desires satisfied by His opening hand. In the context of the exiles, the idea is that their desire for restoration would be fulfilled when they turned their eyes to their God. Opening the hand is an idiom for generous response to the cry of the poor (<a href='B:50 15:8'>Deu 15:8</a>; <a href='B:50 15:11'>Deu 15:11</a>); our generosity is to reflect the open handed generosity we have received and yet hope for from God:&nbsp; "Satisfy" translates&nbsp; word often used to describe how God's people in His land would be "filled" or satisfied"; if they were obedient to the covenant (<a href='B:50 6:11'>Deu 6:11</a>; <a href='B:50 8:10'>Deu 8:10</a>; <a href='B:50 8:12'>Deu 8:12</a>; <a href='B:50 11:15'>Deu 11:15</a> and very often).</p>


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<p style='margin-left:1:415em'>Yahweh is righteous in all His ways, and gracious in all His works-</p><p style='margin-left:1:415em'>This is evidenced in the natural creation (:15,16), and will finally be proven true in the lives of God's faithful people. Whether God was just / righteous and gracious was under question in the mindset of the exiles, as Ezekiel's prophecy reflects. And it has always been questioned. But David sees the Kingdom as a time when people shall finally accept and perceive His justice and grace. This means that the challenges arising from His perceived injustice is all designed to elicit our faith in the Kingdom; for according to David, there will be no answer to the questions until then. The very existence of those questions is therefore a test of our humility, the all important characteristic God looks for:&nbsp;</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh is near to all those who call on Him, to all who call on Him in truth-</p><p style='margin-left:1:415em'>Literally, 'next to', 'neighbour / relative to'. This is how close God feels to the broken hearted and crushed; and conversely, how far He is from the self satisfied and self congratulatory, 'the strong' in secular terms. It is this feature of Yahweh which makes Him unique; no other God has this characteristic of 'nearness' (s:w. <a href='B:50 4:7'>Deu 4:7</a>). Only those who call upon Him “in truth”, with “unfeigned lips” will he heard (<a href='B:230 145:18'>Psa 145:18</a>). Men repeatedly ‘sought for’ the Lord Jesus (<a href='B:480 1:37'>Mar 1:37</a>; <a href='B:500 6:26'>Joh 6:26</a>), but He told them to truly seek Him (<a href='B:470 6:33'>Mat 6:33</a>; <a href='B:470 7:7'>Mat 7:7</a>; <a href='B:490 12:31'>Luk 12:31</a>).</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He will fulfil the desire of those who fear Him, He will also hear their cry and save them-</p><p style='margin-left:1:415em'>Often, “desire” is seen by God as prayer (<a href='B:230 10:17'>Psa 10:17</a>; <a href='B:230 21:2'>Psa 21:2</a>; <a href='B:230 27:4'>Psa 27:4</a>; <a href='B:230 59:10'>Psa 59:10</a>; <a href='B:230 92:11'>Psa 92:11</a>; <a href='B:230 140:8'>Psa 140:8</a>; <a href='B:230 145:19'>Psa 145:19</a>; <a href='B:470 18:32'>Mat 18:32</a>; <a href='B:520 10:1'>Rom 10:1</a>; <a href='B:690 5:15'>1Jn 5:15</a>). God interprets that inner desire as prayer, even if it is not articulated in specific requests. In the context of the exiles, the idea is that if they truly desired the restoration, it could come in response to their cry. But the problem was that the Kingdom was not their heart's desire.</p>


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<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh preserves all those who love Him, but all the wicked He will destroy-</p><p style='margin-left:1:415em'>See on <a href='B:230 146:9'>Psa 146:9</a>. David felt preserved by God from Saul and his other enemies (<a href='B:90 30:23'>1Sa 30:23</a>; <a href='B:100 22:44'>2Sa 22:44</a>), because he had preserved or obeyed [s:w:] God's ways (<a href='B:100 22:22'>2Sa 22:22</a>; <a href='B:100 22:24'>2Sa 22:24</a>; <a href='B:230 18:21'>Psa 18:21</a>; <a href='B:230 18:23'>Psa 18:23</a>); whereas Saul didn't obey / preserve them and was destroyed (<a href='B:90 13:13-14'>1Sa 13:13-14</a>; <a href='B:130 10:13'>1Ch 10:13</a>). Hence <a href='B:230 145:20'>Psa 145:20</a>: "Yahweh preserves all those who love Him, but all the wicked He will destroy". Solomon's prophetic sonship of David was conditional upon him preserving or observing Yahweh's ways (<a href='B:110 2:4'>1Ki 2:4</a>; <a href='B:130 22:13'>1Ch 22:13</a>; <a href='B:140 7:17'>2Ch 7:17</a>); but he didn't preserve of observe them (<a href='B:110 11:10-11'>1Ki 11:10-11</a>); despite David praying that Solomon would be given a heart to observe them (<a href='B:130 29:19'>1Ch 29:19</a>). We can pray for God to work upon the hearts of others, but He will not force people against their own deepest will and heart position. Solomon stresses overmuch how God would keep or preserve the righteous (<a href='B:240 2:8'>Pro 2:8</a>; <a href='B:240 3:26'>Pro 3:26</a>), without recognizing the conditional aspect of thIsa. Why did Solomon go wrong? His Proverbs are true enough, but he stresses that obedience to his wisdom and teaching would preserve his hearers (<a href='B:240 4:4'>Pro 4:4</a>; <a href='B:240 6:22'>Pro 6:22</a>; <a href='B:240 7:1'>Pro 7:1</a>; <a href='B:240 8:32'>Pro 8:32</a>; <a href='B:240 15:5'>Pro 15:5</a>), preservation was through following the example of the wise (<a href='B:240 2:20'>Pro 2:20</a>); rather than stressing obedience to God's ways, and replacing David his father's simple love of God with a love of academic wisdom: "Yahweh preserves all those who love Him" (<a href='B:230 145:20'>Psa 145:20</a>).</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>My mouth will speak the praise of Yahweh; let all flesh bless His holy name forever and ever- </p><p style='margin-left:1:415em'>Several times in the Psalms, David’s poetry matches ‘myself’ with “all men”; he wants all men to share in his experience of Yahweh. He sees his thankful attitude in this life as characteristic of how all in God's Kingdom will eternally live. </p><h2></h2>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Yah! Praise Yahweh, my soul-</p><p style='margin-left:1:415em'>A case can be made that the whole of book 3 of the Psalter (Psalms 73-89) was written / edited in Babylon. The Psalms of Korah (83-87) seem to reflect the longing of the righteous remnant in Babylon for the temple services. And it is just possible that the entire Psalter was re-edited there in Babylon, under inspiration- for so many Psalms have elements of appropriacy to the exiles in Babylon and the restoration. The LXX titles of Psalms 56 [“Concerning the people that were removed from the Sanctuary”] and 71 [“Of the sons of Jonadab, and the first that were taken captive”] speak for themselves. Likewise the LXX attributes Psalms 146-148 to Haggai and Zechariah. Although I suggest they are all initially Psalms of David, relevant to his experiences, but used under inspiration in these later contexts.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>While I live, I will praise Yahweh. I will sing praises to my God as long as I exist-</p><p style='margin-left:1:415em'>This is why David and Hezekiah asked to be preserved from death exactly because this life is the time to praise the Lord, and that was impossible in death. We see their implicit understanding that death is unconsciousness, and not praising God in heaven afterwards.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Don’t put your trust in princes, each merely a son of man in whom there is no help-</p><p style='margin-left:1:415em'>The parallel between princes and men is also found in <a href='B:230 118:8-9'>Psa 118:8-9</a>. Princes are but men, no more than men, and nothing compared to Yahweh. I noted on <a href='B:230 118:8'>Psa 118:8</a> the application to Hezekiah. Yet he failed in putting confidence in princes, turning to Egypt for help. Yet he repented and was rewarded for his sole faith in Yahweh alone. And yet afterwards, he put his confidence in the princes of Babylon. His intensity of faith was not maintained. The relevance to the exiles (see on :1) would have been that the "princes" like Cyrus who appeared to have brought about the restoration were not of themselves to be trusted. They were mere men, used by Yahweh. There may also be some reference to a Jewish leader who tried to free the exiles but not in God's strength.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>His spirit departs, and he returns to the dust. In that very day, his thoughts perish-</p><p style='margin-left:1:415em'>As noted on :2, the Psalmists clearly understood death to be unconsciousness. Whilst a specific "son of man" may be in view in :3, that individual is only human and shares the experience of mortality which all humans share. This would explain why the ambiguous term "son of man" is used, referring both to an individual as well as generic humanity.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Happy is he who has the God of Jacob for his help, whose hope is in Yahweh his God-</p><p style='margin-left:1:415em'>This hope and happiness is posited in contrast to the mortality which affects all humanity in :4. By implication, therefore, we can assume that the hope in view is that of resurrection to eternal life in a bodily form, the ultimate victory over human mortality. The only other person claiming Yahweh as his "hope" [with this particular Hebrew word] is David under persecution by Saul (<a href='B:230 119:166'>Psa 119:166</a>). In the context of the exiles (see on :1), the hope and help was in the ultimate restoration of the Kingdom and David's throne.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>who made heaven and earth, the sea, and all that is in them; who keeps truth forever-</p><p style='margin-left:1:415em'>As so often in the Psalms, God's creative power is seen as the guarantee that he will keep "truth", His covenant and His promises. It is no hard thing for the creator of all to raise the death (:5) or restore the exiles and His Kingdom. Encoded in creation all around us we therefore see the absolute ability of God to fulfil His promises of salvation. Disbelief in His creative power will therefore mean disbelief in our personal salvation.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>who executes justice for the oppressed; who gives food to the hungry. Yahweh frees the prisoners-</p><p style='margin-left:1:415em'>The word is used for the loosing or freeing / deliverance of Joseph by the edict of a powerful king, which looked forward to the deliverance of the captives by the decree of Cyrus (s:w. <a href='B:230 105:20'>Psa 105:20</a>). "Freed" is "loosed". The exiles were prisoners who could have been loosed from Babylon- had they wished. The book of Esther makes clear that the Jews were far from impoverished prisoners. The imagery of being in prison and slavery is therefore in spiritual terms; and most of the exiles refused that great deliverance because they didn't perceive their condition. And that's exactly why folks today turn down the great offer of freedom made to them in Christ.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh opens the eyes of the blind, Yahweh raises up those who are bowed down, Yahweh loves the righteous-</p><p style='margin-left:1:415em'>The Psalms were likely rewritten by David over the years. The raising up of the bowed down could have referred initially to how he was exalted from the persecution under Saul, to be king of God's kingdom. It was at that time that he was "bowed down" (s:w. <a href='B:230 57:6'>Psa 57:6</a>). But he was to be a pattern for the exiles, if they followed his later example of repentance and restoration.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh preserves the strangers, He upholds the fatherless and widow, but the way of the wicked He turns upside down-</p><p style='margin-left:1:415em'>This parallels <a href='B:230 145:20'>Psa 145:20</a> [see note there]: "Yahweh preserves all those who love Him, but all the wicked He will destroy". Those who love God are the marginal, the foreigners and widows; and in preaching the Gospel in wealthier areas, this truth is realized time and again. In the context of the exiles (see on :1), this was appropriate; for the exiles were treated as strangers in Babylon, and after the horrors of the Babylonian invasion there would have been many widows and fatherless amongst them.</p>&nbsp;


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh will reign forever; your God, O Zion, to all generations. Praise Yah!- </p><p style='margin-left:1:415em'>The exiles (see on :1) were to praise God that the God of Zion, the temple mount, would have an eternal kingdom. They were directed not to rejoice in any particular Davidic king, but in Yahweh who was their ultimate king. But the Psalm was originally David's reflections on his own Kingdom; he correctly perceives Yahweh and not himself as the ultimate king of Israel.</p><p style='margin-left:1:415em'>David saw his sufferings as being bound up with those of Israel; those who hated him hated Zion, those who blessed him blessed Zion, and God's salvation of Israel was being expressed through God's deliverance of him in the daily vicissitudes of life; as God had chosen Zion, so He had David His servant; David's joy was Zion's joy, and her exaltation would be David's&nbsp; (<a href='B:230 51:18'>Psa 51:18</a>; <a href='B:230 69:35'>Psa 69:35</a>; <a href='B:230 87:2'>Psa 87:2</a>; <a href='B:230 106:5'>Psa 106:5</a>; <a href='B:230 121:3-4'>Psa 121:3-4</a>; <a href='B:230 125:1'>Psa 125:1</a>; <a href='B:230 128:5'>Psa 128:5</a>; <a href='B:230 146:10'>Psa 146:10</a>; <a href='B:230 149:2'>Psa 149:2</a>). This is how we are to make sense of suffering- by understanding that it plays a role in the salvation of others, and is part of a wider nexus of Divine operation. We suffer so that we may be able to minister the comfort we receive to others (<a href='B:540 1:4'>2Co 1:4</a>). Job likewise came to realize that his sufferings were not so much for his personal maturing, but for the teaching and salvation of the friends.</p><h2></h2>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Yah, for it is good to sing praises to our God; for it is pleasant and fitting to praise Him-</p><p style='margin-left:1:415em'>The LXX attributes Psalms 146-148 to Haggai and Zechariah. According to the LXX titles, there were certain Psalms which were written for the dedication of the rebuilt temple, and others written by Haggai and Zechariah. They include: Psalms 96, 138, 147, 148. These all seem to speak as if the time of a glorious temple was to be the time of God’s Kingdom; this was the possibility, and it was the prevailing hope in the minds of the faithful minority. But the Psalms had to remain prophecies of the future day of Zion’s glory, for the temple was not rebuilt by the returned exiles according to the specifications of Ezekiel 40-48. Although I suggest they are all initially Psalms of David, relevant to his experiences, but used under inspiration in these later contexts.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh builds up Jerusalem, He gathers together the outcasts of Israel-</p><p style='margin-left:1:415em'>The Jews returned from Babylon to the land of their own volition; but it was Yahweh who gathered them back, as if He called them almost of His volition rather than theirs. But the majority resisted this gathering of God and chose to remain in Babylon, for all the strength of His will for their restoration. Just as many do today in their rejection of the Gospel. Those who returned rebuilt Jerusalem; but actually, Yahweh did, through His confirmation of all the freewill effort of men like Haggai and Nehemiah (see on :1).</p><p style='margin-left:1:415em'>This verse is alluded to by the Lord in <a href='B:490 13:34'>Luk 13:34</a>, where He how He would fain have gathered together the children of Jerusalem, “but you would not”. The words of the Psalm speak as if this is what the Lord God is going to do. But Jesus understood it as being impossible of fulfilment if the outcast children would not allow themselves to be gathered. Likewise the statement that the Lord will build up Jerusalem was made in a restoration context; but again, it was dependent upon the Jews’ obedience for its fulfilment. God was and is potentially ready to work with us:&nbsp;&nbsp;</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He heals the broken in heart, and binds up their wounds-</p><p style='margin-left:1:415em'>The broken hearted and wounded were the exiles; see on :1. But they were comfortable in Baylon-Persia, as the book of Esther confirms. They were no longer broken hearted, and took their healing from material prosperity rather than God's Spirit. They were warned in <a href='B:290 6:10'>Isa 6:10</a> that the potential healing of their hearts would not happen unless they were open to it. The broken hearted were those who had broken their own hearts in recognition of their sins as David had done (<a href='B:230 51:17'>Psa 51:17</a>; <a href='B:230 69:20'>Psa 69:20</a> s:w:), and had followed his path to repentance and restoration. But the exiles generally were impenitent; and so the good news announced to them of healing of broken hearts was rejected (s:w. <a href='B:290 61:1'>Isa 61:1</a>).</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He counts the number of the stars, He calls them all by their names-</p><p style='margin-left:1:415em'>The stars which can't be numbered by man refer to the true seed of Abraham. Each have their own individual name in God's mind, reflecting His appreciation of their unique characteristics. The tragedy was that God called each of the exiles back to the land, desirous to fulfil the promises to Abraham; and the majority of them refused that call.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Great is our Lord, and mighty in power; His understanding is infinite-</p><p style='margin-left:1:415em'>This infinite understanding develops the thought of :4; God knew every unique characteristics of His potential people, the stars of Abrahams potential seed. David sees his sins and their consequences as "without number", but he uses the same word for God's "infinite" or "without number" "understanding" (s:w. <a href='B:230 40:12'>Psa 40:12</a>). God understands better than we do the nature of our sins and their consequences. And His power to deal with all that&nbsp; is limitless, as David discovered in his experience with his sin. The exiles too had sinned, and God infinitely understood every nuance of that; but His power was such that He would restore each of them see on :4). But they rejected such mighty power, for He allows it to be circumscribed by human freewill.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh upholds the humble; He brings the wicked down to the ground-</p><p style='margin-left:1:415em'>"Brings::. down" is the term often used for those humbled by God's condemnation, e:g. the proud who are brought low (<a href='B:100 22:28'>2Sa 22:28</a>; <a href='B:220 40:11'>Job 40:11</a>; <a href='B:230 75:7'>Psa 75:7</a>; <a href='B:230 147:6'>Psa 147:6</a>; <a href='B:240 29:23'>Pro 29:23</a> and very often in the prophets). And yet God by grace remembers and lifts up even those humbled by such condemnation (<a href='B:230 136:23'>Psa 136:23</a>). This is absolute grace; to save even those suffering condemnation for their sins. This was all exactly relevant to the exiles (see on :1).</p><p style='margin-left:1:415em'>Time and again, the Biblical contrasts are between the sinners and the humble- as if humility is the epitome of the acceptable. It is the meek who shall inherit the earth (<a href='B:230 37:11'>Psa 37:11</a>). This is how significant humility Isa. God right now puts down one and lifts up another– all of which He will also due at the last day (<a href='B:230 75:7'>Psa 75:7</a>; <a href='B:490 14:10'>Luk 14:10</a> alludes here). The essence of judgment is ongoing now; “we make the answer now”.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Sing to Yahweh with thanksgiving, sing praises on the harp to our God-</p><p style='margin-left:1:415em'>LXX "Begin the song with thanksgiving", clearly an indication that this Psalm was to be sung in the sanctuary. This had only just been rebuilt at the time of this Psalm (see on :1).</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>who covers the sky with clouds, who prepares rain for the earth, who makes grass grow on the mountains-</p><p style='margin-left:1:415em'>As God prepares the earth for the grass and manipulates the clouds above, so the eretz / land / earth was prepared for the restoration to happen (s:w. <a href='B:290 45:18'>Isa 45:18</a>; <a href='B:290 62:7'>Isa 62:7</a>). The tragedy was that the majority of the exiles preferred to stay in Babylon rather than return to the land prepared for them. By contrast, the land / kingdom was prepared for David (<a href='B:230 119:90'>Psa 119:90</a>) whilst he was in exile, and he received it. The sending of the rain represents the power of God's word of restoration coming down and producing growth (<a href='B:290 55:10-11'>Isa 55:10-11</a>). And yet this was precluded by the exiles, and will come true fully at the last day.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He provides food for the livestock, and for the young ravens when they call-</p><p style='margin-left:1:415em'>The hint is that if the exiles truly called to God for help, He would respond. The fact He responds to calls for help is encoded throughout creation; for when even the ravens call, God answers their needs. The fact God "provides food" to His people far more than even to "the livestock" means that we should be faithful to covenant with Him (<a href='B:10 28:20'>Gen 28:20</a> s:w:). His provision of food to the natural creation is a reason to praise God for His grace to men (s:w. <a href='B:230 136:25'>Psa 136:25</a>). Constantly, the natural creation is read as an encouragement to faith in God.</p><p style='margin-left:1:415em'>The raven was considered a bad omen. But still God cares for them; and how much more for His people. This is the force of the Lord's argument in <a href='B:490 12:24'>Luk 12:24</a>, "Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feeds them". Clearly God doesn't simplistically punish the evil and bless the righteous immediately in this life. His grace reaches out to all.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He doesn’t delight in the strength of the horse, He takes no pleasure in the legs of a man-</p><p style='margin-left:1:415em'>The Psalm was in the context of the restoration (see on :1). Perhaps the allusion is how the wicked Haman 'delighted' in the strength of a horse (<a href='B:190 6:9'>Est 6:9</a>; <a href='B:190 6:11'>Est 6:11</a> s:w:). Haman and those like him all came to nothing, and couldn't thwart the glorification of God's captive people.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Yahweh takes pleasure in those who fear Him, in those who hope in His grace-</p><p style='margin-left:1:415em'>This was originally David who hoped in grace (<a href='B:230 33:18'>Psa 33:18</a>). But the exiles are asked to hope in God's grace (<a href='B:230 130:7'>Psa 130:7</a>); for their restoration was by grace, in that their judgment was absolutely called for.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Yahweh, Jerusalem! Praise your God, Zion!<strong>- </strong></p><p style='margin-left:1:415em'>The situation in the time of Haggai and Zechariah (see on :1) was not apparently worthy of so much praise. But the Psalm asks the exiles to praise God, as David did, for that which was promised and was yet to come.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>For He has strengthened the bars of your gates, He has blessed your children within you-</p><p style='margin-left:1:415em'>As noted on :1, this Psalm was relevant to the exiles. Nehemiah's record stresses how the exiles themselves strengthened the bars of the gates of Jerusalem; but it was Yahweh working with them to achieve thIsa. But the blessing of their children was only potentially available; for Haggai (see on :1) records how there was much suffering amongst the exiles from famine and plague, because they had not truly returned to their God.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He makes peace in your borders, He fills you with the finest of the wheat-</p><p style='margin-left:1:415em'>But at the time of Haggai and Zechariah (see on :1) they experienced famine and opposition from within their borders. The great potentials possible for the exiles who returned didn't come about; their impenitence precluded the reestablishment of the Kingdom as was prophetically possible. "Fills you" translates&nbsp; word often used to describe how God's people in His land would be "filled" or satisfied"; if they were obedient to the covenant (<a href='B:50 6:11'>Deu 6:11</a>; <a href='B:50 8:10'>Deu 8:10</a>; <a href='B:50 8:12'>Deu 8:12</a>; <a href='B:50 11:15'>Deu 11:15</a> and very often).</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He sends out His commandment to the earth; His word runs very swiftly-</p><p style='margin-left:1:415em'>LXX "He sends his oracle to the earth: his word will run swiftly"; as in :19 "He sends his word to Jacob". A word running swiftly was an idiom for the fulfilment of that word (see on <a href='B:420 2:2'>Hab 2:2</a>). See too on <a href='B:300 23:18'>Jer 23:18</a>; <a href='B:300 23:22'>Jer 23:22</a>. The idea was that the word of restoration was now coming true for the exiles (see on :1). But tragically their impenitence precluded it coming true at that time as it might have done.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He gives snow like wool, and scatters frost like ashes-</p><p style='margin-left:1:415em'>The idea is that God turns the water into snow, and then His word melts the snow, and the waters flow. The water changes from one state to another. The idea is that Judah went into captivity by God's word, they were as it were frozen in captivity, but God's word would melt them and change their state, so that they would flow again, back to Zion. But most of them preferred to remain frozen in captivity.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He hurls down His hail like pebbles-</p><p style='margin-left:1:415em'> who can stand before His cold?<strong>- </strong></p><p style='margin-left:1:415em'>See on :16. "Who can stand before" Yahweh is the language of men facing condemnation (<a href='B:90 6:20'>1Sa 6:20</a>; <a href='B:230 76:7'>Psa 76:7</a>; <a href='B:410 1:6'>Nah 1:6</a>; <a href='B:460 3:2'>Mal 3:2</a>). Only those forgiven by Him can stand before Him (<a href='B:230 130:3'>Psa 130:3</a>). The exiles had been judged, and were now forgiven. As noted on :16, the freezing of the waters into ice was seen as their judgment in Babylon, and God's word of restoration was to change their state (:18). It was Babylon who was now to be unable to stand before Him (s:w. <a href='B:300 49:19'>Jer 49:19</a>; <a href='B:300 50:44'>Jer 50:44</a>):&nbsp;</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He sends out His word and melts them; He causes His wind to blow and the waters flow-</p><p style='margin-left:1:415em'>See on :16. Note the parallel between God's word and His wind / Spirit. The exiles could have been released from their frozen condition in exile, their state could have been changed from snow to flowing waters. The idea of God's wind / Spirit blowing over the waters is that of creation. A new creation could have been brought about; but they refused.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He shows His word to Jacob, His statutes and His ordinances to Israel-</p><p style='margin-left:1:415em'>As in :15 LXX has "He sends his word to Jacob". The reference there was to how God's prophetic word of restoration could have come true for Jacob / Israel; but they had to be obedient to His statutes. And they were not, for the most part, as the sad record of the restoration makes clear.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He has not done this for any other nation; they don’t know His ordinances. Praise Yah!- </p><p style='margin-left:1:415em'>The gift of God's laws was not to be perceived as onerous, but the greatest blessing a nation could have. To perceive that God's word is shown to us::. leaves us with an awesome impression. This is what grasping the meaning of an inspired Bible should do for each of us. Whoever wishes to believe in that word has had God's word shown to them (:19); and thereby become God's new Israel.</p><h2></h2>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Yah! Praise Yahweh from the heavens! Praise Him in the heights!<strong>- </strong></p><p style='margin-left:1:415em'>The LXX attributes Psalms 146-148 to Haggai and Zechariah. According to the LXX titles, there were certain Psalms which were written for the dedication of the rebuilt temple, and others written by Haggai and Zechariah. They include: Psalms 96, 138, 147, 148. These all seem to speak as if the time of a glorious temple was to be the time of God’s Kingdom; this was the possibility, and it was the prevailing hope in the minds of the faithful minority. But the Psalms had to remain prophecies of the future day of Zion’s glory, for the temple was not rebuilt by the returned exiles according to the specifications of Ezekiel 40-48. Although I suggest they are all initially Psalms of David, relevant to his experiences, but used under inspiration in these later contexts.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Him, all His angels! Praise Him, all His army!<strong>- </strong></p><p style='margin-left:1:415em'>The praise in the context of the exiles (see on :1) was not for what God had already done, but for what they believed and hoped He would do in the ultimate restoration. Because at the time of the restoration, the exiles were experiencing famine and judgment for their impenitence.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Him, sun and moon! Praise Him, all you shining stars!<strong>- </strong></p><p style='margin-left:1:415em'>The praise is because of their creation by a Divine word (:5). The stars and heavenly bodies were representative of the exiles in <a href='B:230 147:4'>Psa 147:4</a> (see notes there); who were to be part of a new creation according to God's prophetic word of restoration. This is why otherwise inanimate bodies are presented as praising God.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Him, you heavens of heavens, You waters that are above the skies-</p><p style='margin-left:1:415em'>The "heaven of heavens" seems to refer to the dwelling place of God personally. There was to ecstatic praise there because of how God would restore His people and forge a new creation out of them by the means of His word. That the exiles largely refused this great potential is tragic; the joy of Heaven itself was precluded by their disinterest:&nbsp;</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Let them praise the name of Yahweh, for He commanded, and they were created-</p><p style='margin-left:1:415em'>The Genesis creation is unique amongst creation accounts for the way that the true creation was called into being by Divine words. As explained on <a href='B:230 147:18'>Psa 147:18</a>, a new creation was envisaged at the restoration. And the exiles were bidden praise God for this; even though ultimately that restoration to its full extent was not to be at that time, due to their general impenitence.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He has also established them forever and ever. He has made a decree which will not pass away-</p><p style='margin-left:1:415em'>The reestablishment of a new heavens and earth at the time of the return from Babylon is a major theme of the restoration prophets. A Divine decree would eternally establish them. The decree of Cyrus to return and rebuild the temple could have been that decree. But it was not to be, because Israel refused to repent and truly return to their God and their land. Perhaps God did indeed make the decree, and that of Cyrus was a human articulation of it upon earth; but Israel failed to respond, and so God's eternal decree would therefore have a later and different fulfilment.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Yahweh from the earth, you great sea creatures, and all depths!<strong>- </strong></p><p style='margin-left:1:415em'>The "waters" would refer to the Gentiles around Israel; see on <a href='B:730 16:5'>Rev 16:5</a>. LXX "serpents" supports the idea that it is the mythical creatures feared by the Middle Eastern peoples who were finally to praise God. The intention was that the exiles would be restored, judgment would come upon Babylon, and this would lead to Babylon and the other great nations repenting and praising God. Their destruction would be in allusion to God's division of the Red Sea and destruction of the "monsters" of Egypt. The chariots of Pharaoh are likened to sea monsters. The same idea is presented to the exiles in <a href='B:290 51:9'>Isa 51:9</a>. People of the time found the sea mysterious, and believed in a vast sea dragon lurking there which was invincible, rather like folks tend to believe in a supernatural devil figure. The simple point was that God has and can destroy such entities at ease, to the point that effectively God's people need not believe in them.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Lightning and hail, snow and clouds; stormy wind, fulfilling His word-</p><p style='margin-left:1:415em'>LXX "the things that perform His word". Hail and lightning (AV "flaming fire") are the words used for the destruction of Assyria / Babylon (<a href='B:290 30:30'>Isa 30:30</a>; and see on <a href='B:230 105:32'>Psa 105:32</a>). They are also associated with theophany (<a href='B:230 18:12-13'>Psa 18:12-13</a>). Hail and lightning could have been used to destroy Babylon and thereby fulfil God's prophetic word of restoration for the exiles. But these great potentials were not realized because the Jews didn't repent and didn't for the most part actually want the restoration of the Kingdom. They preferred the good life in Persia. Ultimately all the elements of the natural creation will be used in the last days to bring about the reestablishment of the Kingdom, although not exactly in the terms initially envisaged for the restoration of the exiles from Babylon.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>mountains and all hills; fruit trees and all cedars-</p><p style='margin-left:1:415em'>The Psalm looks ahead to a time when the entire creation would praise God's Name. This could be simply poetic language representing a general situation of praise. But the restored Kingdom could well be a time when the natural creation realizes some latent spiritual potential within it, and praises God's Name (<a href='B:520 8:22-23'>Rom 8:22-23</a>).</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>wild animals and all livestock; small creatures and flying birds-</p><p style='margin-left:1:415em'>See on :9. The list of things which will praise Yahweh's Name here and in :9 is taken from the record of the Genesis 1 creation. Perhaps what is envisaged here is a new creation, where all the components of that creation have a spiritual potential, which is used to praise God's Name (:13).</p>


text:
<p style='margin-left:1:415em'>kings of the earth and all peoples; princes and all judges of the earth-</p><p style='margin-left:1:415em'>The kings of the eretz promised to Abraham are typically presented in the Bible as being against God's people. But here we have then envisioned as praising Yahweh's Name. Or we could read this Psalm as an invitation to them to do so. The prophetic intention was that the nations in the eretz would repent; this Psalm may be looking forward to that time, or it could be read as an appeal to them to accept Yahweh and praise His Name (:13):&nbsp;</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>both young men and young women; old men and children-</p><p style='margin-left:1:415em'>The praise of the entire Gentile society within the eretz promised to Abraham (:11) is to parallel the praise of God's people Israel (:14). The impression given is of Jews and Gentiles united in a new multiracial people of God, giving the same praise to the same God. We note that "children" are equally invited to praise the name of Yahweh (:13); they are felt to be capable of appreciating His Name / characteristics. </p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>let them praise the name of Yahweh, for His name alone is exalted; His glory is above the earth and the skies-</p><p style='margin-left:1:415em'><a href='B:650 12:8'>Heb 12:8</a>: “Jesus Christ the same yesterday, to day, and for ever” suggests that the three tenses of the Yahweh Name were&nbsp; supremely manifest in the Lord Jesus. Which is surely why ‘Jesus’ in the NT becomes the Name above every Name (Php_2:9-10; <a href='B:560 1:21'>Eph 1:21</a>); for only ‘Yahweh’ was exalted above every other name (<a href='B:160 9:5'>Neh 9:5</a>; <a href='B:230 148:13'>Psa 148:13</a>). It is praise of Yahweh through the Lord Jesus which will be the scene of the&nbsp; eternally reestablished kingdom of Yahweh.</p><p style='margin-left:1:415em'>This Psalm may well have originated in the victory over Goliath, for it is very similar in spirit to Psalms 8, and here quotes from <a href='B:230 8:1'>Psa 8:1</a>. After that, it was David's name which was much set by (<a href='B:90 18:30'>1Sa 18:30</a>); but David's desire was that it should be Yahweh's Name which was now made majestic after the defeat of Goliath, and not his name.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>He has lifted up the horn of His people-</p><p style='margin-left:1:415em'>The idea of the horn of the righteous being exalted is used about what David envisaged happening for God's people in this life (s:w. <a href='B:230 148:14'>Psa 148:14</a>), although the final fulfilment was to be at the last day, when the horn of the wicked is cut off (<a href='B:230 75:10'>Psa 75:10</a>). But there are potential foretastes of the last day in this life. Jeremiah appears to struggle with the Psalms which taught that the horn of the righteous would be lifted up, lamenting that instead the horn of their enemies had been lifted up (s:w. <a href='B:310 2:17'>Lam 2:17</a>). The truth was that the horn of God's people would only be lifted up if they were identified with the lifting up of the horn which was Messiah (<a href='B:230 89:17'>Psa 89:17</a>; <a href='B:230 89:24'>Psa 89:24</a>). And because this didn't happen, their horn was not exalted.</p><p style='margin-left:1:415em'>David is here alluding to Hannah's prayer (<a href='B:90 2:10'>1Sa 2:10</a>). He appropriates her words to himself personally in <a href='B:230 92:10'>Psa 92:10</a>, but there he also bids all Israel apply the words to themselves every Sabbath (<a href='B:230 92:1'>Psa 92:1</a>). Hence "our horn shall be exalted::. his horn shall be exalted" (<a href='B:230 89:17'>Psa 89:17</a>; <a href='B:230 89:24'>Psa 89:24</a>). Israel were to see themselves as somehow "in" David, as we are "in Christ".</p><p style='margin-left:1:415em'>Inspiring the praise of all His saints, even of the children of Israel, a people near to Him. Praise Yah!- </p><p style='margin-left:1:415em'>The reason why space is so deep and huge may simply be because God wants to show us His humility: in that although He is so far from us, He will come to us, such an infinite distance in human terms, and live here with us. And this Almighty, so distant God::. describes Israel as "a people near to Him"- using the very word elsewhere translated "near of kin" or "kinsman". This is how close He comes to His people. The Hebrew means literally, 'next to', 'neighbour / relative to'. This is how close God feels to the broken hearted and crushed; and conversely, how far He is from the self satisfied and self congratulatory, 'the strong' in secular terms. It is this feature of Yahweh which makes Him unique; no other God has this characteristic of 'nearness' (s:w. <a href='B:50 4:7'>Deu 4:7</a>).</p><h2></h2>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Yahweh! Sing to Yahweh a new song, His praise in the assembly of the saints-</p><p style='margin-left:1:415em'>Even in the Old Testament, the idea of living in a spirit of newness of life is to be found. David six times invites us to sing with him “a new song” (<a href='B:230 33:3'>Psa 33:3</a>; <a href='B:230 40:3'>Psa 40:3</a>; <a href='B:230 96:1'>Psa 96:1</a>; <a href='B:230 98:1'>Psa 98:1</a>; <a href='B:230 144:9'>Psa 144:9</a>; <a href='B:230 149:1'>Psa 149:1</a> cp. <a href='B:290 42:10'>Isa 42:10</a>). Invariably these songs are associated with the experience of God’s redemption (cp. <a href='B:730 5:9'>Rev 5:9</a>). Obviously those ‘new songs’ were intended to be repeatedly sung. Our regular experience of forgiveness and redemption should urge us onwards in the spirit of ‘newness of life’. Like Paul we die daily with the Lord, and the power of His resurrection life likewise daily breaks out in us.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Let Israel rejoice in Him who made him, let the children of Zion be joyful in their King-</p><p style='margin-left:1:415em'>I noted on <a href='B:230 147:4'>Psa 147:4</a>; <a href='B:230 148:3-4'>Psa 148:3-4</a> that there is a major theme of God working a new creation in the restored exiles. In this sense, Israel would be "made" by God (<a href='B:290 44:2'>Isa 44:2</a>; <a href='B:290 51:13'>Isa 51:13</a>), who would then be accepted as the king enthroned in Zion. The exiles resisted this, largely preferring to remain in exile in Babylon-Persia. And so no Davidic king was reestablished as had been potentially possible.</p><p style='margin-left:1:415em'>David saw his sufferings as being bound up with those of Israel; those who hated him hated Zion, those who blessed him blessed Zion, and God's salvation of Israel was being expressed through God's deliverance of him in the daily vicissitudes of life; as God had chosen Zion, so He had David His servant; David's joy was Zion's joy, and her exaltation would be David's&nbsp; (<a href='B:230 51:18'>Psa 51:18</a>; <a href='B:230 69:35'>Psa 69:35</a>; <a href='B:230 87:2'>Psa 87:2</a>; <a href='B:230 106:5'>Psa 106:5</a>; <a href='B:230 121:3-4'>Psa 121:3-4</a>; <a href='B:230 125:1'>Psa 125:1</a>; <a href='B:230 128:5'>Psa 128:5</a>; <a href='B:230 146:10'>Psa 146:10</a>; <a href='B:230 149:2'>Psa 149:2</a>). This is how we are to make sense of suffering- by understanding that it plays a role in the salvation of others, and is part of a wider nexus of Divine operation. We suffer so that we may be able to minister the comfort we receive to others (<a href='B:540 1:4'>2Co 1:4</a>). Job likewise came to realize that his sufferings were not so much for his personal maturing, but for the teaching and salvation of the friends.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Let them praise His name in the dance! Let them sing praises to Him with tambourine and harp!<strong>- </strong></p><p style='margin-left:1:415em'>David asks Israel to join him in his praise on tambourine and harp (s:w. <a href='B:100 6:5'>2Sa 6:5</a>; <a href='B:100 6:14-16'>2Sa 6:14-16</a>) for the ark returning to Zion. It is based upon Israel's rejoicing after the deliverance from Egypt (<a href='B:20 15:20'>Exo 15:20</a>). But these images all had special relevance to the possibilities at the restoration of the exiles. The young woman taking the timbrel and rejoicing in the dance once again is presented as the epitome of the restoration (<a href='B:300 31:4'>Jer 31:4</a>; <a href='B:300 31:13'>Jer 31:13</a>), after the years of exile when Judah's dance had been turned to mourning (<a href='B:310 5:15'>Lam 5:15</a>). The invitation to "let" this happen confirms the great theme observed so often- that the restoration from Babylon could have led to the restored Kingdom of God, but was precluded by Judah's impenitence. But the Psalm urges them to "let" these things happen by as it were fulfilling the prophecies.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>For Yahweh takes pleasure in His people, He crowns the humble with salvation-</p><p style='margin-left:1:415em'>This renewed "pleasure in His people" suggests the effective remarriage of God and Israel, the exiles, based upon a new covenant seeing they had broken the old covenant (<a href='B:290 54:7-8'>Isa 54:7-8</a>; <a href='B:290 60:10'>Isa 60:10</a>). But they refused that new covenant, seeking justification by the old covenant [the law of Moses] which they had broken. And they never therefore remarried God as intended, and so he turned to form a new people for relationship, the Gentile-Jewish mix of the body of Christ. The crowning or adorning of God's people is that spoken of in the restoration prophecies, when Zion itself would be glorified (<a href='B:290 55:5'>Isa 55:5</a>; <a href='B:290 60:7'>Isa 60:7</a>; <a href='B:290 60:9'>Isa 60:9</a>; <a href='B:290 60:13'>Isa 60:13</a>). But again, this didn't happen at the restoration from Babylon as was potentially possible. The prophecies are rescheduled and reapplied to God's final salvation of a new, multiethnic people in Christ.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Let the saints rejoice in glory-</p><p style='margin-left:1:415em'>"Rejoice" is s:w. "triumph" in <a href='B:230 94:3'>Psa 94:3</a>, where the psalmist has asked how long shall the wicked triumph. Now finally is the day when the "How long:::?" question has been answered.</p><p style='margin-left:1:415em'>Let them sing for joy on their beds-</p><p style='margin-left:1:415em'>David rightly perceived that what a man thinks alone on his bed is a litmus indicator of his essential spirituality&nbsp; (<a href='B:230 4:4'>Psa 4:4</a>; <a href='B:230 149:5'>Psa 149:5</a>), and he condemns Saul for plotting sin on his bed (<a href='B:230 36:4'>Psa 36:4</a>). And yet the same phrase "on his bed" is used for how David plotted the sin with Bathsheba on his bed (<a href='B:100 11:2'>2Sa 11:2</a>). David was surely taught by his sin that he had been too quick to condemn others for their wicked thoughts upon their beds.</p><p style='margin-left:1:415em'>This is all the language of God's Kingdom upon earth, and it has some similarities with how David brought the ark to Zion; see on :3. But it was God who would make this happen (<a href='B:230 132:16'>Psa 132:16</a>), rather than David's manipulation of the physical ark, and getting the people to shout for joy (<a href='B:230 132:8-9'>Psa 132:8-9</a>). But as discussed on <a href='B:230 132:8'>Psa 132:8</a>, David mistakenly thought that merely bringing the ark to Zion meant this would come about.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>May the high praises of God be in their mouths, and a two-</p><p style='margin-left:1:415em'>edged sword in their hand-</p><p style='margin-left:1:415em'>Literally, a two mouthed sword; as if the praise coming out of their mouths was parallel with the mouth of the sword they were wielding. The restoration of the exiles was intended to coincide with the judgment and fall of Babylon, which was to be effected on the ground by a glorified, Spirit empowered, repentant Judah. But they didn't repent, Babylon didn't fall as the "fall of Babylon" prophecies in the restoration prophets envisaged. Instead those prophecies were reapplied and rescheduled to the fall of a latter day Babylon as described in Revelation 18.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>to execute vengeance on the nations, and punishments on the peoples-</p><p style='margin-left:1:415em'>To pray for this to happen was effectively asking for the Kingdom to come. For David is always careful to emphasize that vengeance belongs to God and not man (see on <a href='B:230 94:1'>Psa 94:1</a>). The stress that vengeance belongs to God was of course a major theme with David, in that he refused twice to take Saul's life when he easily could have done- because vengeance belongs to God and not man. And likewise it was stressed to the exiles that vengeance upon the Gentiles who had abused them belonged to God, and they were to pray for the time of His vengeance to come. This time of vengeance could have come at the restoration from Babylon (<a href='B:290 61:2'>Isa 61:2</a>; <a href='B:290 63:4'>Isa 63:4</a>); but most of the exiles preferred to remain in Babylon and were quite comfortable there. And so again, these prophecies were reapplied and rescheduled to the fall of a latter day Babylon as described in Revelation 18:&nbsp; &nbsp;&nbsp;</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>to bind their kings with chains, and their nobles with fetters of iron-</p><p style='margin-left:1:415em'>At the restoration, a revived Judah could have bound their overlords with chains (<a href='B:290 45:14'>Isa 45:14</a>). There was to be a radical inversion; they the prisoners, the bound ones (s:w. <a href='B:230 146:7'>Psa 146:7</a>; <a href='B:290 49:9'>Isa 49:9</a>; <a href='B:290 61:1'>Isa 61:1</a>) were to be loosed from exile, and were instead to bind their captors. But they were themselves the leaders / nobles of Babylon-Persia (as the book of Esther demonstrates) and didn't want at all to come out of Babylon.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>to execute on them the judgment written. All His saints have this honour. Praise Yah!- </p><p style='margin-left:1:415em'>The judgment written was, in the context of the exiles, the judgments upon Babylon written at such length in the restoration prophecies such as Isaiah and Jeremiah. But these prophecies were not fulfilled by the exiles as envisaged. Most of them preferred to remain in Babylon-Persia, and didn't "come out from among them" as commanded. They didn't want the "honour" spoken of here; and so those prophecies were reapplied and rescheduled to the fall of a latter day Babylon as described in Revelation 18:&nbsp;</p><h2></h2>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Yah! Praise God in His sanctuary! Praise Him in His heavens for His acts of power!-</p><p style='margin-left:1:415em'>We note one of several connections between the sanctuary and the "heavens". The sanctuary was intended to be a shadowy reflection of the heavenly sanctuary (<a href='B:650 9:24'>Heb 9:24</a>). The joy of heaven itself at Israel's final salvation was to be reflected in the restored sanctuary upon earth. The Psalm therefore has relevance to the exiles and their hope and potential for restoring the kingdom of Heaven upon earth in Israel.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Him for His mighty acts!<strong>- </strong></p><p style='margin-left:1:415em'>The "acts" retold with praise would be of God's saving grace in human history (as in <a href='B:230 145:4'>Psa 145:4</a>; <a href='B:230 145:11-12'>Psa 145:11-12</a>); that will be our talk throughout eternity, and we should begin living the Kingdom life now.</p><p style='margin-left:1:415em'>Praise Him according to His excellent greatness!<strong>- </strong></p><p style='margin-left:1:415em'>The phrase used by David when dedicating the plans for building the first temple (<a href='B:130 29:11'>1Ch 29:11</a>). This makes the Psalm easily usable by the exiles rebuilding that temple.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Him with the sounding of the trumpet! Praise Him with harp and lyre!<strong>- </strong></p><p style='margin-left:1:415em'>The trumpet was sounded at the proclamation of the feasts (<a href='B:230 81:3'>Psa 81:3</a> s:w:), and this Psalm was likely used on those occasions. The sounding of the trumpet recalls the proclamation of a new king (<a href='B:110 1:39'>1Ki 1:39</a>; <a href='B:120 9:13'>2Ki 9:13</a>). The situation in view may be the final proclamation of Messiah Jesus as King in the Kingdom.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Him with tambourine and dancing! Praise Him with stringed instruments and flute!<strong>- </strong></p><p style='margin-left:1:415em'>David asks Israel to join him in his praise on tambourine and harp (s:w. <a href='B:100 6:5'>2Sa 6:5</a>; <a href='B:100 6:14-16'>2Sa 6:14-16</a>) for the ark returning to Zion. It is based upon Israel's rejoicing after the deliverance from Egypt (<a href='B:20 15:20'>Exo 15:20</a>). But these images all had special relevance to the possibilities at the restoration of the exiles. The young woman taking the timbrel and rejoicing in the dance once again is presented as the epitome of the restoration (<a href='B:300 31:4'>Jer 31:4</a>; <a href='B:300 31:13'>Jer 31:13</a>), after the years of exile when Judah's dance had been turned to mourning (<a href='B:310 5:15'>Lam 5:15</a>). The invitation to actually do this confirms the great theme observed so often- that the restoration from Babylon could have led to the restored Kingdom of God, but was precluded by Judah's impenitence. But the Psalm urges them to do these things, to "let" these things happen (<a href='B:230 140:3'>Psa 140:3</a>) by as it were fulfilling the prophecies.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Praise Him with loud cymbals! Praise Him with resounding cymbals!<strong>- </strong></p><p style='margin-left:1:415em'>The reference to cymbals again suggests the bringing of the ark to Zion as the initial reference of this Psalm (s:w. <a href='B:100 6:5'>2Sa 6:5</a>). But it looks ahead to the coming of the Lord Jesus, the ultimate dwelling place of Yahweh, to Zion- and being proclaimed king (see on :3), at His second coming.</p>


text:
<p style='margin-left:1:415em'></p><p style='margin-left:1:415em'>Let everything that has breath praise Yah! Praise Yah!- </p><p style='margin-left:1:415em'>This looks ahead to a time when all that has breath, which includes the natural creation, praising Yahweh. The picture is of all creation being spiritually aware and entering into the conscious spirituality of God's children (<a href='B:520 8:22-23'>Rom 8:22-23</a>).</p><p style='margin-left:1:415em'>The LXX concludes with an extra Psalm:</p><p style='margin-left:1:415em'>"This Psalm is a genuine one of David, though supernumerary, composed when he fought in single combat with Goliad. I was small among my brethren, and youngest in my father's house: I tended my father's sheep:&nbsp;</p><p style='margin-left:1:415em'><a href='B:230 151:2'>Psa 151:2</a>&nbsp; My hands formed a musical instrument, and my fingers tuned a psaltery:&nbsp;</p><p style='margin-left:1:415em'><a href='B:230 151:3'>Psa 151:3</a>&nbsp; And who shall tell my Lord? the Lord himself, he himself hears:&nbsp;</p><p style='margin-left:1:415em'><a href='B:230 151:4'>Psa 151:4</a>&nbsp; He sent forth his angel, and took me from my father's sheep, and he anointed me with the oil of his anointing:&nbsp;</p><p style='margin-left:1:415em'><a href='B:230 151:5'>Psa 151:5</a>&nbsp; My brothers were handsome and tall; but the Lord did not take pleasure in them:&nbsp;</p><p style='margin-left:1:415em'><a href='B:230 151:6'>Psa 151:6</a>&nbsp; I went forth to meet the Philistine; and he cursed me by his idols:&nbsp;</p><p style='margin-left:1:415em'><a href='B:230 151:7'>Psa 151:7</a>&nbsp; But I drew his own sword, and beheaded him, and removed reproach from the children of Israel".</p>


text:
<p>s 1:1 The proverbs of Solomon-</p><p>Proverbs is a collection of various statements from Solomon, some of which in later chapters were apparently edited in the time of Hezekiah; with the words of Agur added to the anthology. The "Lemuel" of Proverbs 31 may also be Solomon. I will argue that in fact all the chapters are either by or edited by Solomon. They are the result of Solomon being given "wisdom" when he became king. That wisdom was to enable him to govern Yahweh's people Israel, hence they are so practical. However, I will observe time and again that although they are all inspired and true, this Divine truth is used by Solomon to justify himself in his various political tensions with other pretenders to the throne, from the house of Saul and from the supporters of his various half brothers. He comes to elevate his "wisdom", true as it is of itself, far above God's word, and ends up playing God. And this leads to glaring contradictions between the truths and wisdom he writes down, and his personal life. This is especially true in relation to women. And so we have in this book a unique message to those within Christian communities who pride themselves upon "truth" which they have received. The truth of that truth, as it were, is unquestionable. But the lesson is that academic truth and knowledge must be personally applied; and when it isn't, the mere possession of that truth leads to hypocrisy and eventual downfall, of which Solomon is the parade example. The possession of those truths will not of itself save us; and yet Solomon appeared to think that it would, and therefore failed to apply these things to himself personally.</p><p>Are the Proverbs really like precious stones that must be emptied out of the bag and rearranged by theme? In which case, why didn't God do so at the start when inspiring the book? My comments are as follows:</p><p>- Some of the Proverbs are basic truisms and maxims which have equivalents in any culture. Solomon wrote the book at the start of his reign when God gave him his wisdom.</p><p>But Solomon loved Egyptian and Gentile women right from the start of his reign. There are strong similarities both in content and genre between Proverbs and e:g. the Egyptian Instruction of Amenemope. It could be that Solomon took various things from the literature of his father in law in Egypt::. or of course it could be that Solomon's book</p><p>of Proverbs was designed to preach to the Egyptians and surrounding nations in their own terms and in a familiar genre. Much is written by Solomon about about the establishment of the throne on the basis of truth and justice; and this is commonly found in Egyptian literature about the Pharaohs.</p><p>- The text hangs together far better in the original Hebrew. Most people were illiterate, and so the book was designed to be memorized:&nbsp; There are many patterns in the book which depend upon the alliteration and rhyming of words and ideas to enable memorization. This was typical of wisdom literature of the time. There are similar initial syllables of words and verses, or beginning with the same letter. There's much word play, similar sounds repeat between verses if read out loud. Thus the root sdq [righteousness] occurs in various words which connect various proverbs which appear unrelated to each other in English translation. These sound patterns form a chain which enables memorization. Thus <a href='B:240 16:27-29'>Pro 16:27-29</a> all begin with the word ish, 'a man'. Catchwords link adjacent verses.</p><p>- Watch out for clusters of verses which do have the same theme; the verses which don't appear to be in a cluster are likely connected by alliteration etc. for easy memorization.</p><p>- My own hunch is that although the Proverbs are inspired by God, they were also presented by Solomon with a strong hint of self-justification. He wrote them when he had just inherited the throne from his father David, whom he idolized and was obsessed with. He sought to justify his father against all the various factions who were in Israel who were not sympathetic to David and therefore to Solomon. Almost every other verse in the book appears to have some such sideways swipe at the likes of Saul, Nabal, Absalom or Joab- whilst presenting Solomon as the wise son with whom alone David was pleased. Solomon should've sought his self-worth and value in God's opinion of him; and he should've trusted the promises to David of God establishing his throne and line, rather than seeking to as it were fulfill them for himself by using God's Truth and Wisdom to establish himself at others' expense.</p><p>The son of David, king of Israel-</p><p>Solomon speaks about him being King in Jerusalem (<a href='B:250 1:1'>Ecc 1:1</a>; <a href='B:250 1:12'>Ecc 1:12</a>; <a href='B:240 1:1'>Pro 1:1</a>) as if this was the ultimate fulfilment of the Davidic promises. Consider the implications of <a href='B:140 1:9'>2Ch 1:9</a>: "O Lord God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth:::give me now wisdom, that I may go out and come in before (i:e. lead) this people". Solomon was asking for wisdom because he thought that he was the Messiah, and he saw wisdom as a Messianic characteristic. He failed to realize that the promises to Abraham and David were only being primarily fulfilled in him (e:g. <a href='B:110 4:20'>1Ki 4:20</a>); he thought that he was the ultimate fulfilment of them (<a href='B:110 8:20'>1Ki 8:20</a> states this in so many words). His lack of faith and vision of the future Kingdom lead him to this proud and arrogant conclusion (cp. building up our own 'Kingdom' in this life through our lack of vision of the Kingdom).</p>


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<p>s 1:2 to know wisdom and instruction; to discern the words of understanding-</p><p>Solomon's book of Proverbs is presented by him as having the power to discern truth from "the words of understanding". Whilst indeed the Proverbs do open up the words of God which were then available [mainly the Pentateuch and the book of Job], always in Proverbs we sense Solomon harnessing his wisdom to some more human agenda. Just as we can use God's truth to support our own agendas and personal justification. This opening introduction appears to be saying that this collection of wisdom is necessary in order to know wisdom in toto , and is the crucial key to understanding or discerning God. By setting up the book in this way, Solomon is as it were claiming a personal monopoly over Israel's understanding of God. That understanding could only come through his book. And true and Divinely inspired as everything is in it, Solomon appears here to give a hint of spiritual control over his people which was inappropriate.</p>


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<p>s 1:3 to receive instruction in wise dealing, in righteousness, justice, and equity<strong>- </strong></p><p>Instruction and wisdom are the terms used by David in <a href='B:230 2:10'>Psa 2:10</a>, where being wise and instructed effectively means to repent. True wisdom is to repent; knowledge in the Hebraic sense refers to relationship with God, rather than technical knowledge of information. In fact the first sin was to partake of the fruit which would apparently make men "wise" (<a href='B:10 3:6'>Gen 3:6</a>). It was a short cut to 'wisdom' in the sense of relationship. And too often the same mistake is made today, whereby knowledge is confused with the wisdom and instruction of repentant relationship with God. And this was the mistake Solomon was to make; he saw "wisdom" as bites of knowledge, like segments of computer memory. All of it was true, but in his own life it didn't come to the synthesis of 'repentant relationship with God' which is true "wisdom".</p>


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<p>s 1:4 to give prudence to the simple, knowledge and discretion to the young man-</p><p>David likens himself to the simple who was made wise by God's word (<a href='B:230 19:7'>Psa 19:7</a>; <a href='B:230 119:130'>Psa 119:130</a>), and was therefore preserved (<a href='B:230 116:6'>Psa 116:6</a>). To be taught by God's word we have to become "simple", unlearning and placing to one side all our perceived knowledge and understandings. Solomon repeats David's theme by saying that wisdom makes wise the simple (<a href='B:240 1:4'>Pro 1:4</a>; <a href='B:240 8:5'>Pro 8:5</a>; <a href='B:240 9:4'>Pro 9:4</a>). But he is equating "wisdom" with the words of God, although for Solomon, "wisdom" seems to be what he personally is saying and teaching. Solomon doesn't direct his listeners back to God's word, as David did, but rather towards loyalty to his teaching. Inspired as it was, his lack of extended reference to God's law places his own teaching of "wisdom" above that law. This is in sharp contrast to David's attitude in Psalms 119, where David gives advice to the simple and the young man- and urges attention to God's word, whereas Solomon directs them instead to his wisdom, inspired as it was.</p>


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<p>s 1:5 that the wise man may be obedient, and increase in learning; that the man of understanding may attain to sound counsel-</p><p>The wise men of understanding may refer to the governors of Israel (s:w. <a href='B:50 1:13'>Deu 1:13</a>; <a href='B:50 1:15'>Deu 1:15</a>; <a href='B:50 16:19'>Deu 16:19</a>). See on :20. They were to learn wisdom in how to judge God's people through all the truths expressed in this book. David had called Solomon a "wise man", and indeed he was made wise by God (s:w. <a href='B:110 2:9'>1Ki 2:9</a>; <a href='B:110 3:12'>1Ki 3:12</a>; <a href='B:110 5:7'>1Ki 5:7</a>). But the logic of what Solomon seems to be saying is that the possession of wisdom makes a man obedient. And this is where he got it wrong; for his mere possession of wisdom didn't do so. And comparing Proverbs with Solomon's personal life as revealed in Ecclesiastes, Song of Solomon and the historical records- all indicates that in fact Solomon's possession of wisdom didn't at all make him obedient. Solomon failed to appreciate what David did- that the wise man also dies (<a href='B:230 49:10'>Psa 49:10</a>). What is critical is having the hope of God's Kingdom and the resurrection of the body. But Solomon's possession of "truth" blinded him to this desperate need of all men. The mere possession of wisdom was no guarantee of itself of inheriting glory, as Solomon wrongly thought (<a href='B:240 3:35'>Pro 3:35</a>).</p>


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<p>s 1:6 to understand a proverb, and parables, the words and riddles of the wise-</p><p>This appears to be saying that Solomon's proverbs are required to understand every proverb. The words of the wise are only to be understood through Solomon's proverbs. However this, as noted on :2, appears to be just slightly manipulative; as if Solomon's teaching, inspired as it was, is to be the key to absolutely all understanding and interpretation.</p>


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<p>s 1:7 The fear of Yahweh is the beginning of knowledge; but the foolish despise wisdom and instruction-</p><p>Solomon repeats his father David's conclusion that wisdom begins with the fear of Yahweh (<a href='B:230 111:10'>Psa 111:10</a> = <a href='B:240 1:7'>Pro 1:7</a>; <a href='B:240 9:10'>Pro 9:10</a>). This statement is in sharp contrast with the accepted view of the times, that wisdom was held by the sages, and was accessible only by sitting at their feet. But this idea (and it is common enough today too) is subverted by this idea that wisdom begins in each individual heart being in fear of Yahweh- so that wisdom from Him can be personally experienced, taught directly through relationship with Him rather than sitting at the feet of a human sage. "Wisdom" is parallel with getting "a good understanding" by 'doing His work' or obeying His commandments (<a href='B:230 111:10'>Psa 111:10</a> b). The work we are to do for God in obeying His ways is not simply a test of our obedience; it is designed to give us wisdom. Wisdom therefore comes from experience of obedience and relationship with God, rather than from picking up nuggets of 'truth' from human sages:&nbsp;The fear of God is therefore not so much referring to a fear of the consequence of our sins; but the fear or reverence expressed through keeping His commandments (see on <a href='B:230 112:1'>Psa 112:1</a>):&nbsp;</p>


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<p>s 1:8 My son, listen to your father’s instruction, and don’t forsake your mother’s teaching-</p><p>David so often talks about God's "law", using the word torah. But Solomon so often speaks of his own torah, and that of his wife, the mother of "my son" (s:w. <a href='B:240 1:8'>Pro 1:8</a>; <a href='B:240 3:1'>Pro 3:1</a>; <a href='B:240 4:2'>Pro 4:2</a>; <a href='B:240 6:20'>Pro 6:20</a>; <a href='B:240 7:2'>Pro 7:2</a>; <a href='B:240 13:14'>Pro 13:14</a>; <a href='B:240 31:26'>Pro 31:26</a>). Yet elsewhere in the Bible, the well over 200 occurrences of torah are always about God's law. Solomon applies the word to his own teachings and that of his wife, and thereby plays God. whilst it could be argued that Solomon's teachings were Divinely inspired, all the same he ought surely to have spoken of them as God's torah rather than his own torah. This kind of playing God is seen so often in the teachers of God's people. We should note that Solomon's wife, the mother of the sons addressed, as a Gentle and idolater. Solomon says things which are true enough, but there is always an underlying element which is not so spiritual and of integrity when we think how it all applied to him and his family personally.</p>


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<p>s 1:9 for they will be a garland to grace your head, and chains around your neck-</p><p>Again Solomon reasons as if the mere possession of truth is what will adorn us before God. But it is personalization of the wisdom, not mere possession of it, which is required. And Solomon was a stellar example of failure in this. It was rulers who had chains around their necks, and Solomon has himself obliquely in view here; and he considers that the fact he was taught truth by his parents qualifies himself as king. That is not altogether untrue, but his personal example shows that it was not the right attitude.</p>


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<p>1:10 My son, if sinners entice you, don’t consent-</p><p>Solomon's idea of avoiding sin was in resisting the enticement of very sinful people. He pays no attention to the heart, whereas the Biblical message is always that sin is to be avoided in the heart. Spiritual mindedness, rather than mere disassociation from sinners, is of the essence. <a href='B:50 11:16'>Deu 11:16</a> warns that our heart should not be enticed (s:w:); but Solomon sees enticement as merely from very sinful individuals.</p>


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<p>1:11 If they say, Come with us, let’s lay in wait for blood; let’s lurk secretly for the innocent without cause-</p><p>"Lie in wait" is the word for ambush. Solomon often uses the word, as if it is for him a major characteristic of sinners (<a href='B:240 1:11'>Pro 1:11</a>; <a href='B:240 1:18'>Pro 1:18</a>; <a href='B:240 7:12'>Pro 7:12</a>; <a href='B:240 12:6'>Pro 12:6</a>; <a href='B:240 23:28'>Pro 23:28</a>; <a href='B:240 24:15'>Pro 24:15</a>). But it's a rather specific word to use so often. It's as if Solomon is consciously alluding to his father's experiences at the hands of the house of Saul (s:w. <a href='B:230 10:9'>Psa 10:9</a>; <a href='B:230 59:3'>Psa 59:3</a>), whom Solomon considered a threat to his own kingship. And so he seems to rather like using the term about sinners, as if using his wisdom to have a dig at his immediate opposition. "Innocent blood" refers to Saul's persecution of David's "innocent blood" (s:w. <a href='B:90 19:5'>1Sa 19:5</a>).</p>


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<p>1:12 let’s swallow them up alive like Sheol, and whole, like those who go down into the pit-</p><p>The reference may be to Ahithophel's plan to swallow up David at the time of Absalom's rebellion (<a href='B:100 17:12'>2Sa 17:12</a>; <a href='B:100 17:16'>2Sa 17:16</a> s:w:), and to David's prayers of <a href='B:230 35:25'>Psa 35:25</a>; <a href='B:230 69:15'>Psa 69:15</a> against Saul:&nbsp;</p>


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<p>1:13 We’ll find all kinds of wealth. We’ll fill our houses with spoil-</p><p>The wealth or substance of a man's house is the phrase used in <a href='B:240 6:31'>Pro 6:31</a>, of the adulterer who must pay all the wealth of his house. Solomon presents a perhaps simplistic caricature of the wicked; they use violence, steal, commit adultery etc. And the righteous are consistently wise and righteous, according to Proverbs. Whereas in reality, sin and righteousness is far more subtle. A man like Solomon's father David was righteous and yet also sinned.</p>


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<p>1:14 You shall cast your lot among us, we’ll all have one purse-</p><p>The phrase "cast your lot" is always used elsewhere in the Bible, 12 times, for the literal casting of lots. "Purse" is the word for "cup", and it seems there is an allusion to casting lots as to which victim or crime to choose.</p>


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<p>1:15 My son, don’t walk in the way with them. Keep your foot from their path-</p><p>The idea of walking in the way, with feet on the path, is commonly used for walking in the way of God's commandments (<a href='B:50 8:6'>Deu 8:6</a>; <a href='B:50 10:12'>Deu 10:12</a> etc:). David spoke of feet in the pathway of obedience to God's word (<a href='B:230 119:1'>Psa 119:1</a>; <a href='B:230 119:3'>Psa 119:3</a>; <a href='B:230 128:1'>Psa 128:1</a> and very often). But Solomon interprets this as not walking in the way with criminals (<a href='B:240 1:5'>Pro 1:5</a>; <a href='B:240 16:29'>Pro 16:29</a>). That is somewhat easier than personally walking with God in His way. Again, what Solomon says is not untrue; but he is turning personal, internal spirituality and obedience into a matter of simply avoiding external company with gross sinners. And he suggests that walking in the right way is a matter of externally associating with the path of the righteous (<a href='B:240 2:20'>Pro 2:20</a>):&nbsp;&nbsp;</p>


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<p>1:16 for their feet run to evil. They hurry to shed blood-</p><p>David's feet almost ran and hasted to evil (s:w. <a href='B:230 73:2'>Psa 73:2</a>). Solomon simplistically condemns this. But this is not how it was in reality with his father David. Solomon's proverbs seem to fail to address this complexity of situations because of his own self-righteousness; and yet all he says is inspired and true so far as it goes. These words are quoted in <a href='B:290 59:17'>Isa 59:17</a> and applied to the wicked amongst the exiles.</p>


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<p>1:17 For in vain is the net spread in the sight of any bird-</p><p>David said that the snare was dug "before me" (<a href='B:230 57:6'>Psa 57:6</a>). Solomon alludes to this here. All Solomon says is inspired truth, but clearly he has a subtext of justifying his father David; this was an obsession with him.</p>


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<p>1:18 but these lay wait for their own blood. They lurk secretly for their own lives-</p><p>This repeats the major Biblical theme, that men condemn themselves rather than God forcing condemnation upon them. The trap they set for others is what destroys them. In this sense, judgment day is ongoing now. "We make the answer now".</p>


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<p>1:19 So are the ways of everyone who is greedy for gain; it takes away the life of its owners-</p><p>In the sense that those "greedy for grain" destroy their own families (s:w. <a href='B:240 15:27'>Pro 15:27</a>). <a href='B:420 2:9'>Hab 2:9</a> likewise speaks of the "greedy for gain" as being so because they wish to enrich their own families. This desire for wealth "for my family" is a very powerful and subtle temptation:&nbsp;</p>


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<p>1:20 Wisdom calls aloud in the street. She utters her voice in the public squares-</p><p>This may be an allusion to Solomon's wisdom being publically taught throughout Israel. For he asked for it in order to teach Israel, and I noted on :5 that the Proverbs were intended for the teachers / governors of Israel:&nbsp;</p>


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<p>1:21 She calls at the head of busy places, at the entrance of the city gates she utters her words-</p><p>See on :20. AV "the chief place of concourse" may refer to the temple, and "the city" would be Jerusalem; as if Solomon's Proverbs were taught there especially.</p>


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<p>1:22 How long, you simple ones, will you love simplicity? How long will mockers delight themselves in mockery and fools hate knowledge?-</p><p>The "simple" are made wise by God's word, David repeatedly taught in the Psalms, especially Psalms 119. But Solomon seems often to effectively replace God's word with his Proverbs, as if they were all sufficient, and obedience to his teaching was all that was required, rather than directing attention to God's whole body of revelation. The Hebrew for "knowledge" admittedly has a wide range of meaning, but we get the impression that Solomon is advocating hearing academic theory and giving intellectual assent to it. And it was solely doing this, rather than personalizing it, which led to his demise.</p>


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<p>1:23 Turn at my reproof. Behold, I will pour out my spirit on you, I will make known my words to you-</p><p>This associates a true understanding of God’s word with the action of His spirit upon us- reading the Book without understanding is of no avail, seeing that the spirit/mind of God is not being revealed to us.</p>


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<p>1:24 Because I have called, and you have refused; I have stretched out my hand, and no one has paid attention-</p><p>This is very much the language of the later prophets concerning God's appeals to Israel which were refused. Although I may appear to take a critical approach to Solomon, there is no doubt that what he writes is inspired truth; the problem I am highlighting is in the subtexts he attached to it all, and his slanting of it all towards his own self justification. See on :27.</p>


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<p>1:25 but you have ignored all my counsel, and wished none of my reproof-</p><p>This appears to be an out of context allusion to David's words in <a href='B:230 38:14'>Psa 38:14</a>, reflecting on his sin with Bathsheba, and how he felt unable to give reproof to others: "Yes, I am as a man who doesn’t hear, in whose mouth are no reproofs". Solomon was obsessed with David his father, speaking hundreds of times of "David my father". But he failed to have his humility; he endlessly dishes out reproofs in Proverbs, indeed he sees his Proverbs as reproofs to people (e:g. <a href='B:240 1:25'>Pro 1:25</a>; <a href='B:240 6:23'>Pro 6:23</a>; <a href='B:240 10:17'>Pro 10:17</a>; <a href='B:240 12:1'>Pro 12:1</a>; <a href='B:240 13:18'>Pro 13:18</a>; <a href='B:240 15:5'>Pro 15:5</a>; <a href='B:240 15:31'>Pro 15:31</a>; <a href='B:240 29:15'>Pro 29:15</a>); whereas David humbly felt unable to do so because of his awareness of his sins. And at the time David wrote the Proverbs, when he received wisdom at the start of his reign, he was sinning likewise [in essence] by marrying foreign women:&nbsp;</p>


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<p>1:26 I also will laugh at your disaster. I will mock when calamity overtakes you-</p><p>This sounds out of step with the God who takes no pleasure in the death of the wicked, even if it is brought about by the whirlwind of Divine judgment (:27). Again Solomon appears to use his truth, his wisdom, to gleefully condemn those who will not accept it; rather than lament from the heart their refusal.</p>


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<p>1:27 when calamity overtakes you like a storm, when your disaster comes on like a whirlwind; when distress and anguish come on you-</p><p>See on :26. As noted on :24, this is very much the language used by the prophets about Judah's judgment for their refusal of God's word (s:w. <a href='B:290 5:28'>Isa 5:28</a>; <a href='B:290 8:22'>Isa 8:22</a>; <a href='B:290 29:6'>Isa 29:6</a>; <a href='B:300 4:13'>Jer 4:13</a> etc:). Although I may appear to take a critical approach to Solomon, there is no doubt that what he writes is inspired truth; the problem I am highlighting is in the subtexts he attached to it all, and his slanting of it all towards his own self justification.</p>


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<p>1:28 Then will they call on me, but I will not answer. They will seek me diligently, but they will not find me-</p><p>The rejected will want to be accepted. "When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you (quoted in <a href='B:520 2:8'>Rom 2:8</a> about the judgment). Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me" (<a href='B:240 1:27-28'>Pro 1:27-28</a>). The foolish virgins realize the need for prayer all too late; they knocked on the door with great zeal, asking for it to be opened; seeking but not finding. Knocking is sometimes used as a figure for prayer (<a href='B:470 7:7'>Mat 7:7</a>). The basis for these foolish virgins is surely in <a href='B:240 1:28-29'>Pro 1:28-29</a>: "Then shall they call upon me, but I will not answer::. they shall not find me: for that they hated knowledge". Having a laid back attitude to developing a real knowledge of the Lord through the oil of the word is therefore effectively hating knowledge. As we see the Lord’s coming approaching, our daily Bible ought to be a bare minimum. There must be a feeling of and for those things of which we read, and a holding of them in the heart through the course of each day.</p>


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<p>1:29 because they hated knowledge, and didn’t choose the fear of Yahweh-</p><p>"The fear of Yahweh" is not therefore an involuntary fear of Him, as an emotion. It refers rather to a way of life now which we consciously choose. To "know" God is not therefore the mere receipt of information about Him, which may be given to us whether or not we ask for it; to "know" Him in the Hebraic sense is to have a relationship with Him, to fear / respect Him.</p>


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<p>1:30 They wished for none of my counsel, they despised all my reproof-</p><p>The parallel is with <a href='B:240 12:1'>Pro 12:1</a>: "Whoever loves correction loves knowledge [spoken of in :29], but he who hates reproof is stupid". To really know God is to accept reproof from Him. And this is why people generally refuse the knowledge of God; they may claim they don't understand or agree with the knowledge they find in the Bible, but the subconscious reason is that their pride refuses to accept reproof.</p>


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<p>1:31 Therefore they will eat of the fruit of their own way, and be filled with the fruit of their own schemes-</p><p>As noted on :18, men condemn themselves rather than God forcing condemnation upon them. The trap they set for others is what destroys them. In this sense, judgment day is ongoing now. "We make the answer now".</p>


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<p>1:32 For the backsliding of the simple will kill them. The careless ease of fools will destroy them-</p><p>"Careless ease", without being bothered by God's moral demands, may appear to be the way to an easy life. The same word is used in <a href='B:300 22:21'>Jer 22:21</a> as the reason why God's people refused to hear His word and repent. And we live in an age which glorifies "careless ease" as no other. But the great paradox is that this way of life is in fact the way to self destruction.</p>


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<p>1:33 But whoever listens to me will dwell securely and will be at ease, without fear of harm-</p><p>'Dwelling securely' appears to be how Solomon understood life now for those who listened to his book of Proverbs. But this phrase is used of the hope of the resurrection of the body (<a href='B:230 16:9'>Psa 16:9</a> "rest in hope"), and of the future Kingdom age (<a href='B:300 23:6'>Jer 23:6</a>; <a href='B:300 33:16'>Jer 33:16</a>). Solomon went wrong in the end because his focus was solely upon the blessings to be enjoyed in this life, with himself as king of Israel; rather than perceiving the eternity ahead, in God's Kingdom, as the ultimate blessing:&nbsp;</p>


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<p>s 2:1 My son, if you will receive my words and store up my commandments within you-</p><p>Solomon seems to allude to David hiding God's word in his heart (<a href='B:230 119:11'>Psa 119:11</a>) by asking his son to hide his word in his heart (s:w. <a href='B:240 2:1'>Pro 2:1</a>; <a href='B:240 7:1'>Pro 7:1</a>). Again Solomon is putting his own words in the place of God's words. Whilst his wisdom was inspired by God, I detect something wrong here. He is effectively playing God, and not directing people to God's word but rather to his own words, true and inspired as they might be. This came to full term in Solomon's attitude that personal loyalty to himself was loyalty to God- even when Solomon was far from God in his ways. And the same trap is fallen into by those who hold parts of 'God's truth'; they can come to thereby play God and demand personal loyalty to themselves rather than to God:&nbsp;</p>


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<p>s 2:2 so as to turn your ear to wisdom, and apply your heart to understanding-</p><p>Solomon uses the same phrase "incline your ear" in appealing for his son to incline his ear to Solomon's words (<a href='B:240 4:20'>Pro 4:20</a>). Solomon came to see himself as the embodiment of wisdom, and came to assume that whatever he said or thought must be right because he possessed wisdom. This comes to a peak in <a href='B:240 5:1'>Pro 5:1</a> - "attend [s:w. "incline" in 2:2] unto my wisdom, bow your ear to my understanding". Solomon made the classic mistake of assuming that his will and word were effectively equivalent to the word of God. In <a href='B:240 6:21'>Pro 6:21</a> he speaks of the need to bind the law about your heart and neck; but in <a href='B:260 8:6'>Son 8:6</a> he asks his Gentile lover to “set me as a seal upon thine heart” and arm. And often in Proverbs he uses the language of the blessings for keeping God’s law and turns them into the blessings for keeping his law; e:g:&nbsp; “My son, keep my words, and lay up my commandments with thee. Keep my commandments, and live; and my law as the apple of thine eye. Bind them upon thy fingers, write them upon the table of thine heart” (<a href='B:240 7:1-2'>Pro 7:1-2</a>). And we all do the same in essence, whenever we assume that our consciences are effectively the will of God; when we ‘play God’ by allowing our words and will to count as if they are His word.</p><p>As noted on <a href='B:230 119:36'>Psa 119:36</a>; <a href='B:230 141:4'>Psa 141:4</a>, David believed that God could act deep within the psychology or heart of man, to incline us toward righteousness and away from evil. This is how the Holy Spirit works today. Solomon believed the same (s:w. <a href='B:110 8:58'>1Ki 8:58</a>), but only in theory; for his Gentile wives inclined or turned away his heart from God (s:w. <a href='B:110 11:3'>1Ki 11:3</a>; <a href='B:110 11:9'>1Ki 11:9</a>). God will not turn our hearts anywhere we ourselves don't want to go. Solomon often appeals for us to incline our hearts to wisdom (s:w. <a href='B:240 2:2'>Pro 2:2</a>; <a href='B:240 4:20'>Pro 4:20</a>; <a href='B:240 5:1'>Pro 5:1</a>; <a href='B:240 22:17'>Pro 22:17</a>), but he himself was inclined to apostasy (s:w. <a href='B:110 11:3'>1Ki 11:3</a>; <a href='B:110 11:9'>1Ki 11:9</a>). All his emphasis is upon the need to incline ourselves, whereas his father David trusted in the work of the Spirit to incline his heart to good and away from evil (<a href='B:230 141:4'>Psa 141:4</a>; <a href='B:230 119:36'>Psa 119:36</a> etc:):&nbsp;</p><p>If we "attend" to God's word (<a href='B:240 2:2'>Pro 2:2</a>; <a href='B:240 4:1'>Pro 4:1</a>; <a href='B:240 7:24'>Pro 7:24</a>), then He will "attend" to our word, of prayer (<a href='B:230 55:2'>Psa 55:2</a> and often in the Psalms). There is thereby a mutuality between God and man. Our attitude to His word becomes reflected in His attitude to our words in prayer; for God and man are in dialogue.</p>


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<p>s 2:3 yes, if you cry out for wisdom, and lift up your voice for understanding-</p><p>These are the very words used of how wisdom and understanding cry out and lift up their voice (<a href='B:240 8:1'>Pro 8:1</a>). The idea is that God's wisdom and understanding is crying out to those who are crying out for it. There is thus a mutuality between God and man. And the old Yiddish proverb comes true: "And going out to find Him / I met Him coming towards me". God is in search of man, and true man is in search for God. And when they meet, there is that electric spark, parties in Heaven celebrating the reconnection.</p>


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<p>s 2:4 if you seek her as silver, and search for her as for hidden treasures-</p><p>Man's search for God is indeed to be more important than his plans to acquire wealth. But again we sense a subtext of self justification in Solomon; for his choice of wisdom rather than wealth was commended by God, and wealth was added to him because of it. The search for hidden treasure is an image picked up by the Lord and applied to our search for the Kingdom of God (<a href='B:470 13:44'>Mat 13:44</a>), which requires the sacrifice of all our wealth in response to finding it. That sacrifice of wealth can therefore be interpreted as meaning our resignation of the search for it.</p>


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<p>s 2:5 then you will understand the fear of Yahweh, and find the knowledge of God-</p><p>If we seek and cry out for wisdom and knowledge / relationship with God (:2-4), then we will find it. God is not playing hard to get, facing off against man over an open Bible. He earnestly seeks relationship with us. And it is that process of seeking and crying out for Him which of itself leads us to "understand" Him.</p>


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<p>s 2:6 For Yahweh gives wisdom. Out of His mouth comes knowledge and understanding-</p><p>But knowledge in the sense of relationship with God is not the same thing as the words of God, as we have them in the Bible, which come from His mouth. The gift of relationship is more subtle than that. But as so often, Solomon appears to assume that mere possession of God's truth, in the form of inspired words, means that we have knowledge / relationship with God.</p>


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<p>s 2:7 He lays up sound wisdom for the upright-</p><p>The implication could be that there is personal "wisdom" laid up for every upright man, which he must find for himself.</p><p>He is a shield to those who walk in integrity-</p><p>The allusion may be to how Yahweh was a "shield" to Abraham (<a href='B:10 15:1'>Gen 15:1</a>). But Solomon misses the point, that Abraham like David his father was not always a man of integrity. We think of Abraham's weakness in not leaving Ur nor Lot when he should have done, and his poor behaviour towards Sarai and Hagar. Again Solomon is too simplistically dividing God's people into abject sinners on one hand, and stellar examples of integrity on the other.</p>


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<p>s 2:8 that He may guard the paths of justice, and preserve the way of His saints-</p><p>"Preserves the way" is s:w. <a href='B:10 3:24'>Gen 3:24</a>; <a href='B:10 28:20'>Gen 28:20</a>; <a href='B:20 23:20'>Exo 23:20</a>; <a href='B:230 91:11'>Psa 91:11</a>. These verses suggest God keeps us in the way by Angelic involvement. The cherubim would keep [s:w. preserve] the way to the tree of life- this is a promise of Divine care to lead His people to that tree, rather than a judgment against man. But we on our side must also keep the way of the Lord (<a href='B:10 18:19'>Gen 18:19</a>; <a href='B:70 2:22'>Jdg 2:22</a>; <a href='B:50 8:2'>Deu 8:2</a>; <a href='B:50 8:6'>Deu 8:6</a>; <a href='B:50 11:22'>Deu 11:22</a>; <a href='B:50 30:16'>Deu 30:16</a> etc:). The way God 'preserved [Israel] in the way' through the wilderness to the promised land (<a href='B:60 24:17'>Jos 24:17</a>) looks forward to how we are potentially kept in the way through the wilderness after baptism towards the Kingdom. David could say that he had preserved the way (<a href='B:100 22:22'>2Sa 22:22</a>) and he asks Solomon to keep / preserve the way (<a href='B:110 2:3-4'>1Ki 2:3-4</a>); but here Solomon puts the emphasis on the promise that God will keep us in the way, rather than upon our need to preserve the way. Likewise he overlooked the conditional aspect of the promises about David's Son being Messiah. God directly told Solomon at least twice that he must make effort to keep the way (<a href='B:110 3:14'>1Ki 3:14</a>; <a href='B:110 11:38'>1Ki 11:38</a>), but he misquotes this in <a href='B:110 8:25'>1Ki 8:25</a> to the effect that God would keep His people in the way, by inclining their hearts to do so (<a href='B:110 8:58'>1Ki 8:58</a>). David had spoken of God's ability to direct hearts into keeping His way (<a href='B:230 119:5'>Psa 119:5</a>), but this was not the blank cheque assurance which Solomon seems to have take it as; David speaks of the effort he had to make to keep himself in the way (<a href='B:230 39:1'>Psa 39:1</a>). Worse still, Solomon told his children to keep / preserve his way (<a href='B:240 8:32'>Pro 8:32</a>), again confusing himself with God.</p>


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<p>s 2:9 Then you will understand righteousness and justice, equity and every good path-</p><p>Again it seems Solomon is dividing people into those who resist wisdom on one hand, and those on the other who understand everything perfectly, and are totally obedient to it. But this is simply not the case. There seems little humility in his worldview; for who understands God's righteousness and justice completely. David his father confessed so often that the knowledge of these things was far above him.</p>


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<p>2:10 For wisdom will enter into your heart, knowledge will be pleasant to your soul-</p><p>Solomon often emphasized the importance of keeping the heart (<a href='B:240 2:10-16'>Pro 2:10-16</a>; <a href='B:240 3:5-6'>Pro 3:5-6</a>; <a href='B:240 4:23'>Pro 4:23</a> to <a href='B:240 5:5'>Pro 5:5</a>; <a href='B:240 6:23-26'>Pro 6:23-26</a>); he had foreseen that the essential sin of God’s people was “the plague of his own heart” (<a href='B:110 8:46'>1Ki 8:46</a>), and he imagined how for this sin God’s people would later pray towards the temple. And yet his wives turned away his heart (<a href='B:110 11:13'>1Ki 11:13</a>), for all this awareness that the heart must be kept. It was as if the more he knew the truth of something, the more he wanted to do the very opposite. And this is exactly true of our natures. It’s why we ourselves can discern the same perversity in our lives. Perhaps with Solomon he reasoned that in his case, foreign wives wouldn’t turn away his heart. Just as our flesh thinks ‘Yes, but it can’t happen to me’. Perhaps too he reasoned that if the temple somehow could bring forgiveness for the plague of the heart, his heart was incorruptible because of the temple:&nbsp;&nbsp;</p>


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<p>2:11 Discretion will watch over you. Understanding will keep you-</p><p>Again Solomon veers towards believing that intellectual understanding is all that is required, along with avoiding the worst of sinners (:12). This lack of appreciation of personal spirituality, spiritual mindedness, is what led Solomon himself to fall away completely, and to exhibit remarkable hypocrisy. Solomon was commanded to personally keep or watch over [s:w:] the commandments (<a href='B:110 3:14'>1Ki 3:14</a> and often); but he seemed to think that possession of intellectual understanding would keep / watch over him and of itself keep him in the way (<a href='B:240 2:11'>Pro 2:11</a>). This is the temptation for all who pride themselves on possession of academic knowledge of Divine truth.</p>


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<p>2:12 to deliver you from the way of evil, from the men who speak perverse things-</p><p>Solomon understands the way of evil as association with perverse men. His focus is upon the external, rather than the internal. And this is the dangerous tendency of all who believe in guilt by association, contamination by communion, call it what you will. Those false ideas tend against personal spiritual mindedness.</p>


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<p>2:13 who forsake the paths of uprightness to walk in the ways of darkness-</p><p>As in <a href='B:240 15:10'>Pro 15:10</a>, Solomon sees the wicked as those who once knew the right path and have left it. He contrasts the path of uprightness and that of darkness (<a href='B:240 2:13'>Pro 2:13</a>). But life is not so clear cut. The same phrase is used of how Job felt he was walking the path of darkness (<a href='B:220 19:8'>Job 19:8</a>). David, Solomon's father, likewise partially strayed from the path. This inability to recognize that spiritual life is not so black and white led to Solomon assuming he was totally on the way of righteousness. He was unable therefore to appreciate that he himself failed at some points at some times. And this is true for those who have a similarly black and white view of people and spirituality. They never know the wonder of arising from our knees knowing we are forgiven, full of grace and renewed devotion to by all means serve the Lord again with all we have.</p>


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<p>2:14 who rejoice to do evil, and delight in the perverseness of evil-</p><p>The only other occurrence of the phrase "rejoice to do evil" is in David's reflections upon the coalition of haters who joined Absalom in trying to overthrow him (<a href='B:230 35:26'>Psa 35:26</a>). Solomon speaks the truth, but he does so with an eye on justifying himself against his brother Absalom and those who had followed him. Always Solomon is harnessing 'truth' to an agenda of self-justification; and we must be warned by this.</p>


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<p>2:15 who are crooked in their ways, and wayward in their paths-</p><p>See on :14. Solomon rightly emphasizes that the "wayward" are wayward in their hearts (<a href='B:240 11:20'>Pro 11:20</a>; <a href='B:240 17:20'>Pro 17:20</a>), leading to wayward ways in practice (<a href='B:240 2:15'>Pro 2:15</a>); but he repeats his father's mistake, in saying he will have nothing to do with those who are wayward in their hearts (s:w. <a href='B:230 101:4'>Psa 101:4</a>). The mistake was in assuming that he could judge human hearts. It continues the far over simplified view of people which Solomon has; the righteous have pure hearts, always obedient; and wicked have bad hearts. But the Bible warns that all of us have hearts which are fountains of evil thoughts (<a href='B:480 7:15'>Mar 7:15</a>; <a href='B:480 7:21-23'>Mar 7:21-23</a> etc:).</p>


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<p>2:16 to deliver you from the Gentile woman, even from the foreigner who flatters with her words-</p><p>Solomon married "strange women" i:e. Gentiles (<a href='B:110 11:1'>1Ki 11:1</a>) and was led astray by them. Yet at the very time he was marrying them, he wrote in his wisdom that the words of wisdom would preserve / keep / defend a Jewish man from being damaged by them (<a href='B:240 2:16'>Pro 2:16</a>; <a href='B:240 6:24'>Pro 6:24</a>; <a href='B:240 7:5'>Pro 7:5</a>). The connection would seem to suggest that Solomon reasoned that because he had wisdom, because he had 'the truth', he could therefore enjoy these "strange women" without them corrupting his heart; because he had wisdom. Thus he thought that mere possession of Divine truth was some kind of insurance policy against moral sin being counted to him. And so many have gone down this road; so many who knew more true theology than many have at the same time made an awful mess of their personal lives, just as Solomon did. This is why the higher one goes in the echelons of Christian organizations, the greater the learning and knowledge a person has, the more powerful is the tendency towards gross hypocrisy in moral terms. The point is, of course, that all the knowledge of God which we quite rightly seek after must be personally applied. The very possession of it and teaching of it to others can of itself make a man or woman demotivated to personally apply it. He foretold that the people would sign when a wicked man ruled them (<a href='B:240 29:2'>Pro 29:2</a> RV)- and they did "sigh" because of the heavy burdens he placed upon them (<a href='B:110 12:4'>1Ki 12:4</a>). He imposed the "yoke" of tribute upon the people (<a href='B:140 10:4'>2Ch 10:4</a>), whereas he himself had warned that a king that imposes tribute on his people "overthrows" a country (<a href='B:240 29:4'>Pro 29:4</a> RV mg:). He saw it all as true- and yet it was far from him personally.</p>


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<p>2:17 who forsakes the friend of her youth, and forgets the covenant of her God-</p><p>Solomon&nbsp;was aware, at least theoretically, of the foolish path&nbsp; he was going down with the Gentile women he was involved with at the time he was given the wisdom which is codified in the book of Proverbs. God had inspired him with the wisdom of <a href='B:240 2:16-17'>Pro 2:16-17</a>, which warned that wisdom would save a man from the Gentile woman who made a covenant with the God of Israel in her youth (in order to marry an Israelite, by implication), but soon forgot it. This was exactly the case of Solomon; yet he just&nbsp;couldn't see the personal relevance of his own wisdom to himself.</p>


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<p>2:18 for her house leads down to death, her paths to the dead-</p><p>Yet Solomon built houses for his pagan, Gentile wives. He did this at the beginning of his reign, at the very time he was writing up his book of Proverbs as a result of the wisdom given him at that time. And he followed their paths to spiritual death, in the end.</p>


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<p>2:19 None who go to her return again, neither do they attain to the paths of life-</p><p>Solomon reasoned that he would walk the path to life, whilst his wives walked the path to death (:18). He emphasizes these two paths throughout Proverbs. But his simplistic assumption was that he was on the path to life simply because he possessed academic, abstract truth and "wisdom". He was Divinely inspired with his wisdom, but surely he is also drawing on observation- that those who went to the house of the Gentile woman never spiritually returned. He had seen it happen in the paths of so many of God's people; but assumed that he was different, that it wouldn't happen to him.</p>


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<p>2:20 that you may walk in the way of good men, and keep the paths of the righteous-</p><p>Solomon's prophetic sonship of David was conditional upon him preserving or observing Yahweh's ways (<a href='B:110 2:4'>1Ki 2:4</a>; <a href='B:130 22:13'>1Ch 22:13</a>; <a href='B:140 7:17'>2Ch 7:17</a>); but he didn't preserve of observe them (<a href='B:110 11:10-11'>1Ki 11:10-11</a>); despite David praying that Solomon would be given a heart to observe them (<a href='B:130 29:19'>1Ch 29:19</a>). We can pray for God to work upon the hearts of others, but He will not force people against their own deepest will and heart position. Solomon stresses overmuch how God would keep or preserve the righteous (<a href='B:240 2:8'>Pro 2:8</a>; <a href='B:240 3:26'>Pro 3:26</a>), without recognizing the conditional aspect of this. Why did Solomon go wrong? His Proverbs are true enough, but he stresses that obedience to his wisdom and teaching would preserve his hearers (<a href='B:240 4:4'>Pro 4:4</a>; <a href='B:240 6:22'>Pro 6:22</a>; <a href='B:240 7:1'>Pro 7:1</a>; <a href='B:240 8:32'>Pro 8:32</a>; <a href='B:240 15:5'>Pro 15:5</a>), preservation was through following the example of the wise (<a href='B:240 2:20'>Pro 2:20</a>); rather than stressing obedience to God's ways, and replacing David his father's simple love of God with a love of academic wisdom: "Yahweh preserves all those who love Him" (<a href='B:230 145:20'>Psa 145:20</a>).</p><p>The idea of walking in the way, with feet on the path, is commonly used for walking in the way of God's commandments (<a href='B:50 8:6'>Deu 8:6</a>; <a href='B:50 10:12'>Deu 10:12</a> etc:). David spoke of feet in the pathway of obedience to God's word (<a href='B:230 119:1'>Psa 119:1</a>; <a href='B:230 119:3'>Psa 119:3</a>; <a href='B:230 128:1'>Psa 128:1</a> and very often). But Solomon interprets this as not walking in the way with criminals (<a href='B:240 1:5'>Pro 1:5</a>; <a href='B:240 16:29'>Pro 16:29</a>). That is somewhat easier than personally walking with God in His way. Again, what Solomon says is not untrue; but he is turning personal, internal spirituality and obedience into a matter of simply avoiding external company with gross sinners. And he suggests that walking in the right way is a matter of externally associating with the path of the righteous (<a href='B:240 2:20'>Pro 2:20</a>).</p>


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<p>2:21 For the upright will dwell in the land; the perfect will eternally remain in it-</p><p>Again, Solomon over simplifies things. The old covenant clearly taught that all Israel would be exiled from their land if they broke the covenant. Solomon's dedication of the temple seemed to assume that only the wicked would be exiled from the land, and the temple would stand eternally; to express repentance in exile, they just needed to pray towards it (<a href='B:110 8:48'>1Ki 8:48</a>). But all Israel were sent into exile, and his temple was razed to the ground. But Solomon's belief that "The upright will dwell in the land; the perfect will eternally remain in it" meant that he totally refused to accept the extent of judgment predicted in the curses of Deuteronomy 28. All Israel would be exiled from their land. He liked to assume that his Kingdom would eternally endure; because of his lack of faith in the nature of the future Kingdom, and his mistaken imagination that he was the eternal Messianic king. He refused to recognize that his father David in Psalms 72 had wrongly imagined that he would be that eternal king, and disregarded the conditionality of the promises made to him:&nbsp;</p>


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<p>2:22 But the wicked will be cut off from the land, the deceitful will be rooted out of it-</p>&nbsp;<p>"Transgressors" or "traitors" is the term used by David of Saul and his supporters (<a href='B:230 25:3'>Psa 25:3</a>; <a href='B:230 59:5'>Psa 59:5</a>; <a href='B:230 119:158'>Psa 119:158</a>). Solomon uses this term, teaching that "transgressors" must be rooted out of the earth / eretz promised to Abraham (<a href='B:240 2:22'>Pro 2:22</a>), and that the "transgressors" are to face judgment (<a href='B:240 11:3'>Pro 11:3</a>; <a href='B:240 11:6'>Pro 11:6</a>; <a href='B:240 13:2'>Pro 13:2</a>; <a href='B:240 21:18'>Pro 21:18</a>; <a href='B:240 22:12'>Pro 22:12</a>; <a href='B:240 23:28'>Pro 23:28</a>; <a href='B:240 25:19'>Pro 25:19</a>). All Solomon says is true, but he clearly has in view the house and supporters of Saul, who were a group he felt he needed to repress in order to keep his own kingdom and power intact.</p>


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<p>s 3:1 My son, don’t forget my teaching but let your heart keep my commandments-</p><p>David so often talks about God's "law", using the word torah. But Solomon so often speaks of his own torah, and that of his wife, the mother of "my son" (s:w. <a href='B:240 1:8'>Pro 1:8</a>; <a href='B:240 3:1'>Pro 3:1</a>; <a href='B:240 4:2'>Pro 4:2</a>; <a href='B:240 6:20'>Pro 6:20</a>; <a href='B:240 7:2'>Pro 7:2</a>; <a href='B:240 13:14'>Pro 13:14</a>; <a href='B:240 31:26'>Pro 31:26</a>). Yet elsewhere in the Bible, the well over 200 occurrences of torah are always about God's law. Solomon applies the word to his own teachings and that of his wife, and thereby plays God. whilst it could be argued that Solomon's teachings were Divinely inspired, all the same he ought surely to have spoken of them as God's torah rather than his own torah. This kind of playing God is seen so often in the teachers of God's people.</p>


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<p>s 3:2 for length of days and years of life, and peace, will they add to you-</p><p>Length of days was promised for obedience to the covenant, but Solomon appropriates this language to the reward for obedience to his book of Proverbs. He appears to effectively replace God's word with his own words, although his words were indeed Divinely inspired. But he came to ignore the rest of God's revelation, with the result that he was absolutely disobedient to the Mosaic words about not multiplying horses, marrying foreign wives etc. See on :3.</p>


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<p>s 3:3 Don’t let grace and truth forsake you-</p><p>David saw "mercy [s:w. "grace"] and truth" as something given by God's grace to him, an unworthy sinner (<a href='B:230 40:11'>Psa 40:11</a>); whereas Solomon assumes that they are with him and his son. The phrase often refers to God's covenant promises with David; and we note this is particularly addressed to Solomon's son. Solomon perceived the conditionality of the promises when it came to his son; but refused to perceive this concerning himself.</p><p>Bind them around your neck. Write them on the tablet of your heart-</p><p>The idea is that devotion to the covenant should be externally visible as well as in the heart. But the New Testament emphasizes that it is God who writes upon the table of the human heart by His Spirit (<a href='B:540 3:3'>2Co 3:3</a>). Solomon assumes that by intellectual effort, man can do this to himself. There could be the implication that Solomon considered that his Proverbs had now replaced the tables of the covenant; the same word is used. See on :1,2.</p>


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<p>s 3:4 So you will find favour and good understanding in the sight of God and man-</p><p>Quoted in <a href='B:490 2:52'>Luk 2:52</a> about the Lord Jesus, who fulfilled all the advice to the "son" who is addressed in this part of Proverbs.</p>


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<p>s 3:5 Trust in Yahweh with all your heart, and don’t lean on your own understanding-</p><p>Trust in God is indeed predicated upon some form of "understanding", although not necessarily of the abstract, academic type which Solomon had in view. Trusting and leaning are parallel; to trust in Yahweh requires "understanding" of Him. For faith must have some basis, there are things which need to be believed before "faith" can be faith. Thus David predicates "trust" (s:w:) upon knowing Yahweh's Name, His character (<a href='B:230 9:10'>Psa 9:10</a>). But David's "trust" in God was connected with his trust or belief in God's mercy to him regarding his sins (<a href='B:230 13:5'>Psa 13:5</a>; <a href='B:230 21:7'>Psa 21:7</a>; <a href='B:230 32:10'>Psa 32:10</a> s:w:). But Solomon doesn't seem to have had any conscience of personal sin, and so trust in the Yahweh whose lead characteristic is grace and forgiveness was not elicited within him:&nbsp;</p><p>LXX "be not exalted in thine own wisdom" is precisely what Solomon did; he disobeyed his own teaching. Just as he did regarding marrying Gentiles.</p>


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<p>s 3:6 In all your ways acknowledge Him-</p><p>Relationship with God is to affect all our ways, not merely some of them; just as the regulations concerning offerings required that every part of the animal [representative of the offerer] be given to Him.</p><p>And He will make your paths straight-</p><p>We must ‘rightly divide’, or cut straight, the word of truth in our preaching of it (<a href='B:620 2:15'>2Ti 2:15</a>). The LXX uses the same word in <a href='B:240 3:6'>Pro 3:6</a>: “He will make straight your paths”. We are to offer people a clear, straight way to the Kingdom; to span that gulf between the word of God and the mind of man. And this is why simple, direct preaching of Gospel truths is always the most successful.</p>


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<p>s 3:7 Don’t be wise in your own eyes. Fear Yahweh, and depart from evil-</p><p>Not being 'wise in our own eyes' is a major theme of Solomon's Proverbs (<a href='B:240 3:7'>Pro 3:7</a>; <a href='B:240 12:15'>Pro 12:15</a>; <a href='B:240 26:12'>Pro 26:12</a>; <a href='B:240 26:16'>Pro 26:16</a>; <a href='B:240 28:11'>Pro 28:11</a>). We are to recognize that there is no inherent wisdom in man; it must be taught to us from God's word. And yet we live in a postmodern world, where what seems or feels good to our own gut is taken to be the highest personal truth. This was what led Judah to condemnation (s:w. <a href='B:290 5:21'>Isa 5:21</a>), because trusting in their own opinions and gut feelings left them insensitive to God's word. Paul quotes the idea in <a href='B:520 12:16'>Rom 12:16</a>; to be wise in our own eyes means that we ignore those whom we naturally consider worthy of being ignored. But that is not necessarily the way of the Spirit. But when Solomon lost his faith, he comments that whether a man has wise eyes or not (s:w:) is irrelevant in the face of death (<a href='B:250 2:14'>Ecc 2:14</a>). He clearly conceived wisdom as only helpful for this life; he had no real personal faith in the resurrection of the dead or the establishment of the future Kingdom of God. And this led him to ultimately despise his own wisdom as futile:&nbsp;</p>


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<p>s 3:8 It will be health to your body, and nourishment to your bones-</p><p>Solomon may have the idea here that there will be literal blessings to our health if God's laws are obeyed; and that may also be hinted at in <a href='B:20 15:26'>Exo 15:26</a>; <a href='B:50 7:15'>Deu 7:15</a>. But true as this may have been in a way under the old covenant, this fails to appreciate that bad things have always happened to good people. Material blessings and lack of trials simply haven't been the consistent experience of God's people; for none have been completely righteous. But Solomon had a black and white view of things, and his own apparent good health made him incline the more towards it.</p>


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<p>s 3:9 Honour Yahweh with your substance, with the first fruits of all your increase-</p><p>This is true enough, but Solomon has a subtext it seems. He was obsessed with building the temple, and as the Israelites had 'honoured Yahweh with their substance' in their contributions towards making the tabernacle, so they were asked to do so for the building of the temple. The firstfruits were to be given to the priests for them to live off, but perhaps Solomon is implying they should be given to the king to help the building of the temple. In this case he would be subtly changing the Mosaic law to his own advantage.</p>


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<p>3:10 so your barns will be filled with plenty, and your vats will overflow with new wine-</p><p>As noted on :8, this may be true in the sense that the old covenant promised such blessings. But spiritual reality is far more nuanced than that. The Lord told a parable of the unbelieving Jew whose barns were so filled with plenty that he had to build greater barns (<a href='B:490 12:18'>Luk 12:18</a>). But this was not due to his honouring Yahweh as required (:9). Perhaps this was the Lord's way of pointing out that things simply aren't as black and white as Solomon was perhaps suggesting:&nbsp;</p>


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<p>3:11 My son, don’t despise Yahweh’s discipline, neither be weary of His reproof-</p><p>Proverbs is a book full of Solomon's reproof of others. And yet he veers towards playing God, by equating his reproofs with those of Yahweh. What he said was indeed Divinely inspired, but his later apostasy had its roots in this kind of playing God. Yet these words are true, and quoted in Hebrews as encouragement to every true child of God (<a href='B:650 12:5-6'>Heb 12:5-6</a>). Indeed Solomon is quoting here from <a href='B:220 5:17'>Job 5:17</a>. Those were the words of Eliphaz, who said many things which were untrue. We have here an insight into the nature of Divine inspiration. The Bible is indeed wholly inspired as a record of the words and deeds of men; but there is a difference between inspiration of the record, and revelation- in the sense of a "Thus says the Lord". Not all that Eliphaz said was true, and he is rebuked by God for not speaking rightly at the end of the book. But this particular observation was true enough, and given to Solomon as inspired wisdom from God, and likewise quoted under inspiration in Hebrews.</p>


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<p>3:12 for whom Yahweh loves, He reproves; even as a father reproves the son in whom he delights-</p><p>This is true, and is quoted as true in Hebrews. But Solomon was 'the one whom Yahweh loves' (<a href='B:100 12:24'>2Sa 12:24</a>; the same words are used), and there is a subtext here of self justification. Solomon therefore considers himself the son of God in whom God supremely delighted. He uses a Hebrew for "reproves" which can also means "justifies". It is perhaps in commentary upon Solomon's mistaken ideas about himself that Messiah is called the one whom Yahweh loves (<a href='B:290 48:14'>Isa 48:14</a>), the one in whom He supremely delighted (<a href='B:290 42:1'>Isa 42:1</a>). David perceived that Yahweh's delight is in those who hope for His mercy and grace after they have sinned (<a href='B:230 147:11'>Psa 147:11</a>); but Solomon seems to have known nothing of personal sin and the receipt of grace upon forgiveness.</p>


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<p>3:13 Happy is the man who finds wisdom, the man who gets understanding-</p><p>This is true on one level, but it is a simplistic position. The same words are used in the book of Job for how wisdom in its ultimate sense cannot be "found", but rather must be taught and given by the experience of God's grace through affliction (<a href='B:220 28:12'>Job 28:12</a>; <a href='B:220 32:13'>Job 32:13</a>). Solomon often alludes to the book of Job (see on :15), yet he chooses to disregard this. Again Solomon is assuming that there exists "wisdom" as in a set of absolute truth which is attainable by God's people if they listen to the right teachers and intellectually master the system. This is an attitude found in many fundamentalist Christians:&nbsp;</p>


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<p>3:14 For her good profit is better than getting silver, and her return is better than fine gold-</p><p>This is true, but Solomon is again hinting at his own justification; for God had commended him for not seeking wealth but wisdom. And yet he seems to relish the fact that God added wealth to him despite not asking for it; for he teaches in :16 that wisdom gives wealth. But the wealth given to Solomon was by pure Divine grace; and yet he sees it rather as an outcome of his own wisdom.</p>


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<p>3:15 She is more precious than rubies. None of the things you can desire are to be compared to her-</p><p>The words of <a href='B:220 28:18'>Job 28:18</a> are repeatedly quoted in Proverbs (<a href='B:240 3:15'>Pro 3:15</a>; <a href='B:240 8:11'>Pro 8:11</a>; <a href='B:240 20:15'>Pro 20:15</a>). "Wisdom" in Proverbs refers not so much to nuggets of isolated truth, but to a way of life in relationship with God; for that is the context in the source passage in <a href='B:220 28:18'>Job 28:18</a> cp. 28:&nbsp;I noted on :13 that although Solomon was clearly aware of Job 28, he chose to only quote what was appealing to him, and ignores that which is inconvenient to his agendas.</p>


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<p>3:16 Length of days is in her right hand, in her left hand are riches and honour-</p><p>Length of days was offered as a gift from God in the old covenant; but in return for not having a heart which turned aside to idols (<a href='B:50 30:17'>Deu 30:17</a>; <a href='B:50 30:20'>Deu 30:20</a>). Solomon seems to imply that this "length of days" comes instead from merely possessing "wisdom". And because of this, his heart did indeed turn away to idols. Solomon has just said that wisdom is far better than riches (see on :14), but now he claims that wisdom gives wealth. It doesn't, and the Bible is clear enough about that. In his case, his choice of wisdom over wealth led to God blessing him with wealth, but by His grace alone. Solomon seems to wrongly extrapolate from his own experience to a more general principle which is wrong. He saw his wealth as due to his wisdom, rather than due to God's grace; and he ends up wrongly implying that the path to wealth is through loving wisdom.</p>


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<p>3:17 Her ways are ways of pleasantness, all her paths are peace-</p><p>Again, Solomon presents a simplistic view. For the lives of those who follow God are rarely those of idyllic peace. The seed of the woman and that of the serpent are ever in conflict. He fails to appreciate that final peace is only possible in God's future Kingdom, rather than solely by following his rule book as presented in the book of Proverbs.</p>


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<p>3:18 She is a tree of life to those who lay hold of her. Happy is each one who retains her-</p><p>The way to the tree of life is what we are currently travelling. But Eden is not yet restored. Again, whilst Solomon's words are true as far as they go, they imply a lack of faith and understanding of the future Kingdom of God. He liked to think that he was the Messianic ruler of Psalms 72, as his father had unwisely enthused and fantasized about.</p>


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<p>3:19 By wisdom Yahweh founded the earth, by understanding He established the heavens-</p><p>Here and in :20 we have more allusions to the book of Job. This and the Pentateuch were likely the only scriptures possessed by him and his father. As David often alludes to Job, so does Solomon; and we suspect that in this we see a living out of parental expectation, a worshipping of the dominant father figure, rather than personal faith. It was by God's word that the earth was created (<a href='B:230 33:6'>Psa 33:6</a>), but Solomon says it was by wisdom. This is also true (<a href='B:300 10:12'>Jer 10:12</a>), but by "wisdom" Solomon appears to have in view specifically the wisdom he is teaching in this book. And thus he makes his Proverbs effectively the entire word of God, when they are only part of His total revelation. Solomon alludes to the book of Job, but not to those parts which don't quite fit with his simplistic views. For <a href='B:220 38:4'>Job 38:4</a> leaves Job humbled that he doesn't in fact know anything about the founding of the earth, neither does he have such "understanding". But Solomon is saying that the same Divine understanding which was the blueprint for creation is in fact in us all if we accept the wisdom and understanding of the book of Proverbs. This is only partially true; man's lack of understanding and wisdom is a feature of Job, but is not at all reflected in Solomon's thinking.</p>


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<p>3:20 By His knowledge the depths were broken up and the skies drop down the dew-</p><p>See on :19. Solomon will go on to now claim that this same knowledge is within us (:21). His claims to hold absolute truth lead him to minimize the wonder of creation, rather than being humbled by it as were David and Job. The breaking up of the depths is the phrase used about the flood (<a href='B:10 7:11'>Gen 7:11</a>). Solomon seems to be saying that we can have the same knowledge as God in judging others; and this is inappropriate for us as fellow sinners who are not to condemn others:&nbsp;</p>


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<p>3:21 My son, let them not depart from your eyes. Keep sound wisdom and discretion-</p><p>See on :19,20. <a href='B:240 4:21'>Pro 4:21</a> develops this thought, interpreting the eyes as the heart: "Let them not depart from your eyes. Keep them in the midst of your heart". "Discretion" really means plans or intentions. Our entire mindset, intentions, dreams, hopes are to be dominated by wisdom. This is the essence of the spiritual life; to be spiritually minded. But we live in an age which like no others seeks to dominate our thinking with unspiritual things:&nbsp;</p>


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<p>3:22 so they will be life to your soul, and grace for your neck-</p><p>The idea is perhaps that what we think internally within our "soul" will be displayed outwardly as well, like a chain around our neck; see on <a href='B:240 1:9'>Pro 1:9</a>. True spirituality is not just a matter of the mind; it will be outwardly revealed. A city set on a hill cannot be hid; there is to always be some external manifestation of our inward faith and belief. Yet Solomon reasons as if the mere possession of truth is what will adorn us before God. But it is personalization of the wisdom, not mere possession of it, which is required. And Solomon was a stellar example of failure in this. It was rulers who had chains around their necks, and Solomon has himself obliquely in view here; and he considers that the fact he was taught truth by his parents qualifies himself as king. That is not altogether untrue, but his personal example shows that it was not the right attitude.</p>


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<p>3:23 Then you shall walk in your way securely; your foot won’t stumble-</p><p>The idea is taken from <a href='B:230 91:12'>Psa 91:12</a>, where the Angels "will bear you up in their hands, so that you won’t dash your foot against a stone". The same words are used. The potential for Joshua is true for us all. "Guard" is the same word used in <a href='B:10 3:24'>Gen 3:24</a>, and thus alludes to the Angels keeping&nbsp; men in the way to the tree of life- not only physically but spiritually preserving them. The figure of dashing the foot against a stone suggests the idea of spiritual stumbling against a "rock of offence" or stumblingstone (s:w. <a href='B:300 13:16'>Jer 13:16</a>, of how the exiles refused this potential help and did stumble). The Angels bore up the Lord Jesus (to whom <a href='B:230 91:12'>Psa 91:12</a> refers) to help Him avoid these. But only because He Himself wished for that strength, and avoided the temptation He faced to abuse it and wrongly use it.</p>


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<p>3:24 When you lie down, you will not be afraid. Yes, you will lie down, and your sleep will be sweet-</p><p>This repeats the theme of many Psalms of David his father when under persecution. But David attributed this to his faith in God's grace and sustenance (<a href='B:230 3:5'>Psa 3:5</a>); whereas Solomon appears to attribute it to the mere possession of wisdom, rather than personal faith:&nbsp;</p>


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<p>3:25 Don’t be afraid of sudden fear, neither of the desolation of the wicked when it comes-</p><p>Again, this is true but only to an extent. "Sudden fear" is a phrase only used about the experience of Job (<a href='B:220 22:10'>Job 22:10</a>). He was a righteous man, yet afflicted with "sudden fear". Solomon presents a too simplistic view, whereby the righteous live a charmed life of every blessing. And he seems to think that the mere possession of wisdom frees us from any fear of condemnation, the "desolation of the wicked" which is to come. It was this which led Solomon to fail so badly; he had no sense of the conditionality of his relationship with God, no sense of the eternal future he might miss.</p>


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<p>3:26 for Yahweh will be your confidence, and will keep your foot from being taken-</p><p>Solomon's prophetic sonship of David was conditional upon him preserving or observing Yahweh's ways (<a href='B:110 2:4'>1Ki 2:4</a>; <a href='B:130 22:13'>1Ch 22:13</a>; <a href='B:140 7:17'>2Ch 7:17</a>); but he didn't preserve of observe them (<a href='B:110 11:10-11'>1Ki 11:10-11</a>); despite David praying that Solomon would be given a heart to observe them (<a href='B:130 29:19'>1Ch 29:19</a>). We can pray for God to work upon the hearts of others, but He will not force people against their own deepest will and heart position. Solomon stresses overmuch how God would keep or preserve the righteous (<a href='B:240 2:8'>Pro 2:8</a>; <a href='B:240 3:26'>Pro 3:26</a>), without recognizing the conditional aspect of this. Why did Solomon go wrong? His Proverbs are true enough, but he stresses that obedience to his wisdom and teaching would preserve his hearers (<a href='B:240 4:4'>Pro 4:4</a>; <a href='B:240 6:22'>Pro 6:22</a>; <a href='B:240 7:1'>Pro 7:1</a>; <a href='B:240 8:32'>Pro 8:32</a>; <a href='B:240 15:5'>Pro 15:5</a>), preservation was through following the example of the wise (<a href='B:240 2:20'>Pro 2:20</a>); rather than stressing obedience to God's ways, and replacing David his father's simple love of God with a love of academic wisdom: "Yahweh preserves all those who love Him" (<a href='B:230 145:20'>Psa 145:20</a>).</p>


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<p>3:27 Don’t withhold good from those to whom it is due when it is in the power of your hand to do it-</p><p>This is a powerful, incisive challenge to us in our approach to generosity. But again we note how Solomon fences it with the comment "to whom it is due". He sees generosity as predicated upon the worthiness of the recipient. Grace doesn't think like that. He may have in view the payment of wages (<a href='B:50 24:15'>Deu 24:15</a>).</p>


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<p>3:28 Don’t say to your neighbour, Go, and come again; tomorrow I will give it to you, when you have it by you-</p><p>There is a tendency in human nature to play for time, to not say "Yes straight away" to the calls of Divinely inspired conscience. We see throughout scripture the theme of immediate response, not least in the immediate baptisms of those who heard the Gospel in the Acts of the Apostles. Our nature is the source of our temptations, and there is always the voice of the flesh which urges us to perform our devotions tomorrow and not today. The LXX adds "For thou knowest not what the morrow may bring forth". We may not have the opportunity tomorrow, so, do it today; but that only makes sense if we are possessed of a basic desire to be generous. Solomon may here be interpreting further <a href='B:50 24:15'>Deu 24:15</a>. In this case, paying a worker on time is a form of doing good (:27):&nbsp;</p>


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<p>3:29 Don’t devise evil against your neighbour, since he dwells securely by you-</p><p>"Devise" is literally to plough (as <a href='B:240 6:14'>Pro 6:14</a>). The idea is that bad attitudes to others are a sowing of sin (<a href='B:240 22:8'>Pro 22:8</a>). Solomon so often has a subtext of justifying his father David and his own rulership, seeing there were initially other contenders for the throne. Many of those pretensions to David's throne arose from the fact that David's "neighbour" did "evil" to him by taking his wives at the time of Absalom's rebellion (s:w. <a href='B:100 12:11'>2Sa 12:11</a>). This "evil" was brought about by God, and yet Solomon condemns those who did it. That may be fair enough, but again we have to note that David is ever seeking to whitewash David and Bathsheba, Solomon's mother, regarding their sin.</p>


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<p>3:30 Don’t strive with a man without cause if he has done you no harm-</p><p>To strive or plead a cause is the very phrase used of the opposition of Saul (<a href='B:90 24:15'>1Sa 24:15</a>) and Nabal to David (<a href='B:90 25:39'>1Sa 25:39</a>); and in both cases, David had done them "no harm", the phrase used of David's innocence before Nabal (<a href='B:90 25:21'>1Sa 25:21</a>; <a href='B:90 25:28'>1Sa 25:28</a>) and Saul (<a href='B:90 24:11'>1Sa 24:11</a>). Clearly Solomon has these incidents in view, and again his statements of truth have a subtext of justifying his father David, with whom he was psychologically obsessed.</p>


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<p>3:31 Don’t envy the man of violence; choose none of his ways-</p><p>David had calmly urged not to be envious of the wicked (s:w. <a href='B:230 37:1'>Psa 37:1</a>), but he himself almost failed in this (<a href='B:230 73:3'>Psa 73:3</a> s:w:). We can profess clearly how much we are not envious of others; and then find ourselves like David, caught in a pang of crisis when we wonder why our lives cannot be like those of the world around us. Solomon simplistically commanded not to be envious of the wicked, drawing a simple contrast between the wicked, and the righteous who are not envious of them (<a href='B:240 3:31'>Pro 3:31</a>; <a href='B:240 23:17'>Pro 23:17</a>; <a href='B:240 24:1'>Pro 24:1</a>; <a href='B:240 24:19'>Pro 24:19</a> s:w:). But this is not how it was in reality with his father David, who admits to almost having given in to envy of the wicked (<a href='B:230 73:3'>Psa 73:3</a>) despite his earlier simplistic condemnation of such envy (<a href='B:230 37:1'>Psa 37:1</a>), and was only saved from that by God's gracious action on his heart (<a href='B:230 73:2'>Psa 73:2</a>). Solomon's proverbs seem to fail to address this complexity of situations because of his own self-righteousness; and yet all he says is inspired and true so far as it goes.</p>


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<p>3:32 For the perverse person is an abomination to Yahweh, but His friendship is with the upright-</p><p>The Hebrew for "perverse" is literally 'the one who turns aside', implying they were once on the right path but had left it. It would seem that Solomon has in view the house of Saul, who were potential contenders for his throne. "Friendship" is AV "secret", a term sometimes used of God's revealed word (<a href='B:370 3:7'>Amo 3:7</a>; <a href='B:220 15:8'>Job 15:8</a>; <a href='B:300 23:18'>Jer 23:18</a>; <a href='B:300 23:22'>Jer 23:22</a>). In this case, Solomon is again veering towards saying that mere possession of God's word of truth is what makes people "upright".</p>


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<p>3:33 Yahweh’s curse is in the house of the wicked, but He blesses the habitation of the righteous-</p><p>Here as in <a href='B:240 14:11'>Pro 14:11</a>, Solomon again fails to have the subtlety he ought to have learnt from the book of Job. For Job was righteous but his "house" was overthrown, and the house of the wicked apparently prospered at the time of his affliction. Spiritual reality is that things are far more nuanced than the simplistic picture Solomon presents, true as it is in outline and ultimate terms:&nbsp;</p>


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<p>3:34 Surely He mocks the mockers-</p><p>But this is not quite how God is, even to those who are against Him. Solomon should again have learned the lesson of Job, who was taught that "God despises not any" (<a href='B:220 36:5'>Job 36:5</a>).</p><p>But He gives grace to the humble-</p><p>This is quoted in <a href='B:660 4:5'>Jas 4:5</a>; <a href='B:670 5:5'>1Pe 5:5</a>. But the quotation follows the LXX, which appears to correct Solomon's incorrect statement in the first half of the verse. God "resists the proud", but not with the mockery which Solomon's arrogance liked to impute to God.</p>


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<p>3:35 The wise will inherit glory, but shame will be the promotion of fools-</p><p>David had called Solomon a "wise man", and indeed he was made wise by God (s:w. <a href='B:110 2:9'>1Ki 2:9</a>; <a href='B:110 3:12'>1Ki 3:12</a>; <a href='B:110 5:7'>1Ki 5:7</a>). But the logic of what Solomon seems to be saying is that the possession of wisdom makes a man obedient. And this is where he got it wrong; for his mere possession of wisdom didn't do so. And comparing Proverbs with Solomon's personal life as revealed in Ecclesiastes, Song of Solomon and the historical records- all indicates that in fact Solomon's possession of wisdom didn't at all make him obedient. Solomon failed to appreciate what David did- that the wise man also dies (<a href='B:230 49:10'>Psa 49:10</a>). What is critical is having the hope of God's Kingdom and the resurrection of the body. But Solomon's possession of "truth" blinded him to this desperate need of all men. The mere possession of wisdom was no guarantee of itself of inheriting glory, as Solomon wrongly thought.</p>


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<p>s 4:1 Listen, sons, to a father’s instruction. Pay attention and know understanding-</p><p>If we "attend" to God's word (<a href='B:240 2:2'>Pro 2:2</a>; <a href='B:240 4:1'>Pro 4:1</a>; <a href='B:240 7:24'>Pro 7:24</a>), then He will "attend" to our word, of prayer (<a href='B:230 55:2'>Psa 55:2</a> and often in the Psalms). There is thereby a mutuality between God and man. Our attitude to His word becomes reflected in His attitude to our words in prayer; for God and man are in dialogue.</p>


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<p>s 4:2 for I give you sound learning. Don’t forsake my law-</p><p>Solomon condemns those who "forsake the law" (<a href='B:240 4:2'>Pro 4:2</a>; <a href='B:240 28:4'>Pro 28:4</a>), and he likely has the house of Saul in view as his father David when using this phrase (<a href='B:230 119:53'>Psa 119:53</a>). But he speaks here in <a href='B:240 4:2'>Pro 4:2</a> of those who forsook his law; as if he was playing God, considering any inattention to himself as inattention to God. David by contrast continually emphasizes the need not to forsake God's law:&nbsp;</p><p>David so often talks about God's "law", using the word torah. But Solomon so often speaks of his own torah, and that of his wife, the mother of "my son" (s:w. <a href='B:240 1:8'>Pro 1:8</a>; <a href='B:240 3:1'>Pro 3:1</a>; <a href='B:240 4:2'>Pro 4:2</a>; <a href='B:240 6:20'>Pro 6:20</a>; <a href='B:240 7:2'>Pro 7:2</a>; <a href='B:240 13:14'>Pro 13:14</a>; <a href='B:240 31:26'>Pro 31:26</a>). Yet elsewhere in the Bible, the well over 200 occurrences of torah are always about God's law. Solomon applies the word to his own teachings and that of his wife, and thereby plays God. Whilst it could be argued that Solomon's teachings were Divinely inspired, all the same he ought surely to have spoken of them as God's torah rather than his own torah. This kind of playing God is seen so often in the teachers of God's people.</p>


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<p>s 4:3 For I was a son to my father, tender and an only child in the sight of my mother-</p><p>David had taught his children with the words: “Come, ye children, hearken unto me: I will teach you the fear of the Lord” (<a href='B:230 34:11'>Psa 34:11</a> - did David say this to his children every evening?). And Solomon uses just the same words, even whilst disobeying God’s law at the same time in his own life: “Hear, ye children, the instruction of a father</p><p> I give you good doctrine</p><p> for I was my father’s son, tender and only beloved in the sight of my mother. He taught me also, and said unto me, Let thine heart retain my words: keep my commandments and live” (<a href='B:240 4:1-4'>Pro 4:1-4</a> AV). And so Solomon taught his kids with the same outward form of words, although the personal reality of wisdom was lost on him.</p><p>David&nbsp; took time out from his busy schedule to spend&nbsp; time&nbsp; instructing&nbsp; his&nbsp; special,&nbsp; beloved&nbsp; son. And David wasn't&nbsp; just&nbsp; playing&nbsp; Scrabble with Solomon in the evenings; he was&nbsp; really&nbsp; drumming&nbsp; into&nbsp; that&nbsp; lad&nbsp; vital&nbsp; spiritual values. Solomon&nbsp; really&nbsp; respected&nbsp; David&nbsp; and&nbsp; loved his mother; he was without&nbsp; doubt&nbsp; the&nbsp; blue&nbsp; eyed&nbsp; boy&nbsp; to&nbsp; her,&nbsp; and&nbsp; he&nbsp; reacted accordingly:&nbsp; We&nbsp; have seen how in Proverbs 31 she lays the law down with him about his girlfriends, about not marrying Gentiles, and about&nbsp; not&nbsp; drinking, yet in <a href='B:260 3:11'>Son 3:11</a> we see Bathsheba with all her&nbsp; motherly pride crowning Solomon on the day of engagement to that&nbsp; Egyptian&nbsp; girl&nbsp; who&nbsp; was&nbsp; to&nbsp; be his downfall. Like David, Bathsheba&nbsp; taught&nbsp; Solomon the principles with great enthusiasm, but&nbsp;&nbsp; she&nbsp; allowed&nbsp; parental&nbsp; pride&nbsp; to&nbsp; make&nbsp; her&nbsp; dismiss&nbsp; the possibility&nbsp; that&nbsp; her&nbsp; son&nbsp; was seriously going astray.</p><p>Here again, Solomon justifies himself by implying that he was David's only son. He wasn't, and his half brothers were in bitter competition with him. And so he uses his wisdom to just get the point in that he was the only legitimate heir to the throne.</p>


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<p>s 4:4 He taught me, and said to me: Let your heart retain my words. Keep my commandments, and live-</p><p>Solomon's prophetic sonship of David was conditional upon him preserving or observing Yahweh's ways (<a href='B:110 2:4'>1Ki 2:4</a>; <a href='B:130 22:13'>1Ch 22:13</a>; <a href='B:140 7:17'>2Ch 7:17</a>); but he didn't preserve of observe them (<a href='B:110 11:10-11'>1Ki 11:10-11</a>); despite David praying that Solomon would be given a heart to observe them (<a href='B:130 29:19'>1Ch 29:19</a>). We can pray for God to work upon the hearts of others, but He will not force people against their own deepest will and heart position. Solomon stresses overmuch how God would keep or preserve the righteous (<a href='B:240 2:8'>Pro 2:8</a>; <a href='B:240 3:26'>Pro 3:26</a>), without recognizing the conditional aspect of this. Why did Solomon go wrong? His Proverbs are true enough, but he stresses that obedience to his wisdom and teaching would preserve his hearers (<a href='B:240 4:4'>Pro 4:4</a>; <a href='B:240 6:22'>Pro 6:22</a>; <a href='B:240 7:1'>Pro 7:1</a>; <a href='B:240 8:32'>Pro 8:32</a>; <a href='B:240 15:5'>Pro 15:5</a>), preservation was through following the example of the wise (<a href='B:240 2:20'>Pro 2:20</a>); rather than stressing obedience to God's ways, and replacing David his father's simple love of God with a love of academic wisdom: "Yahweh preserves all those who love Him" (<a href='B:230 145:20'>Psa 145:20</a>).</p>


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<p>s 4:5 Get wisdom. Get understanding. Don’t forget, neither swerve from the words of my mouth-</p><p>"Swerve" is the word for "incline" or "decline", used by David of how he himself inclined his heart to God's word (<a href='B:230 119:51'>Psa 119:51</a>; <a href='B:230 119:112'>Psa 119:112</a>; <a href='B:230 119:157'>Psa 119:157</a>). But David prayed that God would incline his heart towards His word (<a href='B:230 119:36'>Psa 119:36</a>) and away from sin (<a href='B:230 141:4'>Psa 141:4</a>). This is how the Holy Spirit works to this day- we are confirmed in the psychological attitudes we ourselves choose to have. The word is used of God's mighty "stretched out" arm and "strong hand" in human affairs (<a href='B:230 136:12'>Psa 136:12</a> and often in Isaiah). This powerful hand of God is at work in human hearts, confirming us in the psychological way in which we ourselves wish to go. In this sense God turns or inclines the heart where He wishes (<a href='B:240 21:1'>Pro 21:1</a>). Solomon in the Proverbs places all the emphasis upon a person themselves in their own strength inclining their heart toward his teaching (<a href='B:240 2:2'>Pro 2:2</a>; <a href='B:240 4:5'>Pro 4:5</a>; <a href='B:240 4:20'>Pro 4:20</a>; <a href='B:240 5:1'>Pro 5:1</a>). He fails to appreciate what David his father did; that God's word is His word and not that of the human channel through which it comes. And he totally puts the emphasis upon human strength of will, self inclination towards God's word, rather than perceiving as David did that without God's psychological help in this, we shall ultimately fail. As Solomon himself did.</p>


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<p>s 4:6 Don’t forsake her, and she will preserve you. Love her, and she will keep you-</p><p>David sees God Himself as preserving and keeping him, by His grace (s:w. <a href='B:230 12:7'>Psa 12:7</a>; <a href='B:230 140:4'>Psa 140:4</a>), whereas Solomon sees our keeping and preservation as predicted upon our keeping and preserving of wisdom (s:w. <a href='B:240 5:2'>Pro 5:2</a>). He reasons as did the brethren with misplaced ideals who told me to keep and preserve "the truth" delivered to me as a teenager, and I would be fine in the end. Intellectual maintenance of theological positions will not save in the end; it is God's grace by faith, as David learned by experience.</p>


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<p>s 4:7 Wisdom is supreme. Get wisdom. Yes, though it costs all your possessions, get understanding-</p><p>It is possible that he asked for wisdom only because his father David had taught him to ask for it, just as he taught his children (<a href='B:240 4:5-7'>Pro 4:5-7</a>). Again Solomon alludes to how he was commended for choosing wisdom over wealth, as ever justifying himself.</p>


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<p>s 4:8 Esteem her, and she will exalt you. She will bring you to honour when you embrace her-</p><p><a href='B:50 17:17-20'>Deu 17:17-20</a> is a warning to the King of Israel not to multiply horses and wives, lest his heart be turned away. It’s a conscious prediction of Solomon’s apostasy. But one result of such behaviour would be that the King’s heart would be “lifted up” or exalted above his brethren (<a href='B:50 17:20'>Deu 17:20</a>)- and this is exactly what happened to Solomon. He came to see himself as somehow above the rest of humanity, to the extent that he was convinced that he was acceptable to God, and that he could abuse his brethren because</p><p> he had wisdom. Significantly, Solomon uses the same Hebrew word translated “lifted up” in <a href='B:50 17:20'>Deu 17:20</a> in <a href='B:240 4:8'>Pro 4:8</a>, when he speaks of how the possession of wisdom will “exalt” or lift up a person. He came to think that his mere possession of true wisdom gave him a superiority over others, and thus he was lifted up above his brethren. There are major warnings here for those who consider that they possess more Bible truth than any other church on earth. It has, sadly, led to a lifting up of many hearts above their fellow man and even their fellow brethren.</p>


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<p>s 4:9 She will give to your head a garland of grace. She will deliver a crown of splendour to you-</p><p>Again Solomon reasons as if the mere possession of truth is what will adorn us before God. But it is personalization of the wisdom, not mere possession of it, which is required. And Solomon was a stellar example of failure in this.</p>


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<p>4:10 O my son, receive my sayings; and the years of your life shall be many-</p><p>This is alluding to the promise of long life for the obedient to God’s laws; but never does Solomon make the admission that his laws are only a repetition of God’s laws. He was playing God by implying that his words carried the weight of God’s words. He taught his son obedience to him as a father, but not to God Himself.</p>


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<p>4:11 I have taught you in the way of wisdom, I have led you in straight paths-</p><p>He is repeating the words of David in <a href='B:230 32:8'>Psa 32:8</a>: “I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye”. But those words in their context were wrung from a David desperately grateful for God’s forgiveness of his sin with Bathsheba. Solomon hadn’t gone through this contrition- he was a self-justified womanizer, and yet he used the same outward form of words as his father. Solomon assumes he is going in the right way when he says: “I have led thee in right paths” (<a href='B:240 4:11'>Pro 4:11</a> AV), in subtle contrast to the way David repeatedly asks to be led in the right way by God Almighty (<a href='B:230 23:3'>Psa 23:3</a>; <a href='B:230 25:4-5'>Psa 25:4-5</a>).</p>


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<p>4:12 When you go, your steps will not be hampered. When you run, you will not stumble-</p><p>Again Solomon presents a simplistic picture of the life of wisdom as running without stumbling. The only other reference to steps not being hampered is when the phrase is used about Job in <a href='B:220 18:7'>Job 18:7</a>. The reality of spiritual life is that there are times when the steps of the righteous are hampered, and even a righteous man like David stumbled in his path (s:w. <a href='B:230 31:10'>Psa 31:10</a>, and again about Job in <a href='B:220 4:4'>Job 4:4</a>):&nbsp;</p>


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<p>4:13 Take firm hold of instruction. Don’t let her go. Keep her, for she is your life-</p><p>This is the language of <a href='B:50 31:17'>Deu 31:17</a>; <a href='B:50 31:20'>Deu 31:20</a>, which taught that if Israel's heart did not decline to idols, then Yahweh Himself would "be your life". Solomon's heart did decline to idols. Because he appropriates the language of personal relationship with God to intellectual acceptance of abstract truth and wisdom. And so many in fundamentalist Christian circles have made the same mistake.</p>


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<p>4:14 Don’t enter into the path of the wicked. Don’t walk in the way of evil men-</p><p>This is of course true, but Solomon is also making a swipe as his competitor and potential usurper Jeroboam, who is described as walking in the way of evil (s:w. <a href='B:110 13:33'>1Ki 13:33</a>). It seems that always Solomon uses Divine truth to his own self justification, as we can.</p>


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<p>4:15 Avoid it, and don’t pass by it; turn from it, and pass on-</p><p>Throughout Proverbs, Solomon assumes that he, his sons and his audience are already on the right path, and must not turn aside to the way of the wicked. There is no search for the right way by Solomon, because he assumes that the gift of theoretical truth and "wisdom" to him meant that he personally was walking the path of that truth. But it is one thing to know truth and another to walk the talk. And he totally failed in this, disobeying his own wisdom about women whilst writing it.</p>


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<p>4:16 For they don’t sleep, unless they do evil. Their sleep is taken away, unless they make someone fall-</p><p>This is all true, it is Divinely inspired wisdom. But 'being made to fall' is the word used of David after his sin with Bathsheba, Solomon's mother (<a href='B:230 31:10'>Psa 31:10</a>), and he appears to want to whitewash this by blaming it upon evil men who made David do it.</p>


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<p>4:17 For they eat the bread of wickedness, and drink the wine of violence-</p><p>The contrast is with the invitation of wisdom to eat her bread and drink her wine (<a href='B:240 9:5'>Pro 9:5</a>). Solomon again presents life as being of diametrical opposites, with people within Israel divided between the desperately, criminally wicked- and the spotlessly wise and righteous. But this is simply not true to reality. Human thought and behaviour within the people of God is more mixed than that. Bread and wine even in Old Testament times were of sacramental significance. The wicked are presented as not offering true sacrifice, but a fake appearance of it, to the praise and glory of wickedness and violence. Whereas the wise offer perfectly acceptable sacrifice.</p>


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<p>4:18 But the path of the righteous is like the light of the dawn, that shines more and more until the perfect day-</p><p>As often noted on Proverbs, Solomon sees the righteous as having an unrealistically glorious path towards "the perfect day", their way ever brighter, never stumbling, with no darkness. But as noted on :12 that is simply not the case. The language here is very similar to that in <a href='B:100 23:4'>2Sa 23:4</a>, where David speaks of his Messianic son as being as the ever brighter shining light of the dawn. His hope was of course that Solomon would be that Messianic son, and he expresses that hope in his Psalm for Solomon in Psalms 72. So again, Solomon speaks global truths about the righteous, but always seems to have himself in view as the parade example. When in fact at the very time he was writing down this Divine wisdom, he was living in an utterly opposite way by marrying pagan women.</p><p>We may interpret this verse as meaning that the dawn of the sun of righteousness at the Lord's second coming is in fact presaged by the bursting of light upon His people in the lead up to it. This would make "the perfect day" equivalent to the future Kingdom. But I doubt this is what Solomon himself had in mind; because he considered himself as the Messianic ruler, and his kingdom to be the Kingdom of God. He has nothing much to say about the hope of the resurrection of the body and the coming of the Kingdom; he considered that his possession of wisdom meant that he had the glory of the Kingdom in this life. And it was this refusal to accept the gospel of a future Kingdom of God which was his moral undoing:&nbsp;</p><p>"Perfect" is the word translated "establish" concerning the establishment of the Kingdom of David's son (<a href='B:100 7:12'>2Sa 7:12</a>). Solomon understood this to mean that he was indeed the Messianic son, he saw no future greater son of David than himself. He saw the righteous as slowly attaining to his own great light, climaxing in his kingdom becoming the full Kingdom of God on earth. But his apostacy meant that this was not to be, and the dawning of Zion's light is yet future (s:w. <a href='B:290 60:3'>Isa 60:3</a>; <a href='B:290 60:19'>Isa 60:19</a>). He refused to accept that the eternal "establishment" of his kingdom was dependent upon his personal obedience (<a href='B:130 28:7'>1Ch 28:7</a>):&nbsp;</p>


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<p>4:19 The way of the wicked is like darkness-</p><p>This is so, but as it is baldly presented here, it fails to reflect the nuance of spiritual life in practice. Solomon considered himself absolutely and totally right, and all who followed his wisdom would never know darkness. But the righteous man Job had darkness set in his way by God (<a href='B:220 19:8'>Job 19:8</a>), and every truly sensitive believer will go through times when the darkness s such that we can't find our paths:&nbsp;</p><p>They don’t know what they stumble over-</p><p>"Stumble" is the word for "fall" in :16. The wicked make others fall, and they themselves fall. The idea is that they want to bring down others with them. This is a basic human desire; to make others like ourselves, to not sin alone.</p>


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<p>4:20 My son, attend to my words. Turn your ear to my sayings-</p><p>See on :5; <a href='B:240 2:2'>Pro 2:2</a>. As noted on <a href='B:230 119:36'>Psa 119:36</a>; <a href='B:230 141:4'>Psa 141:4</a>, David believed that God could act deep within the psychology or heart of man, to incline us toward righteousness and away from evil. This is how the Holy Spirit works today. Solomon believed the same (s:w. <a href='B:110 8:58'>1Ki 8:58</a>), but only in theory; for his Gentile wives inclined or turned away his heart from God (s:w. <a href='B:110 11:3'>1Ki 11:3</a>; <a href='B:110 11:9'>1Ki 11:9</a>). God will not turn our hearts anywhere we ourselves don't want to go. Solomon often appeals for us to incline our hearts to wisdom (s:w. <a href='B:240 2:2'>Pro 2:2</a>; <a href='B:240 4:20'>Pro 4:20</a>; <a href='B:240 5:1'>Pro 5:1</a>; <a href='B:240 22:17'>Pro 22:17</a>), but he himself was inclined to apostasy (s:w. <a href='B:110 11:3'>1Ki 11:3</a>; <a href='B:110 11:9'>1Ki 11:9</a>). All his emphasis is upon the need to incline ourselves, whereas his father David trusted in the work of the Spirit to incline his heart to good and away from evil (<a href='B:230 141:4'>Psa 141:4</a>; <a href='B:230 119:36'>Psa 119:36</a> etc:).</p>


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<p>4:21 Let them not depart from your eyes. Keep them in the midst of your heart-</p><p>Our entire mindset, intentions, dreams, hopes are to be dominated by wisdom. This is the essence of the spiritual life; to be spiritually minded. But we live in an age which like no others seeks to dominate our thinking with unspiritual things. See on <a href='B:240 3:21'>Pro 3:21</a>. </p>


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<p>4:22 For they are life to those who find them, and health to their whole body-</p><p>Life and health are here made dependent upon Solomon's words (:20). He has again subverted the teachings about God's words and applied them to his words. Even though they were divinely inspired, he speaks as if his book of Proverbs eclipses all other Divine revelation. See on <a href='B:240 15:4'>Pro 15:4</a>.</p>


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<p>4:23 Keep your heart with all diligence, for out of it is the wellspring of life-</p><p>Solomon often emphasized the importance of keeping the heart (<a href='B:240 2:10-16'>Pro 2:10-16</a>; <a href='B:240 3:5-6'>Pro 3:5-6</a>; <a href='B:240 4:23'>Pro 4:23</a> to <a href='B:240 5:5'>Pro 5:5</a>; <a href='B:240 6:23-26'>Pro 6:23-26</a>); he had foreseen that the essential sin of God’s people was “the plague of his own heart” (<a href='B:110 8:46'>1Ki 8:46</a>), and he imagined how for this sin God’s people would later pray towards the temple. And yet his wives turned away his heart (<a href='B:110 11:13'>1Ki 11:13</a>), for all this awareness that the heart must be kept. It was as if the more he knew the truth of something, the more he wanted to do the very opposite. And this is exactly true of our natures. It’s why we ourselves can discern the same perversity in our lives. Perhaps with Solomon he reasoned that in his case, foreign wives wouldn’t turn away his heart. Just as our flesh thinks ‘Yes, but it can’t happen to me’. Perhaps too he reasoned that if the temple somehow could bring forgiveness for the plague of the heart, his heart was incorruptible because of the temple:&nbsp;</p>


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<p>4:24 Put away from yourself a perverse mouth, put corrupt lips far from you-</p><p>The idea may be that Solomon was the ultimate mouth of wisdom; see on <a href='B:240 15:2'>Pro 15:2</a>; <a href='B:240 15:4'>Pro 15:4</a>. And he is warning against listening to any other teachers. Always he seems to have a subtext of commending himself. The only other usage of the term "perverse mouth" is about those whom Solomon considered to be the wicked within Israel (<a href='B:240 6:12'>Pro 6:12</a>). Again, Solomon's idea of spirituality is avoiding false teachers and mixing with sinners- rather than internal spirituality and personal relationship with God.</p>


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<p>4:25 Let your eyes look straight ahead-</p><p>The ways of man are "before" or "straight ahead" of Yahweh's eyes (<a href='B:240 5:21'>Pro 5:21</a> s:w:), and our eyes are to likewise "look straight ahead" (<a href='B:240 4:25'>Pro 4:25</a> s:w:). Our perspective and vision is to be His. We are to see life as He does. And He looks in the perspective of eternity, His Kingdom on earth which is to dominate the vast majority of our eternal existence. This is the meaning of faith in practice.</p><p>Fix your gaze directly before you-</p><p>Solomon thinks of the righteous as walking unflinchingly forward in wisdom, never turning to the right or left, refusing to be distracted by any wicked person who suggests walking another way (<a href='B:240 9:15'>Pro 9:15</a> "to call travellers who go directly on their way"). This approach fails to take account of the simple fact that righteous people sin and stray from the direct path every day, and are saved finally into God's Kingdom by grace alone. That is all something Solomon failed to have any grasp of, whereas David his father did. <a href='B:240 11:5'>Pro 11:5</a> makes the somewhat tautological statement that "the righteousness of the perfect shall direct his way", s:w. <a href='B:240 4:25'>Pro 4:25</a> "fix your gaze directly before you". This contrasts with how David uses the word in <a href='B:230 5:8'>Psa 5:8</a>: "Lead me, O Yahweh::. make Your way straight [s:w. direct] before my face". The same statement of God directing in the straight way is found in <a href='B:290 45:13'>Isa 45:13</a>; <a href='B:300 18:4'>Jer 18:4</a> s:w. Solomon didn't see this need for the Spirit of God to direct his path because he assumed that mere possession of Divine truth would itself keep him in the way; hence he teaches that "understanding" makes a man walk "directly" (<a href='B:240 15:21'>Pro 15:21</a>). And he failed miserably because of that arrogant position:&nbsp;</p>


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<p>4:26 Make the path of your feet level. Let all of your ways be established-</p><p>If a man prepares his way after God’s principles (<a href='B:140 27:6'>2Ch 27:6</a>; <a href='B:240 4:26'>Pro 4:26</a>), then God will ‘prepare’ that man’s way too (<a href='B:230 37:23'>Psa 37:23</a>; <a href='B:230 119:5'>Psa 119:5</a>), confirming him in the way of escape.</p><p>When Solomon teaches that God must be allowed to establish or direct our way (<a href='B:240 4:26'>Pro 4:26</a>; <a href='B:240 16:29'>Pro 16:29</a>), he is using the same Hebrew words as in <a href='B:230 37:23'>Psa 37:23</a> and <a href='B:230 119:5'>Psa 119:5</a>, when David says the same. It’s as if he was given God’s truth and yet he never quite made it his very own- he still articulated it in terms of the faith of his fathers. And thus he lost it in the end:&nbsp; One cannot help notice the great stress placed by Solomon on teaching his children, as David had taught him. It could be that there was too much emphasis on theory, thinking that by merely teaching the Law, the children would turn out OK. But <a href='B:50 6:1-7'>Deu 6:1-7</a> taught that Israel must “do” the commandments of the Lord “so that you and your son and your grandson might fear the Lord your God, to keep all His statutes</p><p>these words</p><p>you shall teach them diligently to your sons”. It was by the parents both doing and teaching the Law that their children would “do” it too. Behaviour patterns are learnt by observation and experience of parents, not by mere theoretical inculcation. So could it not be that there is a lesson here for us- that the diligent teaching of the Law, as David did to Solomon and as Solomon so proudly did to his children, actually has no lasting effect unless that Law is lived out in a daily life. It seems to me that the Western Christian attitude and program for child-rearing is based very much on the assumption that both parents are believers, marry in their 20s, mother raises the kids and father brings in the money, with the result that the children will in due time also be baptized and repeat the cycle. This is all well and good. But the reality is that less than 7% of America’s population fits the traditional nuclear family profile. “Today’s family can be a single parent with one or more children, a two-career couple with no children, a female breadwinner with child and househusband, or a blended family that consists of a previously married couple and a combination of children from those two previous marriages” (John Naisbitt, Megatrends, NY: Warner Books, 1984 p. 261). Our style of Sunday School material and teaching needs to be appropriate to this reality, if we seek to win this world for Christ rather than just reproduce within the existing Western community. The brethren and sisters of our community and ecclesias must be the de facto spiritual parents of many of our children. Mere doctrinal teaching alone is not enough- it must be seen regularly and meaningfully and relevantly to be lived out in transformed lives. Solomon’s Proverbs, although inspired by God, have so many similarities with the Psalms of his father David. It seems to me that although he was of course inspired in writing Proverbs, he chose to articulate the wisdom given him in terms which his father had used in his songs, prayers and Psalms.</p>


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<p>4:27 Don’t turn to the right hand nor to the left-</p><p>The Angel put Balaam in a position where he couldn't turn to the right hand nor the left, and thereby he was forced to face up to his sin (s:w. <a href='B:40 22:26'>Num 22:26</a>). But this was of God's providence, attempting to bring the man to repentance. Whereas Solomon seems to assume that the power to not turn to the right nor left is solely within the steel will of the individual. He totally denies God's action in human life and hearts, just as many self congratulatory legalists do today.</p><p>Remove your foot from evil-</p><p>Removing or departing from evil is a major theme of Proverbs (<a href='B:240 13:19'>Pro 13:19</a>; <a href='B:240 14:16'>Pro 14:16</a>; <a href='B:240 16:6'>Pro 16:6</a>; <a href='B:240 16:17'>Pro 16:17</a>). Solomon uses the same phrase in <a href='B:250 11:10'>Ecc 11:10</a>, but he gives the reason as being because youth is vanity; old age will prove that there is no point in not departing from evil, and going the way of evil, like going the way of righteousness, is all the same vanity. This nihilistic approach is because Solomon failed to discern that the end point of the path of righteousness, departing or removing our foot from the way of evil, is the redemption of the body in God's future Kingdom. But because he failed to understand that, he ends up concluding as he gets older that the choice between evil and good is all the same vain and meaningless. It is the hope of the resurrection of the body, the reality of judgment to come and the future Kingdom of God, which make morality of so much meaning today. We may also note again Solomon's overly simplistic idea that if a man removes himself from evil, all will go wonderfully for him in life. The same phrase is used of how Job removed himself from, or "eschewed", evil; but his life was traumatic and without all the blessings for wisdom which Solomon liked to imagine:&nbsp;</p>


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<p>s 5:1</p><p>My son, pay attention to my wisdom, turn your ear to my understanding-</p><p>See on <a href='B:240 2:2'>Pro 2:2</a>. As noted on <a href='B:230 119:36'>Psa 119:36</a>; <a href='B:230 141:4'>Psa 141:4</a>, David believed that God could act deep within the psychology or heart of man, to incline us toward righteousness and away from evil. This is how the Holy Spirit works today. Solomon believed the same (s:w. <a href='B:110 8:58'>1Ki 8:58</a>), but only in theory; for his Gentile wives inclined or turned away his heart from God (s:w. <a href='B:110 11:3'>1Ki 11:3</a>; <a href='B:110 11:9'>1Ki 11:9</a>). God will not turn our hearts anywhere we ourselves don't want to go. Solomon often appeals for us to turn our ears / incline our hearts to wisdom (s:w. <a href='B:240 2:2'>Pro 2:2</a>; <a href='B:240 4:20'>Pro 4:20</a>; <a href='B:240 5:1'>Pro 5:1</a>; <a href='B:240 22:17'>Pro 22:17</a>), but he himself was inclined to apostasy (s:w. <a href='B:110 11:3'>1Ki 11:3</a>; <a href='B:110 11:9'>1Ki 11:9</a>). All his emphasis is upon the need to incline ourselves, whereas his father David trusted in the work of the Spirit to incline his heart to good and away from evil (<a href='B:230 141:4'>Psa 141:4</a>; <a href='B:230 119:36'>Psa 119:36</a> etc:):&nbsp;</p><p>"Turn your ear" is the word for "incline", used by David of how he himself inclined his heart to God's word (<a href='B:230 119:51'>Psa 119:51</a>; <a href='B:230 119:112'>Psa 119:112</a>; <a href='B:230 119:157'>Psa 119:157</a>). But David prayed that God would incline his heart towards His word (<a href='B:230 119:36'>Psa 119:36</a>) and away from sin (<a href='B:230 141:4'>Psa 141:4</a>). This is how the Holy Spirit works to this day- we are confirmed in the psychological attitudes we ourselves choose to have. The word is used of God's mighty "stretched out" arm and "strong hand" in human affairs (<a href='B:230 136:12'>Psa 136:12</a> and often in Isaiah). This powerful hand of God is at work in human hearts, confirming us in the psychological way in which we ourselves wish to go. In this sense God turns or inclines the heart where He wishes (<a href='B:240 21:1'>Pro 21:1</a>). Solomon in the Proverbs places all the emphasis upon a person themselves in their own strength inclining their heart toward his teaching (<a href='B:240 2:2'>Pro 2:2</a>; <a href='B:240 4:5'>Pro 4:5</a>; <a href='B:240 4:20'>Pro 4:20</a>; <a href='B:240 5:1'>Pro 5:1</a>). He fails to appreciate what David his father did; that God's word is His word and not that of the human channel through which it comes. And he totally puts the emphasis upon human strength of will, self inclination towards God's word, rather than perceiving as David did that without God's psychological help in this, we shall ultimately fail. As Solomon himself did.</p>


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<p>s 5:2 that you may maintain discretion, that your lips may preserve knowledge-</p><p>David sees God Himself as preserving and keeping him, by His grace (s:w. <a href='B:230 12:7'>Psa 12:7</a>; <a href='B:230 140:4'>Psa 140:4</a>), whereas Solomon sees our keeping and preservation as predicted upon our keeping and preserving of wisdom (<a href='B:240 4:6'>Pro 4:6</a> s:w. <a href='B:240 5:2'>Pro 5:2</a>). He reasons as did the brethren with misplaced ideals who told me to keep and preserve "the truth" delivered to me as a teenager, and I would be fine in the end. Intellectual maintenance of theological positions will not save in the end; it is God's grace by faith, as David learned by experience.</p>


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<p>s 5:3 For the lips of an adulteress drip honey. Her mouth is smoother than oil-</p><p>The&nbsp; blindness&nbsp; of&nbsp; Solomon&nbsp; is&nbsp; driven&nbsp; home time and again. The&nbsp; strange woman has words like a honeycomb (<a href='B:240 5:3'>Pro 5:3</a>); and&nbsp; yet&nbsp; this&nbsp; is&nbsp; exactly&nbsp; how Solomon found his woman's words (<a href='B:260 4:11'>Son 4:11</a>):&nbsp;</p>


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<p>s 5:4 but in the end she is as bitter as wormwood, and as sharp as a two-edged sword-</p><p>He personally rejected this wisdom and only came to agree with it through doing just what he here condemns (<a href='B:250 7:26'>Ecc 7:26</a>).</p>


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<p>s 5:5 Her feet go down to death, her steps lead straight to Sheol-</p><p>The idea is that the beginning of the relationship would appear sweet, but in the very end, it would lead to death, paralleled here with sheol, the grave. And this was exactly the experience with Solomon's Gentile wives. Only in his old age did his chosen path lead him to turn his heart away from God and face an eternal grave. He disobeyed his own wisdom to an extraordinary degree. He clearly considered all the truths he knew as merely ideas in his mind, thereby assuring him of acceptability with God; he never personalized any of it.</p>


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<p>s 5:6 She gives no thought to the way of life. Her ways are crooked, and she doesn’t know it-</p><p>The following of the path to death (:5) is done unconsciously, because of a total lack of self awareness and self examination. And yet this was precisely what Solomon did; see on :5.</p>


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<p>s 5:7 Now therefore, my sons, listen to me. Don’t depart from the words of my mouth-</p><p>He spoke of his law as giving life and blessing, appropriating the very terms of Deuteronomy about the blessings of obedience to God’s law. Wisdom said: “Now therefore my sons, hearken unto me: for blessed are they that keep my ways” (<a href='B:240 8:32'>Pro 8:32</a> RV). Yet these are the very words Solomon uses when talking to his kids: “Now therefore my sons, hearken unto me” (<a href='B:240 5:7'>Pro 5:7</a>; <a href='B:240 7:24'>Pro 7:24</a>). Conclusion? Solomon sees the woman “Wisdom” as a personification of himself:&nbsp;&nbsp; It was really Solomon's self-justification. He personally was wisdom, so he thought. This is how self-exalted his possession of true wisdom made him. And of course, his kids didn’t listen to wisdom’s way. In passing, I have noted that those raised ‘in the truth’ often find it very hard to take criticism in later life. They find tolerance of others’ views hard; they perceive themselves to be right to an intolerant extent. Is this not a little bit of the Solomon syndrome?&nbsp;</p>


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<p>s 5:8 Remove your way far from her. Don’t come near the door of her house-</p><p>Solomon had Gentile wives and built them houses (<a href='B:110 11:7-8'>1Ki 11:7-8</a>). His wisdom was given to him as a young man, and the book of Proverbs appears to be collections of the various statements of that wisdom. But about the same time, he also got involved with multiple Gentile women who led him astray from God and to idolatry. The very warnings he gives against the adulteress and Gentile woman were ignored by him; he became the young man who went wrong with women. His girlfriend speaks in the very language of the Gentile woman of Proverbs: "I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house::. into her chamber" (<a href='B:260 3:4'>Son 3:4</a>). Compare this with "She caught him::. come not near the door of her house::. her house::. the chambers of death" (<a href='B:240 7:13'>Pro 7:13</a>; <a href='B:240 7:27'>Pro 7:27</a>; <a href='B:240 5:8'>Pro 5:8</a>). We see here the warning for all time; that we can know God's ways in theory, whilst disobeying them in practice, absolutely to the letter. Indeed it may be so that the more we know them, the more strongly we are tempted by our nature to break them.</p>


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<p>s 5:9 lest you give your honour to others, and your years to the cruel one-</p><p>The word for "honour" is used at times specifically of the honour or majesty of kingship (<a href='B:230 21:5'>Psa 21:5</a>; <a href='B:230 45:3'>Psa 45:3</a>; <a href='B:300 22:18'>Jer 22:18</a>; <a href='B:450 6:13'>Zec 6:13</a>). Solomon warns his son that the kingship would be taken from the Davidic line if he married Gentiles. His years, his life, would be given to "the cruel", a word associated with idolatry in <a href='B:50 32:22'>Deu 32:22</a>, although "the cruel" is a frequent designation of the Gentile powers in the prophets. All this is precisely what happened to Solomon. He married Gentiles, and finally was led to waste his life through turning to their idols:&nbsp;</p>


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<p>5:10 lest foreigners feast on your wealth, and your labours enrich another man’s house-</p><p>The allusion may be to the way that the family of Shechem thought they would get Jacob's wealth if their daughters married the sons of Israel. In <a href='B:250 2:18-19'>Ecc 2:18-19</a> Solomon laments that his&nbsp; labours will achieve nothing; doubtless alluding back to&nbsp; his&nbsp; words in <a href='B:240 5:10'>Pro 5:10</a>, where he says that the Gentile wife will make the young Israelite's labours meaningless.</p>


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<p>5:11 You will groan at your latter end, when your flesh and your body are consumed-</p><p>It would not be unreasonable to interpret the book of Ecclesiastes as Solomon's groaning at his latter end, as his physical faculties declined. Constantly we see him as the parade example of a man whose very knowledge of God's truth led him to live in the very opposite manner; because he refused to personalize it, and assumed that the very possession of such truth justified him.</p>


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<p>5:12 and say, How I have hated instruction, and my heart despised reproof-</p><p>Solomon here quotes his father's words in <a href='B:230 50:17'>Psa 50:17</a> "since you hate instruction". Solomon thus accuses any who refuse his Proverbs of doing just this, hating instruction, which in the context of <a href='B:230 50:17'>Psa 50:17</a> means 'You are condemned' (s:w. <a href='B:240 5:12'>Pro 5:12</a>; <a href='B:240 12:1'>Pro 12:1</a>; <a href='B:240 15:10'>Pro 15:10</a>).</p>


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<p>5:13 neither have I obeyed the voice of my teachers, nor turned my ear to those who instructed me!-</p><p>This is true, but Solomon is addressing his son, whom he has taught. He is strongly implying that any refusal to accept his teaching would call down terrible curses. His focus instead should have been upon God's total revelation, and upon God as the ultimate teacher and instructor.</p>


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<p>5:14 I have come to the brink of utter ruin, in the midst of the gathered assembly-</p><p>David felt that his repentance of his sins with Bathsheba would lead him to praise God in the midst of the congregation (<a href='B:230 22:22'>Psa 22:22</a>; <a href='B:230 40:10'>Psa 40:10</a>); by contrast Solomon is more concerned with being shamed in the midst of the congregation. David was unashamed of his shame, because he was repentant. The record presents Solomon as obsessed with "my father David", and yet failing to emulate his humility and attitudes:&nbsp;</p>


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<p>5:15 Drink water out of your own cistern, springing water out of your own spring-</p><p>There is no doubt that we can be counted responsible for making another brother sin, even though he too bears responsibility for that sin. The man who commits adultery causes his ex-wife to commit adultery too, the Lord observed (<a href='B:470 5:32'>Mat 5:32</a>). Her sin remains her sin, but he too is guilty. <a href='B:240 5:15-16'>Pro 5:15-16</a> (NIV) teach likewise: that a man should drink the waters of his own well, i:e. take sexual fulfilment from his own wife, otherwise his waters (i:e. the sexuality of his wife) will overflow into the streets for all and sundry. She will turn to other men due to his unfaithfulness. Sin thus has so many aspects. We may reason that if we fail to upbuild a brother, or preach, then God will somehow do it anyway. But this doesn’t seem to be the spirit of <a href='B:330 3:18'>Eze 3:18</a>: “When::. thou givest him not warning:::he shall die in his iniquity; but his blood will I require at thy hand”.</p>


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<p>5:16 Should your springs overflow in the streets, streams of water in the public squares?-</p><p>As explained on :15, Solomon is saying that a man's sexuality should be channeled through his wife, and not overflow to loose women standing in public places. LXX "Let not thy waters flow beyond thy fountain" supports this.</p>


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<p>5:17 Let them be for yourself alone, not for strangers with you-</p><p>Sexuality shouldn't be shared with "strangers", as noted on :15, although the word often refers to Gentiles. Yet Solomon was busy acquiring 1000 wives / concubines at the beginning of his reign, when he wrote up the Divine wisdom he was endowed with in the form of the book of Proverbs. This incredible hypocrisy arose from a lack of personal consciousness of sin, an inability to personalize God's truth, and a total wilful ignorance of the conditional nature of all God's purposes with him. He is a major example to all who pride themselves upon knowing God's truth.</p>


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<p>5:18 Let your spring be blessed. Rejoice in the wife of your youth-</p><p>See on :15-17. Solomon failed to do so, not restraining his lust for women, as he explains in Ecclesiastes, and marrying 1000 wives / concubines. Despite his ravishment&nbsp; with Pharaoh's daughter as outlined in the Song, she never&nbsp; fulfilled him; indeed, none of his women did. In the Song he speaks&nbsp; of&nbsp; how&nbsp; he&nbsp; was&nbsp; ravished&nbsp; with this Egyptian girl, especially with her breasts (<a href='B:260 2:7'>Son 2:7</a>; <a href='B:260 3:5'>Son 3:5</a>; <a href='B:260 4:9'>Son 4:9</a>; <a href='B:260 8:14'>Son 8:14</a>). Alluding to&nbsp; this&nbsp; he&nbsp; could confidently exhort in <a href='B:240 5:18-20'>Pro 5:18-20</a> AV: "Rejoice with&nbsp; the&nbsp; wife&nbsp; of thy youth. Let her be as the loving hind and pleasant roe (Song of Solomon language); let her breasts satisfy thee::. be&nbsp; thou&nbsp; ravished&nbsp; always&nbsp; with&nbsp; her love::. And why wilt thou, my son, be ravished with a strange (i:e. Gentile) woman?". How,&nbsp; indeed?&nbsp; But 999 women later, it was a different story for Solomon:&nbsp; Solomon&nbsp; writes&nbsp; in <a href='B:240 5:18-20'>Pro 5:18-20</a> as if it is of course unthinkable&nbsp; that&nbsp; he&nbsp; should&nbsp; have&nbsp; been&nbsp; ravished by a Gentile woman;&nbsp; but&nbsp; he&nbsp; had been. He spoke to others with absolutely no thought&nbsp; as&nbsp; to whether his words had an application to himself. Effectively&nbsp; he was kidding himself, on a deeply internal level, that&nbsp; he hadn't married out of the faith. The obviousness of all&nbsp; this&nbsp; is&nbsp; in&nbsp; order&nbsp; to drum the warning home to us. How tragic&nbsp; that&nbsp; Solomon&nbsp; should go on to comment that such a person would die&nbsp; for&nbsp; want&nbsp; of&nbsp; instruction (<a href='B:240 5:23'>Pro 5:23</a>). Solomon had all the instruction&nbsp; he could wish for; but he didn't allow it to really sink&nbsp; home&nbsp; one&nbsp; little&nbsp; bit. He&nbsp; hit&nbsp; out&nbsp; on&nbsp; the search for an ultimately satisfying woman, but out of the 1000 he had he never found one (<a href='B:250 7:28'>Ecc 7:28</a>), even when he sat down and analyzed each of them. And even politically, his marriages with all those Gentile women&nbsp; didn't&nbsp; seem&nbsp; to&nbsp; achieve him the support he desired from their&nbsp; home&nbsp; countries; Egypt gave refuge to Jeroboam, Solomon's main rival (<a href='B:110 11:40'>1Ki 11:40</a>), even though he always acquiesced to his wives and even in his very old age he still didn’t destroy the idol temples he built for them (<a href='B:120 23:13'>2Ki 23:13</a>).</p>


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<p>5:19 A loving doe and a graceful deer- let her breasts satisfy you at all times. Be captivated always with her love-</p><p>The idea is "don't be ravished with the breasts of a Gentile and don't have many wives; be content with your first wife". But Solomon was (<a href='B:260 4:9'>Son 4:9</a>; <a href='B:260 7:3'>Son 7:3</a>), and he had many wives; he totally refused to see the personal relevance of the truth and wisdom he taught.</p>


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<p>5:20 For why should you, my son, be captivated with an adulteress? Why embrace the bosom of another?-</p><p>See on <a href='B:250 7:26'>Ecc 7:26</a>. The&nbsp; blindness&nbsp; of&nbsp; Solomon&nbsp; is&nbsp; driven&nbsp; home time and again; he knew Divine truth, but the more he knew it, the more he lived the very opposite, failing to grasp the deeply personal relevance of truth to himself. A whole string of passages in Proverbs warn&nbsp;of&nbsp; the&nbsp; "strange" &nbsp;(AV) woman&nbsp; (<a href='B:240 2:16'>Pro 2:16</a>; <a href='B:240 5:20'>Pro 5:20</a>; <a href='B:240 6:24'>Pro 6:24</a>; <a href='B:240 7:5'>Pro 7:5</a>; <a href='B:240 20:16'>Pro 20:16</a>; <a href='B:240 23:27'>Pro 23:27</a>; <a href='B:240 27:13'>Pro 27:13</a>). Yet the very same word (translated "outlandish", AV) is&nbsp; used&nbsp; in&nbsp; <a href='B:160 13:26'>Neh 13:26</a> concerning&nbsp; the women Solomon married. The antidote&nbsp;to&nbsp; succumbing to the wicked woman was to have wisdom- according to Proverbs. And Solomon apparently had wisdom. Yet he succumbed to the wicked woman. He was writing Song of Solomon at the same time as Proverbs. The reason for this must be that Solomon didn't really have wisdom. Yet we know that he was given it in abundance. The resolution of this seems to be that Solomon asked&nbsp; for&nbsp; wisdom &nbsp;in&nbsp; order&nbsp; to&nbsp; lead&nbsp; Israel&nbsp; rather than for himself,&nbsp; he used that wisdom to judge Israel and to educate the surrounding&nbsp; nations:&nbsp; But&nbsp; none of it percolated to himself. As custodians&nbsp; of&nbsp; true&nbsp; doctrine-&nbsp; for&nbsp; that is what we are- we are likely to suffer from over familiarity with it. We can become so accustomed&nbsp; to 'handling' it, as we strengthen each other, as we preach,&nbsp; that&nbsp; the personal bearing of the Truth becomes totally lost&nbsp; upon us, as it was totally lost upon Solomon.</p>


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<p>5:21 For the ways of man are before the eyes of Yahweh, He examines all his paths-</p><p>The ways of man are "before" or "straight ahead" of Yahweh's eyes (<a href='B:240 5:21'>Pro 5:21</a> s:w:), and our eyes are to likewise "look straight ahead" (<a href='B:240 4:25'>Pro 4:25</a> s:w:). Our perspective and vision is to be His. We are to see life as He does. And He looks in the perspective of eternity, His Kingdom on earth which is to dominate the vast majority of our eternal existence. This is the meaning of faith in practice.</p><p>"The ways of man are before the eyes (angels) of the Lord, and He pondereth all his goings" (<a href='B:240 5:21'>Pro 5:21</a> AV). God pondering us (root 'to roll flat') is surely the language of limitation, and applicable to the Angels. God’s Angels are pondering us, as they did Abraham, Job etc.</p>


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<p>5:22 The evil deeds of the wicked ensnare him. The cords of his sin hold him firmly-</p><p>This continues the huge Biblical theme that sin is its own judgment; the wicked are more self condemned than condemned by God. In seeking to avoid the ties that bind in domestic and sexual life (see on :15-18), a man is tied by the cords of his own list. And again was absolutely fulfilled in Solomon. Once he began taking other wives, he lost all self restraint. And was held by the cords of those sins. "Hold" is the word just used in :5 of how the sinful woman herself 'takes hold' of the grave; and she will bring her men down there along with her. The imagery attributes to women a great power, which in Solomon's time was unheard of; for society considered men to be all powerful. It was perhaps this kind of thinking which led Solomon to ignore any possibility that mere women, as he saw them, could have such great hold on him and his destiny.</p>


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<p>5:23 He will die for lack of instruction. In the greatness of his own folly he will go astray-</p><p>"Instruction" is here put for 'receipt of instruction'. But Solomon has Saul in view, his father's great enemy. It was he who greatly went astray (s:w. <a href='B:90 26:21'>1Sa 26:21</a> and see on <a href='B:230 119:21'>Psa 119:21</a>). Always there is the subtext in Solomon's words of justifying his father, and justifying himself against any potential opposition to his kingship, such as that from the house of Saul. But "astray" is also the word just used for a man being "ravished" by inappropriate women (:19,20). The person in view in this chapter is always the man who has inappropriate relationships with women other than the wife of his youth. Again, Solomon is presented as the one who went astray in this way more than any other; and it was his wrong attitude to his possession of Divine truth which led him to it.</p>


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<p>s 6:1 My son, if you have become collateral for your neighbour, if you have struck your hands in pledge for a stranger-</p><p>The law of Moses didn't forbid giving or taking collateral for loans, it accepted this would happen (<a href='B:20 22:25-27'>Exo 22:25-27</a>). But Solomon in the Proverbs is quite obsessed with forbidding it in very strong terms (<a href='B:240 6:1-3'>Pro 6:1-3</a>; <a href='B:240 11:15'>Pro 11:15</a>; <a href='B:240 17:18'>Pro 17:18</a>; <a href='B:240 20:16'>Pro 20:16</a>; <a href='B:240 22:26'>Pro 22:26</a>; <a href='B:240 27:13'>Pro 27:13</a> - all quite some emphasis). Perhaps Solomon recalled some bad experience in his family because of this. There is the otherwise curious statement in <a href='B:90 17:18'>1Sa 17:18</a> that David's brothers, Solomon's uncles, were to return a collateral. Perhaps this ruined the family and Solomon's wisdom has some human element in it, reflecting his own bad experiences in his family life. But there is nothing wrong with giving or taking collateral for a loan; what is condemned in God's law is the abuse of the debtor and the abuse of the situation. Indeed David and Hezekiah ask God to be collateral for their needs and debts in various ways (<a href='B:230 119:122'>Psa 119:122</a>; <a href='B:290 38:14'>Isa 38:14</a>). And God gives the Holy Spirit in our hearts as collateral on His debt, as He sees it, to save us (<a href='B:540 1:22'>2Co 1:22</a>; <a href='B:540 5:5'>2Co 5:5</a>; <a href='B:560 1:14'>Eph 1:14</a>); and in response we give our hearts as a pledge to Him (<a href='B:300 30:21'>Jer 30:21</a> Heb:). So forbidding the practice seems out of step with the spirit of grace. It would mean asking of God what we are unprepared to do for others. Solomon had not known need, neither material nor spiritual, and it shows in his attitude to this matter. It makes hollow all Solomon's exhortations to be generous to your poor neighbour and to be a brother in adversity to your neighbour (<a href='B:240 14:21'>Pro 14:21</a>; <a href='B:240 17:17'>Pro 17:17</a>). Solomon is here reasoning from the viewpoint of secular wisdom:&nbsp;</p>


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<p>s 6:2 you are trapped by the words of your mouth. You are ensnared with the words of your mouth-</p><p><a href='B:240 5:22'>Pro 5:22</a> uses this language about those snared by major sins. As noted on :1, Solomon appears to be quite obsessively outlawing the giving of collateral for loans. And he doesn't leave it as mere advice, but presses the point that to disagree with him on this is a heinous sin- and yet this is a matter which has to be judged one case at a time. We again get the impression that he presents a narrative whereby people are either spotlessly perfect, or awful sinners. This is not a mature spiritual position. Any disagreement with his advice makes a person a wicked sinner. Even on such a delicate personal matter, where cases will always be different, and God's law allowed the use of collateral.</p>


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<p>s 6:3 Do this now my son and deliver yourself, since you have come into the hand of your neighbour. Go, humble yourself. Press your plea with your neighbour-</p><p>As noted on :1,2, Solomon is making a huge issue over this matter of obeying his advice [for in such a nuanced matter it can be no more than that] regarding collateral. He sees humility as humility to his advice and positions, rather than before God.</p>


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<p>s 6:4 Give no sleep to your eyes, nor slumber to your eyelids-</p><p>The&nbsp; words of Proverbs 6 show that Solomon's motivation for teaching God's&nbsp; ways&nbsp; to&nbsp; his&nbsp; son (Rehoboam) was because this is how his father&nbsp; had&nbsp; taught&nbsp; him. “Give not sleep to thine eyes, nor slumber to thine eyelids”, he exhorts his son (<a href='B:240 6:4'>Pro 6:4</a>), in the very language used to describe his father’s zeal for the building of the temple (<a href='B:230 132:4'>Psa 132:4</a>). Solomon prayed to God in the terms and language of his father (<a href='B:140 6:41-42'>2Ch 6:41-42</a> cp. <a href='B:230 132:1'>Psa 132:1</a>; <a href='B:230 132:8-9'>Psa 132:8-9</a>). He was familiar with his father’s Psalms- after all, all Israel sung them. It must have been like being the son of a world-famous singer. The words were even in Solomon’s subconscious it seems, for when he tells his son “Give not sleep to thine eyes nor slumber to thine eyelids” (<a href='B:240 6:4'>Pro 6:4</a>) he is alluding unconsciously, it seems (in that it is out of context) to David’s promise not to give sleep to his eyes until he had found a resting place for the ark (<a href='B:230 132:4'>Psa 132:4</a>). But Solomon's spirituality was finally revealed as merely living out parental expectation.</p>


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<p>s 6:5 Free yourself, like a gazelle from the hand of the hunter, like a bird from the snare of the fowler-</p><p>As explained on :2, Solomon elsewhere uses this language about those snared by major sins. For him it was a heinous sin to disagree with his attitude to the difficult and very personal matter of giving collateral.</p>


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<p>s 6:6 Go to the ant, you sluggard. Consider her ways, and be wise-</p><p>The Proverbs contain repeated condemnation of laziness. Lack of a zealous work ethic is a rejection of wisdom, according to Solomon. As Solomon explains in Ecclesiastes 1, he was an active person, not lazy by nature. And yet he lacked spirituality. He claimed that his service of God was due to his spirituality, but it was in reality merely a semblance of serving God when it was really just reinforcing his own personality type. His mocking of the "sluggard" or "lazy one" is so frequent (<a href='B:240 6:6'>Pro 6:6</a>; <a href='B:240 6:9'>Pro 6:9</a>; <a href='B:240 10:26'>Pro 10:26</a>; <a href='B:240 13:4'>Pro 13:4</a>; <a href='B:240 15:19'>Pro 15:19</a>; <a href='B:240 19:24'>Pro 19:24</a>; <a href='B:240 20:4'>Pro 20:4</a>; <a href='B:240 21:25'>Pro 21:25</a>; <a href='B:240 22:13'>Pro 22:13</a>; <a href='B:240 24:30'>Pro 24:30</a>; <a href='B:240 26:13-16'>Pro 26:13-16</a>). But it is a reflection of his own works-based approach to righteousness; the 'wise' "do" good things, and the wicked don't do enough good things. Personal spiritual mindedness and relationship with God are simply not emphasized:&nbsp;</p>


