Psalm Chapter 9: David Praises GodFeb 3rd, 2012 | By admin | Category: Psalms, Verse by Verse --Studies led by Br. Frank Shallieu (Click on Book name)
Psa. 9:0 To the chief Musician upon Muth-labben, A Psalm of David.
The pronouns “I,” “my,” and “mine” are conspicuous in verses 1-4. With the title “A Psalm of David,” the Ninth Psalm has, first, an application to David’s own life and experience in being consecrated to do God’s will prior to the coming of Jesus at the First Advent. Therefore, we will try to see what occasioned these reflections by David.
Verse 1 is characteristic of David and his temperament, for he continually praised God in the Book of Psalms. “I will praise thee, O LORD, with my whole heart; I will show forth all thy marvellous works.”
Psa. 9:2 I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.
In harmony with verse 1, the second verse introduces the subject matter to come as we progress into the Psalm itself.
Psa. 9:3 When mine enemies are turned back, they shall fall and perish at thy presence.
Now David began to personalize the experiences that elicited the outburst of praise and wonder toward his Creator. “When mine enemies are turned back, they shall fall and perish at thy presence.” In reading this Psalm, we find that in places, it is as though some of David’s and God’s enemies have already perished, yet in other parts of the Psalm, the destruction is future.
Psa. 9:4 For thou hast maintained my right and my cause; thou satest in the throne judging right.
“For thou [God] hast maintained my right and my cause; thou satest [sat] in the throne judging right [righteously].” David continued to talk about his personal experience, saying that God had maintained the righteousness of his cause—that is, what David stood for and his faithfulness in obeying God’s will up to that time.
We are getting a little closer to what David specifically had in mind. Although there has been some recognition of David’s cause, verse 4 seems to suggest somewhat of a sequence in the Book of Psalms, at least in the earlier portion of the book, which hearkens back to comments in some of the previous Psalms. Those Psalms refer to David’s persecuting experience when he was fleeing from Saul. For example, the Seventh Psalm seems to have been written while David was still in flight but near the end of that particular persecuting experience. He had previously spared Saul’s life in the cave at En-gedi.
When we visited En-gedi on one of the early tours to the Holy Land, we noticed a cave in which water flowed down into a pool. There the verdure was so startlingly beautiful that it looked like a miniature Garden of Eden. Some years later when we revisited the cave, two of us climbed up higher at En-gedi and saw a second cave above the first one. When we ascended higher above the second cave, which was deep, we saw a sign that said, “Beware of leopards.”
However, we continued on to the top. It was in this location that Saul fell asleep in a cave and David came upon him and could have slain him. David’s bodyguard wanted to thrust a spear through Saul, but David forbade the killing of the Lord’s anointed. We think that the upper cave harbored David and his men, and the pursuing Saul must have been directed by some in allegiance with him that David was in those environs. How strange that David was in the upper cave and Saul was in the lower cave! The lower cave was so beautiful that perhaps Saul felt he would take advantage of the location and rest, but that thinking was his temporary undoing.
When David revealed to Saul that he had cut off a portion of the hem of the king’s garment and could have slain him, Saul embraced David. However, David was cautious, for he knew that fits of temper had come upon Saul in earlier days. At those times, David had to play music to quiet Saul’s spirit, but eventually the spirit of Saul became worse, causing David to flee for his life. Perhaps this Ninth Psalm was written not too long after that incident, for it is not too far removed from the Seventh Psalm, which hearkens back to that experience at En-gedi.
“For thou hast maintained my right and my cause.” Saul had been spreading the rumor that David was looking for an opportunity to assassinate him in order to take over the throne. Of course such an act was the furthest thing from David’s mind, for he thought in his heart that God would remove Saul when and if that was His purpose. David respected the office of kingship, considering it an awesome responsibility.
Psa. 9:5 Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.
Psa. 9:6 O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.
David was very successful in warfare. In the past, in the days of his popularity when he slew Goliath and afterwards when he engaged in warfare with other nations, David slew his ten thousands to Saul’s thousands. This disparity created jealousy and enmity on Saul’s part, causing the initial friendship to turn sour. Not only did Saul misjudge David, but the jealousy showed an evil condition of heart.
David destroyed two types of enemies. (1) He was successful in finalizing the elimination of seven nations—the Hivites, Hittites, Perizzites, etc. After David’s conquest of these seven nations, nothing is said about their arising again. There is just silence in history. (2) David also expunged from history another enemy who is scarcely known, namely, offspring of some of the nephilim, who existed prior to the Flood. When God caused the Flood to inundate the earth, it destroyed all the seed of the fallen angels who had materialized and were familiar with the daughters of men. The fallen angels had brought forth a seed that was called “men of renown” (Gen. 6:4). Although the Flood destroyed them all, there is evidence that after the Flood, through a strange unexplained reason, some of that seed survived, yet we know that the Flood destroyed all but eight souls. Noah and his three sons each had a wife, and we have suggested that this inherent nephilim seed existed in the genetic makeup of Ham’s wife, thus surviving the Flood. The mother produces the nature of the seed, and the father is the progenitor of life. The mother nurtures the seed in the womb and thus determines the human nature. The Anakims, etc., were the result of the “giant” seed. Through David’s successful ministry and life, the seed of the giants was exterminated.
Thus two types of enemies were destroyed. The Amorites, Hittites, Canaanites, etc., will have an awakening from the tomb, for they were genuine posterity of Adam, but the other enemies, an alien strain appearing in a humanoid form, will not be awakened because they were an illegitimate race. The final remnants, who perished at David’s hand, were extinguished forever. A puzzling question that arises in verses 5 and 6 can now be answered.
“Thou hast destroyed the wicked, thou hast put out their name for ever and ever. O thou enemy, destructions are come to a perpetual end: and thou hast destroyed [the] cities [over which they predominated]; their memorial is perished with them [in Second Death].” Verses 5 and 6 would be difficult to explain without this further understanding about the seed of the giants, for we know that all of Adam’s seed are guaranteed an awakening from the tomb except for those few who knew about Jesus and incurred sufficient responsibility to merit the ultimate penalty of Second Death in the present life, Judas being an example. We believe that a few of the scribes and Pharisees met the same fate because they sinned against a sufficiency of light during Jesus’ earthly ministry. After all, he could not have done some of his miracles more forcefully if it were the Kingdom Age itself.
During the Kingdom, the fallen human race will have an opportunity to walk up the highway of holiness and to learn that Jesus is the Messiah. Those who then turn against the truth will go into Second Death. We believe that verses 5 and 6 are talking about perpetual destruction, and those who were contaminated with the seed of the giants were the only class that could perish in David’s day, when no one had a personal knowledge of Jesus Christ. We would have to wade through the genetic strain to prove that such contamination was possible after the Flood, but that is not our purpose here. This subject was treated in more depth in the study of Deuteronomy. Generally speaking, we try to avoid this subject except when we are going verse by verse through Scripture and come to a text that requires this explanation.
Psa. 9:7 But the LORD shall endure for ever: he hath prepared his throne for judgment.
Verse 7 starts a new arena of exhortation and explanation. Notice the futuristic tense: Jehovah “hath prepared his throne for [future] judgment.”
Psa. 9:8 And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.
Verse 8 will be fulfilled in the Kingdom Age.
Psa. 9:9 The LORD also will be a refuge for the oppressed, a refuge in times of trouble.
Jehovah “also will be a refuge for the oppressed [Christians of the Gospel Age], a refuge in times [plural] of trouble.” Psalm 9 is intended, at least in part, for our edification in the present age. We can extract examples that are beneficial and useful in our thinking and character development for the high calling. Just like David back there, each one in the David class of the Gospel Age has some peculiar experiences in life of being unjustly criticized, misunderstood, etc. David is a type of The Christ, Head and body—David the beloved, Jesus the beloved, and The Christ the beloved (as a class). Verse 9 is more of a broad-stroke application in that the whole creation, which groans and travails in pain together, is unknowingly waiting for the manifestation of the sons of God, at which time will come forth salvation and uplifting from prior experiences and injustices in times of trouble.
When we are rightly exercised, trouble helps us to develop patience. Thus what appear to be stumbling stones are actually stepping-stones in character development in those who are properly exercised.
Psa. 9:10 And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.
Verse 10 focuses more on those who have known about the Heavenly Father in the Jewish and Gospel ages. For instance, God said David was a man after His own heart, so we can see that David and the other Ancient Worthies benefited in character development (1 Sam. 13:14).
Those of the gospel Church are also “they that know thy name.” To “know” God’s name in this sense has a deeper significance than just head knowledge. The reference is to those who act in obedience in harmony with their understanding. That type of knowledge is experimental (or experiential) knowledge. Individuals who are faithful in their trials have a trust that is more centered in God’s providence than those who have merely a head knowledge. We want both types of knowledge, for God teaches us through His Word and His providence.
Those who experimentally know God’s name will put their trust in Him in whatever situations occur in the future. Having put on the whole armor of God, they will stand and be faithful to that which they know of His goodness on their behalf and on behalf of the world of mankind.
“For thou, LORD, hast not forsaken them that seek thee.” On several occasions, the Pastor reminded us that anytime we feel depressed or discouraged or we stumble and are sorry, we should acknowledge our failure to the Lord and try to make amends in some manner. At the same time, we should remember what the Lord previously did for us when we first became new creatures. To review our life from that beginning to the present should help us to feel that God has been for us because we can see times when He overruled for our good. Even with mistakes and failures, there are evidences He is still dealing with us. From time to time, we should take inventory of our past—just as is done in the material world in regard to profits and losses. Shortcomings and the need for remedies and adjustments thus become apparent. The new creature should proceed somewhat along the same line but on a higher plane.
The principles laid down in David’s Psalms are very helpful to us as Christians. As we consider the precious promises, the Apostle Peter tells us to add to our faith the quality of virtue, and to virtue knowledge, and to knowledge temperance, etc. If we do these things, taking inventory and striving and looking forward, we shall never fall (2 Pet. 1:4-11). In trying to develop character, we may fall seven times, but if we advance in the development of these characteristics, we will come to the point where, instead of falling seven times, we will pass the test successfully. And not only will we be successful, but we will have an abundant entrance into the Kingdom of God. No one will squeak into the heavenly Kingdom, that is, the Little Flock. In the Christian walk, some may have very sorrowful experiences, for Jesus certainly did on the Cross and in the Garden of Gethsemane, and we are not above our Lord.
Comment: We need to be well rounded out in Christian development. Experiences that could cause our defeat will, by the Lord’s grace and strength, result in victory.
Psa. 9:11 Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.
Verse 8 states that God “shall judge the world in righteousness” and “minister judgment to the people in uprightness.” If faithful, we will be kings and priests with our Lord and “minister judgment to the people in uprightness,” teaching those under our charge what to do and what not to do. In the present life, we are learning lessons on what God is looking for in His people.
As a result of our failures and our victories and the Lord’s mercy and patience with us, we will be able to remind those in the Kingdom Age that the same qualities are operating on their behalf in their efforts to walk up the highway of holiness. If faithful now to the high calling, we will then, in the Kingdom, declare “among the people his [God’s] doings.” And we can be sure that David, on the earthly plane in the Kingdom Age as an Ancient Worthy, will also be declaring among the people God’s doings.
Psa. 9:12 When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.
“When he [God] maketh inquisition for blood, he remembereth them.” Jehovah has a proper inquisition. We think of the word “inquisition” as applying to the Dark Ages, particularly to the Roman Catholic Church’s persecution of faithful Christians, but that term can also be meant for good. That word has been blasphemed because the terminology used was “Holy Inquisition,” whereas it was really the “Unholy Inquisition.” The thinking and the tortures that were devised were demonic.
We would now like to counter and disclaim the thinking that when people come forth from the tomb who did horrible acts to others yet lived a normal life and died, their sins will all be forgiven, and they will start with a clean slate. The Scriptures teach otherwise. When Christians speak wondrously about the Kingdom, the wicked who hear think, “Let us continue with our wickedness because when that time comes, we will be forgiven.” In other words, that type of witnessing encourages the wicked not to repent and change their ways but to continue. Thus we can be too generous in speaking of the Kingdom Age. Retribution will be rendered to those who have willfully harmed others, verbally and physically, including torture of the most extreme kind. We have suggested a methodology for personal retribution that can be used by God without disturbing other people. The individual will get a taste of his own medicine.
“He [God] forgetteth not the cry of the humble [those who were previously afflicted].” Instead of “the humble,” some translations have “the poor,” which is also true. God will not forget those who were oppressed in the present life in one manner or another. Compensatory relief will be granted to such individuals, who will respond in a marvelous way to the leadings. “Thy people [those who obey Christ in the Kingdom Age] shall be willing in the day of thy [Jesus’] power” (Psa. 110:3).
Comment: All the “righteous blood” that was shed from righteous Abel unto Zacharias was required at the time of the First Advent (Matt. 23:35). Retribution had to come.
Reply: The blood required back there will help to relieve some of the bloodguilt, but there also has to be some retribution. Jehovah has a truly proper “inquisition for blood.” The emphasis is on blood, that is, on those who have tortured people in the most heinous fashion. To think that such individuals will be given a clean slate in the Kingdom Age is an insult to proper justice.
Q: What is the difference between retribution and expiation?
A: Expiation is the process of applying the retribution. When Jesus died on the Cross, he inherited, through perfect obedience, the life rights of the Law that God gave to Moses at Sinai.
Jesus will utilize his right to human life on behalf of the life lost by Father Adam—a life for a life. Not only can Adam be forgiven for any sin he committed or receive expiation, but Christ will grant him the opportunity for life in spite of his having eaten of the fruit of the forbidden tree. However, as an offset, Jesus had to experience the isolation that Adam felt as punishment for his sin. Thus Jesus had to be naked on the Cross, be forsaken, have a crown of thorns on his head, etc.—corresponding experiences for what was inflicted on Adam and his race. Jesus had rebuffs, rebukes, and trials. He took upon himself the iniquities of us all; by his stripes we are healed (Isa. 53:5,6). The sufferings and experiences of Christ do not give inherent life to another person, but to a certain extent, they lessen the retribution that is necessary. In other words, that which Jesus and his followers experience is a partial offset for sin, whereas Jesus’ life rights are another matter. In addition to being a ransom for all, Jesus had to be a curse for all. Generally speaking, this latter aspect is not emphasized, but to take Adam’s place, Jesus had to pay that price as well. He had to be a substitute for Adam. Expiation is the only way willful sin can be overlooked, for such sin cannot receive gratuitous, carte blanche forgiveness. In proportion to the degree of willfulness in a sin, some penalty has to be inflicted, and that penalty under the Law was money, goods, life, or the loss of a part of the body (such as an eye for an eye). The New Covenant will be along the same lines as the old Law Covenant except that the New Covenant will be more successful because of the better Mediator. Expiation is the cancellation of willful sin. Forgiveness and repentance are effective for Adamic sin, which is in our members.
Psa. 9:13 Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death:
Psa. 9:14 That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.
As David continued to speak, several things come to mind. For example, he had in mind to build a physical Temple to the Lord, and he had life savings to support that goal, let alone contracts that he established. God gave David a vision of the details of the Temple, which he eventually turned over to his son Solomon. Therefore, from the standpoint of design, the Temple was more David’s than Solomon’s.
Verse 14 reminds us of a statement David made on another occasion. Here he expressed the hope that mercy would be shown to him so that he might show forth all God’s praise “in the gates of the daughter of Zion.” David said he would “rather be a doorkeeper” in the house of his God “than to dwell in the tents of wickedness [the ungodly]” (Psa. 84:10). Thus David’s hopes and ambitions were in this future work that he knew would take place in Messiah’s Kingdom. He had enough understanding of the Word, based on the books of Moses plus the revelations God gave him, to be quite aware of the coming of Messiah and the building of the literal future Temple.
David wanted to show forth all of God’s praise “in the gates of the daughter of Zion.” In the Kingdom, the law shall go forth from Zion, and the word of Jehovah from Jerusalem (Isa. 2:3).
In a number of Old Testament texts, “Zion” pertains to the heavenly, or spiritual, government of the Kingdom, and “Jerusalem” refers to the natural capital, or center, from which the Law will be expressed to the nation of Israel. However, in the context of Psalm 9, the “daughter of Zion” will be down here. The term indicates an affectionate relationship between the spiritual and the natural governments of the Kingdom. David seemed to sense that he would be prominently used in connection with the future Third Temple. He will be one of the Ancient Worthies who will be on hand particularly during the services of the major feast days; that is, he will be a prominent individual, usually styled “the prince,” associated with the future Temple (Ezek. 44:3; 45:7,16,22; 46:2,4,8,10,12,16-18; 48:21,22). In serving as “prince,” David will be a chieftain in civic matters (as opposed to a priest in religious matters), and he was looking forward to being not only a gate keeper but, as it were, a host to the nations who will come to the Third Temple to worship Israel’s God. The office will be somewhat comparable to being a mayor of a large city, one of whose privileges is to welcome visiting dignitaries. He anticipated joyously welcoming those who enter the Temple. He would delight to perform that service.
“I will rejoice in thy salvation.” Gates are usually associated with salvation, shutting out the enemy and securing the safety of the occupants within. Many thoughts are contained in the few words of verse 14. David looked forward with hope to the future, when he would be on hand. Through God’s mercy in covering his sin in some manner, David would be privileged to have a part in the Temple service in the Outer Court.
Psa. 9:15 The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken.
The “pit” and the “net” were two methods of capturing a wild beast of prey. However, verse 15 associates the pit and the net with a wicked and evil generation. Certain principles are being enunciated here. For example, laying a snare of entrapment or a pit to capture the righteous is premeditated willful sin. The wicked regard the righteous as beasts and lay snares for them. This crime is not one of emotion or passion, such as momentary anger, but is a carefully laid plan to ensnare. Therefore, the transgressors of willful premeditated sin are more guilty than ordinary transgressors. Evidently, David had observed in history and seen through the written Word different instances where God’s enemies suffered the same fate that they had premeditated for others. Just as men captured literal wild beasts through premeditation, so, spiritually speaking, the wicked spent much of their nights thinking about the evil they would do the next day in forwarding their nefarious purposes. In some instances as time went on, retribution came upon the heads of the very ones who had practiced and pursued this type of evil. Jesus said, “All they that take the sword shall perish with the sword” (Matt. 26:52). Of course not all have that fate in the present life during their earthly sojourn, but sooner or later that fate awaits them.
When verse 15 is considered from a prophetic standpoint, there is the lesson, or principle, that “some men’s sins are open beforehand, going before to judgment; and some men they follow after” (1 Tim. 5:24). Retribution must come sooner or later. David was confident that God would, through some arrangement in the Kingdom, visit practiced iniquity upon the heads of the perpetrators. When a spiritual parallel is drawn, verse 15 shows David’s faith that God will be a God of justice and righteousness in His due time and manner.
Psa. 9:16 The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.
David’s faith is manifested here, for he was sure that judgment would be executed upon the heads of the wicked and that what they had premeditated would often be the fate awaiting them. An outstanding example is Daniel in the lions’ den. Having made a covenant at the hands of conspirators against Daniel, King Darius the Mede was forced to concede that anyone who worshipped any other god than himself should be fed to the lions. He made the covenant in good faith, thinking it would honor his regal office and authority, but the legislation was set up to trap Daniel. However, when Daniel was thrown to the lions, their mouths were stopped and he survived. Instead those who premeditated his entrapment were thrown to the lions and devoured. In the antitype, the same principle will operate with the “three Hebrew children,” who will be cast into the “fiery furnace.” Thus a law of retribution operates either in the current life or in the age to come.
Comment: An illustration of Jehovah’s being “known by the judgment which he executeth” was His bringing the Israelites out of Egypt in the Exodus.
Reply: Yes, that is a collective illustration. As a wicked nation, the Egyptians held the Israelites in bondage and slavery. David was one of the prophets most aware of that judgment. He followed with avid interest every detail of the plagues, the crossing of the Red Sea, and the experiences of the Israelites in the Wilderness of Sinai.
A collective picture yet future is Gog from the land of Magog, the end-time enemy who will purpose to utterly destroy Israel as a nation and seize the spoils of war (Ezekiel 38 and 39).
What that element intends to do to Israel will be overruled so that five sixths of them will die in their own trap when God delivers the Holy Remnant at the beginning of the Kingdom Age.
Truly God is (or will be) “known by the judgment which he executeth.” In several instances, David saw that those who lived a lifetime of iniquity and violence perished in the same employ they hoped to inflict on others. However, as time went on and wickedness increased more and more, the great majority seemed, to all appearances, to escape such retribution. Only the eye of faith, such as David had, could see that retribution would eventually come, that is, in the next life if not in this life.
Psa. 9:17 The wicked shall be turned into hell, and all the nations that forget God.
“The wicked shall be turned into hell [Hebrew sheol], and all the nations that forget God.”
Verse 17 is not referring to the ordinary transgressor, for everyone goes into the grave, which, being very jealous, has an enormous appetite and is never satisfied (Song 8:6). The Hebrew shub, rendered “turned,” has the significance of “returned,” suggesting a fate of Second Death.
David realized that in spite of their wickedness, such individuals would come forth in the Kingdom Age. It is remarkable that he could see there would be a future awakening from the tomb of not only the just but also the unjust. His use of the word “returned” suggests that realization on his part. There are tidbits of information to this effect throughout the Book of Psalms. Even this Ninth Psalm verifies the principle that out of the mouth of two or three witnesses, a matter is established. One witness is David’s saying that the pit dug or the net laid for others would entrap the wicked in the final analysis. In verse 3, another witness, David said, “When mine enemies are turned back, they shall fall and perish at thy presence.” He was referring to a “return,” a going back into the pit and perishing. Like Abraham, Joseph, and Moses, David knew that a day had been set apart when the promised Messiah would come and there would be some kind of judgment on the good and the bad of mankind. However, not until Jesus came was there any detailed understanding of the permission of evil or of the concept of a ransom in the mathematical sense of a man’s life for a man’s life. The Apostle Paul subsequently explained the reason for Jesus’ death and how it would be effectual as an offset for Adam’s sin. Jesus’ death guaranteed that all will be awakened from the grave to appear before the Son of man for either a requiting for evil or a rewarding for good (2 Cor. 5:10).
Paul’s clear understanding of the Ransom, with the mathematical singularity of its application, was quickly lost, however, until the Harvest period. The Pastor was blessed with a unique and clear understanding of the Ransom, which necessitates the opportunity of restitution for all. The Ransom could not be clearly understood until Jesus came, for he “brought life and immortality to light through the gospel” (2 Tim. 1:10).
In regard to the word “nations,” the Scriptures succinctly state that it is God’s intention to enlighten all mankind with the doctrine of the Ransom. All will know about Jesus’ role, which will be testified in due time.
Psa. 9:18 For the needy shall not always be forgotten: the expectation of the poor shall not perish for ever.
Psa. 9:19 Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.
Verses 18 and 19 give us insight into David’s faith. Just as we pray for the Kingdom to come because we see the need, so David uttered similar expressions of faith. However, verse 19 shows that he wanted God’s judgment to come right away. Sometimes when we are in the midst of a very evil, traumatic situation, our reaction is the same; that is, we try to hasten the coming of the Kingdom when evil deeds will be put down by Messiah’s rod-of-iron rule.
“For the needy shall not always be forgotten: the expectation of the poor shall not perish for ever.” Verse 18 suggests that with some, the “expectation of the poor” does perish for a time.
Many react by following the philosophy “Eat, drink, and be merry, for tomorrow we die.”
Because of the long waiting period and not seeing retribution happen, they give themselves over to unrighteousness, and their hope perishes. But that hope will not perish forever, and certainly it is revived from time to time. God’s method is to prove the mettle of the character of His people. If, when their hope of retribution seemingly perishes, they give themselves over to sin, they are not being faithful to their covenant of consecration. God’s method is to delay retribution in order to prove the worthiness or the unworthiness of both natural and spiritual Israel. David maintained his faith.
Verse 19 again uses the word “heathen” (verses 5, 15, and 19). “Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.” David repeated his desire for the salvation of the poor, the suffering, the needy, and the hungry—those who were righteously inclined and underprivileged.
Comment: Exodus 3:7,8 reads, “And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; And I am come down to deliver them out of the hand of the Egyptians.”
Reply: Yes, that was a manifestation of God’s interest, care, and observation, but to the Israelites, the deliverance seemed to be a long time in coming. Joseph knew the promise that God would ultimately bring the Israelites out of Egypt. He died at about the halfway point in the time period set for the Israelites to be in that foreign country. Proof of Joseph’s belief in the promises is that he wanted his bones to be transferred to Israel for burial. Some aspects of his life prefigured the work and ministry of Messiah.
Comment: In the meantime, God blessed the Israelites with good pasturage in the land of Goshen.
Reply: Yes, even in the present life, there is cognition by God on behalf of His people so that their experiences are not all suffering. He gives the sun and the shade, the summer and the winter, and the south and north winds (Song 4:16).
Psa. 9:20 Put them in fear, O LORD: that the nations may know themselves to be but men. Selah.
“Selah,” meaning “Just think of that!” is mentioned twice in the Ninth Psalm (verses 16 and 20).
It is a form of emphasis and empathy with the spirit of whatever is being narrated—good news, the punishment of the wicked, etc.
“Put them in fear, O LORD: that the nations may know themselves to be but men.” Like David, we look forward to the time when the haughtiness of mankind will be stilled. God will awaken the people to the realization that their only hope for everlasting life is resident in Jesus. The principle that now applies to spiritual Israelites will be much the same for the world in the Kingdom. They, too, will have to identify themselves with Jesus. Christians submit their lives voluntarily; bowing the knee in the Kingdom will be mandatory. Through experiences and providences, we became aware of our need for forgiveness and saving. The desire arose in our hearts, and the Lord hearkened. In whatever age, people will exercise their free moral agency, but in the Kingdom, the world will be required to submit.