20Put them in fear, O LORD;
         Let the nations know that they are but men.

GOD'S WORD® Translation (©1995)
Arise, O LORD. Do not let mortals gain any power. Let the nations be judged in your presence.

King James Bible
Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.

Douay-Rheims Bible
Arise, O Lord, let not man be strengthened: let the Gentiles be judged in thy sight.

Darby Bible Translation
Arise, Jehovah; let not man prevail: let the nations be judged in thy sight.

English Revised Version
Arise, O LORD; let not man prevail: let the nations be judged in thy sight.

Webster's Bible Translation
Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.

World English Bible
Arise, Yahweh! Don't let man prevail. Let the nations be judged in your sight.

Young's Literal Translation
Rise, O Jehovah, let not man be strong, Let nations be judged before Thy face.

Cross References

Numbers 10:35 Then it came about when the ark set out that Moses said, "Rise up, O LORD! And let Your enemies be scattered, And let those who hate You flee before You."

Psalm 9:5 You have rebuked the nations, You have destroyed the wicked; You have blotted out their name forever and ever.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 11-20

In these verses,

I. David, having praised God himself, calls upon and invites others to praise him likewise, v. 11. Those who believe God is greatly to be praised not only desire to do that work better themselves, but desire that others also may join with them in it and would gladly be instrumental to bring them to it: Sing praises to the Lord who dwelleth in Zion. As the special residence of his glory is in heaven, so the special residence of his grace is in his church, of which Zion was a type. There he meets his people with his promises and graces, and there he expects they should meet him with their praises and services. In all our praises we should have an eye to God as dwelling in Zion, in a special manner present in the assemblies of his people, as their protector and patron. He resolved himself to show forth God's marvellous works (v. 1), and here he calls upon others to declare among the people his doings. He commands his own subjects to do it, for the honour of God, of their country, and of their holy religion; he courts his neighbours to do it, to sing praises, not, as hitherto, to their false gods, but to Jehovah who dwelleth in Zion, to the God of Israel, and to own among the heathen that the Lord has done great things for his people Israel, Ps. 126:3, 4. Let them particularly take notice of the justice of God in avenging the blood of his people Israel on the Philistines and their other wicked neighbours, who had, in making war upon them, used them barbarously and given them no quarter, v. 12. When God comes to make inquisition for blood by his judgments on earth, before he comes to do it by the judgment of the great day, he remembers them, remembers every drop of the innocent blood which they have shed, and will return it sevenfold upon the head of the blood-thirsty; he will give them blood to drink, for they are worthy. This assurance he might well build upon that word (Deu. 32:43), He will avenge the blood of his servants. Note, There is a day coming when God will make inquisition for blood, when he will discover what has been shed secretly, and avenge what has been shed unjustly; see Isa. 26:21; Jer. 51:35. In that day it will appear how precious the blood of God's people is to him (Ps. 72:14), when it must all be accounted for. It will then appear that he has not forgotten the cry of the humble, neither the cry of their blood nor the cry of their prayers, but that both are sealed up among his treasures.

II. David, having praised God for former mercies and deliverances, earnestly prays that God would still appear for him; for he sees not all things put under him.

1. He prays, (1.) That God would be compassionate to him (v. 13): "Have mercy upon me, who, having misery only, and no merit, to speak for me, must depend upon mercy for relief." (2.) That he would be concerned for him. He is not particular in his request, lest he should seem to prescribe to God; but submits himself to the wisdom and will of God in this modest request, "Lord, consider my trouble, and do for me as thou thinkest fit."

2. He pleads, (1.) The malice of his enemies, the trouble which he suffered from those that hated him, and hatred is a cruel passion. (2.) The experience he had had of divine succours and the expectation he now had of the continuance of them, as the necessity of his case required: "O thou that liftest me up, that canst do it, that hast done it, that wilt do it, whose prerogative it is to lift up thy people from the gates of death!" We are never brought so low, so near to death, but God can raise us up. If he has saved us from spiritual and eternal death, we may thence take encouragement to hope that in all our distresses he will be a very present help to us. (3.) His sincere purpose to praise God when his victories should be completed (v. 14): "Lord, save me, not that I may have the comfort and credit of the deliverance, but that thou mayest have the glory, that I may show forth all thy praise, and that publicly, in the gates of the daughter of Zion;" there God was said to dwell (v. 11) and there David would attend him, with joy in God's salvation, typical of the great salvation which was to be wrought out by the Son of David.

III. David by faith foresees and foretels the certain ruin of all wicked people, both in this world and in that to come.

1. In this world, v. 15, 16. God executes judgment upon them when the measure of their iniquities is full, and does it, (1.) So as to put shame upon them and make their fall inglorious; for they sink into the pit which they themselves digged (Ps. 7:15), they are taken in the net which they themselves laid for the ensnaring of God's people, and they are snared in the work of their own hands. In all the struggles David had with the Philistines they were the aggressors, 2 Sa. 5:17, 22. And other nations were subdued by those ward in which they embroiled themselves. The overruling providence of God frequently so orders it that persecutors and oppressors are brought to ruin by those very projects which they intended to be destructive to the people of God. Drunkards kill themselves; prodigals beggar themselves; the contentious bring mischief upon themselves. Thus men's sins may be read in their punishment, and it becomes visible to all that the destruction of sinners is not only meritoriously, but efficiently, of themselves, which will fill them with the utmost confusion. (2.) So as to get honour to himself: The Lord is known, that is, he makes himself known, by these judgments which he executes. It is known that there is a God who judges in the earth, that he is a righteous God, and one that hates sin and will punish it. In these judgments the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. The psalmist therefore adds here a note extraordinary, commanding special regard, Higgaion; it is a thing to be carefully observed and meditated upon. What we see of present judgments, and what we believe of the judgment to come, ought to be the subject of our frequent and serious meditations.

2. In the other world (v. 17): The wicked shall be turned into hell, as captives into the prison-house, even all the nations that forget God. Note, (1.) Forgetfulness of God is the cause of all the wickedness of the wicked. (2.) There are nations of those that forget God, multitudes that live without God in the world, many great and many mighty nations, that never regard him nor desire the knowledge of his ways. (3.) Hell will, at last, be the portion of such, a state of everlasting misery and torment-Sheol, a pit of destruction, in which they and all their comforts will be for ever lost and buried. Though there be nations of them, yet they shall be turned into hell, like sheep into the slaughter-house (Ps. 49:14), and their being so numerous will not be any security or ease to them, nor any loss to God or the least impeachment of his goodness.

IV. David encourages the people of God to wait for his salvation, though it should be long deferred, v. 18. The needy may think themselves, and others may think them, forgotten for a while, and their expectation of help from God may seem to have perished and to have been for ever frustrated. But he that believes does not make haste; the vision is for an appointed time, and at the end it shall speak. We may build upon it as undoubtedly true that God's people, God's elect, shall not always be forgotten, nor shall they be disappointed of their hopes from the promise. God will not only remember them, at last, but will make it to appear that he never did forget them; it is impossible he should, though a woman may forget her sucking child.

V. He concludes with prayer that God would humble the pride, break the power, and blast the projects, of all the wicked enemies of his church: "Arise, O Lord! (v. 19), stir up thy self, exert thy power, take thy seat, and deal with all these proud and daring enemies of thy name, and cause, and people." 1. "Lord, restrain them, and set bounds to their malice: Let not man prevail; consult thy own honour, and let not weak and mortal men prevail against the kingdom and interest of the almighty and immortal God. Shall mortal man be too hard for God, too strong for his Maker?" 2. "Lord, reckon with them: Let the heathen be judges in thy sight, that is, let them be plainly called to an account for all the dishonour done to thee and the mischief done to thy people." Impenitent sinners will be punished in God's sight; and, when their day of grace is over, the bowels even of infinite mercy will not relent towards them, Rev. 14:10. 3. "Lord, frighten them: Put them in fear, O Lord! (v. 20), strike a terror upon them, make them afraid with thy judgments." God knows how to make the strongest and stoutest of men to tremble and to flee when none pursues, and thereby he makes them know and own that they are but men; they are but weak men, unable to stand before the holy God-sinful men, the guilt of whose consciences make them subject to alarms. Note, It is a very desirable thing, much for the glory of God and the peace and welfare of the universe, that men should know and consider themselves to be but men, depending creatures, mutable, mortal, and accountable.

In singing this psalm we must give to God the glory of his justice in pleading his people's cause against his and their enemies, and encourage ourselves to wait for the year of the redeemed and the year of recompences for the controversy of Zion, even the final destruction of all anti-christian powers and factions, to which many of the ancients apply this psalm.

Calvin's Commentary

19. Arise, O Jehovah; let not man [181] prevail: let the nations be judged in thy sight. 20. Put them in fear, O Jehovah; that the nations may know that they are men.

19. Arise, O Jehovah. When David beseeches God to arise, the expression does not strictly apply to God, but it refers to external appearance and to our senses; for we do not perceive God to be the deliverer of his people except when he appears before our eyes, as it were sitting upon the judgment-seat. There is added a consideration or reason to induce God to avenge the injuries done to his people, namely, that man may not prevail; for when God arises, all the fierceness [182] of the ungodly must immediately fall down and give way. Whence is it that the wicked become so audaciously insolent, or have so great power to work mischief, if it is not because God is still, and gives them loose reins? But, as soon as he shows some token of his judgment, he immediately puts a stop to their proud tumults, [183] and breaks their strength and power with his nod alone. [184] We are taught, by this manner of praying, that however insolently and proudly our enemies may boast of what they will do, yet they are in the hand of God, and can do no more than what he permits them; and farther, that God can doubtless, whenever he pleases, render all their endeavors vain and ineffectual. The Psalmist, therefore, in speaking of them, calls them man. The word in the original is 'nvs, enosh, which is derived from a root signifying misery or wretchedness, and, accordingly, it is the same thing as if he had called them mortal or frail man. Farther, the Psalmist beseeches God to judge the heathen before his face God is said to do this when he compels them, by one means or another, to appear before his judgment-seat. We know that unbelievers, until they are dragged by force into the presence of God, turn their backs upon him as much as they can, in order to exclude from their minds all thought of him as their Judge.

20. Put them in fear, O Jehovah. The Septuagint translates mvrh, morah, [nomothetes,] a lawgiver, deriving it from yrh, yarah, which sometimes signifies to teach. [185] But the scope of the passage requires that we should understand it of fear or dread; and this is the opinion of all sound expositors. Now, it is to be considered of what kind of fear David speaks. God commonly subdues even his chosen ones to obedience by means of fear. But as he moderates his rigour towards them, and, at the same time, softens their stony hearts, so that they willingly and quietly submit themselves to him, he cannot be properly said to compel them by fear. With respect to the reprobate, he takes a different way of dealing. As their obduracy is inflexible, so that it is easier to break than to bend them, he subdues their desperate obstinacy by force; not, indeed, that they are reformed, but, whether they will or no, an acknowledgement of their own weakness is extorted from them. They may gnash their teeth and boil with rage, and even exceed in cruelty wild beasts, but when the dread of God seizes upon them, they are thrown down with their own violence, and fall with their own weight. Some explain these words as a prayer that God would bring the nations under the yoke of David, and make them tributaries to his government; but this is a cold and forced explanation. The word fear comprehends in general all the plagues of God, by which is repulsed, as by the heavy blows of a hammer, [186] the rebellion of those who would never obey him except by compulsion.

There follows next the point to which the nations must be brought, namely, to acknowledge themselves to be mortal men. This, at first sight, seems to be a matter of small importance; but the doctrine which it contains is far from being trifling. What is man, that he dares of himself to move a finger? And yet all the ungodly run to excess as boldly and presumptuously as if there were nothing to hinder them from doing whatever they please. It is certainly through a distempered imagination that they claim to themselves what is peculiar to God; and, in short, they would never run to so great excess if they were not ignorant of their own condition. David, when he beseeches God to strike the nations with terror, that they may know that they are men, [187] does not mean that the ungodly will profit so much under the rods and chastisements of God as to humble themselves truly and from the heart; but the knowledge of which he speaks just means an experience of their own weakness. His language is as if he had said, Lord, since it is their ignorance of themselves which hurries them into their rage against me, make them actually to experience that their strength is not equal to their infatuated presumption, and after they are disappointed of their vain hopes, let them lie confounded and abased with shame. It may often happen that those who are convinced of their own weakness do not yet reform; but much is gained when their ungodly presumption is exposed to mockery and scorn before the world, that it may appear how ridiculous was the confidence which they presumed to place in their own strength. With respect to the chosen of God, they ought to profit under his chastisements after another manner. It becomes them to be humbled under a sense of their own weakness, and willingly to divest themselves of all vain confidence and presumption. And this will be the case if they remember that they are but men. Augustine has well and wisely said, that the whole humility of man consists in the knowledge of himself. Moreover, since pride is natural to all, God requires to strike terror into all men indiscriminately, that, on the one hand, his own people may learn to be humble, and that, on the other hand, the wicked, although they cease not to elevate themselves above the condition of man, may be put back with shame and confusion.

Footnotes:

[181] "L'homme mortel." -- Fr. "Mortal man."

[182] "Toute la fierte et arrogance." -- Fr. "All the pride and arrogance."

[183] "Leur rage et insolence." -- Fr. "Their rage and insolence."

[184] "Solo nutu." - Lat. "Enfaisant signe seulement du bout du doigt." -- Fr.

[185] The Chaldee version reads fear, but the Syriac, Ethiopic, and Vulgate versions follow the Septuagint. The Arabic employs a word of nearly the same import, signifying a doctor or teacher of the law. In it is, "O Lord set a schoolmaster over them." Augustine and Jerome, who adopted the reading of the Septuagint, render the words, "Set, O Lord, a lawgiver over them;" and it was their opinion that lawgiver means antichrist, to whom God in his wrath gave dominion over the nations. According to others, lawgiver means Christ. Dr Horsley reads, "O Jehovah, appoint thou a teacher over them." Ainsworth and Dr Adam Clarke adopt the same rendering, and view the words as a prayer that the nations may learn humility and piety, that they may know their accountability to God, and become wise unto salvation.

[186] "Tous fleax de Dieu par lesquels est rembarre comme a grans coups de marteau." -- Fr.

[187] The original word is 'nvs, enosh; and therefore it is a prayer that they may know themselves to be but miserable, frail, and dying men. The word is in the singular number, but it is used collectively.

Footnotes:

[155] "Comme on a accoustum de parler quand la chose est obscure." -- Fr.

Links

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