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Synopsis Home Psalms Psalms 9 and 10
Psalms
Introduction
Book 1
Psalm 1
Psalm 2
Psalm 3
Psalm 4
Psalm 5
Psalm 6
Psalm 7
Psalm 8
Psalms 9 and 10
Psalm 11
Psalm 12
Psalm 13
Psalm 14
Psalm 15
Psalm 16
Psalm 17
Psalm 18
Psalm 19
Psalm 20
Psalm 21
Psalm 22
Psalms 23 and 24
Psalm 25
Psalm 26
Psalm 27
Psalm 28
Psalm 29
Psalm 30
Psalm 31
Psalm 32
Psalm 33
Psalm 34
Psalm 35
Psalm 36
Psalm 37
Psalm 38
Psalm 39
Psalm 40
Psalm 41
Book 2
Psalms 42, 43
Psalm 44
Psalm 45
Psalm 46
Psalm 47
Psalm 48
Psalm 49
Psalm 50
Psalm 51
Psalm 52
Psalm 53
Psalm 54
Psalm 55
Psalm 56
Psalm 57
Psalm 58
Psalm 59
Psalm 60
Psalm 61
Psalm 62
Psalm 63
Psalm 64
Psalm 65
Psalm 66
Psalm 67
Psalm 68
Psalm 69
Psalm 70
Psalm 71
Psalm 72
Book 3
Psalm 73
Psalm 74
Psalm 75
Psalm 76
Psalm 77
Psalm 78
Psalm 79
Psalm 80
Psalm 81
Psalm 82
Psalm 83
Psalm 84
Psalm 85
Psalm 86
Psalm 87
Psalm 88
Psalm 89
Book 4
Psalm 90
Psalm 91
Psalm 92
Psalm 93
Psalm 94
Psalm 95
Psalm 96
Psalm 97
Psalm 98
Psalm 99
Psalm 100
Psalm 101
Psalm 102
Psalm 103
Psalm 104
Psalm 105
Psalm 106
Book 5
Psalm 107
Psalm 108
Psalm 109
Psalm 110
Psalm 111
Psalm 112
Psalm 113
Psalm 114
Psalm 115
Psalm 116
Psalm 117
Psalm 118
Psalm 119
Psalm 120
Psalm 121
Psalm 122
Psalm 123
Psalm 124
Psalm 125
Psalm 126
Psalm 127
Psalm 128
Psalm 129
Psalm 130
Psalm 131
Psalm 132
Psalm 133
Psalm 134
Psalm 135
Psalm 136
Psalm 137
Psalm 138
Psalm 139
Psalms 140-143
Psalm 144
Psalm 145
Psalm 146
Psalm 147
Psalm 148
Psalm 149
Psalm 150

The circumstances of the remnant in the last days under oppression

In Psalm 9 and Psalm 10 we enter historically on the circumstances of the remnant in the last days in the land. The great principles having been laid down (the remnant Messiah trial in the midst of Israel through His rejection a path He had learnt in person glory in the Son of man), we get in these a preface as regards the circumstances, a laying of them down, that the scene of the exercises, the state of things which gives rise to these, and the deliverance wrought by the judgment of God, may be plainly before us.

We may remark here, in confirmation of previously expressed judgments, that the righteous man, Messiah, according to the counsels of God, but rejected (with the consequent sorrows of the remnant into which He thus enters), and in result glorified as Son of man, and set over all the works of God's hands, having been brought before us in the first eight psalms, we find ourselves at once (when entering on the historical detail of circumstances) in the last days, the righteous remnant being under the oppression of the wicked and the heathen. Messiah, in Spirit, in the oppressed remnant, owns the righteousness of Jehovah, in judgment, sitting on the throne judging right.

The righteousness of God established in a heavenly way

Remark the great difference here, in passing, between the celebration of the righteousness of God, sitting in the throne, judging right, and vindicating the righteous man from the oppressor, and Christ on the cross, who was not vindicated on the earth, but declares Himself forsaken of God (His enemies, outwardly, having all their will against Him), and then righteousness being established in a heavenly way, God's righteousness in setting Him at His own right hand in the heavenly places. "Of righteousness, because I go to my Father, and ye see me no more." As regards this righteousness, He was taken completely out of the world, so that the disciples as in flesh, as was the case with the Jews saw Him no more. He had glorified God, and was glorified in God, as God has been in Him. The righteousness which judged the oppressor, though executed by God who alone is really righteous and has power, had its sphere and measure in earthly government, and in discerning the righteous and the wicked among men, the oppressed and the oppressor. It was connected with the righteous government of God. The clear apprehension of this difference is a key to the whole frame of thought in the Psalms.

Various hebrew words translated (people)

Another point, it may be useful to remark, is this. In the English translation several words are translated people: Am* in the singular, people, or Ammi** my people (Israel): Goim*** heathens or nations, that is, those outside, who are in contrast with Israel as the people of God. Israel is so designated to mark its guilt, Psalm 43: 1. Leummim**** the peoples and nations in general on the earth, the various races of mankind; 'Ammim***** peoples in the plural, I think the nations viewed in connection with Israel restored and taken into relationship with Jehovah.

{*Psalm 3: 6.}

{**Psalm 3: 8 (here "thy people," the same practically).}

{***Psalm 2: 8. The Hebrew references are to the verses in Hebrew.}

{****Psalm 7: 7.}

{*****Psalm 7: 8.}

Jehovah, the most high, a refuge, delivering by judgment

To turn now to the psalms before us: Psalm 9 presents to us Jehovah, the Most High (the names of God which connect themselves with the Jews, and the millennial accomplishment of the promises made to Abraham), delivering the people by judgment from the oppression of the heathen, and destroying the wicked. The delivered Jew celebrates this goodness which has maintained the right and cause of the righteous. The Spirit of Christ speaks fully in this, as having taken up their interests. It is really His right. If the Jew has any, it is through Him. If they say it, He has put the words in their mouth. Indeed, if Christ had not entered into their sorrow, and given them these words, they could not have said, My right.

Let us consider this (as to circumstances) first leading psalm with somewhat more detail. The humble and oppressed one praises God with his whole heart, under the double name of Jehovah and Most High.* The turning back of his enemies is not merely a human victory. They fall and perish before the presence of Jehovah Elohim. But this was to maintain the right and cause of the godly one really the right and cause of Christ, who had thus thrown Himself into their portion in gracious sympathy. In verse 6 a very important principle is brought out for faith at all times, then to be verified in fact. The efforts of the enemy here are for time. He can destroy, if God allow, present prosperity. The Lord endures for ever. We have only to do His will by the way. He has always His way at the end. That will which we do by the way, perhaps in sorrow and suffering then, will surely reign at the end of the way. Destructions were now to come to a perpetual end the cities and their memory had been destroyed. Jehovah endures for ever.

{*These names are not without importance. One is the abiding name of God in Israel, His memorial for ever; the other, the millennial name of God introduced by the judgments spoken of in the psalm. Compare Psalm 91 and Genesis 14: 19, 20.We have heard of the patience of Job that was by the way; we have seen the end of the Lord that is the ground for faith. It walks with Him who certainly has the end at His command. He shall endure for ever has prepared His throne for judgment. He will judge the world universal in righteousness, and minister judgment to the peoples in uprightness. This was the public character of Jehovah. But there was a private part of His character, so to speak, the making of which however also public, is the great subject of the psalm; and indeed with that first public one, the great subject of all the psalms. Both are known only to faith, but are celebrated beforehand. This second part is this: Jehovah is a refuge for the oppressed, a refuge in times of trouble. The result is confidence in Jehovah at all times on the part of those who know His name. The intervention of Jehovah in that day in favour of those that seek Him will make good this name everywhere.

Praise to Him who dwells in Zion for His mercy and judgment

Another point is brought out also. Jehovah dwells in Zion as thus revealing Himself. His doings, what He does for the display of His name through judgment in favour of the remnant, are to be declared among the peoples* another word than that often used, and signifying, I apprehend, the peoples that He owns that they may be able thus to trust in Him. He is returned thus to Zion at the close. Verses 13, 14, are the cry of the remnant, and on the ground of mercy, that their hearts may praise Jehovah in Zion, as well as because of His judgments; verse 15 celebrates the judgment; and the moral, so to speak, is told in verse 16. Jehovah is known by the judgment which He executes. The way in which this psalm serves as a preface for understanding the scope of the book, and its application to the last days, is evident. Once seized, it largely helps in the intelligence of the whole book. In verse 17 the wicked,** be they who they may, Jew as well as Gentile, and indeed particularly the Jew, and all the nations who forget God,*** are shown to be rejected and judged, and to have their place in hades by judgment. And in this God remembers the needy, for the destruction of the wicked is their deliverance. Hence for this, for Jehovah to arise, is the cry of the remnant. This feature explains certain expressions in the psalms to which I have before alluded the demand for judgment. Compare the characters of the judged ones in Romans 1, 2. Only there the wrath is from heaven, not governmental on earth from Zion; and a greater moral development will be found, as was to be expected, and not the external judgment of nations.****

{*Ammim, v. 11. Leummim, v. 8.}

{**Here in the plural. The difference is sometimes important, because, as Paul says, there is that wicked one.}

{***Had not liked to retain God in their knowledge.}

{****In Revelation 4 are found the characters of the seraphim as well as of the cherubim, as prefacing, I believe, the judgments there, as characterised as being according to the holy nature of God as well as governmental. It is true the application of Isaiah 6, where alone the seraphim are found, is to a governmental judgment, because grace preserved a remnant. But the incompatibility of Jehovah and uncleanness with man in himself is what the prophet sees.}

The state of things in the last days till Jehovah arises to judgment

The body of Psalm 10 depicts the state of things in the last days, until Jehovah arises to judgment, and more especially the character of the wicked, for he is known by his character, and is especially to be found in the Jew. Compare Isaiah 40-48 and 49-58: in the one passage, the question being particularly idolatry and Babylon; in the second, the rejection of Messiah (the two capital sins which bring the Jews to judgment Jehovah, and His Anointed). The wicked in his pride acts upon that which is seen; as the righteous by faith on the character of Jehovah, faith in Him. The wicked boasts himself in his heart's desire, and blesses him (counts him happy, that is) whom Jehovah abhors. He pursues his plans without conscience, seeking to destroy the humble by craft, and reckons that God has forgotten him. How well Christ could help them here! The humble cry under the oppression. Why does Jehovah stand afar off, and hide Himself in the time of trouble?

They were far indeed from being where Christ was, yet the shadow, so to speak, of that sorrow was passing over them, but they could hope in God. So in verse 12. They call upon God to lift up His hand not forget the humble: why should the wicked contemn God? Jehovah has seen it and will requite; the poor committed himself to Him. Verse 16 to the end celebrates Jehovah's coming in in reply, and its results. Jehovah is King for ever; the heathen are perished out of His land. There is the public judgment; now the secret of the Lord. Jehovah has heard the desire of the humble. He prepared their heart, and then hearkened; and that hearing will be in judging, in being Judge for the fatherless and the oppressed, so that the man of the earth, he who had his strength and hope there, should no more oppress.

The heathen and the wicked characterised in psalms 9 and 10

One or two remarks are required on both psalms. There are two parties, and in a certain sense three, besides the poor humbled remnant who wait upon God: the heathen (Goim), strangers to Israel, who oppress them, enemies of God; and the wicked, then more especially among the Jews, as we have seen. I have said three, because the wicked are spoken of in a double way. In general, indeed exclusively so in Psalm 10 and each time it is used in Psalm 9, except verse 17, it is in the singular. In verse 17 it is plural, to show that all of them will be cast down into sheol. In the singular it is, I judge, characteristic; yet I doubt not, there will be one special wicked one The Lawless One, 2 Thess. 2: 8; the Antichrist, but known here certainly by his character, not by a distinct prophecy of his person. The lawlessness is manifested, but not The Lawless One, and it is not confined to one. The analogy of this, with the circumstances in which Christ was in His rejection on earth, is very plain, as is the case with all the forms of wickedness. The very Trinity is imitated in mischief in the Apocalypse. There is the city of corruption, as the bride of Christ; and so on.

Up to this, save as the Messiah of God's counsels was brought out in Psalm 2, the righteous man was given characteristically, and here it was necessary to characterise the whole party opposed to Jehovah and His Christ, though one may be the concentrated expression of this character. The remnant were to judge by this character morally. Next, remark, these wicked ones are judged with the heathen; they all come together under the same judgment. The wicked shall be turned into "sheol," and all the heathen who forget God. So verse 5: "Thou hast rebuked the heathen, thou hast destroyed the wicked." Psalm 9 is, as we have seen, the general view of Jehovah's intervention in judgment. In Psalm 10 we have particularly the position of the sorrow and trial of the remnant within. Hence we find the wicked (man), not the heathen until on the execution of judgment they are found too to have perished out of Jehovah's land, so as to identify the judgment with the general statements of Psalm 9. How completely this all answers to the history we have of the latter days, I need not say.

Synopsis by John Darby