May 16, 2024
Who Is God to Judge?
Psalm 9
Paige Ward
Big Book Idea
Living wisely; God's way.
Key Verse | Psalm 9:7-8
But the Lord sits enthroned forever; he has established his throne for justice, and he judges the world with righteousness; he judges the peoples with uprightness.
Psalm 9
I Will Recount Your Wonderful Deeds
1 9:1 Psalms 9 and 10 together follow an acrostic pattern, each stanza beginning with the successive letters of the Hebrew alphabet. In the Septuagint they form one psalm To the choirmaster: according to Muth-labben. 2 9:1 Probably a musical or liturgical term A Psalm of David.
1
I will give thanks to the LORD with my whole heart;
I will recount all of your wonderful deeds.
2
I will be glad and exult in you;
I will sing praise to your name, O Most High.
3
When my enemies turn back,
they stumble and perish before
3
9:3
Or because of
your presence.
4
For you have maintained my just cause;
you have sat on the throne, giving righteous judgment.
5
You have rebuked the nations; you have made the wicked perish;
you have blotted out their name forever and ever.
6
The enemy came to an end in everlasting ruins;
their cities you rooted out;
the very memory of them has perished.
7
But the LORD sits enthroned forever;
he has established his throne for justice,
8
and he judges the world with righteousness;
he judges the peoples with uprightness.
9
The LORD is a stronghold for the oppressed,
a stronghold in times of trouble.
10
And those who know your name put their trust in you,
for you, O LORD, have not forsaken those who seek you.
11
Sing praises to the LORD, who sits enthroned in Zion!
Tell among the peoples his deeds!
12
For he who avenges blood is mindful of them;
he does not forget the cry of the afflicted.
13
Be gracious to me, O LORD!
See my affliction from those who hate me,
O you who lift me up from the gates of death,
14
that I may recount all your praises,
that in the gates of the daughter of Zion
I may rejoice in your salvation.
15
The nations have sunk in the pit that they made;
in the net that they hid, their own foot has been caught.
16
The LORD has made himself known; he has executed judgment;
the wicked are snared in the work of their own hands. Higgaion.
4
9:16
Probably a musical or liturgical term
Selah
17
The wicked shall return to Sheol,
all the nations that forget God.
18
For the needy shall not always be forgotten,
and the hope of the poor shall not perish forever.
19
Arise, O LORD! Let not man prevail;
let the nations be judged before you!
20
Put them in fear, O LORD!
Let the nations know that they are but men! Selah
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: What is “Sheol”?
What is “Sheol”? In the OT, the Hebrew word “Sheol” (9:17) refers to the place where people go when they die. It is similar to the Greek word “Hades.” Both words are usually translated “death” or “the grave.”
Fact: Wonders
Wonders can also be translated “marvels.” The word is often used to describe God’s works of rescuing his people and protecting and caring for them (9:1; 78:11; 98:1; Ex. 3:20; 34:10). In Ps. 136:4, it describes creation, showing that God’s work as Creator should fill us with awe and wonder.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 9:1 with my whole heart. The biblical ideal is for people to love and praise God (compare Deut. 6:5), both in private and in public.
Fact: Wonders
Wonders can also be translated “marvels.” The word is often used to describe God’s works of rescuing his people and protecting and caring for them (9:1; 78:11; 98:1; Ex. 3:20; 34:10). In Ps. 136:4, it describes creation, showing that God’s work as Creator should fill us with awe and wonder.
Ps. 9:10 To know God’s name, to put trust in him, and to seek him are all ideals in the OT, even though the people of Israel often fell short of those ideals.
Ps. 9:11 Tell among the peoples his deeds. God called Abram and Israel to be a blessing to the whole world (Gen. 12:3). Israel should long for the time when the Gentiles would receive that blessing. Compare Rom. 15:8–12.
Ps. 9:13–14 The song now becomes a prayer for deliverance from affliction. The result of God’s answer to the prayer will be further praise in worship.
Fact: What is “Sheol”?
What is “Sheol”? In the OT, the Hebrew word “Sheol” (9:17) refers to the place where people go when they die. It is similar to the Greek word “Hades.” Both words are usually translated “death” or “the grave.”
Ps. 9:15–18 God defends the poor by defeating their oppressors. The wicked (vv. 16, 17) are those Gentiles who oppose God’s purposes (vv. 15, 17). The needy and poor are the people of Israel who are threatened (v. 18).
Psalm Ps. 9. Psalms 9–10 together follow a basically acrostic pattern, with the first word of each line beginning with successive letters of the Hebrew alphabet. The acrostic is not perfect, however. Several letters of the alphabet are missing or are out of order. Both psalms say that God cares about those who are “oppressed” (9:9; 10:18); both mention “times of trouble” (9:9; 10:1); both call on God to “arise” (9:19; 10:12); and both are sure that God will not “forget the afflicted” (9:12; 10:12). The key difference between the two psalms is that Psalm 9 is full of praise and thanks while Psalm 10 is mostly a lament.
S3:095 Psalm 9
Listen NowDive Deeper | Psalm 9
In Psalm 9, David spends time thanking God for His love and what He has done for David, but also for His judgment. That word judgment can cause some of us to cringe. I know when I hear it, I automatically think of punishment and other harsh things that accompany it. But what is judgment? The definition of the word simply states that it is the ability to make considered decisions or to come to sensible conclusions.
"He judges people with uprightness" really stuck out to me. I know that when it comes to making decisions or considering what I feel someone else deserves, I will always have bias. Unlike you and me, God is fair, unbiased, and just. In our brokenness, we need justice and judgment. Romans 6:23 says, "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord." So God offers us grace and a way to spend eternity with Him, and all we have to offer Him is our sins and brokenness. Yet if someone offends or wrongs me, my first thought isn't always, "How can I show this person grace and love?"
This passage is a good reminder of why justice is the Lord's and not mine. It also shows us what it looks like to offer grace to others who have wronged us, just like God shows toward us.
This month's memory verse
If you love me, you will keep my commandments.
– John 14:15
Discussion Questions
1. Do you struggle to see God as the Judge? How can you trust God in His righteous judgment?
2. Think back on a time when someone wronged you. How did you respond? What was the result?
3. How can you extend the grace of God to others today?
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Paige Ward
Paige Ward
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