But Jehovah sitteth for ever; he hath ordained his throne for judgment.
The verse before this one describes an enemy whose power to destroy has run out. Verse 7 turns to the One who remains, and asks what He will do with the power He holds.
Commentators read Psalm 9 and Psalm 10 together, and place both in one specific future time.
The principles of God's government are settled first. Then Psalm 9 and Psalm 10 let us see the circumstances of the godly remnant. They will be under the oppression of Antichrist and the godless nations, in the time just before Christ comes to reign.
That setting explains the tone. This is not the language of the gospel. It is a call for God to act as Judge.
Once the gospel has run its course, Christ will demand righteous judgment against the world. It is no longer Christ at the right hand of the Father, sending down the Holy Spirit to gather together His co-heirs. It is Christ calling for righteousness, and asking for it against the proud and violent men — usually by His Spirit in the humble and lowly ones of the Jewish nation. If God did not carry out judgment, evil would only grow worse and worse, and the faithful would have no comfort.
The verse works by contrast. The enemy's power had a time limit; the Lord is still there when the enemy is gone.
Verse 6 brings out a very important principle for faith at all times, later to be proved true in fact. The efforts of the enemy here last only for a time. If God allows it, he can destroy 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.
Older translations say "shall endure for ever" and "ordained his throne for judgment." The ESV says "sits enthroned forever" and "established his throne for justice." The commentators here use the older wording.
Human government fails at the handover — one ruler is just, the next is not.
It is the rule of the Eternal: while other kingdoms arise and fall, this endures... There is no danger that the line of succession will fail, and no uncertainty from a throne passed through many hands. The glorious Priest-King never resigns His throne or loses it to others. He is Himself the dynasty, and its character will never change... So there is no fear of clashing party interests, or national prejudices, or anything else. One King is King to all, ministering incorruptible justice to all alike.
The throne is established: set up in advance, and set up for a purpose.
"But the Lord shall endure forever" in contrast to the sudden demise of the enemy. This preparation may seem delayed for years. Yet in His own time He will judge the world in righteousness. Today evil seems to have the advantage. But faith can wait for His time, when He will give perfectly fair judgment for the peoples — not only for Israel.
The same throne that terrifies the oppressor shelters the oppressed.
He shall endure for ever — has prepared His throne for judgment. He will judge the whole world in righteousness, and give 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... 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.
Later in the psalm the same writer follows this judgment to its end.
Verse 17 shows the wicked, whoever they may be, and all the nations who forget God, rejected and judged, and given their place in hades by judgment. And in this God remembers the needy, for the destruction of the wicked is their deliverance.
- Endures — the enemy's power runs on a clock; the Lord outlasts him. What you do in His will while suffering will reign at the end of the road.
- Enthroned — no succession, no forfeiting, no change of character. He is Himself the dynasty, so justice never degrades between reigns.
- Established — He prepared the throne in advance, and prepared it for judgment. What looks like delay is timing, not indecision.
- Equity — He judges the whole world, not one nation only. One King to all, giving the same incorruptible justice to everyone.
- Refuge — the public face of that throne is judgment; the private face is shelter. His destruction of the wicked is the deliverance of the needy.
And it is he that will judge the world with righteousness; he shall execute judgment upon the peoples with equity.
Behind this verse stands a throne already prepared, and a judgment that will reach every nation. Two questions press: who is this Judge, and when does He act?
The verse before speaks of the Lord enduring forever. The enemy's power runs out with time. God's does not, and that is why judgment is certain.
The efforts of the enemy here are limited to time. He can destroy present prosperity, if God allows it. The Lord endures forever. We have only to do His will along the way. He always has His way at the end. That will which we do along the way, perhaps in sorrow and suffering now, will surely reign at the end of the way.
The judging in this verse belongs together with the shelter promised in the next. One writer calls these the public and the private sides of God's character.
He shall endure forever — has prepared His throne for judgment. He will judge the whole world 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... 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 Hebrew word behind "world" here is not a vague term for everything that exists.
The word usually translated "world" in the Old Testament is tebel, meaning "the habitable earth." It has a limited reach. It points to the sphere that comes more directly under God's dealings (Psalm 90:2), and to the people living there, whom He will judge (Psalm 9:8).
That limit matters. It keeps this verse separate from the judgment of the dead, and it shows what that day will bring.
The day of Jehovah, in its full sense, is that great dealing when God will "judge the world in righteousness by that man whom He has raised from the dead." Those words are a well-known scripture from the New Testament that bears on it. "Judging the world in righteousness" is a completely different truth from judging the dead. It is the habitable world. It does not have in view the resurrection of the people who once lived in it. It is the age... when God will take the world under His direct government — first to put down evil, then to keep and spread what is good.
The psalm says God will judge. The New Testament names the One through whom He does it.
Nearly two thousand years ago the great Apostle of the Gentiles stood in the middle of Mars' Hill in the city of Athens. There he made this solemn declaration: "God commands all men everywhere to repent: because He has appointed a day in which He will judge the world in righteousness by that man whom He has ordained; of which He has given assurance to all men, in that He has raised Him from the dead" (Acts 17:31). From that day to this God has been exercising His patient mercy. But the day of that judgment is appointed, and the Man is appointed too who is to carry it out. The world that judged Him is to be judged by Him.
At the cross the two came apart. This verse promises a day when they meet again on earth.
Now is not the time of Christ's judgment, except as Lord over His people for their good. It is the time of grace to the world... At the cross, infinitely deeper things were worked out, and divine righteousness was established through it. Even so, righteousness was not made good in this world. The opposite happened. Righteousness was found in the person of Christ; judgment in the hands of Pilate, or the chiefs of the Jews. When Christ appears for His kingdom, judgment and righteousness will go together in the earth.
The throne is prepared, but the judgment has not yet come. So faith waits.
It may seem that this preparation has been delayed for years. Yet in His own time He will judge the world in righteousness. Today evil seems to have the advantage. But faith can wait for His time. Then He will give perfectly fair judgment for the peoples — not only for Israel.
- Throne. The seat is already prepared. Judgment is not God reacting late; it is a fixed appointment waiting for its day.
- Scope. The word for "world" means the inhabited earth and the people living on it. This is not the judgment of the dead.
- Judge. The Man God ordained and raised from the dead will carry it out; the world that condemned Him will be judged by Him.
- Timing. Now is the time of grace. When Christ appears, judgment and righteousness — split apart at the cross — come back together on earth.
- Refuge. The Judge of all is also the refuge of the oppressed. Those who know His name can trust Him at all times.
And Jehovah will be a refuge to the oppressed one, a refuge in times of distress.
Psalm 9 has just set a fallen enemy's ruined cities against a throne that lasts for ever. Verse 9 turns from that public throne to a private question: who are "the oppressed," and what does it mean that God Himself, not a place, is their stronghold?
This verse comes right after the promise that God will judge the world in righteousness. One writer reads the two as halves of a single portrait: one side on public display, one known only in private. (Where the ESV says "stronghold," the commentators quoted here say "refuge.")
He shall endure for ever — has prepared His throne for judgment. He will judge the whole world in righteousness, and administer judgment to the peoples in uprightness. This was the public character of the Lord. But there was a private part of His character, so to speak, and the making of it public is the great subject of the psalm... This second part is this: the Lord is a refuge for the oppressed, a refuge in times of trouble. The result is confidence in the Lord at all times on the part of those who know His name.
Another writer puts the same two sides in one line, and says what finally settles everything.
Whatever damage the enemy does, the Lord sits for ever. And meanwhile He is a refuge for an oppressed one in times of trouble. But Zion is His eventual dwelling, and judgment — not the gospel — settles all questions.
"The oppressed" is not a vague group. Some commentators read the psalm as prophecy. They point to the people in Israel who hold on to God through their darkest days.
The people directly in view in verses 9 and 10 are, I have no doubt, the believing remnant of Israel. They still cling to the Lord's name through the dark and cloudy day of Jacob's trouble. He is their refuge, not forsaking, but in grace preserving, the poor and tried people who confess His name.
The verse does not promise an escape route. It names a Person.
He will deliver Israel from their enemies, but He Himself will be their refuge. Being delivered is wonderful, but having the Lord Jesus Himself as our sanctuary refuge is much better still. Let us too find our great rejoicing not only in His great salvation, but in Himself personally.
Several commentators read this section as looking ahead to the reign of Christ. Oppression ends there because the oppressor is gone.
Antichrist destroyed and his reign over, the reign of Christ will be established. His reign will be a rule of righteousness for the whole world. The oppressed will find a refuge in Christ. Those who trust in the Lord and seek Him will find they are not forsaken.
No one sees this in full yet. Its certainty rests on who spoke it.
Not much is said, but a bright ray shines out. In that future day the Lord will make His name known, so that it becomes the object of confidence and the place of refuge for the needy. What a blessed prospect! Still distant, and only dimly seen; but sure and never-failing, for the mouth of Israel's God has spoken it.
The verse names no particular trouble. One writer draws out what that silence leaves room for.
His name is the refuge of the oppressed — the helper of the needy. No particular need is specified, for whatever it may be, He has a help: even Himself... No oppression is too trifling, no need too great. He who is our refuge knows our frame. He knows the disorder of every little nerve. He can make even a voice or a step an oppression — an oppression so foolish that we hardly admit it to ourselves. Yet we may run from it and hide ourselves in Him, a refuge even from ourselves.
- Throne. The same God who will judge the world in public has a private side too — refuge.
- Meanwhile. Judgment has not yet fallen. Between the damage the enemy does and the day the throne acts, shelter stands open.
- Person. The refuge is not a location or an escape. It is Himself — which is why rescue is wonderful but having Him is better.
- Reach. The verse names no trouble, so it shuts none out — not the crushing kind, and not the small pressure you feel silly admitting.
- Confidence. Those who know this name trust Him at all times. He does not forsake those who seek Him.
And they that know thy name will confide in thee; for thou, Jehovah, hast not forsaken them that seek thee.
This psalm celebrates a throne set up for judgment, enemies overthrown, and God reigning forever. In the middle of that public power comes a quiet line about knowing God's name and leaning on Him — so what does it mean to know that name?
One writer sets the psalm's public scene of judgment beside a more personal side of God.
He will judge the whole world in righteousness, and judge the peoples fairly. This was the public character of Jehovah. But there was a private part of His character, so to speak, and the making of that public is the great subject of the psalm... 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 word "name" here is not a label. One writer takes it as God showing us what He is.
His name is how we know Him; it shows what He is. God wants us to know Him: to know Him so that we may trust Him, and to know Him so that we may delight in Him. This knowledge of God is all power and blessing for our life here. It awakens the worship of eternity and keeps it alive.
The verse puts knowing before trusting. One commentator traces unbelief back to its root:
The natural man cannot trust God, simply because he does not know Him.
The same writer paints the opposite picture: a person who does know God.
But you must know Him before you can trust Him... Those who do not know God would much prefer an insurance policy or a government annuity to His promise. But the true believer finds in that promise the unfailing stay of his heart, because he knows, and trusts, and loves the Promiser. He delights in the thought of being shut up to God, completely dependent on Him... The very thing that would nearly drive an unbeliever out of his mind is to the Christian — the man of faith — the deepest joy of his heart.
"Put their trust" is not a mood or a hopeful feeling. One writer describes it as an act that hands something over:
Those whom God has awakened to know the name of the Lord Jesus will put their trust in Him. That is, they hand over their very interests, firmly and for good, to this One who is more than worthy of their trust (v. 10). For they realize that He does not forsake those who seek Him.
Then comes the reason: He has not forsaken those who seek Him. That turns the promise into something a person can test. One writer explains:
This is not just a theory. There is no gap between the ideal and the real. All His people know it by experience, and their own hearts confirm it.
God's name is His revelation of Himself, so what has He revealed? One commentator says a general belief in a supreme being is not enough:
It is not enough to know that there is an Almighty God above all things. You must know the secret place where He truly reveals Himself. True faith has it... God reveals His name to faith. To us it is Christ as Lord, and the Father. So faith confesses His name and makes it its refuge and strong tower. Faith also trusts in it. That is a great thing: no power of evil and no distress can upset the mind of anyone who looks to the Lord and trusts Him.
The psalm also looks ahead. One writer sees a shaft of light breaking through its scenes of judgment:
Jehovah's name shall, in that future day, be so made known that it shall be the object of confidence and the place of refuge to the needy. A blessed prospect! It is still far off and only dimly seen. But it is sure and never-failing, for the mouth of Israel's God has spoken it.
- Name. God's name is not a label. It shows what He is. He makes Himself known so that we may trust Him and delight in Him.
- Know. Knowledge comes first. The natural man cannot trust God, because he does not know Him. A vague belief in a supreme power is not the knowledge meant.
- Trust. Knowing Him leads to handing your whole interest over to Him for good. The dependence that terrifies unbelief becomes the believer's deepest joy.
- Proved. The second half of the verse gives the evidence. This is no theory. His people have proved it: He has not forsaken those who seek Him.
- Refuge. God has a public throne of judgment. He also has a private character as a hiding place in trouble. A coming day will make that name a refuge for the needy everywhere.