Exegetical and Hermeneutical Commentary of Psalms 9:19
Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.
19, 20. This stanza should begin with Kaph, but (if the text is sound) the similar letter Qoph is substituted for it. [ Kaph is prefixed to Psa 9:18 in Dr Scrivener’s text; but this verse belongs to the stanza of Yod.] It is a prayer for further and still more complete judgment upon the nations, that they may be taught to know their human weakness.
Arise, O Jehovah; let not mortal man wax strong:
Let the nations be Judged in thy presence.
Ordain terror for them, O Jehovah,
Let the nations know they are but mortal.
The word for ‘man’ ( ensh) denotes man in his weakness as contrasted with God (2Ch 14:11; Job 4:17; Isa 51:7; Isa 51:12). ‘Strength’ is the prerogative of God (Psa 62:11); though men and nations are apt to think that it is inherent in themselves (Psa 52:7); and therefore the Psalmist prays that the proud antagonism of the nations may receive a salutary lesson. They are to be summoned to Jehovah’s presence and there judged.
Fuente: The Cambridge Bible for Schools and Colleges
Arise, O Lord – See the notes at Psa 3:7.
Let not man prevail – Against thee and thy cause. The war waged against the psalmist he regarded as waged against God, and he calls upon him, therefore, to interpose and vindicate his own cause. The word rendered prevail is be strong; that is, let not man seem to be stronger than thou art, or let, him not succeed in his efforts in opposing thy cause.
Let the heathen be judged in thy sight – The nations to whom the writer had referred in the psalm, that were arrayed against him and against God. He desired that a just judgment should be passed on them, and that God would vindicate the righteous, and save them from the power of those who oppressed and wronged them.
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. Arise, O Lord] Let this be the time in which thou wilt deliver thy poor people under oppression and persecution.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
19. Arise(compare Ps4:7).
let not man (Ps8:4).
let . . . be judgedandof course condemned.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Arise, O Lord,…. To the destruction of thine enemies, and the salvation of thy people; [See comments on Ps 7:6];
let not man prevail; the man of sin, antichrist, that is, let him not always prevail; he is the little horn that was to prevail against the saints, and has prevailed, Da 7:21; but he shall not always prevail; this petition will be heard and answered; for though he shall cast down many thousands, he shall not be “strengthened” by it,
Da 11:12; where the same word is used as here; the Lamb at last shall overcome him and his ten kings, his supporters, and all that shall aid and assist him, Re 17:14;
let the Heathen be judged in thy sight; that is, the antichristian nations that adhere to the man of sin, let them be judged and punished in the sight of God, the Judge of all the earth, whose eyes are as a flame of fire; compare with this Joe 3:12.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 9:20-21) By reason of the act of judgment already witnessed the prayer now becomes all the more confident in respect of the state of things which is still continually threatened. From the poet takes a leap to which, however, seems to be a substitute for the which one would expect to find, since the following Psalm begins with . David’s ( Psa 3:8; Psa 7:7) is taken from the lips of Moses, Num 10:35. “Jahve arises, comes, appears” are kindred expressions in the Old Testament, all of which point to a final personal appearing of God to take part in human history from which He has now, as it were, retired into a state of repose becoming invisible to human eyes. Hupfeld and others wrongly translate “let not man become strong.” The verb does not only mean to be or become strong, but also to feel strong, powerful, possessed of power, and to act accordingly, therefore: to defy, Psa 52:9, like defiant, impudent (post-biblical shamelessness). , as in 2Ch 14:10, is man, impotent in comparison with God, and frail in himself. The enemies of the church of God are not unfrequently designated by this name, which indicates the impotence of their pretended power (Isa 51:7, Isa 51:12). David prays that God may repress the arrogance of these defiant ones, by arising and manifesting Himself in all the greatness of His omnipotence, after His forbearance with them so long has seemed to them to be the result of impotence. He is to arise as the Judge of the world, judging the heathen, while they are compelled to appear before Him, and, as it were, defile before Him ( ), He is to lay on them. If “razor” be the meaning it is equivocally expressed; and if, according to Isa 7:20, we associate with it the idea of an ignominious rasure, or of throat-cutting, it is a figure unworthy of the passage. The signification master (lxx, Syr., Vulg., and Luther) rests upon the reading , which we do not with Thenius and others prefer to the traditional reading (even Jerome translates: pone, Domine, terrorem eis ); for rof , which according to the Masora is instead of (like Hab 3:17 for ), is perfectly appropriate. Hitzig objects that fear is not a thing which one lays upon any one; but means not merely fear, but an object, or as Hitzig himself explains it in Mal 2:5 a “lever,” of fear. It is not meant that God is to cause them to be overcome with terror ( ), nor that He is to put terror into them ( ), but that He is to make them ( ( m in no way differing from Psa 31:4; Psa 140:6; Job 14:13) an object of terror, from which to their dismay, as the wish is further expressed in Psa 9:20, they shall come to know (Hos 9:7) that they are mortal men. As in Psa 10:12; Psa 49:12; Psa 50:21; Psa 64:6; Gen 12:13; Job 35:14; Amo 5:12; Hos 7:2, is followed by an only half indirect speech, without or . has Dag. forte conj. according to the rule of the (concerning which vid., on Psa 52:5), because it is erroneously regarded as an essential part of the text.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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 אנוש, 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.
(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.
Fuente: Calvin’s Complete Commentary
(19) Let not man prevail.Better, let not mere man be defiant.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19, 20. The closing strophe is an urgent call for hastening the righteous judgments of God.
Know themselves to be but men That is, that they may understand their true character and condition as mortal and sinful “men,” as the word denotes. When men learn to know themselves truly they will fear and obey God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ Arise, O YHWH; Do not let man prevail:
Let the nations be judged in your sight.
Put them in fear, O YHWH:
Let the nations know themselves to be but men. Selah.
The Psalm finishes with a cry to YHWH to bring about these purposes, and deal with the unrighteous nations. Let YHWH arise and prevent man from prevailing, for he is unrighteous and will behave unrighteously. Let Him judge them in accordance with their deserving, as known by the all-seeing eye. Indeed let Him put them in fear and make them recognise that they are but men. Let see themselves in a proper perspective. For then there would be a hope that some would hear the declaration among them of His doings (Psa 9:11) and recognise their need, and hear and respond to YHWH.
This is not a vindictive cry. It is a prayer for the deliverance of the righteous. He wants the nations to recognise that they are dealing with the anointed of YHWH and cannot therefore prevail. They may boast about their greatness but they are but men. And thus when their belligerence results in judgment they will be made to recognise the fact. The people of God will win in the end.
For the truth is that it is only when men are finally brought to a true judgment concerning themselves that the everlasting kingdom of righteousness can be established. It was a feature of the Davidic kingship that in the end not only Israel but the whole world that had not been judged and condemned was to be blessed through it once the unrighteous had been dealt with (Psa 2:8-12).
Fuente: Commentary Series on the Bible by Peter Pett
These are blessed prayers, when put up in faith, by which we invite Jesus to hasten his coming, and bring on both the latter day glory, and that kingdom of his everlasting reign, which shall have no end. Reader, what say you to that holy longing of the Church, which, when Jesus speaks of his return, echoes to the blessed voice of her Redeemer, and desires with rapture that he would hasten his approach? Behold, I come quickly, saith he: can you and I say, Amen. Even so, come, Lord Jesus? Rev 22:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 9:19 Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.
Ver. 19. Arise, O Lord, let not man prevail ] Prayers are the Church’s weapons, her bombardae et instrumenta bellica (Luther), whereby she is terrible as an army with banners; she prays down her enemies.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
man. Hebrew. ‘enosh. App-14.
in Thy sight = before Thee: i.e. at Thy coming.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 9:19-20
Psa 9:19-20
“Arise, O Jehovah; let not man prevail:
Let the nations be judged in thy sight.
Put them in fear, O Jehovah:
Let the nations know themselves to be but men. (Selah)”
As Kidner noted, “These verses are a plea for God to put man in his place. Man in his own strength alone is, as one infidel expressed it, an infant crying in the night with no language but a cry.” His strength but emphasizes frailty and lasts for only a moment at best. His very life is only a breath in his nostrils, subject to cease at any time. “He struts and frets his brief hour upon the stage, and then is heard no more.” On his own, man is a mere speck of dust, just a fleeting breath; and, along with that insignificance, his moral condition is enough to challenge God himself to put the hook of judgment into his upturned nose, not in worship, but in conceit, and drag him into the punishment which he so richly deserves. In this light, we cannot be surprised that Psalms 10 exposes man for just what he is, apart from God.
E.M. Zerr:
Psa 9:19. David was still concerned about the success of unworthy men. He prayed for them to be judged in the presence of the Lord.
Psa 9:20. Many heathen rulers acted as if they were superior and in no danger of defeat. David would have God bring them to realize their own littleness.
Fuente: Old and New Testaments Restoration Commentary
Arise: Psa 3:7, Psa 7:6, Psa 10:12, Psa 44:23, Psa 44:26, Psa 68:1, Psa 68:2, Psa 74:22, Psa 74:23, Psa 76:8, Psa 76:9, Psa 80:2, Isa 42:13, Isa 42:14, Isa 51:9, Zep 3:8
let not: Gen 32:28, 1Sa 2:9, 2Ch 14:11, Isa 42:13
let the: Psa 2:1-3, Psa 79:6, Psa 149:7, Jer 10:25, Joe 3:12, Mic 5:15, Zec 14:18, Rev 19:15
Reciprocal: 2Ch 20:12 – wilt Job 31:14 – What then Psa 13:4 – I have Psa 83:16 – General Psa 119:126 – time
Fuente: The Treasury of Scripture Knowledge
Psa 9:19-20. Arise, O Lord Stir up thyself, exert thy power: let not man prevail Consult thine own honour and let not men, Hebrew, weak, miserable, 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? Let the heathen be judged in thy sight Let them be evidently called to an account for all the dishonour done to thee, and the mischief done to thy people. Impenitent sinners will be punished in Gods sight, and when their day of grace is over, the bowels even of infinite mercy will not relent toward them, Rev 14:10. Put them in fear, O Lord: that the nations may know themselves to be but men Subdue their proud and insolent spirits, strike a terror upon them, and make them afraid of thy judgments. God knows how to make the strongest and stoutest of men to tremble, and to flee when none pursues. That the nations may know themselves to be but men Weak, miserable, and mortal men, and therefore altogether unable to oppose the omnipotent and eternal God. He speaks thus because wicked men, when they are advanced to great power and majesty, are very prone to forget their own frailty, and to carry themselves as if they were gods: and because it is much for the glory of God, and the peace and welfare of the world, that all, even the highest and haughtiest, should know and consider themselves to be dependant, mutable, mortal, and accountable creatures.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
David concluded this psalm with a request for God to remind the nations of their frail mortality-by judging them. Hopefully this would mean they would stop opposing the godly. Again (cf. Psa 8:4), David used the word ’enosh ("man" and "men") to emphasize man in his frail mortality (cf. Gen 3:19; Psa 8:4; Psa 39:11; Psa 144:4).
God’s people should remember God’s past acts of deliverance and praise Him publicly for these as we face the opposition of wicked enemies of righteousness. On the basis of God’s past faithfulness, we can have confidence in His protection in our present and future distresses.