Just God

In the Hebrew Bible, the book of Psalms is called Tehillim, which literally means “hymns of praise.” The title chosen by the Septuagint translators for their Greek version of the book was Psalmos. This Greek word is a translation of the Hebrew word mizmor, which occurs in some psalm titles.

Individual psalms do not always specify who wrote them. Of the 150 psalms, 116 are given superscriptions or titles in the Hebrew text. Of these titles, 101 include names, with the majority of the psalms listing David as the author. The book of Psalms covers a period that begins in the time of Moses, who is credited with writing Psalm 90 in c. 1400 B.C., and lasts for the next thousand years.

Most of the psalms give meaningful insight into human nature. They share God-directed thoughts with Christ followers and call every believer to worship the one who is worthy of praise. The psalms direct our attention to God in every part of life—both the important and seemingly insignificant parts of daily life. No subject seems unimportant or off limits for the psalms.

This passage teaches the Essential Truth that The Future is in God's Hands. God will bring the world to its appropriate end in His own time and in His own way. At that time, Jesus Christ will return personally and visibly in glory to the earth. Both the saved and unsaved will be resurrected physically to be judged by Christ. Those who have trusted Christ will receive their reward and live forever in Heaven with the Lord. Those who have refused Christ will spend eternity separated from God in a place of everlasting punishment that we know as Hell. The certain return of Christ motivates believers to be faithful in their daily lives.

The Septuagint and Latin translators combined Psalms 9 and 10 into one psalm even though they are separate in the Hebrew text. The two psalms constitute an acrostic in which each new verse begins with the next letter of the Hebrew alphabet.

Even though these two psalms are sometimes combined into one psalm, the differences found in Psalms 9 and 10 justify their division. Each psalm can stand on its own and has its own purpose. Simply stated, Psalm 9 is a positive song of thanksgiving and praise. Psalm 10 is more of a negative lament and petition dealing with the Godless and wicked.

Psalm 9, attributed to David, moves from a hymn of praise for Yahweh’s mighty deeds, deliverance, and self-revelation to more of an expression of grief as he shared his present troubles. David also offered a plea for a new revelation and intervention to be given.

In the psalm’s title, the word “Muth-labben” (NASB) means “The Death of the Son” (NIV), which was apparently a tune name or possibly a reference to a ritual of dying and rising.

Psalm 9:7–8 In contrast to those whose names that had been blotted out (v. 5), the Lord’s name would be the stronghold of believers permanently. David had no doubt that God would rule forever as a righteous judge. David held to the truth that God would never be impeached nor usurped by a human ruler. David indicated that anyone who needed a righteous judge, especially those who were afflicted and oppressed, could run to God in their time of need and distress. When they ran to God, they would receive perfect Justice because God is just. He loves those who live in His justice and despises those who live in injustice.

Psalm 9:9–10 The concept of God as a refuge occurs often in the book of Psalms. A “stronghold” (which in Hebrew is misgob) is a high place of security and protection. This stronghold provides a place of certain defense. This stronghold keeps a person from the enemy. When David fled from Saul, he often took refuge in strongholds (see 1 Sam. 23:14, 23:19, 23:29). However, David regarded the Lord Himself as the best stronghold (see Matt. 28:20, Heb. 13:5) and the right place to turn in time of need.

Psalm 9:11–12 David closed this section of the psalm of praise (vv. 1–12) by appealing to the afflicted and oppressed to praise and glorify God and to testify loudly to others about God’s care for them. David reminded the reader that God rescues the righteous from harm.

Psalm 9:13–14 Since God had previously proven faithful to uphold the afflicted righteous, David called directly on God to deliver him from his present evil enemies. David appealed for God’s grace to be his defense from the attacks of those who hated him. David knew God that could save him from death. And David knew that if he were to be rescued by God, he would have no problem praising the Lord publicly among His people in Jerusalem. David referred to the people of Jerusalem as the “daughter of Zion,” which serves as a metaphor for both the City of God, Jerusalem (see Isa.1:8, 10:32), and the people of God (see Micah 4:8).

Psalm 9:15–16 These verses are probably an expression of David’s confidence that the Lord would deliver him (Rev. 18:2). David wrote in the past tense because he had already seen the wicked snared in their own traps many times. He knew that this would happen again (see Ps. 7:15). Their doom was as sure as the “wicked returning to the grave” or dying without God. David was quick to point out to his readers that there are nations that maintain their trust in God. God would not forget those nations. “Higgaion” is probably a musical notation specifying quieter music.

Psalm 9:17–18 David contrasted the different ends that would be faced by the wicked and the oppressed. David placed those who forget God opposite those who remember Him. In the Old Testament way of thinking, remembering God is a term that describes the act of having an ongoing faith in God. To David, forgetting God demonstrated the opposite of a continuing faith. It represented turning away from God. David knew that because God is just, He would not forget those who remember Him (trust in Him). But David also knew that those who forget Him have no hope of escaping death when they need deliverance from it. Simply stated, David said that these people return to death.

Psalm 9:19–20 David concluded his psalm with a call for God to remind the nations of their frail humanity by judging them. David hoped that this solemn action by God would lead the evil nations to stop their opposition to His followers. David wanted the people who had turned away from God to remember just how frail and defenseless they were, especially compared to the greatness of God.

Our take on justice mostly comes from our own justice system. When someone gets what’s coming to him because of his offense, we believe that justice has been served. Yet when grace is extended and someone gets off, we don’t believe that justice exists in that case. But is our form of justice really justice? Is it the justice of God?

Justice is more than a catchphrase or a term associated with a cause or movement. Justice is rooted in the very nature of God. So, to fully understand God’s justice, a Christ-follower must first understand and accept the fact that God is just. To do that, of course, means that we must believe that God both loves justice and hates injustice. Have you personally experienced God’s justice? In what ways do you struggle with the justice of God? How do you see this struggle among your students? What do students need to know about God that would help them to realize His justice in the world and in their lives?