Psalms 9:20

KJV

Put them in fear, O LORD: [that] the nations may know themselves [to be but] men. Selah.

KJV (with Strong's)

Put {H7896} them in fear {H4172}{H4172}, O LORD {H3068}: that the nations {H1471} may know {H3045} themselves to be but men {H582}. Selah {H5542}.

Complete Jewish Bible

Strike them with terror, ADONAI! Let the nations know they are only human. (Selah)

Berean Standard Bible

Lay terror upon them, O LORD; let the nations know they are but men. Selah

American Standard Version

Put them in fear, O Jehovah: Let the nations know themselves to be but men. [Selah

Commentary

### SUMMARY
Psalms 9:20 is a fervent prayer from King David, concluding a section of his psalm that appeals for divine intervention and righteous judgment against hostile nations. It expresses a profound yearning for the Lord to assert His ultimate authority, compelling those who oppose Him to recognize their inherent human frailty and mortality in contrast to God's infinite power and sovereignty. This climactic plea underscores the psalmist's conviction that only God can humble the proud and establish true justice on the earth, bringing about a necessary recognition of humanity's creaturely limits.

### CONTEXT
* **Literary Context:** Psalm 9 is a rich, composite psalm, blending elements of thanksgiving, lament, and urgent petition. It is often considered a companion to Psalm 10 due to shared themes of divine justice and the plight of the oppressed, and some scholars note a possible acrostic structure across both psalms. David begins by celebrating God's past victories and righteous judgment, acknowledging Him as a steadfast refuge for the oppressed, as seen in his exuberant praise in [Psalms 9:1-2](/psalms/9-1 "Psalms 9:1-2 - Praise for God's Righteous Judgment"). However, the psalm swiftly transitions to an impassioned plea for God to continue His work of justice, particularly against the "nations" (goyim) who have forgotten Him and actively oppressed His people. Verses 19-20 serve as a climactic, urgent prayer, echoing the plea for God to "Arise, O LORD" ([Psalms 9:19](/psalms/9-19 "Psalms 9:19 - A Plea for God to Arise")) and judge the proud, revealing their true, limited nature. This final prayer culminates the psalmist's appeal for God's intervention against the wicked, transitioning from a general confidence in God's ultimate judgment to a specific, impassioned request for the humbling of the arrogant and the establishment of divine order.
* **Historical & Cultural Context:** Composed by King David, this psalm deeply reflects the geopolitical realities of ancient Israel, a nation frequently encircled by hostile, often idolatrous, surrounding nations. The term "nations" (goyim) typically refers to these non-Israelite peoples, who were often adversaries of God's chosen people and their monotheistic worship. In the ancient Near East, kings and empires frequently boasted of their invincibility, military might, and even divine favor, often presenting themselves as ultimate authorities with no higher power to answer to. David's prayer directly challenges this pervasive human hubris, appealing to Yahweh, the one true God, who holds ultimate dominion over all earthly powers and boasts. The cultural understanding of the time included a worldview where divine judgment was not merely an abstract spiritual concept but a tangible intervention in human affairs, often manifested through natural events, military defeats, or the humbling of proud rulers. The prayer for God to "put them in fear" aligns with the understanding that divine displays of power were meant to instill awe, submission, and a recognition of God's absolute supremacy, thereby exposing humanity's subordinate place.
* **Key Themes:** Psalms 9:20 powerfully contributes to several overarching themes foundational to the Psalter and the broader biblical narrative. Firstly, it highlights **Divine Sovereignty and Judgment**, emphasizing that ultimate control and authority rest solely with the Lord, not with human rulers, armies, or self-proclaimed empires. God's judgment is portrayed not merely as punitive but also as revelatory, designed to expose truth and dismantle false self-perceptions, as seen in the broader context of God's righteous rule over the earth ([Psalms 9:7-8](/psalms/9-7 "Psalms 9:7-8 - God's Eternal Throne of Judgment")). Secondly, the verse underscores the stark contrast between **Human Humility and Arrogance**. The core message is the humbling of arrogant nations, compelling them to "know themselves to be but men," a direct counterpoint to their often self-exalting pride and perceived invincibility. This recognition of human frailty is essential for acknowledging God's supremacy, a theme echoed throughout the wisdom literature's call to fear the Lord as the beginning of true knowledge ([Proverbs 9:10](/proverbs/9-10 "Proverbs 9:10 - The Fear of the Lord is the Beginning of Wisdom")). Finally, it illuminates the **Nature of Humanity** itself. By stating "know themselves to be but men," the psalmist highlights the transient and limited nature of humanity (specifically using the Hebrew word _ʾĕnôš_, emphasizing weakness and mortality) when compared to the eternal and omnipotent God. It's a profound call for the nations to abandon their idolatry of self or false gods and recognize their absolute dependence on the true Creator.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Fear (Hebrew, _môwrâʼ'_):** From H4172, this noun signifies "fear," "dread," "terribleness," or "terror." It implies more than simple fright; it suggests a divinely imposed awe or dread that compels submission and recognition. This "fear" is not merely emotional terror but a profound, overwhelming sense of God's power that strips away human confidence and leads to a recognition of utter powerlessness before Him. It is a breaking of their spirit, not just their will, designed to lead to a deeper truth.
* **Know (Hebrew, _yâdaʻ'_):** From H3045, this primitive root means "to know" in a comprehensive sense, implying experiential knowledge, not just intellectual assent. It encompasses understanding, discerning, being aware, and acknowledging. In this context, the prayer is that the nations will experientially "know" or come to fully realize their true nature as limited beings, having previously operated under a delusion of self-sufficiency or divine status. This knowledge is transformative, leading to a profound shift in their self-perception.
* **Men (Hebrew, _ʾĕnôwsh'_):** From H582, this noun properly refers to "a mortal," emphasizing humanity's weakness, frailty, and mortality, distinguishing it from other Hebrew words for man (like _ʾādām_ for mankind generally or _ʾîš_ for a strong man). The prayer is that the nations recognize themselves as mere _ʾĕnôwsh_ – fragile, transient, and dependent beings – in stark contrast to their often self-proclaimed might and immortality. This recognition of inherent vulnerability and finite existence is the ultimate humbling, a stripping away of their illusory power and self-importance before the eternal God.

#### Verse Breakdown
* **"Put them in fear, O LORD":** This is a direct, urgent, and impassioned prayer addressed to Yahweh, the covenant God of Israel. The psalmist is not asking for human armies or political maneuvers to instill fear but for God Himself to act, to supernaturally break the confidence, arrogance, and self-sufficiency of the nations. The desired outcome is a divinely orchestrated dismay that will lead to a profound spiritual and existential realization, a terror that leads to truth.
* **"[that] the nations may know themselves [to be but] men.":** This clause articulates the profound purpose of the divine fear. The "fear" is not an end in itself but a means to a revelatory knowledge. The nations, in their pride, self-sufficiency, and often oppressive actions, have forgotten their true nature and exalted themselves beyond their created limits. The prayer is for them to "know" (Hebrew: _yâdaʻ_, implying deep, experiential understanding) that they are merely _ʾĕnôwsh_ – weak, mortal, dependent creatures. This is the ultimate humbling, a stripping away of their illusory power and self-importance, forcing them to confront their finite reality before an infinite God.
* **"Selah.":** This is a liturgical or musical notation, appearing 71 times in the Psalms and 3 times in Habakkuk. While its precise meaning is debated, it most commonly indicates a pause for reflection, contemplation, or a musical interlude. In this context, it invites the reader or listener to pause and deeply ponder the profound truth just stated: the vast chasm between the omnipotent God and frail humanity, and the certainty of divine judgment that humbles the proud. It serves as an emphatic underscore, calling for meditative awe.

#### Literary Devices
Psalms 9:20 employs several powerful literary devices to convey its profound message. The most prominent is **Apostrophe**, a direct address to an absent or abstract entity, here the "O LORD," which intensely personalizes and elevates the urgency of the psalmist's plea, indicating a direct appeal to divine authority. There is a strong element of **Contrast**, sharply juxtaposing the infinite power and sovereignty of God with the finite weakness and mortality of "men" (_ʾĕnôwsh_). The phrase "Put them in fear" can be seen as a form of **Intensification** or a powerful petition, implying a fear so profound and divinely imposed that it leads to a complete re-evaluation of self-identity and a shattering of human hubris. Furthermore, the verse functions as a form of **Didacticism**, teaching a fundamental theological truth through the prayer: that human pride is ultimately futile and unsustainable before divine judgment, and true wisdom involves humbly recognizing one's place as a creature before the Creator. The inclusion of "Selah" also serves as a **Rhetorical Marker**, signaling a moment for profound contemplation and emphasizing the weight and finality of the preceding declaration.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 9:20 stands as a powerful declaration of God's universal dominion and His unwavering commitment to justice, particularly against those who oppose His righteous rule and oppress His people. It resonates deeply with the pervasive biblical theme that God is the ultimate judge of all the earth, before whom no human power, no matter how mighty or arrogant, can ultimately stand. The humbling of the nations, as prayed for here, is not merely punitive but also redemptive in its ultimate aim, intended to bring about a necessary recognition of God's supremacy and humanity's inherent frailty. This theme powerfully foreshadows the ultimate eschatological judgment where all earthly powers will be brought low, and God's righteous kingdom will be fully established. It serves as a timeless reminder to believers that even in the face of seemingly insurmountable opposition and pervasive injustice, God remains sovereign and will ultimately vindicate His name and His people, ensuring that truth and righteousness prevail.

* [Psalms 2:8-12](/psalms/2-8 "The Reign of God's Anointed King")
* [Isaiah 2:11](/isaiah/2-11 "The Haughtiness of Man Shall Be Humbled")
* [Revelation 19:15](/revelation/19-15 "Christ's Judgment of the Nations")

### REFLECTION AND APPLICATION
Psalms 9:20 offers profound insights and challenging applications for contemporary believers. In a world often dominated by powerful, self-assured nations, influential corporations, and arrogant individuals who seem to operate without accountability, this verse serves as a vital reminder of God's ultimate and unchallengeable sovereignty. When we witness injustice, oppression, or blatant displays of human hubris, this psalm encourages us to pray boldly and fervently for divine intervention, trusting that God will, in His perfect timing and sovereign manner, humble the proud and establish His righteousness. It calls us, individually and corporately, to cultivate a deep sense of humility in our own lives, recognizing our inherent limitations, mortality, and absolute dependence on God. This humility is not self-deprecation but a realistic and liberating assessment of our place in creation, fostering a greater reliance on God's infinite power, wisdom, and grace rather than our own finite capabilities or perceived strengths. It challenges us to resist the pervasive temptation to idolize human achievements, political systems, national strength, or personal accomplishments, and instead to place our ultimate hope, trust, and allegiance in the Lord, who alone is truly mighty, eternal, and worthy of all praise.

#### Questions for Reflection
* **How does recognizing humanity as "but men" (frail, mortal, and dependent) impact our perspective on personal ambition, national power, and self-sufficiency?**
* **In what ways might we, as individuals, communities, or even nations, unknowingly exhibit the kind of pride and self-exaltation that needs to be humbled by God?**
* **How does this prayer for God to "put them in fear" inform and shape our prayers for justice, for the humbling of oppressive systems, and for the acknowledgment of God's sovereignty in the world today?**
* **What practical steps can we take to cultivate greater humility, foster a deeper dependence on God, and resist the allure of human pride in our daily lives and interactions?**

### FAQ

**What is the significance of "Selah" in this verse?**

Answer: "Selah" is a Hebrew term found primarily in the Psalms and the book of Habakkuk, believed to be a musical or liturgical instruction. While its exact meaning is debated among scholars, it most commonly signifies a pause for reflection, contemplation, or a musical interlude. In Psalms 9:20, "Selah" serves as a powerful cue for the reader or listener to pause and deeply ponder the profound truth that has just been declared: the absolute sovereignty of God and the ultimate humbling of all human pride and power before Him. It invites a moment of meditative awe at God's omnipotence and humanity's inherent frailty, allowing the weight of the preceding statement to fully sink in.

**Why does the psalmist pray for God to "put them in fear"? Is this a prayer for vengeance?**

Answer: The prayer to "put them in fear" (Hebrew: _môwrâʼ_, meaning dread or terror) is not primarily a prayer for vindictive punishment or mere vengeance. Instead, it is a petition for a divinely orchestrated humbling that leads to a revelatory recognition. The fear is intended to strip away the nations' arrogance, self-confidence, and false sense of invincibility, forcing them to "know themselves to be but men." This is a prayer for God's justice to be manifest, not just punitively, but redemptively in its ultimate outcome, leading to a profound realization of their creaturely status and God's supreme authority. It aligns with God's ultimate desire for all creation to acknowledge Him and bow before Him, as seen in passages like [Isaiah 45:23](/isaiah/45-23 "Isaiah 45:23 - Every Knee Shall Bow").

**How does "know themselves to be but men" relate to human pride and the biblical view of humanity?**

Answer: The phrase "know themselves to be but men" directly confronts human pride and self-exaltation, which are deeply rooted in humanity's fallen nature. The Hebrew word for "men" here is _ʾĕnôwsh_, which specifically emphasizes human weakness, frailty, and mortality, in stark contrast to God's eternal strength and omnipotence. Nations, in their pursuit of power, glory, and self-sufficiency, often forget their creaturely limits and act as if they are self-sufficient, invincible, or even divine. This prayer asks God to shatter that illusion, compelling them to experientially understand their inherent vulnerability, dependence, and finite nature. It aligns perfectly with the biblical teaching that true wisdom begins with the fear of the Lord and a humble recognition of our place as created beings before a holy and sovereign God, as highlighted in [Proverbs 1:7](/proverbs/1-7 "Proverbs 1:7 - The Fear of the Lord").

### CHRIST-CENTERED FULFILLMENT
Psalms 9:20 finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ, who embodies God's righteous judgment and absolute sovereignty over all nations. While the psalmist prays for God to humble the nations in his own historical context, the New Testament reveals that this humbling will be fully and universally realized at the return of Christ. The prophetic anticipation of every knee bowing and every tongue confessing that Jesus Christ is Lord, to the glory of God the Father, in [Philippians 2:10-11](/philippians/2-10 "Philippians 2:10-11 - Every Knee Shall Bow"), directly speaks to the fulfillment of this psalmic prayer. The "fear" that the psalmist prays for will become a reality for those who oppose God, as Christ returns in power and glory to judge the living and the dead ([Revelation 1:7](/revelation/1-7 "Revelation 1:7 - Christ's Return in Glory")). He is the one who will "strike down the nations" and "rule them with an iron scepter" ([Revelation 19:15](/revelation/19-15 "Revelation 19:15 - Christ's Judgment of the Nations")), ensuring that all earthly powers and all humanity acknowledge their true, finite nature before the King of Kings and Lord of Lords. Thus, David's prayer is not just a historical plea but a profound prophetic anticipation of the universal reign of Christ, where all humanity, whether in worshipful submission or in just judgment, will ultimately "know themselves to be but men" before the Son of God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 62:9

Surely men of low degree [are] vanity, [and] men of high degree [are] a lie: to be laid in the balance, they [are] altogether [lighter] than vanity.

Psalms 82:6

¶ I have said, Ye [are] gods; and all of you [are] children of the most High.

Psalms 82:7

But ye shall die like men, and fall like one of the princes.

Isaiah 31:3

Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.

Psalms 76:12

He shall cut off the spirit of princes: [he is] terrible to the kings of the earth.

Jeremiah 32:40

And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.

Acts 12:22

And the people gave a shout, [saying, It is] the voice of a god, and not of a man.