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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 ¹⁸²¹⁸²     “Toute la fierte et arrogance.” — Fr. “All the pride and arrogance.” 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, ¹⁸³¹⁸³     “Leur rage et insolence.” — Fr. “Their rage and insolence.” and breaks their strength and power with his nod alone. ¹⁸⁴¹⁸⁴     “Solo nutu.” - Lat. “Enfaisant signe seulement du bout du doigt.” — Fr. 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.