This Psalm is God assuming judgment but not exercising it-calling strength to be strength in justice. The discovery of universal iniquity gives occasion to the cry, "Arise, 0 God"—not only the discovery, but their not knowing nor understanding that there is a "God that judgeth." It is not testimony of grace, nor of Christ standing in the midst of the Churches, but Elohim standing in the congregation of power or strength, judging accordingly-speaking to them in Spirit, as to their conduct according to His mind and, bounden righteousness in it as His representatives. But they know not neither understand, "All the foundations of the earth are out of course"; the Jew was wrong—the Gentile powers, oppression—none believed, none recognized God—they were owned as gods, as bearing His image and expressing the mind of the Most High in title and office—but they should die like men. The sorrow was, no Jewish ruler was any better, and God would take judgment into His own hands, for in this also, as in all else, the Son must be the representative, the full representative to wit, in power, of Elohim. Thus we find also judges called “Elohim" continually, sitting on the seat or throne of judgment. It is a Psalm very instructive as to the ordinance of power, and God's part or judgment of it.
The circumstances we have viewed have put the Jewish rulers on the same ground as the others, "which," says the Apostle, "none of the princes of this world knew, for had they known they would not have crucified the Lord of glory." All being thus corrupted and gone astray-entrusted government, which is the power of God, being entirely abused-God stands up to judge and take in His own hands the matter so long abused. Certainly it is true of the rest in whose hands Israel have thrown themselves, but we know that “Whatsoever the Law saith, it saith to them that are under the Law." In fact the judges in Israel were habitually called Elohim. The word of God (logos you theou) came to them—they had the responsibility accordingly—but all was out of course. The transfer of power to the Gentiles in Nebuchadnezzar, no more than to Saul or David, did not alter this; the responsibility might be more abstract, i.e., depend more upon what was known by others than by them, but the thing was the same. In fact by Daniel, the Lord communicated to Nebuchadnezzar, who was representative of this transfer of power, that it was so given to him, so that the Gentiles entered on the trust with knowledge—the Word of God came to them. More or less, this has been actually the case; if otherwise, not without responsibility. But the great truth is so (that they have had the character of beasts, specially, is true, and their sin) those who were not of the four beasts, were not different in character. Still it speaks specially to those who “received the Law by the disposition of Angels, and have not kept it." God had given them the character of authority, and His Name, and He could not leave it in their hands any longer. They must descend from the character of Elohim to Adam. God, Elohim, having stamped this name of Adam (all that was real) on all that had borne His Name, and, arising in His own Name, judges all nations; compare Daniel. There is yet something in this Psalm I do not see. The general object and truth is very plain. The occasion is the announcement of this in the midst of the troubles which have come on all the nations. It is an important Psalm, and changes the whole face of things.