‘A leader is a dealer in hope,’ Napoleon is reputed to have said, as he stormed across Europe and took much of it by force. He crowned himself emperor of France. Yet it all ended in disgrace and exile, in spite of his belief in his own power. In contrast to all earthly authorities, God’s name is great (v 1), he is full of majesty and power (vs 4,6,7,12), and he is the eternal judge (vs 7–10). The psalmist tells us to fear God: he can become angry (v 7) and will judge everyone (v 8). But such judgement leads to his praise (v 10); God’s anger results in righteous defence of those who suffer (vs 9,10).

God’s name is known (v 1) or revealed to the world because he has helped his people win a victory against their enemies (possibly, the psalmist is referring here to the defeat of the Assyrian king; see 2 Chronicles 32:22). The ultimate victory, which defeated sin and death, was won by Jesus on the cross. One day, every knee will bow before him. Even kings and emperors will acknowledge him as Lord (Romans 14:11).

In the meantime, believers keep their promises of obedience, and bring their offerings to the Lord (v 11). ‘What can I give him, poor as I am? … Yet what I can I give him: give him my heart’ (Christina Rossetti).

‘God’s wrath in the Bible is never the capricious, self-indulgent, irritable, morally ignoble thing that human anger often is. It is, instead, a right and necessary reaction to moral evil.’¹

This song celebrates God’s power in defending Jerusalem. Tradition says it was composed after the Lord’s destruction of Sennacherib’s army when it threatened Jerusalem.² It contains beautiful poetic descriptions of God’s glory and goodness, alongside rather fearsome descriptions of his judgement and wrath. The writer Asaph underscores this when declaring, ‘It is you alone who are to be feared. Who can stand before you when you are angry?’ (v 7).

It has become rather unfashionable to speak of God’s wrath and judgement – they are certainly not the most popular aspects of God’s character to focus on in contemporary society. They seem disconcerting, too intolerant for our tastes. Yet Scripture is filled with vivid descriptions of God’s anger – in the Old Testament and also in the New Testament.³

One key to understanding this is to recognise how different God’s anger is to human anger. God’s anger is always perfectly in line with his justice. It is actually the embodiment of his love, in action against sin and evil. God must act justly to judge sin. His love compels him to holy anger at the damage and destruction which evil cause. I only need to think about someone harming my own children to begin to grasp this sentiment. A God who is so holy he cannot help but feel anger towards sin and evil which harm his beloved children is a God worthy of worship. As you read today’s psalm, read it with these thoughts in mind and, most significantly, in the light of the glorious news that in Christ God’s holy wrath is satisfied.

Holy Father, we join the psalmist in celebrating your wrath against all sin and evil. You are truly radiant with light, and ultimately you will judge all darkness. You are righteous in your judgement, and none can stand against your anger. Thank you for these reassuring truths, please teach us to fear your name appropriately, for you are holy.

¹ JI Packer, Knowing God, IVP, 20th Anniversary ed, 1993, p151  2 2 Kings 19:35  3 Eg Rom 1:18; Rev 19:15