A Song of Praise for Victory over the Enemies.

Thanksgiving for the Victory Gained.

To the chief musician, for use in liturgical services, upon Muth-labben, that is, to be sung after the melody known as “Death to the Son,” probably that of a folk-song, a psalm of David.

v. 1. I will praise Thee, O Lord, in a song of thanksgiving, with my whole heart, with all the powers of the soul; I will show forth all Thy marvelous works, declaring their greatness before all men.

v. 2. I will be glad and rejoice in Thee, exulting in the favor shown him by Jehovah; I will sing praise to Thy name, O Thou Most High, giving Him the credit for the victories gained by singing psalms extolling His honor, the greatness of His attributes.

v. 3. When mine enemies are turned back, overthrown in battle, they shall fall and perish at Thy presence, when God sets His face against them.

v. 4. For Thou hast maintained my right and my cause, upholding him and vindicating him by granting him the victory; Thou satest in the throne judging right, dispensing justice.

v. 5. Thou hast rebuked the heathen, in granting the victory to the arms of David; Thou hast destroyed the wicked, Thou hast put out their name forever and ever, blotting it out of history, destroying its remembrance.

v. 6. O thou enemy, destructions are come to a perpetual end, desolation and ruin is found where the enemy formerly flourished; and Thou, Jehovah as the Leader of Israel’s armies, hast destroyed cities, plucking them up, rooting them out; their memorial is perished with them, God had caused their complete annihilation. Note: The way of unbelief is to praise human power and valor, but believers give thanks to God alone for His almighty assistance in all troubles.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

This psalm, which, like the six preceding it, is declared by the title to be “a Psalm of David,” is a song of thanksgiving for the defeat of some foreign enemy. It is the first of what are called “the alphabetic psalms;” but the law of alphabetic order is applied in it somewhat loosely and irregularly. All the four lines of the first stanza commence with aleph; but after this it is only the first line of each stanza that observes the law. And even this amount of observance is neglected in the last stanza. The poem is one of the most regular in its structure of all the psalms, consisting as it does of ten equal strophes of four lines each. The words in the title, “upon Muth-labben,” have been variously explained; but no explanation hitherto given is satisfactory.

Psa 9:1

I will praise thee, O Lord, with my whole heart; rather, I will give thanks (Kay, Cheyne, Revised Version). The thanks are special for a great deliverancea deliverance from some heathen enemy (Psa 9:5, Psa 9:15), who has been signally defeated and almost exterminated (Psa 9:5, Psa 9:6). It has been conjectured that the subjugation of Ammon (2Sa 12:26-31) is the occasion referred to (‘Speaker’s Commentary’); but the expectation of further attack (Psa 9:17-20) scarcely suits this period, when David’s wars were well-nigh over. Perhaps the earlier victory over Ammon and Syria (2Sa 10:6-14), which was followed by the renewed invasion of the same nations in conjunction with “the Syrians beyond the river” (2Sa 10:16), is more likely to have drawn forth the composition. I will show forth all thy marvellous works; rather, I will tell forth, or I will recount all thy wondrous deeds. Not necessarily miracles, but any strange and unexpected deliverances, such as the recent one (comp. Psa 40:5; Psa 78:4).

Psa 9:2

I will be glad and rejoice in thee: I will sing praise to thy Name (see the comment on Psa 8:9). O thou most High (comp. Psa 7:17; and see also Gen 14:18, Gen 14:19, Gen 14:22). Ellen () was a recognized name of God among the Phoenicians.

Psa 9:3

When mine enemies are turned back; or, because mine enemies are turned back (‘Speaker’s Commentary’); i.e. made to retreat, repulsed, driven before me in hasty flight. They shall fall and perish at thy presence; or, they stumble and perish, etc. The psalmist represents the enemy, poetically, “as if they had been thrown to the ground by the glance of God’s fiery countenance” (Hengstenberg).

Psa 9:4

For thou hast maintained my right and my cause. David uniformly ascribes his military successes, not to his own ability, or even to the valour of his soldiers, but to God’s favour. God’s favour, which is secured by the justice of his cause, gives him victory after victory. Thou surest in the throne judging right. While the late battle raged, God sat upon his heavenly throne, administering justice, awarding defeat and death to the wrong-doers who had wantonly attacked his people, giving victory and glory and honour to those who stood on their defence against the aggressors.

Psa 9:5

Thou hast rebuked the heathen; rather, thou didst rebuke; LXX; : i.e. on the recent occasion. When God would rebuke, be punishes; when he punishes, by so doing he rebukes. Thou hast destroyed the wicked; rather, thou didst destroy. Thou hast put out their name for ever and ever. If taken literally, this should mean extermination, and so some explain (Hengstenberg, Kay, ‘Speaker’s Commentary’); but some allowance must be made for the use of hyperbole by a poet. None of the nations with which David contended suffered extinction or extermination.

Psa 9:6

O thou enemy, destructions are come to a perpetual end. It is better to translate, with the Revised Version, The enemy are come to an end; they are desolate for evera continuance of the hyperbole already noticed in the preceding verse. And thou hast destroyed cities; their memorial is perished with them; rather, and as for the cities thou hast destroyed, their very memory has perished. This could only be an anticipation. It was fulfilled in the complete disappearance from history of the names of Zoba, Beth-rehob, and Tob, after the victory described in 2Sa 10:13, 2Sa 10:14.

Psa 9:7

But the Lord shall endure for ever; rather, but the Lord is seated (i.e. upon his throne)for ever. Cities and nations perish, but Jehovah remains a King for evermore. While all is change and disturbance upon earth, the unchanged and unchangeable Eternal One continues constantly seated, in serene majesty, in heaven. He hath prepared (or rather, established) his throne for judgment (compare the second clause of per. 4).

Psa 9:8

And he shall judge the world. The “he” is emphatiche himself, and no other. From his throne of judgment he shall judge, not Israel’s enemies only, whom he has just judged (Psa 9:3-6), but the whole world. In righteousness; i.e. by a strict law of justice, rewarding to all men “after their deserving.” He shall minister judgment to the people (rather, the peoples; i.e. all the people of all the earth) in uprightness; literally, in uprightnessesa plural of perfection.

Psa 9:9

The Lord also will be a Refuge for the oppressed. Misgab, translated “refuge,” is literally “a hill-fort” (comp. Psa 144:2, where it is rendered “high tower”). David’s use of the metaphor is reasonably ascribed to his having “often experienced safety in such places, when fleeing from Saul” (Hengstenberg; see 1Sa 23:14). A refuge in times of trouble; literally, in times in trouble; i.e. “in times that are steeped in trouble” (Kay).

Psa 9:10

And they that know thy Name will put their trust in thee. “To know the Name of God is to know him according to his historical manifestation; when one hears him named, to call to remembrance all that he has done. His name is the focus in which all the rays of his actions meet” (Hengstenberg). All who “know God’s Name” in this sense will be sure to “put their trust in him,” since his historical manifestation shows that he is thoroughly to he depended on. For thou, Lord, hast not forsaken them that seek thee. Never in the past, so far as David knew, had God forsaken those who faithfully clung to him. They might be tried, like Job; they might be “hunted upon the mountains,” like David himself; they might even have the sense of being forsaken (Psa 22:1); but they were not forsaken nevertheless. God “forsaketh not his saints; they are preserved for ever” (Psa 37:28).

Psa 9:11

Sing praises to the Lord. Having praised God himself (Psa 9:1, Psa 9:2), and declared the grounds upon which his praises rest (Psa 9:3-10), David now calls upon all faithful Israelites to join him in his song of thanksgiving. “Sing praises unto the Lord,” he says, which dwelleth in Zion. Who is enthroned, i.e; on the mercy-seat between the cherubim in the tabernacle, now set up upon Mount Zion (2Sa 6:1-17). The date of the psalm is thus to some extent limited, since it must have been composed subsequently to the transfer of the ark to Jerusalem. Declare among the people his doings. In the original “among the peoples” (); i.e. not the people of Israel only, but all the surrounding nations. David is possessed with the conviction that the revelation of God made to Israel is not to be confined to them, but through them to be communicated to “all the ends of the earth”to the heathen at large, to all nations (comp. Psa 18:49; Psa 66:4; Psa 72:11, Psa 72:19, etc.).

Psa 9:12

When he maketh inquisition for blood, he remembereth them; rather, for he that maketh inquisition for blood (see Gen 9:5) remembereth them. God, i.e; the Requirer of blood (Kay), remembers, when he makes his inquisition, those who are oppressed (per. 9), and who seek him (Psa 9:10). He forgetteth not the cry of the humble; or, the afflicted (Kay, Cheyne). He comes to the aid of such persons, and avenges them on their enemies.

Psa 9:13

Have mercy upon me, O Lord! The consideration of God’s mercies in the past, and especially in the recent deliverance, leads the psalmist to implore a continuance of his mercies in the future. He is not yet free from troubles. There are still enemies who afflict and threaten him”heathen” who seek to “prevail” against him (Psa 9:19, Psa 9:20), and perhaps already domestic enemies, especially the “sons of Zeruiah,” causing him anxiety. Consider my trouble which I suffer of them that hate me; literally, my trouble (or, my affliction) from my haters. Psa 9:17, Psa 9:19, Psa 9:20 show that the heathen are especially intended (see 2Sa 10:15-19). Thou that liftest me up from the gates of death; i.e. “Thou that continually (or, habitually) art my Support in the extremity of peril,” “lifting me up” even from the very “gates of death.” (For other mentions of “the gates of death,” see Job 38:17; Psa 107:18.) Classical writers speak of “the gates of darkness” ( ) in almost the same sense (Eurip; ‘Hec.,’ 1. 1).

Psa 9:14

That I may show forth all thy praise in the gates of the daughter of Zion. The “daughter of Zion” is, of course, Jerusalem. Compare “daughter of Babylon” (Psa 137:8; Isa 47:1; Jer 1:1-19 :42; Zec 2:7), “daughter of the Chaldeans” (Isa 47:1, Isa 47:5), “daughter of Edom” (Lam 4:21, Lam 4:22), “daughter of Gallim” (Isa 10:30). Hengstenberg is probably right in understanding “in the gates” as “within the gates,” since, as he observes, “God’s praise is not to be celebrated in the gates, amid the throng of worldly business, but in the temple.” The references in the ‘ Speaker’s Commentary’ do not bear out the statement there made, that “public mournings and public thanksgivings were proclaimed in the gates.” I will rejoice in thy salvation; or, that I may rejoice (Kay).

Psa 9:15

The heathen are sunk down in the pit that they made. It is uncertain whether the writer here reverts to the judgment already executed (Psa 9:3-6), or with the eye of faith sees as past the judgment which he confidently anticipates (Psa 9:19, Psa 9:20). Whichever he intends, there can be no doubt that he means it to be understood that the stratagems of the enemy brought about (or would bring about) their downfall. In the net which they hid is their own foot taken. A second metaphor, expressing the same idea as the preceding (comp. Psa 7:15, Psa 7:16; Psa 10:2; Psa 35:8; Psa 141:10).

Psa 9:16

The Lord is known by the judgment which he executeth; rather, the Lord hath made himself known; he executeth judgment (see the Revised Version; and comp. Eze 20:9). The two clauses are grammatically distinct, though no doubt closely connected in their meaning. God makes himself knownmanifests his character, by the judgments which he executes, shows himself just, perhaps severe, certainly One who “will not at all acquit the wicked” (Nah 1:3). The wicked is snared in the work of his own hands. Some translate, “he snareth the wicked,” or, “by snaring the wicked”the special way in which God manifests himself. Higgaion. This word is found in three other places only, viz. Psa 19:14; Psa 92:3; and Lam 3:61. In the first it is translated “meditation,” and has clearly that meaning; in the second it is supposed to mean “a gentle strain:” in the third it seems best rendered by “musing” or “reflection.” Here it stands by itself, as a sort of rubrical direction, like the following word, “Selah.” Some suppose it a direction to the choir to play a gentle strain of instrumental music as an interlude; others regard it as enjoining upon the congregation a space of quiet “meditation”. Selah (see the comment on Psa 3:2).

Psa 9:17

The wicked shall be tamed into hell; literally, shall be turned backwards to Sheol, or Hades; i.e. shall be removed from earth to the place of departed spirits. There is no direct threat of retribution or punishment, beyond the poena damni, or loss of all that is pleasing and delightful in this life. And all the nations that forget God; rather, even all the people (Kay). “The wicked” and “the people that forget God” are identical.

Psa 9:18

For the needy shall not alway be forgotten. The peer and needy, the oppressed and down-trodden (Psa 9:9, Psa 9:12), seem for a time to be forgotten of God; but even this seeming oblivion comes to an end when judgment fails on the oppressors (Psa 9:17). The expectation of the poor shall not perish for ever. “The expectation of the poor” is deliverance. It shall not “perish,” or be disappointed, “for ever,” i.e. always. There shall be a time when their expectation shall have its accomplishment.

Psa 9:19

Arise, O Lord (comp. Psa 7:6, and the comment ad loc.). Let not man prevail; or, let not weak man prevail. The word used for “man,” enosh, carries with it the idea of weakness. That “weak man” should prevail over God is preposterous. Let the heathen be judged in thy sight. If judged, then, as being wicked, condemned; if condemned, then punisheddefeated, ruined, brought to nought (see Psa 9:5)

Psa 9:20

Put them in fear, O Lord; literally, set fear to them; i.e. “make them afraid,” either by striking a panic terror into them, as into the Syrians when they had brought Samaria to the last gasp (2Ki 7:6, 2Ki 7:7), or by causing them calmly to review the situation, and to see how dangerous it was to assail God’s people (2Ki 6:23). That the nations may know themselves to be but men. May recognize, i.e; their weakness; may remember that they are enoshmere weak, frail, sickly, perishing mortals. Selah. Here this word occurs for the second time at the end of a psalm (see above, Psa 3:8)a position which militates against the idea of its signifying “a pause,” since there must always have been a pause at the end of every psalm.

HOMILETICS

Psa 9:10

An appeal to experience, and its record.

“They that know thy Name,” etc. Truth is given us in Scripture, not as bare doctrine, but clothed in living experience; not as an anatomical preparation for intellect to dissect and anatomize, but as food to nourish; nay, moreas a friend to talk with us. For the best reasonwe are not merely to hold it intellectually, but to live by it. Hence the whole Bible, from end to end, is full of human life and history. But, above all, the Book of Psalms is a textbook and encyclopaedia of spiritual experience. The text is an appeal to experience, and a record of its testimony,

I. WHO ARE THEY WHOSE EXPERIENCE IS APPEALED TO? Those who know God‘s Name. Names are more than bare signs of thought; they are instruments of thought; storehouses and treasuries of knowledge; vessels from which it can be poured; current coin, in which it passes from mind to mind. More than this. They are treasuries of feeling; talismans to call it forth; ripe seeds from which its bloom and fragrance spring to new life. Our power of naming is the measure of our knowledge. Therefore in Scripture, the Name of God stands for all that we can know of him. It includes, not only knowledge of the intellect, but of the heart (comp. Joh 17:3, Joh 17:6 with 1Jn 4:8). “Canst thou by searching,” etc.? (Job 11:7, Job 11:8). Surely not. This is a depth we cannot fathom; a breadth and height we cannot measure. But to say this is no concession to the mental indolence of agnosticism. Do not let us underrate what we can and do know of God.

1. We know him as the Source and Foundation of all being but his own. Therefore eternal and infinite. It is mere idle ring of verbal logic to say that “from a finite universe you cannot prove an infinite Creator.” For, though the universe is (we are compelled to think) in some sense finite, yet it is infinite in possibility, and in demand on knowledge, wisdom, power, love.

2. We know him as the Father of our spirits, in whom we live and have our being. As a Personal Being; i.e. one to whom we can speak, and who speaks to us. We can say “Thou” to him, and he says “Thou” to each of us.

3. We know his character. Perfect righteousness, truth, holiness, love; and his will, as revealed in his Word.

4. We know him as “the God and -Father of our Lord Jesus Christ“ (Joh 1:18). Who, then, are “they that know God’s Name”? Those to whom all these truths are not words, but realities; who study his will, and obey it; study his Word, and believe it; live in fellowship with God by prayer and praise; know the power of his love (1Jn 4:16, 1Jn 4:19); and see his glory in Christ Jesus (2Co 4:6). In one word, “the Name” of God is matter of revelation; but the knowledge of his Name is matter of experience.

II. WHAT IS THE TESTIMONY OF THEIR EXPERIENCE? Thisthat God may safely be trustedis infinitely worthy of unswerving absolute trust. Those who know him best trust him most; and those who have trusted him most bear witness to his faithfulness. We may say that the truth of the whole Bible is involved in the truth of this verse. For what is the Bible from end to end, but an invitation to trust Godwith the reasons for so doing? A revelation, not so much to intellect as to heart and conscience. With this it is very largely a record of the personal experience of those who have trusted (and also of those who have distrusted) God (Psa 34:6). And, withal, it is a challenge to future experience. It invites practical personal test. “Taste and see” (Psa 34:8). If the answer were that, practically, faith in God is found to be a failure, then the Bible would have missed its mark. Then Christianity must be confessed a beautiful illusion. But the facts are the other way. Go to the Christianlearned or simple, poor or prosperouswho, through a busy life, has made the experiment of trusting God, and bringing everything to the Lord Jesus in prayer. Ask him, “Has it answered?” There is no doubt what his reply will be. If the evidence for the truth of Christianity were to be compressed into one word, that word is “experience.” The contemptuous disregard of this immense mass of human experience and testimony by unbelievers is neither rational nor just

Psa 9:19, Psa 9:20

An appeal to God.

“Arise, O Lord,” etc. The mysteries of life are no modern discovery. They perplexed and oppressed the souls of ancient saints, often well-nigh to the overthrow of faith. They are aggravated and emphasized by the fact, which we perhaps fail sufficiently to grasp, that Israel stood alone among nations as the witness to the unity, holiness, and truth of God. The host of surrounding peoples, some of them at the very summit of worldly greatness, worshipped “gods many and lords many.” Hence Israel’s enemies could not but be regarded as God’s enemies; Israel’s cause as God’s cause.

I. AN APPEAL TO GOD AS THE LORD OF THE WHOLE WORLD, to manifest his sovereignty. The word for “man” expresses mortal weakness. Q.d.: “Let not weak mortals fancy themselves strong enough, or seem to others strong enough, to defy thy rule, break thy Law, disregard thy displeasure.” Psa 9:8 shows that the world of mankind is in view, not merely Israel. The broad universal spirit of the Old Testament Scriptures is among the notes of inspiration. In the sacred enclosure of Israel the psalmist saw men sinning against light; in the great outlying world of heathendom he saw them sinning without the light of revelation (Rom 2:12-14). But in all, the root-mischief is the samehuman self-will. If all men, instead of pleasing themselves, set themselves to do God‘s will, a change would pass over all life, private and public, like the breaking forth of spring out of winter. Faith does not dictate to God how or when men are to be brought to their right senses; to see that God is God, and men “but men”weak, frail, ignorant, sinful. But faith longs and pleads that it be done.

II. THERE ARE TIMES AND CIRCUMSTANCES which give to this appeal special urgency. In ancient Israel, when idolatry threatened to suppress true religion; or heathen invaders threatened the national existence. For the Christians of the first three centuries, in the deadly persecutions of the Roman emperors. For lovers of God’s pure Word and of freedom, during the dark years before the Reformation, in the gigantic growth of superstition, corruption, and ecclesiastical tyranny. The blood of Albigenses, Lollards, Huguenots, and a great army of martyrs beside, seemed to cry for vengeance (Rev 6:10). In our own time the frightful prevalence of crime and vice, and of squalid misery in the midst of wasteful luxury; the murderous war-preparations of Christian nations; the slow progress of the gospel where it is matched against the mighty forces of heathenism, Buddhism, Mohammedanism; and the bold and subtle forms of atheism or unbelief that fill the very atmosphere of our age;all these awaken in our hearts this earnest, passionate longing; try our faith with this deep perplexity (Isa 64:1). Multitudes of earnest Christians find no comfort but in the belief that the second coming of the Lord is near at hand. They echo St. John’s “come quickly” (Rev 22:20).

III. THE GOSPEL SHEDS A LIGHT ON THIS MYSTERY, which prophets and kings of old longed for, but could not see (see 2Pe 3:9; 1Ti 2:3). God could crush and stamp out sin, and destroy sinners quickly enough, by his almighty power. But his amazing purpose has been and is to “overcome evil with good;” subdue unbelief and rebellion, not by vengeance, but love. Mercy rejoices against judgment. The crossgrace and truth by Jesus Christ-exerts a power impossible before. The prophets show the possibility of the penitent being pardoned (Isa 1:18; Eze 33:11, etc.). Yet Manasseh’s conversion is almost a solitary instance. The regeneration of a nationas of nations of cannibal savages in our own day by the preaching of the gospelwas a thing impossible. Hence inspired psalmists saw no alternative but either the prosperity of the wicked or their destruction (Luk 9:54 56; Luk 24:46, Luk 24:47). But power will not always sleep, nor judgment tarry (2Pe 3:7, 2Pe 3:10; 2Th 1:7, 2Th 1:9).

HOMILIES BY C. CLEMANCE

Psa 9:1-20

Praise for the destroyer’s destruction.

The title of this psalm is obscure. Its archaisms cannot now be satisfactorily explained. And even a reference to the most learned expositors may possibly only increase the confusion. The title, indeed, is very suggestive. It reads, “Upon the death of Labben.” Walford regards “Muth-labben” as the name of a musical instrument. For this we can find no warrant. The word muth, which is equivalent to “death,” seems to put us on a line of thought which is, at any rate, in harmony with the entire psalm. If we grant (as appears from the whole tenor of the verses) that the reference is to the death of some enemy, by whose plots and snares the people of God were imperilled, the whole song reads naturally enough. Whether we read “Labben” as a proper name, or read it “of the Son,” or regard the psalm as referring to the death of Goliath of Gath, is of no consequence as regards its general meaning or spiritual significance. Delitzsch, indeed, says, “This psalm is a thoroughly national song of thanksgiving for victory by David, belonging to the time when Jahve was already enthroned on Zion (Psa 9:14), and therefore to the time after the ark was brought home.” He asks,” Was it composed after the triumphant extermination of the Syro-Ammonitish War?” Hengstenberg remarks, “The relation which David had in view when he composed this psalm for public use was that of the Church of God to its external enemies.” Note: It is a fitting occasion for sanctuary-song when God’s people are delivered from threatening perils. Many English hearts would send up such a shout of praise as we find here, over England’s deliverance from the Spanish Armada. The joy, however, was not in its destruction, but in Britain’s safety. For a pulpit exposition of the psalm, we have five lines of thought presented to us.

I. WE HAVE HERE SHOWN US IN WHAT PERIL GOD‘S PEOPLE HAD BEEN PLACED. Although we cannot be sure to what specific events this psalm refers, yet several phrases therein show us the kind of peril to which the writer alludes, and thus put both expositor and preacher on the line for usefully and helpfully dealing therewith on any special occasion when unusual perils beset the Church of God. E.g.:

1. Enemies (Psa 9:3).

2. Oppression (Psa 9:12).

3. Murder (Psa 9:12).

4. Deceit (Psa 9:15).

Four formidable terms, surelysufficiently typical of perils which have had to be confronted again and again in the history of God’s Church, whether from paganism, or from the papacy, or from mere worldly hostility to goodness and truth.

II. GOD HAD WROUGHT A GREAT DELIVERANCE FOR HIS PEOPLE. The psalm is, owing to this deliverance, one of triumph and joy.

1. It was so illustrious as to be altogether marvellous, yea, miraculous (Psa 9:1).

2. God had manifested his judgments (Psa 9:7).

3. He had rebuked the nations (Psa 9:5).

4. Had brought guilty cities low, and even blotted them out (Psa 9:6).

5. Had shown himself as the Goel, the Avenger of innocent blood (Psa 9:12).

6. Had manifested his remembrance of the poor and of the oppressed (Psa 9:12).

7. Had made the devices of the wicked to recoil upon themselves.

These are but so many illustrative forms of the way in which God’s providence is ever working in the world, even now, under the administration of the Lord Jesus Christ, who is Head over all things to his Church.

III. SUCH DELIVERANCES HAD THROWN GREAT LIGHT ON GOD‘S CHARACTER, WORKS, AND WAYS. They had shown:

1. How truly there is a throne high above all the scheming and plotting of men (Psa 9:7)!

2. That under the sway of that throne judgment is administered for all who are oppressed.

3. That this judgment is manifested in vindicating right and putting wrong to shame (Psa 9:7, Psa 9:8).

4. That such glorious and gracious government reveals the lustre of God’s everlasting Name. All providential dealings are disclosers of God. “Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord.”

IV. A SONG OF GRATITUDE, TRIUMPH, AND TRUST IS HEREBY AWAKENED. The very beginning of the psalm is an outburst of thankfulness (Psa 9:1). The psalmist gathers from deliverances already effected, a ground of trust in God for future days (Psa 9:9, Psa 9:10). Judgments already brought to pass prove that God will not let evil deeds slumber in everlasting forgetfulness, and that he will not let the cry of the humble and downtrodden remain for ever unheard (Psa 9:12). Yea, more. They prove the glorious truth which is triumphantly proclaimed in Psa 9:17, “The wicked shall return to Sheol, and all the nations that forget God.” Few verses, indeed, have been more violently twisted than this to make it suit the exigencies of mediaeval theology. It has been repeatedly dealt with as if it were a sentence on the wicked of everlasting woe. The question of future punishment is dealt with clearly enough in other parts of the Word of God. But it is not that which is intended here. The verse meansGod will not suffer wicked people or nations perpetually to oppress the Church. In a little, in his own good time, they shall return to the dust whence they came, and enter the invisible realm of the dead. That this is the meaning intended is shown by the verse which follows (Psa 9:18; cf. also Psa 37:10). Cheer up, ye poor, despised, and oppressed people of God! Your Vindicator liveth. He will bring you forth to the light when your foes shall have vanished from the scene.

V. THE GRATEFUL SONG OVER MERCIES PAST IS FOLLOWED BY A PRAYER THAT MERCIES YET NEEDED MAY BE VOUCHSAFED.

1. Although there had been a marked deliverance, yet the affliction from which the psalmist had suffered still left its scars upon him. Hence the prayer in Psa 9:13, Psa 9:14. The oppression and the oppressor may be speedily removed, but the depression thereby caused lasts long after. And only the prolonged bestowal of grace to help in time of need will ever be sufficient to meet the case.

2. The future security of the world depends on the manifestation of the Divine presence and power; in counteracting the base designs of men, in asserting the right, and avenging the wrong (Psa 9:19).

3. This can only be done, perhaps, by such judgments as will make the nations tremble, and so will cause them to feel their utter impotence in the grasp of the mighty God (Psa 9:20).

Note: The remarks, applicable to so many psalms, should not be overlooked here.

1. That we have here, not words of God to man, but words of man to God. Hence they may or may not be models for our imitation. Anyway, no inspiration in prayer can rise above the level of the revelation which had been granted where and when such prayer was offered.

2. Although, in every country and age, prayer from the heart must be limited by the measure of light in the conscience, yet a gracious God will answer it, not according to its limitation or imperfection, but according to his infinite wisdom, his boundless love, and his riches in glory by Christ Jesus.

3. The Divine answers to such prayers as we find in the psalm, although they bring deliverance to the righteous, will bring terror and confusion to the wicked. The destruction of Pharaoh’s host is the salvation of the hosts of the Lord.C.

HOMILIES BY W. FORSYTH

Psa 9:13, Psa 9:14

The gates of death and the gates of Zion.

I. THE GATES OF DEATH OPEN BUT ONCE; THE GATES OF ZION OPEN CONTINUALLY. (Heb 9:27; Isa 60:11.)

II. THE GATES OF DEATH OPEN TO ALL MEN WITHOUT DISTINCTION; THE GATES OF ZION OPEN ONLY TO THE GOOD. (Ecc 9:5; Joh 3:3.)

III. THE GATES OF DEATH OPEN WITHOUT OUR WILL; THE GATES OF ZION ONLY OPEN ACCORDING TO OUR CHOICE. (Ecc 8:8; Mat 7:13.)

IV. THE GATES OF DEATH OPEN TO MEN‘ AS TRANGRESSORS; THE GATES OF ZION OPEN TO THE OBJECTS OF GRACE AND SALVATION. (Rom 5:12; Isa 26:1, Isa 26:2.)

V. THE GATES OF DEATH ARE DARK WITH TERRORS; THE GATES OF ZION ARE BRIGHT WITH HOPE. (Heb 2:15; Psa 118:20.)

VI. THE GATES OF DEATH AND THE GATES OF ZION ARE ALIKE UNDER THE SUPREME CONTROL OF GOD. (Rom 14:8, Rom 14:9; Rev 1:18.)

VII. IF WE HAVE ENTERED BY THE GATES OF ZION, AND DWELT THERE WITH GOD, WE NEED NOT FEAR WHEN CALLED TO PASS THROUGH THE GATES OF DEATH. Job asks (Job 38:17), “Have the gates of death been opened to thee?” They have to others. They will be by-and-by to us. We are always near them and in sight of them, but we have no power over them. We cannot hinder them from opening when it is God’s will, nor can we return when once we have passed through them. It cannot be long before our turn comes. Every setting sun, every passing hour, every beat of the pulse, is bringing the time nearer. Happy are we if we are found ready, so that the gates of death may be to us the entering into the city, where we may have right to the tree of life and the endless joys of God (Rev 22:14)!W.F.

Psa 9:14

A song of thanksgiving for salvation.

I. SALVATION IS ASCRIBED TO GOD. All deliverances are of God. There may be human means and instruments. There may be judges and saviours, such as Joshua (Neh 9:27). But behind all is God. This holds true of all deliverancesnational and individualof the body, and of the soul. More especially is this true of the deliverance from our enemies, and of our redemption by Jesus Christ.

II. MANIFESTS THE RIGHTEOUSNESS OF GOD. God must act in agreement with his character. He cannot deny himself. Therefore in whatsoever deliverances God effects, we may be sure that his righteousness will shine resplendent. So it is of the salvation by Christ (Rom 1:16, Rom 1:17). How vain to ask for help, if we are not willing to have it in God’s way! How foolish to expect deliverance, save in the form that will glorify God’s Namehis righteousness as truly as his mercy, his justice as well as his love!

III. FORESHADOWS THE FINAL JUDGMENT OF THE WORLD. Every judgment is a sign and pattern of the last judgment. There is no change with God. All through, and in everything he does, he has acted like himself. His Law will stand, His righteousness will be vindicated in the end as in the beginning. The cross of Christ itself prophesies of the just judgments of God. “If they do these things in a green tree, what shall be done in the dry?” (Luk 23:31). God’s people may await with confidence the result.

IV. CALLS FORTH THE HALLELUJAHS OF THE GOOD. There is the joy of trust (verse 13); of gratitude (verse 14), of hope (verses 15-20). By faith we see the King in his beauty, and rejoice in his rejoicing.W.F.

HOMILIES BY C. SHORT

Psa 9:1-6

Thanksgiving.

This and the following psalm have been considered one poem, written by the same author. This one is in a continued strain of triumph throughout, and was composed, perhaps, by David at the conclusion of the Syro-Ammonite War, or after one of his victories over the Philistines.

I. NATURE OF THE PSALMIST‘S THANKSGIVING.

1. All his powers of mind and soul took part in it. “With my whole heart.” He ascribed his deliverances to God, and not to himself; therefore he was not half-hearted in his praise.

2. He gathered up in his mental vision the mercies of a lifetime. “All thy marvellous works.” He was filled with a sense of wonder when he thought of the long succession of God’s marvel-lolls ways towards him. The last deliverance did not blot out the memory of those that had gone before.

3. ‘God‘s condescension filled him with rejoicing gratitude. He felt that God was “most High,” and that he had wonderfully stooped to regard him and his affairsthe same thought as in the previous psalm.

II. THE GROUNDS OF THE PSALMIST‘S THANKSGIVING. Speaking generally, it was for deliverance from his enemies. The language here suggests:

1. That the sense of God‘s presence with us nerves us against our greatest dangers. (Psa 9:3.) Perils and temptations lose their power over us when we know God to be with us.

2. God‘s deliverances from evil spring out of his regard for what is right. (Psa 9:4.) God’s righteousness is as much concerned for our salvation as his love and mercy. The rescue of a soul from sin satisfies the sense of infinite right, and is part of the eternal administration of God.

3. The psalmist saw in prospect the certain destruction of all wickedness, both individual and social. (Psa 9:5, Psa 9:6.) The prospect of the prevalence and reign of righteousness filled him with holy gladness and thanksgiving. Not only himself, but all righteous persons, would then enjoy peace and safety. One evil man can do much mischief, and work wide ruin; but when cities and governments become corrupt, their power for evil sweeps all virtue out of its path. Therefore David rejoiced in their extirpation. Let us cultivate a thankful spirit for all the wonderful deliverances which God has made possible and actual to us.S.

Psa 9:1-6

The cause of gratitude.

To derive benefit from the study of any ancient writings, we must translate them into our present forms of thought and ways of thinking. David as king sang these hymns to God for the nation and to the nation, and for himself; for he and the people were one. It is difficult for us to realize this, being, as we are, in lower stations and with an intenser feeling of our individuality.

I. THE PRELUDE TO THIS SONG. He praises God for his marvellous works and for his supremacy.

1. They captivated and subdued his whole nature: “With my whole heart.”

2. They filled him with joy.

3. He published them to others.

II. THE SPECIAL CAUSES OF HIS GRATITUDE. God had judged his cause and maintained the right by subduing his enemies.

1. We too have enemies to be subdueddifficulties and temptations and hindrances which threaten our safety and destroy our peace.

2. David overlooks his own instrumentality in his victories by thinking only of the great First Cause of them. He saw God in everything. We lose sight of the cause in the instrument, and are not so devout as he. We see law where he saw a person. The highest men see boththe law which prescribes the way of conquest, and him who imparts the needed strength to obey.

III. DAVID REJOICED OVER THE COMPLETE DESTRUCTION OF HIS ENEMIES.

1. He thought it right to rejoice over the destruction of human life; for he thought God sanctioned and did it.

2. Our outward difficulties may vanish, while the inward may remain.

3. We shall fully rejoice only when all our enemies, inward and outward, are vanquished.S.

Psa 9:7-12

A righteous God.

Experience is the great teacher; and especially as to our knowledge of the Divine nature. From what God has done (Psa 9:3-6) we are able to learn what he is, viz. righteous, and a Helper of the oppressed.

I. GOD‘S RULE IS A CONTINUAL EXERCISE OF JUDGMENT. (Psa 9:7-9.)

1. This seals the doom of the unrighteous. It will destroy them and their works (Psa 9:5, Psa 9:6).

2. This secures the safety and the triumph of the righteous. Ultimately and really, if not immediately and in appearance.

3. This is a comfort and a refuge for those who suffer from injustice and oppression. (Psa 9:9.) God is a strong Tower, into which they may run and find shelter from their troubles.

II. THE GROUNDS OF FAITH IN GOD.

1. When we know how to name him. (Psa 9:10.) Jacob wanted to know the name of the Being who wrestled with him, because the true name indicates the true nature. In our ignorance of the nature of things, we give arbitrary names; but if we have learnt anything of the nature of God, we shall know his true name, and then shall be able to trust in him without fear at all times.

2. God reveals himself as the faithful God to those who earnestly seek him. (Psa 9:10.) And to none else. We can never prove the fidelity of any one of whom we have never felt the need. And we never seek earnestly for any one unless he becomes in some way necessary to us. And it is only thus, by experience, we find that God does not forsake those who seek him. Knowledge, faith; and experience are thus connected.

III. GROUNDS OF THE JOYFUL WORSHIP OF GOD.

1. God specially dwells in the Church. (Psa 9:11.) The glory between the cherubim was in Zion. He gathers with his people where they gather, and specially manifests himself. “Where two or three are gathered together,” etc.

2. It is a high privilege to know and declare to others the Divine work. (Psa 9:11.) To be able to expound God’s work truly is to help to bring God nearer to men, and so to help to save them.

3. God always remembers the cause of the afflicted. (Psa 9:12.) The meaning isGod will not let the murderer go unpunished, but will avenge the relatives of the murdered man, and so relieve and console their sufferings. But he hears the cry of all afflicted ones, whatever the cause of their suffering, and comforts them by his Spirit.S.

Psa 9:13-20

Prayer to God.

Previous verses have celebrated the triumph of the Divine righteousness in punishing the wicked and defending the cause of the oppressed. Psa 9:13 and Psa 9:14 are a personal prayer, interrupting the flow of the general strain of the psalm. Luther says, “In the same way do all feel and sleek who have already overcome some tribulation, and are once more oppressed and tormented. They cry and beg that they may be delivered.”

I. THE PSALMIST‘S PRAYER TO THE RIGHTEOUS GOD. (Psa 9:13, Psa 9:14.)

1. The appeal. “Graciously see or consider my trouble. I am unjustly suffering from the hatred of men. If thou wilt only look upon the fact as it is, then I am confident thou wilt interpose and save me.” For the Divine sympathy is always on the side of justice.

2. The arguments which enforces the appeal. Two.

(1) He had had many deliverances from dangers nearly fatal. From the gates of death. Experience taught him faith and hope.

(2) He would proclaim the Divine praise in the most public place. “In the gates,” etc. (Psa 9:14). He felt that that would be acceptable to God. (But see the Exposition.)

II. THE DIVINE WORK IS A REVELATION OF THE DIVINE RIGHTEOUSNESS. (Psa 9:15-18.)

1. The plots of the wicked become the means of their own destruction. (Psa 9:15, Psa 9:16.) Because the righteous Being overrules in the affairs of men. No wicked schemes can be so well laid but that in the end they ruin him who laid them. We have examples of this in the first and third Napoleons, and constantly recurring ones in more private life.

2. The premature end of the ungodly. (Psa 9:17.) “The Wicked must return to the unseen world”sooner than others, is implied (not “the wicked shall be turned into hell”). Wickedness and vice tend to shorten life.

3. The righteous expectation of the afflicted shall be fulfilled. The poor and the afflicted hope in God, and their hope shall not be disappointed. “God is not unrighteous to forget your work of faith and labour of love.”

III. AN URGENT CALL UPON GOD TO GIVE STILL MORE EVIDENT PROOF OF HIS RIGHTEOUS RULE. (Psa 9:19, Psa 9:20.) “Arise, O Lord, let not man have the upper hand: let not weak man carry himself as if he were strong.” What is needed to put men in fear is some irresistible work of judgment among men, that shall put God’s supreme rule beyond all doubt. There is something here of impatiencea wish to hasten God’s slow but sure methods of maintaining the cause of truth and righteousness in the world.S.

Fuente: The Complete Pulpit Commentary

Psalms 9.

David praiseth God for executing of judgment: he inciteth others to praise him: he prayeth that he may have cause to praise him.

To the chief musician upon Muth-labben.
A Psalm of David.

Title. Upon Muth-labben. al muth labben.

Upon the death of the champion. Thus also the Chaldee renders it: “To be sung on occasion of the death of the man who went forth from the camp.” And accordingly many have supposed that the Psalm relates to that history of Goliath, which we have in 1 Samuel 17. However, all that we have certain about it is, that it was occasioned by some great distress, from which it pleased God to deliver David. Fenwick renders the title, “To him that giveth the victory, concerning things secret, to the Son:” and some of the versions are favourable to this interpretation. The LXX, Ethiopic, and Vulgate, read, “For the secret things, or mysteries of the Son.” The Arabic intitles it, “Concerning the mysteries of the Son;” and then adds, “in relation to the glory of Christ, and his resurrection and kingdom, and the destruction of all the disobedient.” St. Jerome says, that this Psalm points at the overthrow and final destruction of Antichrist.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 9

To the chief Musician upon Muth-labben, A Psalm of David.

1I will praise thee, O Lord, with my whole heart;

I will shew forth all thy marvellous works.

2I will be glad and rejoice in thee:

I will sing praise to thy name, O thou Most High.

3When mine enemies are turned back,

They shall fall and perish at thy presence.

4For thou hast maintained my right and my cause;

Thou satest in the throne judging right.

5Thou hast rebuked the heathen, thou hast destroyed the wicked,

Thou hast put out their name forever and ever.

6O thou enemy, destructions are come to a perpetual end:

And thou hast destroyed cities; their memorial is perished with them.

7But the Lord shall endure forever:

He hath prepared his throne for judgment.

8And he shall judge the world in righteousness,

He shall minister judgment to the people in uprightness.

9The Lord also will be a refuge for the oppressed,

A refuge in times of trouble.

10And they that know thy name will put their trust in thee:

For thou, Lord, hast not forsaken them that seek thee.

11Sing praises to the Lord, which dwelleth in Zion:

Declare among the people his doings.

12When he maketh inquisition for blood, he

He forgetteth not the cry of the humble.

13Have mercy upon me, O Lord; consider my trouble which I suffer of them that hate me,

Thou that liftest me up from the gates of death:

14That I may shew forth all thy praise

In the gates of the daughter of Zion: I will rejoice in thy salvation.

15The heathen are sunk down in the pit

In the net which they hid is their own foot taken.

16The Lord is known by the judgment which he executeth:

The wicked is snared in the work of his own hands. Higgaion. Selah.

17The wicked shall be turned into hell,

And all the nations that forget God.

18For the needy shall not always be forgotten:

The expectation of the poor shall not perish forever.

19Arise, O Lord; let not man prevail:

Let the heathen be judged in thy sight.

20Put them in fear, O Lord:

That the nations may know themselves to be but men. Selah.

EXEGETICAL AND CRITICAL

Its contents and character. A Psalm of thanksgiving (Psa 9:1-2) after a victory (Psa 9:3) over the heathen wrought by Divine judgment (Psa 9:4-6), expressing confidence in His constant protection of the oppressed (Psa 9:7-10); therefore the pious have to thank God (Psa 9:11-12), and pray to Him in every time of need (Psa 9:13-14). The judicial government of God causes the enemies finally to perish and saves the sufferers (Psa 9:15-18); therefore the prayer (Psa 9:19-20) which shows the dangerous position of the Psalmist and his people. The people of Israel were indeed very generally in such circumstances as this (Hupf.), but this does not imply that it is here merely a supposed case (Hengst.). If the thankful remembrance (Psa 9:1) embraces the entire series of former benefits, yet Psa 9:6 refers to what has just happened, and indeed to great overthrows of a foreign enemy after severe distress in Israel, which has not even yet entirely ceased. There is no sufficient reason to descend into the times after the exile (Ewald), still less for the Maccabean times with reference to the death of Judas Maccabeus (Venema). This Psalm cannot have originated in the exile itself (Ferrand) on account of the gates of the daughter of Zion (Psa 9:14), and we may not place it too early, because Psa 9:11 already mentions Zion as the royal seat of Jehovah. In agreement with this is the reference which some overlook to the death of Goliath (Chald. et al.) or to Absalom (Ruding,). or Nabal (Grot.) Maurer thinks that the king Hezekiah was the author of this Psalm after his deliverance from the siege of Sennacherib. De Wette refers to the Assyrian times with reference to Isaiah 33 Most interpreters abide by David, and indeed either without attempting to mark the time more closely (Dathe, Knapp, Rosenm.), or refer it to the Ammonite and Syrian war (Mich., Muntinghe, et al.), or what is best, to the wars with the Philistines after the event, 2Sa 5:7, (Hitzig, Delitzsch). Hitzig adduces as marks of its composition in the earliest times of psalmody: the rough and broken language, the terseness of expression, peculiarities in the use of words and forms. He gives prominence to the many resemblances with those Psalms, which are decidedly Davidic, by the apt remark that we must not draw the lines too closely in distinguishing the ideas and language of David (comp. 2Sa 1:19-27; 2Sa 7:18-29; 2Sa 23:1-7); and he remarks that we meet the alphabetical arrangement of verses, nowhere indeed before the time of Jeremiah, but that the arrangement in the order of the consonants is here very freely used, and is not carried out; a later author would not have ventured to proceed so loosely.8

The Psalm is so complete in itself, and has with many strong resemblances to the following Psalm, such a different tone that the fact that Psalms 10, which is without a title, partially carries out the alphabetical arrangement used in this Psalm only to , does not justify us in regarding both Psalms as originally one connected alphabetical Psalm, which afterwards was broken up and revised in two parts (although important reasons may be adduced for this. They are best presented by Hupf. and G. Baur in De Wettes Comm.). Nor does it justify us in accordance with the Sept. and Vulgate to unite them again into one Psalm (Ewald, Krahm, Sachs). [Hitzig regards them as two co-ordinate halves of a whole of higher unity. To this Delitzsch assents, and this seems to be the best statement of the case, for the agreement is close and remarkable as well in the Psalms themselves, as in their giving parts of the same alphabetical order. Hupfeld shows that the difference in tone is not unusual in the Psalms. Such changes of feeling are frequent (vid.Psalms 27; Psalms 40; and in Psalms 9 itself, in Psa 9:13-14).C. A. B.]

An attempt has been made by Delitzsch to express the alphabetical arrangement of the Hebrew in German. It would, however, injure our efforts for perspicuity if we should adopt it. It only remains to remark that the introductory strophe, which states the contents, has the same initial letter in all four lines; that a strophe with is entirely lacking; also one with , unless this is contained in the holy name of God (Psa 9:7, Hupf); and that the closing strophe has instead of .

[Str. I. Psa 9:1. With my whole heart.Hupfeld: Partly with the heart, not merely with the mouth, (Isa 29:13), sincerely, hence 119:7, with honest heart; partly, zealously, with all the powers of the soul, as love and trust in God should be, Deu 4:29; Deu 6:5; Deu 10:12, etc. In this is contained the idea that all the honor is given to God, all is ascribed to His grace, and it is not divided between himself and God (Calv.)C. A. B.]

Str. II. Psa 9:3. In the turning of mine enemies back.All the ancient versions regard as temporal, and indeed the equivalent of when in the antecedent, to which the second member of the verse then forms the consequent in the future [So A. V.] Most interpreters, however, find here stated the subject and reason of the joy=on account of that, but they translate the infinitive, in whose stead imperfects directly come, in the rule by the perfect, and thus loosen somewhat the connection between the fact of the victory and its celebration, which are so closely connected in the Psalm. [Delitzsch regards the preposition as indicating time and reason at the same time, like Latin recedentibus hostibus meis retro=in the turning of my enemies back. So Ewald, Alexander. Perowne renders it as reason, because mine enemies are turned backward (because) they stumble and perish at thy presence. Hupfeld regards it as dependent upon the previous joy and praise as the ground or reason of it, and translates, that mine enemies retreat back, stumble and fall before Thy countenance. This is the best rendering.C. A. B.]

The perfects in Psa 9:4-6, however, are in contrast with the imperfects in Psa 9:7 sq., and show that the Divine judgment is not expected first on account of His righteousness (De Wette and the ancients who also interpreted this Psalm as Messianic), but has already taken place (Hupf. et al.) The reference here, moreover, is not to Gods sitting on His eternal, heavenly, royal throne, as Psa 9:7 a [A. V.], but to a historical, and indeed judicial act of this eternal, all-embracing Sovereignty of God, for the accomplishment of which He has taken His seat upon His throne of judgment (Psa 9:4 b), which He has set up (Psa 9:7 b), and from which also He will in the future (Psa 9:8) hold judgment, and render decisions respecting the nations.

Str. III. Psa 9:6. The enemydestroyed to ruins forever; and cities hast Thou rooted out; their memory is lost, even theirs.[A. V. is entirely astray here. O thou enemy, destructions are come to a perpetual end; and thou hast destroyed cities; their memorial is perished with them.C. A. B.] Enemy is a collective noun, and is to be connected with the plural of the following verb. With this construction the following words are to be regarded as in apposition (De Wette), or as accusative of effect (Hupf.). The most ancient translations have followed another pointing which is found still in same Codd.; swords instead of ruins. According to some Codd., we must also translate: cities hast thou forsaken. The translation enemies instead of cities is unjustifiable. At the close of the clause the pronoun is placed, notwithstanding the suffix has already preceded. The emphasis which is thereby laid upon cities means that their vanishment from history is sure, in consequence of the Divine judgment. For the various untenable attempts to explain this entire passage, which is burdened with many difficulties, vid. Rosenm. Hitzig explains very differently; O thou enemy! the abuse has an end forever; and the cities which thou forsakest, their remembrance is blotted out forever. [This is an exceedingly difficult passage. The author has the true idea in which he follows Hupfeld. I may mention, however, that the Thou refers back to the Thou of the preceding verses, and is Jehovah Himself, and not the enemy.C. A. B.]

Str. V. Psa 9:9. Stronghold [A. V.: Refuge], literally height, as a place of refuge to which one has been snatched away from enemies.Oppressed, literally down-trodden, pounded, but constantly only in a figurative sense.Trouble, literally to be cut off, partly as excluding, a bar, partly as confining, distress (Hupf.).

Str. VI. Psa 9:12. For the avenger of blood has remembered them [A. V.: When he maketh inquisition for blood. The is not when, as in the English version, but for, because, assigning the reason of the praise, as Ewald and the author, or the subject of the declaration that, as Hupf.: and Delitzsch.Hupf.: properly means the goel, the nearest relative of the murdered man, who must avenge him according to the Oriental custom; here a title of God as one who punishes, recompenses, and judges; primarily of bloodshedbut it is not confined to this, but extends to the punishment of misdeeds in general. Blood is used typically or synedochically, not only for death, destruction in general, but also for injury, harm, hurt of any kind. So blood-guilt is also used generally for wickedness, violence, and the guilt or liability for it, vid. Hupf. in loco. Thus God is said to be the avenger of blood, as the avenger of evil in general, derived from the most conspicuous kind of wickedness and its punishment.C. A. B.]

The reading (Psa 9:12) is doubtful, mostly between and . Hupf. seeks to prove against Hengst. that there is no difference in the meaning, but Delitzsch maintains that the former word means: those who are in a condition of depression owing to afflictions which have befallen them; the latter: those who are in a condition of internal commotion, that is, of humility and meekness.

Str. VII. Psa 9:13. Be gracious unto me [A. V.: Have mercy upon me].In the Hebrew figuratively, in an uncontracted form of a word which is usually contracted. Many interpreters, even Delitzsch and Hitzig, find in Psa 9:13-14 the prayer of the sufferer mentioned in Psa 9:12; others, with Calv., regard the second part of the Psalm as beginning here, the prayer for help, for which the former part lays the foundation; others still, with Ruding., regard the prayer as breaking forth in sudden change of tone from a feeling of need that was still present.

[Gates of death.Sheol is here poetically regarded as a prison with strong gates and bars, from which there is no escape, vid.Psa 107:18; Isa 38:10. Hupfeld refers to the of Homer.C. A. B.]

In the gates of the daughter of Zion.These are in contrast with the gates of death (Calv.); but the daughter of Zion is not the heavenly Jerusalem with the praises of the blessed, but the earthly Jerusalem, or, more properly, its inhabitants. Cities and people were, in ancient times, readily personified as females, now as virgins, now as mothers, whose daughters then were the inhabitants as a class. It may, however, refer to the filial relation of the people to God, parallel with the expression son, in which case it must be translated Daughter Zion, as Isaiah 37. In the gates does not mean: within the city, in the temple (Hengst.), but in public, before a great assemblage, amidst a number of people. Hupf. has excellently shown that the gates, as a place of public gathering and of all kinds of public affairs, are to be regarded not only as a noisy market-place, but also as set apart for still higher purposes.

Str. VIII. Psa 9:15. Sunk downliterally, were plunged. If the perfect is regarded as prophetic (Calv., De Wette, Hengst.), as if it were here said with confidence that the preceding prayers would be heard, the contrast with the imperfects of the following strophe is lost. If this is regarded as important, it may be taken as expressing either merely a clause of experience, as a basis for confidence in the future (Hupfeld), or as referring to the recent historical past (Delitzsch).

Str. IX. Psa 9:17. Return [A. V.: be turned].This idea, according to Hupf., Delitzsch, Hitzig, is not to be taken away from . But when Hupf. finally concludes that it here most naturally refers to the idea of again, with J. H. Michaelis, and not to the place whither they go, but to the state which they left, namely, the life, which they lose again; then not only a part of the polemic against Hengst. falls to the ground, but the fundamental idea of the remarks of Hitzig upon the language of the passage, so sharply emphasized by him, that the heathen must return thither whence they came, is lost; since now Sheol is named as this place, the expression cannot be entirely the equivalent of becoming dust again, sinking down to nothingness. A glance is given into a dreadful condition after death, which is in close connection with the condemned. It is not their physical descent or their historical origin which is here stated, but their home, or the place to which they have shown in their earthly life that they belong.

Str. X. Psa 9:19. Let not man grow strong [Let not man prevailA. V.Hupf. and Perowne, et al., agree with the author. The idea is that God will not allow him to grow strong, so that he may carry out his designs. Prevail is too strong a word. Hupf.: As God rises up, man is to cease from being strong, and appears in his weakness and nothingness. Delitzsch and Ewald translate defy, but without sufficient grounds.C. A. B.]

Psa 9:20. Terror [A. V.: fear].Most interpreters regard as an orthographical variation from , so that the reference is to terrors of God (Gen 35:5). So already Chald. and Aquil. On the other hand, Sept., Syr., Vulg. translate according to the pointing =lawgiver, teacher. With Rabbi Isaki, however, A. Schultens, J. H. Michaelis, et al., regard the word of the text as Jdg 13:5, and frequently, as razor, and think of the cutting off of the beard as the greatest shame. Hitzig finally believes that the original reading was =set a guard for them, as an arrangement which hinders them from striking=hindrances. (In the first edit. of his Comm. he regards the word in question as a secondary form of and as=, comp. Job 14:13; Jer 5:22, in order to get the same idea of hindrances. Symm. also has , but in the sense, give them instruction.) The singular is here not a collective, but emphasizes frailty as the characteristic of man when compared with God.

DOCTRINAL AND ETHICAL

1. He who has lived to see and experience the wonders of the Lord, feels compelled to narrate them. It is well if he can do this with thankfulness and joy. For it is the will of God that the honor due Him should be given publicly and that His name should be declared among all nations, in order that even the heathen may become acquainted with Him. For God Judges the world and all who dwell therein; but He saves also all who turn to Him. Therefore the world is afraid, but the Church rejoices; their hope will not be ashamed if only their faith falters not. For Gods temporal acts of judgment and salvation are only preludes to that which will take place at the end of days.

2. God does not postpone judgment and salvation till the end of the world, although times of trouble come for the pious and days of apparent victory for their enemies. He already judges in history individuals and nations, so that all traces of them are blotted out from the earth, and their name is forgotten. He likewise saves, blesses and raises up others who take refuge with Him and put their trust in Him. In order that they may find Him and learn to know Him, He has arranged and offered places where He reveals Himself, and services which bestow blessings, and means of grace and of salvation, as He has also established His judgment-seat in the midst of the world, and made the people to know that though He is enthroned in the heavens, He has not departed from man. However, it is made known what man has to expect at the last judgment, in that the names of those upon whom the Divine punishment falls will be forever blotted out, and that they will not only die, but they are to be sent back into the lower world as to their home; whilst the pious are raised up from the gates of death, and present their life in the Church as saved by grace, and thereby they strengthen and deepen their communion with the living and eternal God of salvation.

3. There is no direct declaration here of the resurrection of eternal life; the foundations and prerequisites of such a faith, merely, are laid and it is hinted at negatively in that the frailty of man is emphasized as a characteristic peculiar to him from birth and nature, and it is brought out prominently that his rebellion against God is vain and destructive, and the entire description of the Divine treatment of the wicked in His judicial dealings with them, leads to a separation made by God, which has begun in spiritual death, and has been continued in temporal death, as brought on by Divine punishment, and whose end is not yet announced, is also not yet to be seen, upon which, however, a dreadful perspective is opened. Hc est continua fidei in hac vita exercitatio, gratias agere de victoria, et misericordiam implorare, ut vincas (Bugenhagen).

HOMILETICAL AND PRACTICAL

The judgments of God are as unerring as they are unavoidable; as terrible as they are just; as salutary as they are necessary.The arm of the Lord in just judgment casts down to hell those who forget Him, and raises up by grace from the gates of death to life in the Church those who take refuge with Him in the fulness of faith.The rebellion of man against God and His holy ordinances is no less foolish than wicked, yet it is as guilty as it is weak and audacious.God is essentially the helper of the needy; on this base your trust in every time of need.God does not forget even those who forget Him; how should He not be mindful of those who daily call upon Him? It is likewise good for the pious to be reminded of death, judgment and hell.The temporal consequences of sin are often now more severe than man can bear; but when they are regarded and received as the well-deserved punishments of the righteous God, the terrors which have fallen upon him on account of the Divine judgment may be wholesome for him; where they are not, death will bring him no deliverance.The good that the Lord has done thee in silence, thou mayest confess publicly and thank Him for it in the Church.Thankfulness of heart and the song of praise agree well together; the one unites man closer to God; the other edifies the Church and draws the attention of those who are without to the wonders of the Lord.He whose life is saved by God from perils, will be used by God for the benefit of His kingdom and His Church.

Starke: All the benefits received from God are real wonders to the humble soul; for it is an inconceivable grace, that God the Lord should show so much mercy bodily and spiritual with wonderful wisdom and faithfulness to those who are in the highest degree unworthy.The characteristic of a holy joy well pleasing to God, is that the heart and mouth are full of thankfulness and the praise of God.God fights for His children, and he who fights against them fights against God Himself.The enemies of the Church cannot be defeated at all by man or human power; but only by the omnipotence of God; for they are confederates of the mighty prince of darkness; therefore all the honor of the victory belongs to the Lord alone.Where the fear of God retires there desolation follows; the curse presses upon that land and consumes it as with fire.Because God abides forever, therefore those who trust in God and put their hope in God abide forever.He who honors the name of the Lord truly and actively can never lack hope and faith.Great is the kindness of God that He should dwell with believers! Great is His faithfulness that He should inquire for the blood of those who are oppressed and should not forget their cries.The spiritual Zion is not confined to any place, in the world, but the Lord dwells everywhere where there are believers, and may be prayed to and praised in all respects.If a man should merely tell the grace which has been bestowed upon himself he would have material enough to praise God daily without intermission.It is a great blindness in the heart of the wicked that they should suppose God does not inquire after what is done in earth.A mans own words spoken in unbelief and his actions are snares and judgment enough for him. Forgetfulness of God is the source of all ungodliness and consequently of everlasting ruin.

Luther: That is truly a new kind of men, that live among the dead and are glad among the suffering.Selnekker: He who has not taken refuge in time of need, easily supposes that faith is a mere delusion on the tongue; but he who enters the school where David has been, has a very different opinion.Bake: Prayer must not originate with the tongue, but in the heart.Arndt: We should pray and fight with the strength of the Spirit and of faith against great deeds of violence, if we would have the victory.Herberger: Thanksgiving is the best sound at the table, in the house, in the Church and in the city; it will also be the everlasting sound of heaven.Gods gracious gifts are simply undeserved wonders.Unrighteousness destroys the land and the people.Wicked advice does more harm to those who contrive it than to any one else.tinger: Zion is indeed little and poor, but yet God dwells there.Tholuck: The true kind of triumph in all our actions is to rejoice in God and praise the name of the Most High.Taube: Thankfulness and prayer are the two parts between which, as between two levers going up and down, moves the entire militant Church of God, and every Christian heart which fights the good fight.To true thanksgiving belong: 1) the entire heart, not half of it; 2) humility, to which all the benefits of God appear as inconceivable grace and pure wonders, as indeed they are; 3) modest faithfulness, which does not stop with the gift, but goes straight to the Giver and rests in Him alone; 4) the enlightened eye, which knows the true name of the Giver and declares it in accordance with the nature of the gift.

[Matth. Henry: The better God is known, the more He is trusted. Those who know Him to be a God of infinite wisdom will trust Him farther than they can see Him, Job 35:14; to be a God of almighty power, will trust Him when creature confidences fail, and they have nothing else to trust to, 2Ch 20:12; and to be a God of infinite grace and goodness, will trust Him though He slay them, Job 13:15. Those that know Him to be a God of inviolable truth and faithfulness will rejoice in His word of promise and rest upon that, though the performance be deferred and intermediate providences seem to contradict it. Those that know Him to be the Father of spirits, and an everlasting Father, will trust Him with their souls as their main care; and trust Him at all times even to the end.Spurgeon: Gladness and joy are the appropriate spirit in which to praise the goodness of the Lord. Birds extol the Creator in notes of overflowing joy, the cattle low forth His praise with tumult of happiness, and the fish leap up in His worship with excess of delight. Moloch may be worshipped with shrieks of pain, and Juggernaut may be honored by dying groans and inhuman yells, but He whose name is Love is best pleased with holy mirth, and sanctified gladness of His people. Daily rejoicing is an ornament to the Christian character, and a suitable robe for Gods choristers to wear.Thousands may come at once to the throne of the Judge of all the earth, but neither plaintiff nor defendant shall have to complain that He is not prepared to give their cause a fair hearing.How the prospect of appearing before the impartial tribunal of the Great King should act as a check to us when tempted to sin, and as a comfort when we are slandered or oppressed.Saints are not so selfish as to look only to self; they desire mercys diamond, that they may let others see it flash and sparkle, and may admire Him who gives such priceless gems to His beloved.Prayers are the believers weapons of war. When the battle is too hard for us we call in our great ally, who, as it were, lies in ambush until faith gives the signal by crying out, Arise, O Lord.One would think that men would not grow so vain as to deny themselves to be but men, but it appears to be a lesson which only a Divine school-master can teach to some proud spirits. Crowns leave their wearers but men, degrees of eminent learning make their owners not more than men, valor and conquest cannot elevate beyond the dead level of but men, and all the wealth of Crsus, the wisdom of Solon, the power of Alexander, the eloquence of Demosthenes, if added together, would leave the possessor but a man.Plumer: An occasional God, I thank Thee, is no fit return for a perpetual stream of rich benefits.C. A. B.]

Footnotes:

[8][Delitzsch: These two Psalms [9 and 10] show that David composed acrostics. And why not? Among the Romans also Ennius already composed acrostics (Cicero de divin. II., 54, 111) who did not belong to the leaden, but to the iron age, from which the golden subsequently arose; and our most ancient German heroics are in the form of alliteration. Moreover, the alphabetic form is popular, as we see from Augustine, Retract, I. 20. It is not merely a weak substitute for the departed spirit of poetry, it is not merely an external ornament for the eye, it has itself a meaning. The didactic poet regards the row of letters as stairs up which he leads his pupil to the sanctuary of wisdom, or as the casket of many parts in which he places the pearl of his wisdom. And the lyric poet regards them as the harp upon all the strings of which he plays in order to express his feelings. Even the prophet does not scorn to allow the order of letters to exert an influence upon the order of his thought, as is clear from Nah 1:3-7. When now among the nine alphabetical Psalms (9, 10, 25, 34, 37, 111, 112, 119, 145.), four bear the name of David (9, 25, 34, 145) we will not regard them as not by David because the alphabetical arrangement is more or less thoroughly carried out.C. A. B.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The Psalmist is here again at the throne or grace, praising God for past mercies, and preferring petitions for future favors. In singing or reading this Psalm, it will be profitable to have an eye to Christ.

To the chief Musician on Muth-labben. A Psalm of David.

The title of this Psalm “upon Muth-labben” is very obscure. Some have thought it refers to the death of a particular enemy. And others have concluded it means a certain tune or instrument. But the sweet spiritual sense of the Psalm, blessed be God, is not obscured by the title.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

We shall enter into a full and clear apprehension of the scope and design of this Psalm, if we first consider how it is to be read with an eye to Christ, and then how it may be accommodated to those, who, through faith in Christ, have an interest in all that concerns him as Mediator. The Psalm opens with the Mediator praising Jehovah for delivering him from all his enemies, and the joy he finds in consequence thereof, as that deliverance concerns himself and the Church in him. Hence, Reader, if you and I have a right conception and knowledge of our own personal deliverance in Jesus, and by Jesus from all our enemies, we shall by faith take part in what is here said, and praise Jehovah with our whole heart and soul for the same. Oh! how precious is it, when we can see and feel our deliverance from the fear of sin, death, and hell, and all our foes, and all our sorrows, through him and his glorious victory, who is the Lord our righteousness!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Psa 9:10

The name of God always means, in the Bible, the nature and character of God. Our religion in its very essence necessarily depends upon our conception of the nature and character of our God. Your idea of God, your belief about what He is in nature and character, is bound to colour all your relations to Him. I might, of course, say a great deal about the conception of God which is given to us in the Christian revelation, but for the many things that might be said I shall just now think about only three. I single them out, not because they are the only things, but because they happen to be things which intelligent people are thinking a great deal about just now, and about which there is apt to be an absence of clear apprehension and consistent idea.

I. God is a Personal Being. That may seem to you so simple and so certain, perhaps, that it is quite needless to say anything about it. But it is not needless, because there are many people nowadays who are getting very hazy indeed about this cardinal truth of Christianity, the personality of God. The trend of a great deal of the so-called scientific thought of the day is to recognize a great, mysterious, primal force behind the forces of the universe; a great, mysterious life behind all the forms of life; we are led by these scientists to infer that that force is, what theologians have been accustomed to call God, and that that life is what theologians have been used hitherto to call God; but we are not by any means assured that that force is personal, or that that life is personal; rather the natural inference is that it is impersonal, that it has the nature almost of a vast automatic machine, that it is a vast neuter energy. When you come to ask, ‘Has this force and this life the attributes of a person? does it, as a person does, think and will and purpose, and above all does it love?’ why then the answer given is very hesitating, or there may be no answer at all. The cardinal, primal truth of Christianity is that God is person; you must not let that go whatever you do.

II. God is Immanent, or Indwelling in His Universe. And here I think you get the truth of which the doctrine which I have just controverted is a perversion. God is omnipresent, and does pervade His universe; God does move and work in the forces of nature; the life which stirs in the most elementary seed or plant, or in the grown tree, or in the germ or microbe, or in the quadruped, or in the human creature, or in angels or archangels, comes from Him, and is in the deepest sense His life. There is a true sense in which it may be said that God is the soul of His universe, and that the universe is, as Origen called it, the Body of God. All force is His force; His is not only the initial power which first set all things going, but His is the sustaining power which keeps all things moving. His infinite and omnipotent mind and will are the spring and the force and energy which consciously, actively maintains the whole vast, complex, moving, living, growing fabric of the universe. If the life of God ceased for one fragment of a second to beat in the pulse of the universe, in that fragment of a second would the whole universe crumble into absolute nothingness. God is immanent in its creation, He is its soul, its life, its energy, is the present, immediate, instant, unceasing, sustaining cause of all its vitality and its development; in Him all things consist; in Him we (and all things) live and move and have our being; outside of Him, if outside of Him anything could be, is nothingness. But that is not Pantheism, for God is not identical with His universe, although He is immanent in it. God is vastly more than His universe; He transcends it; He could exist independently of it if He so willed; and if He is immanent in His universe it is not as a blind and neuter force, an impersonal energy, but rather as a loving, intelligent, knowing, thinking, planning, personal Being, directing and controlling all, working out a purpose; infinitely strong, infinitely wise, infinitely good; a being, a mind, a soul, a will, a heart.

III. God is Love. The essence of the religion of Jesus lies here: God is Love. That little, simple sentence of three words of one syllable, is something that we have known all our lives. As an infant you were taught by your mother to repeat it with lisping lips to your father as your first text; God is Love. We have known it all our lives; yes, but do we understand it yet? Do we know the length and breadth and depth and height, the fullness of it? No, it will take all eternity to explore it, to know it, and even then we shall never get to the end of it, for it passeth knowledge; the finite heart of man can never wholly compass the infinite heart of the Divine eternal One. ‘God only knows the love of God.’

References. IX. 10. Spurgeon, Sermons, vol. iv. No. 287. J. M. Neale, Sermons on the Apocalypse, etc., p. 157. IX. 16. Congregationalist, vol. vi. p. 536. IX. 17. Spurgeon, Sermons, No. 344. Preacher’s Monthly, vol. iv. p. 250. G. Bainton, Christian World Pulpit, vol. x. p. 221. IX. 18. Spurgeon, My Sermon Notes Genesis to Proverbs, p. 144. IX. I. Williams, The Psalms Interpreted of Christ, p. 189. X. International Critical Commentary, vol. i. p. 68.

Fuente: Expositor’s Dictionary of Text by Robertson

Psa 9

[Note. In the Septuagint and the Vulgate, Psa 9 and Psa 10 are combined into one. It is supposed that Psa 33 had apparently by mistake been joined to Psa 32 before the collection was made, but Psa 9 and Psa 10 . had not then been separated. From a literary point of view the psalm was originally alphabetical, partaking of the nature of an acrostic. The title is “Muth-Labben,” the most perplexing of all titles. No conjecture of the meaning of the Hebrew as it stands has been deemed satisfactory. The alphabetical arrangement is begun in its completest form; every clause of the first stanza begins with Aleph .]

David’s Conception of God

The Psalms must be something more than merely personal in their utterance and in their meaning. Many of them must be regarded as moral, and therefore general, rather than personal, and therefore limited. We propose to treat this psalm according to that idea, and. mark how noble it becomes, and how entirely and loftily it expresses the thought and feeling of all ages. Regard the author of this psalm, not so much as one person, as an incarnation of the Spirit of Righteousness then the psalm becomes ineffable in its comforting thought. Imagine the Spirit of Righteousness misunderstood, ill-treated, yet patient, long-suffering, waiting for the final evolution of God’s purpose; and then gladdening, singing, rejoicing, magnifying God’s providence in a loud song, and calling upon the nations to witness how wondrous is the working of the divine thought in all human ages.

Has not Righteousness often been in great danger? This would seem to be impossible. How can that which is right ever be in peril? The answer is in facts, not in reasoning. Right has never been out of danger, virtue has never had a secure dwelling-place upon this earth, that is, a dwelling-place removed from the possibility of violation or unholy trespass. One would say that men would know music when they hear it, and would respond to its tender appeals and sacred persuasion; but that imagining is false, that is to say, it is contradicted by facts innumerable and stubborn. Men have been deaf even to music; men have become as adders for deafness even when sweet gospels have been preached by lips anointed from heaven. It is no marvel, then, that Righteousness should be in trouble, in perplexity, suffering loss, mourning under many a painful stroke, baffled by many a providence which seems to reflect upon itself. Such is the history of the world: Righteousness in trouble, in danger, embarrassed, perplexed, disheartened.

But Righteousness is not a limited force, something measurable in itself and calculable as to its immediate effects. Anything of that quality or degree which appears to be righteousness is but a speculation, an attempt, an attitude. The true righteousness is associated with the infinite power of God. When Righteousness is in trouble, God himself may be said, by an allowable accommodation of language, to be in distress: it is not a little human cause that is embarrassed, or that has lost its way in some maze of difficulty; it is the living God who is opposed, defied, contemned. But does it lie within the scope of the finite to mock and defy the Infinite? The question is of great importance in speculation, but how can the question be put by any one who has studied his own nature and is familiar with all the marvels of his own moral constitution? This little life is a continual battle with the Eternal; this part-life wishes to become the Whole-Life, and is prepared to eat of any tree the fruit of which will make it as God. On the other hand, how comforting is the thought, how infinite in its support, that whenever right is opposed it is God who is defied! Whenever goodness is affronted it is the Spirit of goodness that is insulted: the offence does not lie as between man and man, and as between one human thought and another human thought; where goodness is hindered, perverted, or injured, the blow of injury is dealt, as it were, upon the very face of God.

What does the outworking of this truth come to? It comes to this effect: that Righteousness rejoices not in merely personal victories but in the triumph of truth. The first part of the fourth verse seems to be merely personal, but the second clause of the verse is universal. Read: “For thou hast maintained my right and my cause;” there we may put so much emphasis upon the personal pronoun as to make this a merely individual instance, as if God had specialised one man as against many men, without inquiring into the merits of the case. The second clause reads: “Thou satest in the throne judging right.” That is the universal tone. Not God sitting in the throne selecting favourites, distributing prizes and rewards according to some arbitrary law; but God sitting in the throne judging right, whoever was upon one side or the other of the controversy. The whole encounter is delivered from the narrow limitation of personal misunderstanding and individual combat, and is made one of rectitude, and God is indicated as taking part with the right. This is comfort; this, in fact, is the only true and lasting solace. If there were anything narrow, in the merely personal sense, in the government and providence of God, we should be thrown into unrest and faithlessness, or the most humiliating fear; but make the providence of God turn upon right, and then every man who does right, or who wishes to be right and to do right, may lift up his eyes to heaven and say: My help cometh from the everlasting hills; I will bear all difficulties bravely, with a really manful and sweet patience, because in the end right will be vindicated and crowned. Right is not with any one set of persons; right is not a possession guaranteed to any one kind of office in the Church; it is a universal term; it rises like a universal altar, within whose shadow poor men and needy men, as well as rich and mighty men, may be gathered in the security of prayer and in the gladness of assured hope.

Look at the revelation of God which this psalm discloses. Let us ask the question, What was the Old Testament view of God? This psalm may be taken as supplying a pertinent and noble reply. Not only is there a human condition outlined here a condition of great distress, humiliation, and fear but in the nighttime of the soul’s woe the Psalmist vindicates the altar at which he worships, by a delineation of God, grand in conception and sublime in language.

In what God is the Psalmist trusting? In a God associated with marvels, wonders, surprises of power and of love: “I will show forth all thy marvellous works” ( Psa 9:1 ). The universe did not appear to be little to the Psalmist. There is nothing contemptuous in the tone of this man as he reviews the course of providence and marks the ordinances of nature. His reverence is touched, his veneration exalts him in worship. No man who retains his reverence in all its integrity and nobleness ever really goes down in moral power: his religion is his force. The moment he takes an unworthy view of God every pulse dies out of him; there is no more pith left in the muscle: but veneration sustains the noblest strength. This is the kind of sentiment which is full of nourishing ministry and influence. God is marvellous in works; therefore he must be marvellous in personality: about him there is nothing little in the sense of the mean, contemptible, or the worthless: everywhere, in blade of grass, in bird’s wing, in great stars and planets, there is wonder, there is wonder upon wonder, a continuity of marvellousness, a very infinity of wisdom and power. Let a man seize that idea and walk in the light of that thought, and even in the nighttime he will have songs, and in the hour of affliction he will have comfort, and when the fig-tree does not blossom he will have a store of fruit laid up which no hand can take away.

Then the Psalmist’s conception of God brings with it an inspiring and subduing awe. By what name is the Lord called in this psalm? In the second verse he is described as “thou Most High.” Language can go no higher. It formulates its little superlative, and then falls back like a weary bird that can fly no higher in the direction of God’s majesty. The sense of height ennobles men: hence it does the soul good to look steadily up into the firmament the arch immeasurable, the sphere boundless, in which the very idea of height becomes itself a kind of natural religion. Both ideas are correct namely, the idea that brings God down into the region of human language, wherein we find endearing words; hence he is Father, Shepherd, Friend, Companion: and the other idea, which appears to be in direct contrast, is equally right the idea which represents him as the “Most High,” the Eternal, the Unknowable, the infinitely glorious Lord God, the idea that baffles language, that pours contempt on noblest poetry, and enthrones itself on the right hand of the Majesty on high. These ideas ought never to be vitally dissociated. We must not live too much on the side of God’s revelation which is narrowed by images and names of a merely human, social, and pastoral kind; nor must we live too exclusively on the side of God’s nature which is represented by exalted terms, lofty and unutterable language, expressive of attributes incomprehensible. We must unite the two sides: now we must be reverently familiar with God, coming nigh unto him and speaking with him as friend to friend; and yet all the while we must be stirred by the feeling that this is a privilege accorded to us: a miracle of love, that we should, so to say, touch the Infinite and yet live, speak to God and yet be but men. But this experience is not to be defined in words; the heart must grow up into this joyous consciousness. There is no irreverence in the familiarity which calls God Father; and there is no servility in the homage which prostrates itself before him, unable to look at the lustre of his majesty.

The Psalmist’s God was everlasting: “The Lord shall endure for ever” ( Psa 9:7 ). We cannot do without that element of duration. Somehow it appeals to us with a force unique. Anything that can wither, die, or undergo vital change brings with it more or less of suspicion when it offers us solace and inspiration and strength in all the course of our life; the soul says, This may be a broken reed, this may not be the same to-morrow it is today; who can tell what transitions this offered love may pass through: what security is there as to its duration? The Bible supplies the element of everlastingness. The Bible, indeed, makes a good deal of that argument: “Jesus Christ the same yesterday, and today, and for ever;” “I am the Lord, I change not.” Heavens change, great firmaments may be rolled together like a scroll; but God is the same: his years fail not. When faithful men die, and virtuous causes are troubled, we will look unto the years of the Most High. Into this thought, too, we must grow. As age comes on we feel the value of durability, continuity, or everlastingness, the quantity that never changes, the abiding force: and to have the idea that that abiding force is associated with right, and always with right, is the supreme comfort of religious faith or sanctified hope.

But here we could not stop. This would be like living amidst rocks of incalculable height, but so stern and inhospitable as to weary us by the very monotony of their greatness. Such scenes must be visited but occasionally; it is well to know that they are accessible; but taking the year all round, with its varieties of experience and service, we need something other and quite different. This other element is supplied by this very psalm. The flowers are none the less lovely because of the mountains. Read the ninth verse in explanation of the thought:

“The Lord also will be a refuge for the oppressed, a refuge in times of trouble.” ( Psa 9:9 )

Now the psalm becomes most human, now the charioteer alights, and we are able to join the king and speak a common tongue. It is not given to every man to enter into great moods of exultation, or to follow the language of majestic poetry; it is not every wing that can keep company with the flying few; but every now and then the great Bible poets come down to the earth to gather us all up into a holy brotherhood, to speak some word that children can understand, that mothers can apply, that patient heroes can comprehend and utilise. The ninth verse will live and be quoted when many a grander utterance will be but distantly and solemnly referred to. We might write these words, and keep them as a physician in the sick-room, a silent, compassionate, divine physician. These words could be carried to the bed of sickness: “The Lord also will be a refuge for the oppressed, a refuge in limes of trouble.” That motto will bear carrying away in our hearts whenever we have a worthy battle to fight; that motto will bear to be quoted and relied upon in times of great distress and desolation and loss. How wonderfully tender is the Old Testament! Who can gather together all the loving words in the first Testament? We are ready to quote the pensively tender and compassionate words of the New Testament: we think of Jesus and his being a revelation of the Father: there we are perfectly right; but we must not forget that the Old Testament had its tender side. What wondrous words of love have been breathed heavenward by the oldest saints! “Love” is not exclusively a New Testament word. When a man stood up to tempt Christ and ask the first commandment of the law, or what he was to do to inherit eternal life, Jesus asked him to quote the Old Testament, and in quoting the Old Testament the man was obliged to say “Thou shalt love.” And again the second commandment is like the first: “Thou shalt love.” Now, whatever these terms of sentiment may be, here is the grand historical fact, that the Old Testament men in all trouble, difficulty, perplexity, and sorrow represented God as tender, approachable, long-suffering, marked by loving-kindness and tender mercy.

“For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever” ( Psa 9:18 ).

There is a great space created in the Old Testament for the poor man. The list of guests at God’s table is never completed until the needy man has a line, as it were, all to himself. The Old Testament, not less than the New, is the friend of the virtuous poor, is the refuge and defence of souls whose main purpose is right, though outward circumstances may seem to indicate divine displeasure. Observe, this is not mere poverty. A man is not honoured simply because he has no money, or simply because he lives in needy circumstances; the need of his circumstances must express the poverty of his spirit. Indeed, the Revised Version reads “The expectation of the meek shall not perish for ever.” So we are not dealing with a name which refers to merely outward circumstances, but with a name which relates to a condition of soul, an attitude of spirit towards God; this will destroy a great many sophisms, and cut up by the roots a great many gourds to which men have been vainly trusting. No man is lost because he is rich, or saved because he is poor; poverty and wealth must have their counterparts in the soul as to its self-renunciation and its richness of faith and love.

Then, again, the colour changes. Wondrous in colour is this holy psalm: God so great, yet God so accessible; the heathen so mighty, yet the heathen so frail one day lifting up their heads in pride and tyranny, another day sunk down in the pit that they made, and their feet taken in the net which they hid; now the needy are praying, and now the wicked are cursed; but “the wicked shall be turned into hell, and all the nations that forget God” ( Psa 9:17 ). Read: The wicked shall be returned, or turned back to Sheol, or to punishment, or to condemnation. Read the text as if that were the right place for wickedness, the very native place of all evil. Make of this place what we may, put the thought into what variety of language may be possible, here remains the fact that wickedness is always disapproved, condemned, punished. Why, then, trouble ourselves about mere words, about the new setting of terms, or the re-colouring of language? We never can change the thought that God is against wickedness, that as to iniquity God is a consuming fire; he is never complacent with any badness, with any form of falsehood. That fact cannot be changed. If that fact could be changed, the throne of God itself would be overturned. Whilst we may be discussing the doctrine of hell, whilst we may be changing the word “hell” for terms which hardly smite us with so pitiless a severity, we must never forget that the end of wickedness is perdition; the wages of sin is death; iniquity cannot prosper; though hand join in hand, yet iniquity shall be brought to ruin. Why, then, imagine that we find comfort in the softening of mere terms, when a voice within us says: It is right that evil should be punished, that wickedness should be condemned? What we have to do is to attend to the substantial fact. We cannot escape by etymology, or by grammatical construction, or by any critical legerdemain. Written upon the face of the universe is this tremendous fact, that no man can sin against God and live, no man can be wicked and yet be justified in his wickedness; no excuse can stand as against the accusation of God.

Here, then, is a psalm which is not at all limited by mere personality, which sets forth a series of circumstances possible in every age, and which presents a delineation of God which may be retained amid all the ages as literally true, beautifully expressive, tenderly answering to every word and line of the portraiture drawn by Jesus Christ himself. The psalm is poetry. That is true; but poetry is the highest doctrine, the highest form of reality. Poetry is fact on fire. We must be poetical in the sense of wishing for terms larger than any we know, words more elastic than any we can command, to express our Christian consciousness of God’s greatness, nearness, tenderness. What is God to us? Is he associated with marvels? does his name inspire awe? is he everlasting, tender, open to pathetic appeals? does he distinguish between the righteous and the wicked? Then, indeed, have we the right conception of the Most High. But let this never be forgotten concerning God: “If we confess our sins, he is faithful and just to forgive us our sins.” How he can do this we can never understand. How sin can be forgiven transcends the imagination of man to conceive or explain. Forgiveness comes to us by revelation. We cannot forgive. We cannot even forgive one another, except in some intermediate and convenient sense, not in the metaphysical, spiritual, and eternal sense; simply because any offence that we may have to forgive is either so trivial as to be but a social annoyance, or so large that it transcends the personality of the parties and touches eternal laws. How God can forgive is not a problem in philosophy; the mere metaphysician can never solve that mystery, the heart conscious of sin must receive it, act upon it, adopt it, live and die in the faith of it. When the soul does this, seeing Christ as the medium of forgiveness and the cause of pardon, opening up moral possibilities which the imagination had never discovered, then is the Cross ineffably precious, then is that saying true: “The blood of Jesus Christ, God’s Son, cleanseth from all sin.” Do not ask any man to explain the words; they must be lived; they are bread eaten in secret, and they express themselves in hope, confidence, joy, and service, rather than in mere terms, which can balance controversies, or settle or silence the debates of men.

Fuente: The People’s Bible by Joseph Parker

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XVI

THE MESSIANIC PSALMS AND OTHERS

We commence this chapter by giving a classified list of the Messianic Psalms, as follows:

The Royal Psalms are:

Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;

The Passion Psalms are:

Psa 22 ; Psa 41 ; Psa 69 ;

The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;

The Missionary Psalms are:

Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .

The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.

The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.

The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).

The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).

It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.

The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:

1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .

2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .

3. They sang after the Supper in fulfilment of Psa 22:22 .

4. Piercing his hands and feet, Psa 22:16 .

5. They cast lots for his vesture in fulfilment of Psa 22:18 .

6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .

7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .

8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”

9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .

10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .

11. He is represented as dead, buried, and raised in Psa 16:10 .

12. His suffering as a substitute is described in Psa 69:9 .

13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .

The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.

The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”

There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:

1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.

2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.

3. The third theory is that the thought in these psalms advances by degrees.

4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.

Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.

Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.

Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.

David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .

A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.

The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.

On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.

Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

QUESTIONS

1. What are the Royal Psalms?

2. What are the Passion Psalms?

3. What are the Psalms of the Ideal Man?

4. What are the Missionary Psalms?

5. What are the predictions before David of the coming Messiah?

6. What are the prophecies of history concerning the Messiah?

7. Give a regular order of thought concerning the messianic offices as taught in the psalms.

8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?

9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.

10. Name the Penitential Psalms and show their occasion.

11. What are the Pilgrim Psalms?

12. What is this section of the Psalter called?

13. When and under what conditions were these psalms collected?

14. Who is the author of the central psalm of this collection?

15. What Davidic Psalms are in this collection?

16. When were the others written?

17. What are they called in the Septuagint?

18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?

19. What scriptures give the true idea of these titles?

20. Give proof of their singing as they went.

21. To what feasts did they go singing these Psalms?

22. What was the special use made of Psa 121 and Psa 122 ?

23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?

24. Expound Psa 133 .

25. What is an alphabetical psalm, and what are the several kinds?

26. Who originated these Alphabetical Psalms?

27. What are the most complete specimen?

28. Of what is it an expansion?

29. Why is a certain group of psalms called the Hallelujah Psalms?

30. What are the Hallelujah Psalms?

31. Which of the Hallelujah Psalms was a doxology?

32. Which of these were used as anthems?

33. Which psalm calls on all creation to praise God?

34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?

35. Which of these psalms calls for all varieties of instruments?

36. What is the Egyptian Hallel?

37. What is their special use and how were they sung?

38. Then what hymns did Jesus and his disciples sing?

39. At what other feasts was this sung?

40. Why was the name of God delayed so long in Psa 114 ?

41. What are the characteristics of Psa 115 ?

42. What is the theme and special use of Psa 116 ?

43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.

44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.

45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 9:1 To the chief Musician upon Muthlabben, A Psalm of David. I will praise [thee], O LORD, with my whole heart; I will shew forth all thy marvellous works.

Upon Muth-labben ] This was the name of a certain instrument, say some; the beginning of a song, say others, to the tune whereof this psalm was to be sung. Montanus and many more hold it to be an anagrammatism, and render it, For the death of Nabal, viz. by a covert intimation, and inversion of the letters. So in the title of Psa 7:1 , Cush Beniemini for Kish the Benjamite. That is,

Parcere nominibus, dicere de vitiis.

Ver. 1. I will praise thee, O Lord, with my whole heart This is a gratulatory psalm, wherein David shows his thankfulness, which a very heathen calleth Maximam imo matrem omnium virtutmn reliquarum, the mother of all the rest of the virtues (Cicero). True thankfulness, as one well observeth, is here and in the next verse described, 1. By the matter of it. 2. By the manner. First, for matter, the psalmist delivereth it in four parts. 1. The acknowledging of God in all. 2. A ciphering and summing up of special mercies (of seems to come Cipher). 3. An expression of spiritual joy in God, as well as in his gifts. 4. A dedication of our songs and selves to his name.

Secondly, for the manner, he presseth, 1. Integrity for the subject and object, Psa 9:12 . Sincerity for affection and end, Psa 9:2 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

The title is “To the chief musician on Muthlabben (or, death to the son): a psalm of David.” This singular term is supposed to be the name of an air.

It is a striking distinction from the New Testament and its links of truth, that the glorification of the rejected Messiah is there followed by the formation of the church, His body. Here it instantly brings in the troubles, at the end of the age, which lead to His setting up His throne in Zion. Jehovah is the covenant name for Israel, Most High that indicative of the Kingdom in power when heaven and earth are displayed as His. It is earthly righteousness in manifest contrast with that heavenly righteousness, which sets Christ with the Father, and makes Christians God’s righteousness in Him. Christ identifies Himself with the righteous remnant to make His cause and His right theirs (ver. 4). Whatever the mischief from the enemy Jehovah sits for ever. And meanwhile He is a refuge for an oppressed one in times of trouble. But Zion is His eventual dwelling, and judgment (not the gospel) settles all questions.

Any one acquainted with O.T. prophecy will recognise the allusions to its predictions, especially when the rod of Messiah’s strength shall be sent by Jehovah out of Zion, and He strikes through kings in the day of His wrath, and judges too among the nations. What a change from His sitting at God’s right hand waiting to crush His foes, and meanwhile gathering His friends and joint-heirs!

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 9:1-2

1I will give thanks to the Lord with all my heart;

I will tell of all Your wonders.

2I will be glad and exult in You;

I will sing praise to Your name, O Most High.

Psa 9:1-2 This opening strophe has five cohortatives.

1. I will give thanks BDB 392, KB 389, Hiphil imperfect used in a cohortative sense

2. I will tell BDB 707, KB 765, Piel cohortative

3. I will be glad BDB 970, KB 1333, Qal cohortative

4. I will exult BDB 763, KB 836, Qal cohoratative

5. I will sing, praise BDB 274, KB 273, Piel cohortative

All of these relate to YHWH (i.e., the Most High). Thanksgiving and praise are the duty of mankind. These are signs/evidences of an intimate, personal, daily relationship with God.

Notice the four I wills of Psa 9:1-2 are based on the five You haves of Psa 9:4-6. YHWH has acted! Now His followers can praise Him!

Psa 9:1 with all my heart This was a Hebrew idiom of complete devotion (cf. Psa 86:12; Psa 111:1; Psa 138:1; 1Ki 8:23; 1Ki 8:61; 1Ki 11:4; 1Ch 28:9). See Special Topic: Heart .

NASB, NJB,

JPSOAwonders

NKJVmarvelous works

NRSV, REB,

LXXwonderful deeds

This is a Hebrew construct (BDB 481 and BDB 810, Niphal participle). See Special Topic below.

TOPIC: WONDERFUL THINGS ()

Psa 9:2 in You. . .to Your Name These are parallel. Notice the personal element in worship. See Special Topic: The Name of YHWH .

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Psalm 9 and Psalm 10 are linked together by an irregular Acrostic (see notes on pp. 721, 722, and App-63), beginning at Psa 9:1 and ending with Psa 10:18. Seven letters are omitted. The Acrostic is irregular, corresponding with the “times of trouble”. The notes will show how one subject pervades them (see H p. 721). Compare “the lawless one” (Psa 9:5, Psa 9:16 and Psa 10:2, Psa 10:4, Psa 10:13, Psa 10:15); “times of trouble” (Psa 9:9 and Psa 10:1); “the oppressed” (Hebrew. dak, crushed, Psa 9:9 and Psa 10:18; occurs only here and Psa 74:21); “mortal men” (Psa 9:19, Psa 9:20 and Psa 10:18); “forget” (Psa 9:12, Psa 9:17, Psa 9:18 and Psa 10:11, Psa 10:12); “humble” (Psa 9:12, Psa 9:18, and Psa 10:12, Psa 10:17); “not alway” (Psa 9:18, and “never”, Psa 10:11); “for ever and ever” (Psa 9:5 and Psa 10:16); “arise, Jehovah” (Psa 9:19 and Psa 10:12).

Title. A Psalm. See App-65.

I will = Let me.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 9:1-20

The ninth psalm is to the chief musician on Muthlabben. Muthlabben is the death of a son. This could have been when Bathsheba’s first son died.

I will praise thee, O LORD, with my whole heart; I will show forth all thy marvelous works. I will be glad and rejoice in thee: I will sing praise to thy name, O thou Most High. When mine enemies are turned back, they shall fall and perish at thy presence. For thou hast maintained my right and my cause; you sat in the throne judging right. You have rebuked the heathen, and you have destroyed the wicked, you have put out their name for ever and ever. O thou enemy, destructions come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them. But the LORD ( Psa 9:1-7 )

And here is contrast: they have perished,

But the LORD will endure for ever: he hath prepared his throne for judgment. And he shall judge the world ( Psa 9:7-8 )

Now you are building thought upon thought, “He has prepared His throne for judgment.”

And he shall judge the world with righteousness, he shall minister judgment to the people in uprightness. The LORD will be a refuge for the oppressed, a refuge in time of trouble. And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee. Sing praises to the LORD, which dwells in Zion: declare among the people his doings. When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble. Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou liftest me up from the gates of death: That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation. The heathen are sunk down in the pit that they made: in the net which is hid their own foot is taken. The LORD is known by the judgment which he executes: the wicked is snared in the work of his own hands ( Psa 9:8-16 ).

And that Higgaion is “meditate on that.” “The wicked is snared in the work of his own hands.” Just, meditate on it.

The wicked shall be turned into hell, and all nations that forget God. For the needy shall not always be forgotten: the expectation of the poor shall not perish for ever. Arise, O LORD; let not man prevail: let the heathen be judged in thy sight. Put them in fear, O LORD: that the nations may know themselves to be but men ( Psa 9:17-20 ).

O God, answer that. Put the leaders, the heathen in fear, that the nations may know themselves to be but men. We so often get an exalted idea of ourselves. “

Fuente: Through the Bible Commentary

This Psalm has a dedication which is very difficult to understand: To the chief Musician upon Muthlabben. A Psalm of David. Either Muthlabben is the tune to which the Psalm was to be sung, or some musical instrument that is now forgotten, or else it alludes to Ben, who was one of the Levitical singers mentioned in 1Ch 15:18. In all probability, however, the true translation of the title is, A Psalm on the death of the son, or on the death of the champion, and it is thought by some that it was composed by David after the death of giant Goliath. If it be so, I think you will see, as we read the Psalm, that it well proclaims the victory which God had wrought.

Psa 9:1. I will praise thee, O Lord, with my whole heart; I will shew forth all thy marvellous works.

It will be well if we also resolve that we will praise the Lord. Most people have something or someone to praise, so let us select the Lord, even Jehovah, as the subject of our song. Let us resolve that we will praise him continually, for it may be difficult sometimes to do it. The heart may be very heavy; it may even be inclined to rebellion and murmuring, but let us make this strong resolution, in the power of Gods grace: I will shew forth all thy marvellous works. Here is room for great variety of praise, and here are abundant topics for praise, for there is no work of God which is not marvellous, and worthy of being praised with our whole heart. So, Lord I will not be dumb. Thou hast given me a tongue, I am not like the brute beasts that cannot speak; my tongue is the glory of my frame, so with it I will show forth all thy marvellous works.

Psa 9:2. I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.

Get thee up, then, my soul, out of the dark places of thy despondency. Rise, my drooping spirit, to something higher and better. If thou canst not be glad in anything else, be glad in thy God, be glad that thou hast a God, and such a God, and that he is thy God still. Whatever else thou mayest have lost, thou hast not lost him. I will be glad and rejoice. The reduplication of the words indicates a double joy, a double gladness, as the apostle says, Rejoice in the Lord alway: and again I say, Rejoice. Be glad twice over, for you have double cause for rejoicing in the Lord.

Psa 9:3. When mine enemies are turned back, they shall fall and perish at thy presence.

As much as to say, The presence of God is quite enough to make my adversaries flee, yea, and utterly to cut them off. As John Wesley said, The best of all is, God is with us; and if God be with us, it matters little to us who are against us.

Psa 9:4. For thou hast maintained my right and my cause; thou satest in the throne judging right.

One of our noblemen has this for his motto, I will maintain it; but the Christian has a far better one: Thou hast maintained my right. If David sang thus after he had hurled the stone from his sling into Goliaths skull, he might well magnify the name of the Lord, who had maintained the rights of his people, and put the uncircumcised champion of the Philistines to confusion and death.

Psa 9:5-6. Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever. O thou enemy,

You can conceive of David, standing on the prostrate form of his fallen foe, and looking on that gigantic countenance and those mighty limbs, crying out, O thou enemy,

Psa 9:6-7. Destructions are come to a perpetual end: and thou hast destroyed cities, their memorial is perished with them. But the Lord shall endure for ever: he hath prepared his throne for judgment.

Thou hast destroyed cities, but thou couldst not destroy God. When thou didst defy the armies of other nations, thou couldst easily put them to rout, but when thou didst defy the living God, then there was an end of thee, for thou couldst not overcome him, nor overcome his people. Blessed be God for this, our faith is founded upon a rock that never shall be removed, and our confidence is fixed upon One who can never fail us, and whose truth must stand fast for ever.

Psa 9:8-10. And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness. The LORD also will be a refuge for the oppressed, a refuge in times of trouble. And they that know thy name will put their trust in thee:

The basis of faith is knowledge, and there is no knowledge like that which comes from experience. If you know the name of God as Jehovah, the self-existent and ever-living God, you will have good reason for trusting him; and then, if you know his many precious names, such as Jehovah-Tsidkenu, the Lord our Righteousness, Jehovah-Nissi, the Lord my banner; Jehovah-Jireh, the Lord will provide, Jehovah-Shalom, the peace-giving God, and Jehovah-Shammah, the God who is there where his people are yea, if any one name of God be fully understood by you, you will put your trust in him.

Psa 9:10-12. For thou, LORD, hast not forsaken them that seek thee. Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings. When he maketh inquisition for blood, he remembereth them:

When the great Coroners inquest shall be held upon all who have wrongly suffered, the commission will open by an enquiry concerning the blood of the martyrs: When he maketh inquisition for blood, he remembereth them. His suffering ones, who laid down their lives for the truths sake, shall find that their blood was precious in his sight.

Psa 9:12. He forgetteth not the cry of the humble.

Is there not consolation in these words for some of you? You have been humbled, and brought down from your high place; now then, is your time to cry; and when you do so, you will prove that he forgetteth not the cry of the humble. There are many, who give heed to the petitions of their needy fellow-creatures, and feel their force, for a time; but they are engaged in business, or occupied in other ways, and they soon forget. Other things crowd out the needy ones petition, and so he is left unhelped. But it is never so with God: He forgetteth not the cry of the humble. Notice, in the next verse, how David avails himself of that truth. He seems to say, Is it true that God does not forget the cry of the humble? Then I will cry unto him, and my humble cry shall go up to his ear, and to his heart.

Psa 9:13. Have mercy upon me, O Lord;

What a blessed prayer that is, a prayer useful on all occasions, under a sense of sin, or under a load of sorrow, burdened with labour, or crushed with despondency. It is a prayer which is like the cherubims sword, which turned every way; you may use it as you will: Have mercy upon me, O Lord;

Psa 9:13. Consider my trouble which I suffer of them that hate me, thou that lifted me up from the gates of death:

What a lift that is, lifted up from the gates of death into life, and ultimately into heaven! What an almighty God our Lord proves himself to be at a dead lift! When every other arm is paralyzed, he comes to us, and lifts us up from the gates of death.

Psa 9:14. That I may shew forth all thy praise in the gates of the daughter of Zion:

From the gates of death to the gates of Zion, is the lift which God gives to his poor suffering people.

Psa 9:14-15. I will rejoice in thy salvation. The heathen are sunk down in the pit that they made:

If you picture David with the carcase of the giant before him, the Philistines put to ignominious flight, and the Israelites in full pursuit after them, you can understand his saying, The heathen are sunk down in the pit that they made.

Psa 9:15-16. In the net which they hid is their own foot taken. The LORD known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.

The probable meaning of these words is, Consider and pause. They are musical rests, perhaps; but they also suggest to us how well it is, in our reading of the Scriptures, sometimes to stop a while, and inwardly digest the words that we have read.

Psa 9:17. The wicked shall be turned into hell, and all the nations that forget God.

Even if they are not outwardly as wicked as other men are, yet their forgetfulness of God is the highest form of injustice to him; it is treason against the majesty of heaven; it is robbing God of what is his right; it is a combination of everything that is evil.

Psa 9:18-20. For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever. Arise, O LORD, let not man prevail: let the heathen be judged in thy sight. Put them in fear, O LORD: that the nations may know themselves to be but men.

They boast that they are men, and that they quit themselves like men. Yet let them know that, although they are men, they are only men, with all the infirmities and imperfections of men, and that there is a God who will, in due time, let men know that they are but men, and that the best of men are but men at their best.

Psa 9:20. Selah.

Pause again, think over what we have been reading, and lift up your heart in prayer to God, seeking the aid of the Holy Spirit to apply the truth to your soul.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 9:1-2

THANKS FOR VICTORIES.

(FOR THE CHIEF MUSICIAN; SET TO MUTH-LAB-BEN. A PSALM OF DAVID)

The title here is from Halley. However, there is some uncertainty about the exact meaning of this Psalm of David. The problem derives from two different translations of Psa 9:3. Some have translated that verse as, “Because my enemies withdrew, etc. This makes the Psalm a hymn of praise for many great victories already given by God to David, or Israel. Our version, along with the KJV, renders Psa 9:3 thus: “When mine enemies turn back, etc.” This, of course, makes the opening verse, “Become a promise to thank Yahweh on condition that he put the Psalmist’s enemies to flight.

Still a third view of what is meant is that once God has indeed already condemned David’s enemies (Psa 9:4), their ultimate complete overthrow and destruction are considered as already done, such being the certainty of anything that God promises. We believe this is the correct understanding. Both the Speaker’s Commentary and the Pulpit Commentary, however, pursue the thought that the victories here celebrated with thanksgiving are actual triumphs of Israel over their enemies.

Rawlinson, for example, suggested a specific victory as the historical setting of this Psalm.

David’s victory over Ammon and Syria (2Sa 10:6-14), which was followed by a renewed invasion by the same nations at a later time, (2Sa 10:16), is more likely to have drawn forth this composition.

There is also sharply divided opinion on the issue of whether or not Psalms 9 and Psalms 10 are actually one Psalm or two. The Septuagint (LXX) and the Latin Vulgate make one Psalm out of the two. The Catholic Church follows that numbering; but Protestants continue to number the Psalms separately as in the Hebrew Bible.

Addis accepted the one-psalm idea stating that it was “proved” by these facts: (1) It was one psalm in the Septuagint (LXX) and the Vulgate. (2) There is no title for Psalms 10, and (3) together the psalms form an imperfect acrostic. Kidner also cited the fact that, “A very unusual word, rendered `times of trouble,’ found only in Psa 9:9 and Psa 10:1, strengthens the link between the two psalms.

There is one insurmountable obstacle, however, to the acceptance of the notion that the two passages are a single psalm. This is the simple truth that they do not have the same subject matter! Furthermore, this objection is in no way solved by Addis’ allegation that the text is very corrupt here.

We have mentioned the fact of this psalm’s being built around an acrostic, that is, certain lines, or strophes, begin with letters of the Hebrew alphabet, in such a manner as to present the whole alphabet. That pattern is partially followed here, but very poorly; and we discount its importance altogether. There are eight of the Psalms which follow this acrostic pattern, namely, the passages here, including Psalms 10, and Psalms 25, 34, 37, 111, 112, 119, 145.

We may consider the word `Muth-labben’ in the superscription as totally unknown. As Rawlinson said, “No explanation hitherto given is satisfactory.

Psa 9:1-2

“I will give thanks unto Jehovah with my whole heart;

I will show forth all thy marvelous works.

I will be glad and exult in thee;

I will sing praise in thy Name, O thou Most High.”

The reason for the exultation and joyful thanksgiving and praise of these verses is, “God’s mighty acts of salvation on behalf of Israel. Furthermore, this is true regardless of whether or not the victories had already been given or merely prophesied. What God’s prophets prophesied was as certain of fulfillment as if it had already happened; and that is why the Hebrew writers used the present or the past tense regarding the promise of future events. Such verbs are called prophetic past, or prophetic present.

This is the reason why it really makes little difference just how the text of Psa 9:3 here reads. Our margin gives the option of reading “when my enemies turn back” (which is future) as “because mine enemies have turned back.” (which is past). The events, whether future or past, are equally certain.

“O thou Most High.” See comment on this expression under Psa 7:17.

E.M. Zerr:

Psa 9:1. David would be expected to praise the Lord. The special thought is that his praise was with his whole heart. That degree of devotion was always required by the Lord. (Deu 6:5; Mat 22:37.) David had a practical reason for praising God, which was the marvelous works of his creation.

Psa 9:2. Glad and rejoice. The first word describes the state of mind, and the last one indicates that some outward expression was to be made of it. That expression took the form of singing and suggests the statement in Jas 5:13.

Fuente: Old and New Testaments Restoration Commentary

The burden of this psalm is thanksgiving for Jehovah’s righteous rule by which He has overcome the enemies of the chosen people. It is almost exclusively a song of thanksgiving. There are a few brief petitions, but they are intimately related to the measures of praise. These songs of praise move from the personal to the general. First, deliverances wrought for the singer are celebrated (1-4) ; then the government of the enthroned Jehovah among the nations, a government based on righteousness, is sung (5-8) ; and next the tenderness of Jehovah toward the oppressed and His unfailing succor of the needy are declared (9,l0). The song of the singer then becomes a cry to others to join in the chorus (11,12). Then follows a cry for mercy which immediately merges into praise, and the thanksgiving moves out in the same order from personal (13,14) to general ( 15,16). The whole ends with a declaration of the certainty of the divine government and a final prayer for its clear manifestation.

The psalm is a great pattern of praise on a level neglected far too much in our day. We praise God much for His mercy. This is right, but it is a good thing to recognize His righteous rule and to praise Him for that.

Fuente: An Exposition on the Whole Bible

Confidence in the Righteous Judge

Psa 9:1-20

The Chaldee version adds to the inscription, concerning the death of the champion who went out between the camps, referring to the death of Goliath. This is the first of the Acrostic or Alphabetical Psalms, of which there are nine: Psa 9:1-20; Psa 10:1-18; Psa 25:1-22; Psa 34:1-22; Psa 37:1-40; Psa 111:1-10; Psa 112:1-10; Psa 119:1-176; Psa 145:1-21.

There is a predominant note of praise, Psa 9:1-5; Psa 9:11-12; Psa 9:14. Let memory heap fuel on the altar of praise. In the resurrection of our Lord, God indeed rebuked our arch-enemy, and his strongholds are now wastes, Zec 3:1-2; 2Co 10:4; Col 2:15. But there is a corresponding note of trust, Psa 9:7-12. Calamity drives us to God. The more we know the more we trust Him. Doubt is born of ignorance. Leave God to vindicate; He will not forget, Psa 9:12. There is a petition for further help, Psa 9:13; Psa 9:19-20. We have been at the gates of death, Psa 9:13; here are the gates of the Holy City, Psa 9:14. Compare Psa 9:15 and Est 7:10. God does not forget; forget Him not, Psa 9:12; Psa 17:1-15.

Fuente: F.B. Meyer’s Through the Bible Commentary

We come now to another group of Psalms that are all intimately linked together, and this time instead of an octave we have a septenary series. In the oldest Hebrew text there would be only six, for originally Psalms 9 and 10 were one. We do not know just when they were divided into two, but we know them as 9 and 10 instead of simply as 9. Then, if we add to them 11, 12, 13, 14, and 15, we have the series of seven.

In these first two Psalms, 9 and 10, we have the people of God in great distress and a sinister character oppressing and persecuting them. He is called, in the last verse of the 10th Psalm, The man of the earth. That is very significant for our Lord Jesus is called, The Second Man, the Lord from Heaven, and all through Scripture we can see hints in the Old Testament getting clearer and clearer as we move on into the New, of the man who in the last days comes out in vivid contrast to our Lord Jesus Christ. This man of the earth embodies in himself all earthly and carnal principles as our Lord Jesus embodies in Himself everything that is heavenly and spiritual. You remember when He was on earth He said to the Jews, I am come in My Fathers name, and ye receive Me not: if another shall come in his own name, him ye will receive (Joh 5:43). He is undoubtedly referring to one who appears in many different parts of the Old Testament, the same one here called, The man of the earth, the one who is spoken of in Daniel as the king who does according to his will (11:36); who is described in the prophet Zechariah as the idol shepherd (11:17) who left the flock and instead of tending and caring for them really persecuted them.

When you go farther on into the New Testament you get the name of this person, or perhaps it is more proper to say, his title. John says, Ye have heard that antichrist shall come and then he adds, even now are there many antichrists; whereby we know that it is the last time (1Jn 2:18). But he shows that there will be a personal antichrist in the last days. The Apostle Paul speaks very definitely of him in the second chapter of the Second Epistle to the Thessalonians and calls him distinctly, The wicked one (2Th 2:8). Our version calls him, That Wicked. It should be That wicked one, or really, The lawless one, and he is also called in that chapter, That man of sin (Thess. 2:3). In the book of Revelation he is spoken of as the false prophet and as another beast, the beast that comes up out of the land, that is, the land of Palestine, who had two horns like a lamb and he spake as a dragon. The book of Revelation is the book of the Lamb, for you read of the Lamb twenty-nine times, but in the thirteenth chapter you have an imitation lamb, one who looks like a lamb but who speaks like a dragon; that is, he is energized by Satan. One of the oldest Christian fathers of the second century of the Christian era called him Satans firstborn. That is the imitation Christ. As we study these two Psalms I think we can see the shadow of this sinister personality falling across both these records, and we can get some idea of what it is going to mean for the remnant people of God in the land of Palestine after the Church of God has been caught away, in the time of Jacobs trouble, when the antichrist is reigning. His principle will be to rule or to ruin. If people will not own his authority, if they will not recognize him as their leader, then he will seek to destroy them. Therefore the people of God in that day will be suffering terribly under his hand. We have had many forecasts of this personality. There have been, all down through the centuries both before the Christian era and since, persons who largely answered to the description of the antichrist. If one is familiar with the history of the people of Israel between the two Testaments he knows something of what the people of Israel suffered under the reign of Antiochus Epiphanes, the Syrian tyrant who has been called the Old Testament antichrist. Unless the Jews were ready to worship his false gods, to offer incense at his altars, he slaughtered them b) the thousands and made the land run red with their blood. In the centuries since Christ was here on earth how many of these terrible tyrants there have been! No wonder that the early Christians thought first of Nero as the antichrist, later on of Domitian, and then afterwards when pagan Rome had fallen and papal Rome took its place, think of what Christians suffered under the papacy. Luther was firmly convinced that the papacy was the antichrist, that instead of one individual, that the man of sin was a system, the system of the papacy, seeking to destroy Gods humble, loyal people who loved His Word and would not acknowledge papal substitutes. Then in later years under the awful tyranny in Russia, we are not surprised that poor, suffering Christians, hundreds of thousands of them martyred under the soviet government, have thought of Lenin and now of Stalin as the antichrist. In a certain sense all of these men were antichrists because, after all, the word just means, opposed to Christ, and so wherever there is a tyrant who hates the gospel and hates the people of God and is opposed to Christ, he is in nature an antichrist. But all of these are just figures of the great antichrist yet to come. With that in view I think we can enter into the feelings of Gods people in the coming day as we look carefully at these Psalms.

In Psalms 9 and 10 we have the man of the earth oppressing, destroying, ruthlessly seeking to root out of the world everything that is of God. In Psalms 11 to 15 we have the exercises of heart of Gods people in view of all this. Of course we have those exercises in measure in Psalms 9 and 1 o, but these deal particularly with the tyrant of those days. Psalm 9 commences with a note of praise and, after all, no matter what Gods people have to suffer, the marvelous thing is they have always been able to praise even when in the midst of the fire. That is one of the wonderful evidences of the divinity of Christianity. People can go through the most intense suffering, trial, and difficulty, and yet their hearts can be lifted above all the pain and anguish and grief and they can praise even in the fires. What a picture you have of that in Paul and Silas, cast into the inner prison, their backs bleeding, their feet made fast in the stocks, and instead of grumbling, instead of finding fault with God, instead of asking, Why does God allow me, since I am His child, to suffer like this? you find them singing praises to God and lifting their voices together in prayer until all the prisoners heard them. Then came the great earthquake and then the conversion of the jailer. Do you know anything else that can enable a man to glory in tribulation like that?

Listen to David, for David is the author of these Psalms, and he knew what it was to suffer. With Saul on the throne, he knew what it was to be driven out into the wilderness, persecuted, hated, forsaken, and yet to love in return. Instead of grumbling and complaining, his heart goes out in thanksgiving, I will praise thee, O Lord, with my whole heart. Not with half a heart. And think of the people of God in that coming day in the midst of the greatest tribulation ever known, taking up these words on their lips, I will praise Thee, O Lord, with my whole heart; I will shew forth all Thy marvelous works. I will be glad and rejoice in Thee. We may not be able to rejoice in circumstances, but we can always rejoice in Him, for God is above all circumstances. It is a bad thing when believers get under them. A brother said to another who he knew had not been well, How are you, brother?

I am pretty well under the circumstances, he answered.

And the other said, I am sorry to know that you are under the circumstances; I wish you could be above them. The Lord is able to lift you above them.

Oh, yes, said the other, I was not thinking of that.

We do not need to be under the circumstances. This man is above them all and he is rejoicing in spite of them. I will sing praise to Thy name, O Thou most High. And then he tells you something of his confidence in God, for even when facing the enemy he can say, When mine enemies are turned back, they shall fall and perish at Thy presence. You see, faith counts on God to keep His Word and knows that God has promised to give deliverance from the enemy, and so takes it for granted that this will occur. He says, When mine enemies are turned back, they shall fall and perish at Thy presence. For Thou hast maintained my right and my cause; Thou satest in the throne judging right/ No matter what conditions are like in the world around, the nations may rage, wars and rumors of war may cause the stoutest heart to tremble, but faith looks beyond it all and recognizes God as sitting on the throne, and knows that eventually He will bring out everything for His glory.

Thou hast rebuked the heathen, Thou hast destroyed the wicked, Thou hast put out their name for ever and ever. It had not actually happened, but faith speaks of the things that are not as though they are. And then he turns and defies the enemy, O thou enemy, destructions are come to a perpetual end. They are still carrying on the same bloody propaganda in Russia, but eventually God is going to arise for the deliverance of His people, and so here His saint cries out, O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.

In verses 7 to 12 the afflicted believer looks on and sees the Lord taking His great power and reigning in Zion. But the Lord shall endure for ever: He hath prepared His throne for judgment. And He shall judge the world in righteousness, He shall minister judgment to the people in uprightness. The Lord also will be a refuge for the oppressed, a refuge in times of trouble. And they that know Thy name will put their trust in Thee: for Thou, Lord, hast not forsaken them that seek Thee. What about us at the present time? We do not know anything as yet of what many of the people of God have experienced in times of persecution and trial; we do not know anything of what the remnant of Israel will have to go through, and yet how often our heads hang down like bulrushes because things go a little hard with us, because we are up against misunderstanding, and we get so discouraged. Let us rather take a leaf out of the book of these saints of God who in the midst of awful persecution and trial could say, They that know Thy name will put their trust in Thee: for Thou, Lord, has not forsaken them that seek Thee. God has never gone back on His Word, and He has never failed His people. But someone says, He has left them to die; He has allowed them to be tortured and afflicted. Yes, that is true, but that was not defeat; for the very moment the soul left the body it was present with the Lord, and for all one ever suffered on earth He makes up abundantly yonder.

And so the Psalmist can exclaim, Sing praises to the Lord, which dwelleth in Zion: declare among the people His doings. When reading the prophetic word (and the Psalms are as truly part of the prophetic word as the books that we think of in this connection, such as Isaiah, Jeremiah, etc.-the New Testament speaks of the prophet David) we should remember that whenever it speaks of Zion and Mount Zion it means exactly what it says; it means Mount Zion. We have a way in Christendom of taking a lot of these terms that have to do with Israel and with their inheritance of the kingdom promised to them, over to Christianity and spiritualizing everything and so speak of the Church as being Mount Zion. When I was compiling a song book some years ago there was one song, which is used often in connection with missionary services, that I was very eager to have; it was that beautiful song, O Zion Haste Thy Mission High Fulfilling. You know, Zion is not doing any missionary work at all, but I wanted that hymn, and so I changed the first line to, O Christian haste thy mission high fulfilling. But some day Zion will have a mission of blessing to the whole world. That will be when the Lord Jesus reigns on Mount Zion, and He will reign there, for God is going to fulfill that word of the Psalmist David who by faith sees antichrist destroyed and sees the Lord dwelling in Zion. Declare among the people His doings.

And then He remembers that God is never going to forget anything that His people have suffered. Have you had to suffer, and have you felt utterly forsaken and forgotten? God never forgets. You may say, But others have treated me so badly. He knows all about that. Look at verse 12, When He maketh inquisition for blood, He remembereth them: He forgetteth not the cry of the humble. He takes note of every sorrow that His people have to go through, and in the day of judgment there will be stern retribution for those who have caused suffering to His people.

Then from verse 13 to the end of verse 17 you have another distinct section in which the Psalmist tells some of his personal experiences. Have mercy upon me, O Lord; consider my trouble which I suffer of them that hate me, Thou that liftest me up from the gates of death: That I may shew forth all Thy praise in the gates of the daughter of Zion: I will rejoice in Thy salvation. The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken/ Is that not true today? How utterly helpless they are. They do not know how to get out of the pit into which they have sunk, but it will be a thousand times worse in this day of which we read, The Lord is known by the judgment which He executeth: the wicked is snared in the work of his own hands.

And then notice those two queer looking words at the end of verse 16, Higgaion. Selah. You do not need to read them, for they are not part of the Psalm. They are simply instructions to the choir leader. Higgaion is a type of Hebrew music to which this Psalm was to be sung, and Selah is like one of those little rest marks that we have, to give the choir a chance to breathe before they go on. It comes in such a solemn way here for he is going to say a very serious thing in the next verse; but first he says, just rest a moment; pause a moment. He tells us something the world does not like to hear, something that men do not want to believe, but here it is in Gods Holy Word: The wicked shall be turned into hell, and all the nations that forget God. There is something about that, that has a very strange effect on the child of God, for while his heart goes out in sympathy as he thinks of the awful doom toward which the wicked are sinking, yet it enables him to lift his heart in praise as he thinks of the judgment from which he has been saved. When I think of what hell means, it ought to fill my heart with great compassion as I look upon the multitudes about me. On the other hand, how I should praise the One who has redeemed me from such a doom!

Years ago when I was a Salvation Army officer we used to sing a song the chorus of which is:

Let the white glare of Thy throne he cast

Oer each step of the way that I go,

And the red, red light from the lake of the lost

Oer each hour shed its lurid, awful glow.

Often when speaking to God in prayer those words come to me, and I say to God, I do want to live day by day in view of the great white throne and in view of the lake of fire toward which men and women are hastening in their sins so that I shall not be indifferent to the needs of souls around. I do not understand how a child of God could ever harbor malice or ill feeling even toward those who are causing him suffering when he thinks of the doom toward which they are hastening. When the Psalmist thinks of the judgment to which the godless nations are going, his heart is stirred to compassion as he thinks of the grace that delivered him from it all, and his voice is lifted in praise. In the last three verses he thanks God for His mercies, and yet calls on Him to bring the sufferings of His people to an end.

For the needy shall not always be forgotten: the expectation of the poor shall not perish for ever. This is the time when it looks as though the needy are forgotten, but it will not always be so. Arise, O Lord; let not man prevail: let the heathen be judged in Thy sight. Put them in fear, O Lord: that the nations may know themselves to be but men. There is another rest, and then he goes right on into the tenth Psalm.

Fuente: Commentaries on the New Testament and Prophets

Psalm 9

The Godly Remnant. The Wicked One and His Followers (9-15)

1. The praise of the Most High (Psa 9:1-2)

2. Millennial deliverances and glories (Psa 9:3-12)

3. Prayer for divine intervention: Faiths Vision (Psa 9:12-18)

Psa 9:1-2. Psalm 9-15 continue the great prophetic story. Once more the godly remnant is before us and in this section the wicked one, the man of sin, is also revealed. The first part of this Psalm is a prophetic vision of what will be on earth, when the Son of Man has come and when all things are put under Him. His triumph is celebrated. We doubt not what is written here will be the comfort of that company of believing Jews at the end of the age as they anticipate in faith what will be when the King comes. But how much more we His heavenly people should praise Him, and declare His wondrous works in grace.

Psa 9:3-12. What it will mean when the Lord reigns is told out in these verses. His enemies will be defeated; He rebukes the nations and destroys the wicked; He judgeth the world in righteousness, and He is a refuge for His people. The Lord will dwell in Zion, Israel will sing praises and become the witness amongst the nations.

Psa 9:13-20. Up to the previous verse we saw the glorious results for Israel when the Son of Man comes. But that has not yet come. Faith realizeth it. In verse 13 we hear the voice of supplication of those who in faith look forward to the promises, but who suffer in the midst of the trials of the ending days of the age. They are hated and suffer and long to shew forth praises in Zion. Then once more the vision of faith what must happen ere long to the nations and to the wicked (15-18). The plea Arise, O LORD, is the prayer for His glorious manifestation.

This Psalm and the next are linked together by the letters of the Alphabet (in Hebrew). Ten letters are used in this Psalm and five in the next. Six letters are dropped out in this alphabetical composition. The irregularity may be explained as in harmony with the time of tribulation when everything on earth is broken and out of joint.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Muth-labben

“death of the son,” is not a musical instrument but the title of the Psalm. Possibly connected with 2Sa 12:20.

Fuente: Scofield Reference Bible Notes

praise: Psa 7:17, Psa 34:1-4, Psa 103:1, Psa 103:2, Psa 145:1-3, Psa 146:1, Psa 146:2, 1Ch 29:10-13, Isa 12:1, Heb 13:15, Rev 5:9-14

with my: Psa 86:12, Psa 111:1, Psa 138:1, Luk 10:27

show: Psa 9:14, Psa 51:15, Psa 106:2, 1Ch 16:12, 1Ch 16:24, Isa 43:21, Isa 60:6, Rev 15:3

Reciprocal: Psa 56:12 – I will Psa 109:30 – greatly Psa 119:7 – I will Heb 10:22 – a true

Fuente: The Treasury of Scripture Knowledge

The throne of righteousness.

To the chief musician. Upon Muth-labben. A psalm of David.

We come now then to the consideration of these psalms in detail. The ninth has for its subject the contemplation of that throne of righteousness which the earth has so long desired to see and found not. Christ as the King of righteousness has been refused, and the world has sought all kinds of substitutes for Him in vain. It must be but in vain! Yet the “desire of all nations” shall come, and shall be found in Him. He shall be “King of kings and Lord of lords.”

The inscription is considered a difficult one, and has had, as usual in such cases, many interpretations. Muth-labben means most naturally, however, and is most commonly taken to be, “Death for the son.” Remembering the Egyptian oppression out of which Moses and the people of Israel as a whole were saved, and which God remembered against Egypt on the passover night of their deliverance, -and remembering, too, that here we have the final and worst tribulation of the same people Israel, when out of the bitterest persecution they shall be delivered, -there is no great difficulty in the application of the inscription in this way. So taken it confirms from another side the meaning of the psalm.

1. The psalm begins with an outburst of praise to the Most High -that millennial name of God with which the seventh psalm ended. Israel’s tongue is loosed, the whole heart united in this praise. It is Jehovah, the covenant God, the Living and Unchangeable, who is now manifested as this, whose wondrous, works have made Him known, and these as being the means of their own deliverance, and with their new-opened mouth, Israel will declare. David the Israelite has long since led, and still leads, in such strains as these; and Christ, the anti-type of David, will lead “in the midst of the assembly,” in the days to come.

The speaker repeats, confirms, and amplifies the song of praise. It is God Himself in whom he rejoices, and whom His works make known; it is His name which he celebrates in psalms. This is indeed the joy of joys, that, as is not the case with changeful man, what He has done is the real manifestation of Himself, His nature, -and that is what His “Name” implies. Thus we can know Him better than we can know ourselves: for the heart of man, “who can know it?”

What a joy indeed, to have Him manifestly reigning -Christ the perfect expression of what He is, and Christ upon the throne!

2. Deliverance from the enemy is what now their hearts are full of: righteous deliverance for the righteous, as the seventh psalm has declared it as far as the oppressor is concerned:

he has no claim that the divine government can recognize. There is efficient power, and when the work of deliverance begins, it is fully accomplished: when the enemies turn back, they stumble and perish, for God is there. Israel can now say, “Thou hast maintained my right and my cause;” and it is One who plainly sits upon the throne who does so.

Nor is this deliverance local merely. It connects itself with the judgment of the earth, and the destruction of the wicked out of it: even their name is blotted out and disappears; and this involves a moral change of the face of the world, which makes haste in this way to forget them. More than this, the desolations wrought by the reign of evil are over: the “times of restitution” are come, -summer and fruitage for all the earth, with quiet rest under the care of the good Shepherd. For He it is who reigns, and the iron rod has destroyed those only who destroy the earth.

3. Jehovah dwells in Zion, and His rule has all the character of divine beneficence. Man is no longer a stranger and an exile from God. The earth returned to her orbit circles round her central sun.

(a) It is the rule of the Eternal: while other kingdoms arise and fall, this endures: “Jehovah abideth forever.” No danger of a failure in the succession; no uncertainty from transmission through many hands: the glorious Priest-King never resigns or forfeits His throne to others; He is Himself the dynasty, and its character will never change: He “establisheth His throne for judgment; and He shall judge the world in righteousness, He shall give judgment in uprightness to the races of men.” Thus there is no fear either of the clashing of party interests or of national prejudices, or of aught else. One King is King to all, ministering incorruptible justice to all alike. Rule is now true service, and the oppressed is secure of a ready hearing in the one ever-accessible court of appeal. He is their refuge, their sanctuary, -“a stronghold in seasons of strait.” This is no theory merely: there is no contradiction between the ideal and the real. It is known by experience, affirmed by the consciousness of all His people: for “they that know Thy Name will trust in Thee: for Thou, Jehovah, haft not forsaken them that seek Thee.”

(b) Israel is naturally the witness of all this in her own experience, and by her deliverance will “tell out His deeds among the peoples” -the nations brought at last to be His own. The persecution even to death of the chosen nation He has now remembered: their cry has come up into His ears. Now He dwells in Zion, and forever; the wings that long since would have sheltered them, are now stretched over them, -at rest in the love that has drawn them nigh.

4. After all this -strangely as it seems, no doubt, -we have the actual cry of distress; and to the end of the psalm, though there are outbursts of triumphant anticipation, the deliverance contemplated is seen not to be really come as yet. And this character of the psalm we shall find repeated in many future ones. The realization of faith comes first, and then the actual circumstances are seen, out of which faith looks to the fulfillment of precious promises, which are indeed as sure as if fulfilled. The stand-point of the psalm is thus that of those for whom it has been specially prepared, and their faith is strengthened by such Spirit-inspired glimpses as we have had into the then so near future, the bright fulfillment of the longings and prayers of successive generations of saints, who died with its light-glow in their faces. And this hope too is ours, with its brightness only intensified by the fact that ours too are heavenly promises, and that as “heirs of God and joint-heirs with Christ” we are to see and rejoice in the earth’s bridal-glory, when the Bridegroom-King shall be “Jesus of Nazareth, King of the Jews.” Our interest in these things is not likely to be spoiled by the fact of fuller entrance than Israel herself into this ineffable joy.

Here then we have the experience of Jacob’s hour of trial once again, the cry -though with the confidence begotten of previous anticipations -from the very “gates of death.” Yet they expect to change this yawning shadow for the “gates of the daughter of Zion,” and to praise Jehovah there, exulting in His salvation -not surely a mere temporal deliverance. We have seen already (Psa 6:1-10) what death is linked with in their minds; and corresponding with this is the meaning of deliverance from it for the hearts of these worshipers -a praise that shall be led of Messiah Himself.

5. Thus again faith descries the future from its firm ground in the prophetic word, and rehearses the righteous ways of divine government in quite a similar manner to the seventh psalm. These things need the emphasis of repetition for men’s careless ears. The nations sink into a pit their own hands have prepared, and are taken in the net they have hid for their own entanglement. And this is Jehovah’s judgment, the unswerving ways by which Jehovah is made known. Higgaion: here is “meditation” for those who do not refuse it: let them “ponder it in their own hearts upon their beds, and be still.”

And “the wicked are turned into Sheol, -all the nations that forget God.” This is still, of course, the judgment of the world that is in question: final it is, as far as the world goes, but yet not the full eternal judgment which the New Testament reveals. For this, Sheol or hades must deliver up its dead, (held by it only as prisoners for the assize,) and the “resurrection of judgment” introduce them to “the great white throne” for discriminating sentence. (Rev 20:1-15.) This we have not here, nor generally in the Old Testament. Death -what we ordinarily call that -is, as we see it everywhere, the legal penalty, though still with the shadow of divine wrath therefore in it. It is here the doom of “outer darkness,” outside the day of earth’s festival and joy; the doom of those who “forget God;” and thus we understand the cry of the sixth psalm, though there in the lips of those to whom forgetfulness of God is the misery they dread: “for in death there is no remembrance of Thee; in Sheol who shall give Thee thanks?” It is the doom of those who have chosen to forget God, but as contemplated by those with whom, according to the well-understood parallelism here, to “remember” is to “give Him thanks.” Alas, it is the portion they have chosen they will have -aye, and must have, because they have chosen it, not because He has chosen it for them. From so awful a thought as this He has interposed his oath to save us: “As I live, saith the Lord, I have no pleasure in the death of him that dieth: therefore turn yourselves and live ye.”

6. The psalm concludes with prayer, mingled with the assurance which he who prays whispers to his heart. Frail man, thrusting himself across the path of the almighty purpose! what must be the end? God’s people may be indeed the “needy,” and with no spirit of self-assertion, scarcely turning as the worm upon the foot of him that treads on it -the “meek.” Aye, but it is because, not their despair, but their “expectation” quiets them. “My soul, wait thou upon God,” is the reminder with which they control themselves. Shall they be forgotten perpetually, though for a time it seem so? shall such expectation come to naught? shall they who have no hope but in God be disappointed by Him? No: it is impossible to entertain the thought. And so out of that conviction comes the cry

“Arise, Jehovah! let not frail man be (thus) strong!” has not his success reached already the ordained bound? “let the nations be judged before Thy face!” They have forgotten Thee, and so can boast themselves: let Thy presence convict them of their folly, and rebuke the vain pretension; “put them in fear, Jehovah! that the nations may know themselves to be frail men!”

Thus the psalm ends. Though irregular in its construction, the alphabetic arrangement only lacks one letter, so far as it goes, which is just half-way through the alphabet. Thus, instead of eleven letters, there are ten -the psalm clinging, indeed, to what this number indicates -human responsibility and recompense; while the omitted letter, daleth, standing for the number 4, which speaks of creature weakness and failure, may find in this the reason of its omission from a psalm which throughout so strongly emphasizes the indefectible righteousness of the divine government. Reason will certainly be found everywhere for every “jot and tittle” of the inspired word which we are considering. Believing research will find that every claim that has been made for it on that score fails only in feebleness of statement, not in excess.

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 9:1-2. I will praise thee with my whole heart With a sincere, affectionate, and devout heart. I will show forth all thy marvellous works I will discourse, in the general, of thy manifold wonders wrought for me, and for thy church and people formerly. The particle all is here, as it is often elsewhere, taken in a restrained sense. I will rejoice in thee In thy favour and help vouchsafed to me.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Psa 9:5. Thou hast rebuked the heathen. A song in ancient time was made after every victory, a sort of Te Deum, to be sung in the congregation. The collection of those hallowed martial odes was called the Book of the wars of the Lord. The rabbins say that this psalm was composed after the fall of Goliath, and the defeat of the Philistines. They, and the Ammonites, had shed innocent blood.

Psa 9:12. When he maketh inquisition for blood. The Ammonites, on the breaking out of the rebellion, had sacrificed a number of Hebrews to Moloch their god. Allow me here to add, that the monied interests of this kingdom, who lend immense sums on exorbitant interest for foreign wars, may possibly find some truth in these words. All infidel as they are, and full of contempt of the bible, yet profane history furnishes a thousand cases which speak as David speaks.

Psa 9:17. The wicked shall be turned into hell. Hebrews grave: the LXX, hades: the Vulgate, sepulchre. See Job 26:4. Isa 30:33. They shall fall in war, and receive a rude burial in the field. The wicked however fall only in small proportions by war; and if the grave be all that is meant here, good men also go to the tomb, and often in early life. By consequence the text designates a state of future punishment for wicked and ungodly men. It has a special regard to the bloody heathen nations around the Jews, who shed rivers of innocent blood, and forgot God, as known in the covenant of Noah, and of Shem, surnamed the just.

When wicked men become loaded with every crime which can degrade them as moral beings, overwhelm their conscience and make good men odious in their eyes, where can they go but to Plutos dark house? When Eneas persisted in his prayers to go down to Tartarus to seek the manes of his father Anchises, the pythoness, or sybil prophetess, gave him a caution of equal moment to us, as to him. Descendant of the gods, son of Anchises, easy is the descent to hell. The gate to the dark court of Pluto is open day and night; but to recover ones steps, and escape to the superior regions,here is the task,here is the labour.

Sate sanguine Divm, Tros Anchisiade: facilis descensus Averni: Noctes atque dies patet atri janua Ditis:

Sed revocare gradum, superasque evadere ad auras, Hoc opus, hic labor est. NEID, 6:125.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

9 and 10. Yahweh the Refuge of His People.These two Pss., divided in MT, were originally one, This is proved by the fact that they are one in LXX. and Vulg., by the absence of title over Psalms 10, and, conclusively, by the evidence that 9 and 10 form one acrostic poem. It was arranged in strophes of four lines each, the first letter of each strophe being one of the letters of the Heb. alphabet in regular succession. This system is carried out in the whole of Psalms 9-2 in Psalms 10. So far we have the first twelve letters of the alphabet, the only omission being that of the fourth letter, which, however, can be supplied by an easy and convincing emendation. Then from Psa 10:3 to Psa 10:11 the acrostic character disappears and can be recovered only by precarious emendation. It reappears in Psa 10:12 and continues to the end, where the strophes begin with the last four letters of the alphabet. This irregularity implies great corruption in MT, and shows, like the comparison of Psalms 18 with 2 Samuel 22, that any absolute trust in that text is misplaced.

The subject-matter raises a further difficulty. The poem is in part a triumphal song over Israels foes, but the writer oscillates between the thought of foreign oppressors and of godless Israelites who defy Yahweh and spoil the orphan and the afflicted. A very slight emendation in Psa 10:16, proud instead of nations, removes this second difficulty. But a third remains: the Psalmist begins with gratitude for the defeat of his adversaries and changes his song to one of supplication for a victory which is not yet secure.

Psa 9:13 f. Observe the contrast between the gates of Sheol and those of Zion.

Psa 10:4. Here, as always in the OT, the atheism meant is practical not theoretical. The godless believe in a God who lives far away and does not trouble Himself with human affairs.

Psa 10:5. Read, He prospers in his ways at all times. The villages in Psalms 10 may, being unwalled, have fallen an easy prey to the enemy, or, more probably, they have become nests of robbers. The LXX. Psa 10:8 reads, He sitteth in ambush with the rich.

Fuente: Peake’s Commentary on the Bible

PSALM 9

A prophetic forecast of the effects of the coming of Christ to vindicate His rights, execute judgment upon the wicked, deliver His people and establish His reign in righteousness over the earth.

In the first eight psalms we have presented the principles of God’s government (Ps. 1): the counsels of God as to His Anointed – the Messiah (Ps. 2), a world that has rejected God’s Anointed, and ignores His government, with the consequent exercises of the godly (Ps. 3-7), until the day of Christ’s glory as the Son of Man (Ps. 8).

The principles of God’s government being established, we are permitted to see in Psalms 9 and 10 the circumstances in which the godly remnant will be found under the oppression of Antichrist and the godless nations, during the time immediately preceding the coming of Christ to reign.

(vv. 1-2) The godly Jew anticipating the deliverance from all his enemies by the brightness of the Lord’s coming, recounts the marvelous works of the Lord, and celebrates the praise of Jehovah as the Most High.

(v. 3) The blessings of the psalm are introduced by the presence of the Lord, and the brightness of His coming in glory. In the days of His humiliation His enemies went backward and fell to the ground in His presence; in the day of His coming glory they will not only stumble at His presence, but will stumble and perish.

All that follows in the psalm is the result of Christ’s presence. Thy presence is the key to the psalm.

(v. 4) The first effect of the presence of the Lord will be to vindicate the godly and maintain their cause. The temporary progress and triumph of evil, whether at the Cross, or during the absence of Christ, or, in a supreme degree, during the last days, might give the impression that God is either indifferent to evil, or powerless to stay its course. The presence of Christ in glory, and the consequent destruction of His enemies, will make it apparent that God has not been indifferent to the way men have treated Christ and those who are His. The remnant not only express what is true for themselves, but what is true of Christ, when they say, Thou hast maintained my right and my cause.

(vv. 5-6) Further effects of the presence of Christ will be the rebuking of the nations and the destruction of Antichrist. The word wicked in verse 5 and verse 16 is in the singular and refers to Antichrist, the enemy whose destruction will come to a perpetual end.

(vv. 7-10) Antichrist destroyed, and his reign over, the reign of Christ will be established. His reign will be a rule of righteousness for the whole world. The oppressed will find a refuge in Christ. Those who trust in the Lord, and seek Him, will find they are not forsaken.

(v. 11) Furthermore, the coming of Christ will call forth praise to the Lord in Zion, and a testimony to the Lord among the nations.

(vv. 12-14) This praise and testimony will be rendered by the persecuted and afflicted remnant, to whom the Lord will show mercy in lifting them up from the gates of death to show forth the praise of the Lord in the gates of Zion.

(vv. 15-17) In contrast to the godly, who are raised up for blessing, the nations sink down in the pit they have made. By their rebellion against Christ they have sealed their doom, and the God to whom they refused to be reconciled is made known through judgment. Antichrist (the wicked of verse 16) and the nations that follow Antichrist (the wicked of verse 17) are turned into Sheol together with all the nations (those outside the sphere of Antichrist) that forget God.

(v. 18) The nations may forget God, but God will not forget the needy and the poor among the nations; their deliverance will be involved in the destruction of the wicked.

(vv. 19-20) In view of the deliverance of the godly the cry goes up for the Lord to arise and act in judgment.

Fuente: Smith’s Writings on 24 Books of the Bible

9:1 [To the chief Musician upon Muthlabben, A Psalm of David.] I will praise [thee], O LORD, with my {a} whole heart; I will shew forth all thy marvellous works.

(a) God is not praised unless the whole glory is given to him alone.

Fuente: Geneva Bible Notes

Psalms 9

The Septuagint translators combined Psalms 9, 10 into one psalm, even though they are separate in the Hebrew text. Consequently, from this psalm through Psalms 147, the numbering of the psalms in the Roman Catholic versions of the Bible differs from the numbering in the Protestant versions. The Roman Catholic versions follow the Septuagint (Greek) and Vulgate (Latin) versions, whereas the Protestant versions follow the Hebrew Bible. Twice the Septuagint translators combined or renumbered two psalms into one (Psalms 9, 10 into 9, and Psalms 114, 115 into 113), and twice they divided two psalms into four (Psalms 116 into 114 and 115, and Psalms 147 into 146 and 147).

The Septuagint translators evidently combined Psalms 9, 10 for two reasons. First, together they complete a somewhat modified acrostic in which each verse (almost) begins with the succeeding letter of the Hebrew alphabet. Second, the same unusual terms and the same basic structure occur in both psalms, suggesting that they may have been linked originally (e.g., "in times of trouble," Psa 9:9 and Psa 10:18; "the nations," Psa 9:5; Psa 9:15; Psa 9:17; Psa 9:19-20 and Psa 10:16; and a closing emphasis on man’s mortality, Psa 9:20 and Psa 10:18). In spite of these similarities, the differences between Psalms 9, 10 justify their separation. Each psalm is complete in itself and has its own purpose. Psalms 9 is a positive song of thanksgiving, whereas Psalms 10 is a negative complaint and petition dealing with the godless. Both psalms are individual laments.

David praised God for demonstrating His righteousness in judging wicked nations in Psalms 9. He expressed gratitude that the afflicted can trust in such a Judge. He concluded with a petition that the Lord would remove affliction from him so he could honor God by thanking Him for His deliverance. He did not identify his enemy specifically, perhaps to enable the Israelites to use this individual lament as a community lament.

In the title, the word "Muth-labben" (NASB) means "The Death of the Son" (NIV), which was evidently a tune name.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Praise for righteous judgment 9:1-12

This first section speaks of God as the righteous Judge in whom the afflicted may hope.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

In view of the aspects of Yahweh’s character that he would yet describe, David said he would thank God wholeheartedly. He would announce His extraordinary works publicly, rejoice in Him, and sing the praises of the Most High. [Note: See VanGemeren’s excursus on Yahweh as El Elyon, the Most High, pp. 123-24.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 9:1-20

Psa 7:1-17; Psa 9:1-20 are connected by the recurrence of the two thoughts of God as the Judge of nations and the wicked falling into the pit which he digged. Probably the original arrangement of the Psalter put these two next each other, and Psa 8:1-9 was inserted later.

Psa 9:1-20 is imperfectly acrostic. It falls into strains of two verses each, which are marked by sequence of thought as well as by the acrostic arrangement. The first begins with Aleph, the second with Beth, and so on, the second verse of each pair not being counted in the scheme. The fourth letter is missing, and Psa 9:7, which should begin with it, begins with the sixth. But a textual correction, which is desirable on other grounds, makes the fifth letter (He) the initial of Psa 9:7, and then the regular sequence is kept up till Psa 9:19, which should begin with the soft K, but takes instead the guttural Q. What has become of the rest of the alphabet? Part of it is found in Psa 10:1-18, where the first verse begins with the L, which should follow the regular K for Psa 9:19. But there is no more trace of acrostic structure in 10 till Psa 10:12, which resumes it with the Q which has already appeared out of place in Psa 9:19; and it goes on to the end of the alphabet, with only the irregularity that the R strain {Psa 10:14} has but one verse. Verses with the missing letters would just about occupy the space of the non-acrostic verses in Psa 10:1-18, and the suggestion is obvious that the latter are part of some other psalm which has been substituted for the original; but there are links of connection between the non-acrostic and acrostic portions of Psa 10:1-18, which make that hypothesis difficult. The resemblances between the two psalms as they stand are close, and the dissimilarities not less obvious. The psalmists enemies are different. In the former they are foreign, in the latter domestic. Psa 8:1-9 rings with triumph; Psa 10:1-18 is in a minor key. The former celebrates a judgment as accomplished which the latter almost despairingly longs to see begun. On the whole, the two were most probably never formally one, but are a closely connected pair. There is nothing to discredit the Davidic authorship. The singers enemies are “nations” and the destruction of these foreign foes is equivalent to “maintaining his cause.” That would be language natural in the mouth of a king, and there were foreign wars enough in Davids reign to supply appropriate occasions for such a song. The psalm falls into two parts, Psa 9:1-12 and Psa 9:13-20, of which the second substantially repeats the main thoughts of the first, but with a significant difference. In the first part the sequence is praise and its occasion (Aleph and Beth verses, Psa 9:1-4), triumphant recounting of accomplished judgment (Gimel Psa 9:5-6), confident expectation of future wider judgment (amended He and Vav pairs, Psa 9:7-10), and a final call to praise. {Psa 7:12} Thus set, as it were, in a circlet of praise, are experience of past and consequent confidence of future deliverance. The second part gives the same order, only, instead of praise, it has prayer for its beginning and end, the two central portions remaining the same as in part 1. The Cheth pair (Psa 9:13-14) is prayer, the deliverance not being perfected, though some foes have fallen; the past act of accomplished judgment is again celebrated in the Teth pair (Psa 9:15-16), followed, as before, by the triumphant confidence of future complete crushing of enemies (Yod strain, Psa 9:17-18); and all closes with prayer (Qoph pair, Psa 9:19-20). Thus the same thoughts are twice dwelt on; and the different use made of them is the explanation of the repetition, which strikes a cursory reader as needless. The diamond is turned a little in the hand, and a differently tinted beam flashes from its facet.

In the first pair of verses, the song rushes out like some river breaking through a dam and flashing as it hurries on its course. Each short clause begins with Aleph; each makes the same fervid resolve. Wholehearted praise is sincere, and all the singers being is fused into it. “All Thy marvellous works” include the great deliverances of the past, with which a living sense of Gods working associates those of the present, as one in character and source. Today is as full of God to this man as the sacred yesterdays of national history, and his deliverances as wonderful as those of old. But high above the joy in Gods work is the joy in Himself to which it leads, and “Thy name, O thou Most High,” is the ground of all pure delight and the theme of all worthy praise.

The second stanza (Beth, Psa 9:3-4) is best taken as giving the ground of praise. Render in close connection with preceding “because mine enemies turn back; they stumble and perish at [or from] Thy presence.” Gods face blazes out on the foe, and they turn and flee from the field, but in their flight they stumble, and, like fugitives, once fallen can rise no more. The underlying picture is of a battlefield and a disastrous rout. it is Gods coming into action that scatters the enemy, as Psa 9:4 tells by its “for.” When he took His seat on the throne (of judgment rather than of royalty), they fled; and that act of assuming judicial activity was the maintaining of the psalmists cause.

The third pair of verses (Gimel, Psa 9:5-6) dwells on the grand picture of judgment, and specifies for the first time the enemies as “the nations” or “heathen,” thus showing that the psalmist is not a private individual, and probably implying that the whole psalm is a hymn of victory, in which the heat of battle still glows, but which writes no name on the trophy but that of God. The metaphor of a judgment seat is exchanged for a triumphant description of the destructions fallen on the land of the enemy, in all which God alone is recognised as the actor. “Thou hast rebuked”; and just as His creative word was all powerful, so His destructive word sweeps its objects into nothingness. There is a grand and solemn sequence in that “Thou hast rebuked; Thou hast destroyed.” His breath has made; His breath can unmake. In Psa 9:6 the rendering to be preferred is substantially that of the R.V: “The enemy are ended, [they are] ruins forever, and cities hast Thou rooted out; perished is their memory.” To take “enemy” as a vocative breaks the continuity of the address to God, and brings in an irrelevant reference to the former conquests of the foe (“Thou hast destroyed cities”) which is much more forcible if regarded as descriptive of Gods destruction of his cities. “Their memory” refers to the enemy, not to the cities. Utter, perpetual ruin, so complete that the very name is forgotten, has fallen on the foe.

In the fourth pair of verses a slight emendation of the text is approved of by most critics. The last word of Psa 9:6 is the pronoun “they,” which. though possible in such a position, is awkward. If it is transferred to the beginning of Psa 9:7, and it is further supposed that “are perished” has dropped out, as might easily be the case, from the verb having just occurred in the singular, a striking antithesis is gained: “They perish, but Jehovah shall sit,” etc. Further, the pair of verses then begins with the fifth letter; and the only irregularity in the acrostic arrangement till Psa 9:19 is the omission of the fourth letter: Daleth. A very significant change in tenses takes place at this point. Hitherto the verbs have been perfects, implying a finished act; that is to say, hitherto the psalm has been dealing with facts of recent but completed experience. Now the verbs change to imperfects or futures, and continue so till Psa 9:12; that is to say, “experience doth attain to something of prophetic strain,” and passes into confidence for the future. That confidence is cast in the mould supplied by the deliverance on which it is founded. The smaller act of judgment, which maintained the psalmists cause, expands into a world wide judgment in righteousness, for which the preparations are already made. “He hath prepared His throne for judgment” is the only perfect in the series. This is the true point of view from which to regard the less comprehensive acts of judgment thinly sown through history, when God has arisen to smite some hoary iniquity or some godless conqueror. Such acts are premonitions of the future. and every “day of the Lord” is a miniature of that final dies ira. The psalmist probably was rather thinking of other acts of judgment which would free him and his people from hostile nations, but his hope was built on the great truth that all such acts are prophecies of others like them, and it is a legitimate extension of the same principle to view them all in relation to the last and greatest of the series.

The fifth pair (Vav stanza, Psa 9:9-10) turns to the glad contemplation of the purpose of all the pomp and terror of the judgment thus hoped for. The Judge is seated on high, and His elevation makes a “lofty stronghold” for the crushed or downtrodden.

The rare word rendered “extremity” in Psa 9:9 occurs only here and in Psa 10:1. It means a cutting off, i.e., of hope of deliverance. The notion of distress intensified to despair is conveyed. Gods judgments show that even in such extremity He is an inexpugnable defence, like some hill fortress, inaccessible to any foe. A further result of judgment is the (growing) trust of devout souls (Psa 9:10). To “know Thy name” is here equivalent to learning Gods character as made known by His acts, especially by the judgments anticipated. For such knowledge some measure of devout trust is required, but further knowledge deepens trust. The best teacher of faith is experience; and, on the other hand, the condition of such experience is faith. The action of knowledge and of trust is reciprocal. That trust is reinforced by the renewed evidence, afforded by the judgments, that Jehovah does not desert them that seek Him. To “seek Him” is to long for Him, to look for His help in trouble, to turn with desire and obedience to Him in daily life; and anything is possible rather than that He should not disclose and give Himself to such search. Trust and seeking, fruition and desire, the repose of the soul on God and its longing after God, are inseparable. They are but varying aspects of the one thing. When a finite spirit cleaves to the infinite God, there must be longing as an element in all possession and possession as an element in all longing; and both will be fed by contemplation of the self-revealing acts which are the syllables of His name.

Section 6, the last of the first part (Zayin, Psa 9:11-12), circles round to section 1, and calls on all trusters and seekers to be a chorus to the solo of praise therein. The ground of the praise is the same past act which has been already set forth as that of the psalmists thanksgiving, as is shown by the recurrence here of perfect tenses (hath remembered; hath not forgotten). The designation of God as “dwelling” in Zion is perhaps better rendered, with allusion to the same word in Psa 9:7, “sitteth.” His seat had been there from the time that the Ark was brought thither. That earthly throne was the type of his heavenly seat, and from Zion He is conceived as executing judgment. The world wide destination of Israels knowledge of God inspires the call to “show forth His doings” to “the peoples.” The “nations” are not merely the objects of destructive wrath, but are to be summoned to share in the blessing of knowing His mighty acts. The psalmist may not have been able to harmonise these two points of view as to Israels relation to the Gentile world, but both thoughts vibrate in his song. The designation of God as “making inquisition for blood” thinks of him as the Goel, or Avenger. To seek means, here to demand back as one who had entrusted property to another who had destroyed it would do, thence to demand compensation or satisfaction, and thus finally comes to mean to avenge or punish (so Hupfeld, Delitzsch, etc.). “The poor” or “meek” (R.V and margin) whose cry is heard are the devout portion of the Jewish people, who are often spoken of in the Psalms and elsewhere as a class.

The second part of the psalm begins with Psa 9:13. The prayer in that verse is the only trace of trouble in the psalm. The rest is triumph and exultation. This, at first sight discordant, note has sorely exercised commentators; and the violent solution that the whole Cheth stanza (Psa 9:13-14) should be regarded as “the cry of the meek,” quoted by the psalmist, and therefore be put in inverted commas (though adopted by Delitzsch and Cheyne), is artificial and cold. If the view of the structure of the psalm given above is adopted, there is little difficulty in the connection. The victory has been completed over certain enemies, but there remain others; and the time for praise unmingled with petition has not yet come for the psalmist, as it never comes for any of us in this life. Quatre Bras is won, but Waterloo has to be fought tomorrow. The prayer takes account of the dangers still threatening, but it only glances at these, and then once more turns to look with hope on the accomplished deliverance. The thought of how God had lifted the suppliant up from the very gates of death heartens him to pray for all further mercy needed. Death is the lord of a gloomy prison house, the gates of which open inwards only and permit no egress. On its very threshold the psalmist had stood. But God had lifted him thence, and the remembrance wings his prayer. “The gates of the daughter of Zion” are in sharp, happy contrast with the frowning portals of death. A citys gates are the place of cheery life, stir, gossip, business. Anything proclaimed there flies far. There the psalmist resolves that he will tell his story of rescue, which he believes was granted that it might be told. Gods purpose in blessing men is that they may open their lips to proclaim the blessings and so bring others to share in them. Gods end is the spread of his name, not for any good to Him, but because to know it is life to us.

The Teth pair (Psa 9:15-16) repeats the thoughts of the Gimel Stanza (Psa 9:5-6), recurring to the same significant perfects and dwelling on the new thought that the destruction of the enemy was self-caused. As in Psa 7:1-17, the familiar figure of the pitfall catching the hunter expresses the truth that all evil, and especially malice, recoils on its contriver. A companion illustration is added of the fowlers (or hunters) foot being caught in his own snare. Psa 9:16 presents the other view of retribution, which was the only one in Psa 9:5-6, namely that it is a Divine act. It is God who executes judgment, and who “snareth the wicked,” though it be “the work of his own hands” which weaves the snare. Both views are needed for the complete truth. This close of the retrospect of deliverance which is the main motive of the psalm is appropriately marked by the musical direction “Higgaion. Selah,” which calls for a strain of instrumental music to fill the pause of the song and to mark the rapture of triumph in accomplished deliverance.

The Yod stanza (Psa 9:17-18), like the He and Vav stanzas (Psa 9:7-10), passes to confidence for the future. The correspondence is very close, but the two verses of this stanza represent the four of the earlier ones; thus Psa 9:17 answers to Psa 9:7-8, while Psa 9:18 is the representative of Psa 9:9-10. In Psa 9:17 the “return to Sheol” is equivalent to destruction. In one view, men who cease to be may be regarded as going back to original nothingness, as in Psa 90:3. Sheol is not here a place of punishment, but is the dreary dwelling of the dead, from the gates of which the psalmist had been brought up. Reduction to nothingness and yet a shadowy, dim life or death-in-life will certainly be the end of the wicked. The psalmists experience in his past deliverance entitles him to generalise thus. To forget God is the sure way to be forgotten. The reason for the certain destruction of the nations who forget God and for the psalmists assurance of it is (Psa 9:18) the confidence he has that “the needy shall not always be forgotten.” That confidence corresponds precisely to Psa 9:9-10, and also looks back to the “hath remembered” and “not forgotten” of Psa 9:12. They who remember God are remembered by Him; and their being remembered- i.e. by deliverance-necessitates the wickeds being forgotten, and those who are forgotten by God perish. The second clause of Psa 9:18 echoes the other solemn word of doom from Psa 9:3-6. There the fate of the evil-doers was set forth as “perishing”; their very memory was to “perish.” But the “expectation of the poor shall not perish.” Apparently fragile and to the eve of sense unsubstantial as a soap bubble, the devout mans hope is more solid than the most solid-seeming realities, and will outlast them all.

The final stanza (Psa 9:19-20) does not take Kaph as it should do, but Qoph. Hence some critics suspect that this pair of verses has been added by another hand, but the continuity of sense is plain, and is against this supposition. The psalmist was not so bound to his form but that he could vary it, as here. The prayer of this concluding stanza circles round to the prayer in Psa 9:13, as has been noticed, and so completes the whole psalm symmetrically. The personal element in Psa 9:13 has passed away; and the prayer is general, just as the solo of praise in Psa 9:1 broadened into the call for a chorus of voices in Psa 9:12. The scope of the prayer is the very judgment which the previous stanza has contemplated as certain. The devout mans desires are moulded on Gods promises, and his prayers echo these. “Let not mortal man grow strong,” or rather “vaunt his strength.” The word for man here connotes weakness. How ridiculous for him, being such as he is, to swell and swagger as if strong, and how certain his boasted strength is to shrivel like a leaf in the fire, if God should come forth, roused to action by his boasting! Psa 9:20 closes the prayer with the cry that some awe-inspiring act of Divine justice may be flashed before the “nations,” in order to force the conviction of their own weakness home to them. “Set terror for them,” the word terror meaning not the emotion, but the object which produces it, namely an act of judgment such as the whole psalm has had in view. Its purpose is not destruction, but conviction, the wholesome consciousness of weakness, out of which may spring the recognition of their own folly and of Gods strength to bless. So the two parts of the psalm end with the thought that the “nations” may yet come to know the name of God, the one calling upon those who have experienced his deliverance to “declare among the peoples His doings,” the other praying God to teach by chastisement what nations who forget Him have failed to learn from mercies.

Fuente: Expositors Bible Commentary