Psalm 9

Psalms 9:1

“Joy and praise are properly expressed by singing psalms. When God has shown himself to be above the proud enemies of the church we must take occasion thence to give glory to him as the Most High. The triumphs of the Redeemer ought to be the triumphs of the redeemed; see Rev. xii.”

Psalms 9:2

"I will be glad." Here he gives thanks as regards the heart. Some narrate their goods to others and rejoice in themselves, like sinners. Lk. 18, of the Pharisee who said: "I thank you that I am not," etc. But this man rejoices in God …

Psalms 9:2

“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 honoured by dying groans and inhuman yells, but he whose name is Love is best pleased with the holy mirth, and sanctified gladness of his people.”

Psalms 9:3

These things, he said, I will assuredly do "when my enemies are turned back." But who is such an enemy unless it is death, the enemy of life about which it is said, "You knew the enemy death will be destroyed." Destruction will be Death's end when he is turned back. But "back" where, unless the return into the pristine condition when he did not exist? "For God did not make death, but through the envy of the devil, death entered into the world."

Psalms 9:3

“When mine enemies are turned back,.... As the Philistines were, when Goliath their champion was dead; and as the men that came to apprehend Christ, David's antitype, went backwards and fell to the ground, through the superior power of Christ; and as sin, Satan, and the world, and at last antichrist, are made to retreat from the Lord's people, who are more than conquerors over them through Christ that has loved them.”

Psalms 9:3

“When mine enemies are turned back - Who these enemies were, the psalmist does not say. It is clear, however, as was remarked in the introduction, that the psalm was composed: (a) in view of a victory which had been achieved over some formidable enemies; and (b) in view of some dangers still impending from a similar source. The literal meaning of the passage here is, “In the turning of my enemies back;” that is, in their retreat, defeat, overthrow.”

Psalms 9:4

“The same prophet showed elsewhere the difference between the present and future judgment of God. What did he say to the Lord about the verdict of the immediate trial? You have sat on the throne, you who judge justice. And what of God's future and …”

Psalms 9:4

“For thou hast maintained my right and my cause - My righteous cause; that is, when he was unequally attacked. When his enemies came upon him in an unprovoked and cruel manner, God had interposed and had defended his cause. This shows that the psalmist refers to something that had occurred in the past; also that he regarded his cause as right - for the interposition of God in his behalf had confirmed him in this belief.”

Psalms 9:4

“God sits in the throne of judgment. To him it belongs to decide controversies, to determine appeals, to avenge the injured, and to punish the injurious; for he has said, Vengeance is mine. We are sure that the judgment of God is according to truth and that with him there is no unrighteousness.”

Psalms 9:5

“The expression "you have rebuked" indicates correction: "You have blotted out his name." God blotted out the name Abram, making it Abraham, and Sarai, calling her Sarah, and Simon, naming him Peter.”

Psalms 9:5

“Thou hast rebuked the heathen - Not the pagan in general, or the nations at large, but those who are particularly referred to in this psalm - those who are described as the enemies of the writer and of God. On the word rendered “heathen” here - גוים gôyim - see the notes at Psa 2:1. The word rebuke here does not mean, as it does usually with us, to chide with words, but it means that he had done this by deeds; that is, by overcoming or vanquishing them.”

Psalms 9:5

“God rebukes before he destroys, but when he once comes to blows with the wicked he ceases not until he has dashed them in pieces so small that their very name is forgotten, and like a noisome snuff their remembrance is put out for ever and ever. How often the word "thou" occurs in this and the former verse, to show us that the grateful strain mounts up directly to the Lord as doth the smoke from the altar when the air is still.”

Psalms 9:6

“Destructions are come to a perpetual end - Rather, “The enemy is desolated for ever; for thou hast destroyed their cities, and their memory is perished with them.” Multitudes of the cities of the Canaanites have perished so utterly that neither name nor vestige remains of them.”

Psalms 9:6

“Here the Psalmist exults over the fallen foe. He bends as it were, over his prostrate form, and insults his once vaunted strength. He plucks the boaster's song out of his mouth, and sings it for him in derision. After this fashion doth our Glorious Redeemer ask of death, "Where is thy sting?" and of the grave, "Where is thy victory?" The spoiler is spoiled, and he who made captive is led into captivity himself. Let the daughters of Jerusalem go forth to meet their King, and praise him with timbrel and harp.”

Psalms 9:6

“The malicious and vexatious neighbours of Israel, as the Philistines, Moabites, Ammonites, Edomites, and Syrians, had made incursions upon them (when there was no king in Israel to fight their battles), had destroyed their cities and done what they could to make their memorial perish with them.”

Psalms 9:7

"And the Lord endures forever." Here he sets forth the authority of the doer; and he touches upon six conditions regarding the judgment of God. First, that it is not momentary but eternal. The rule of others is brief in life; therefore the Psalmist says, …

Psalms 9:7

“But the Lord shall endure for ever,.... When antichrist is entirely ruined, his cities destroyed, and the memorial of them perished, then "shall the Lord sit for ever" (g), as the words may be rendered; that is, as a Jewish writer (h) paraphrases them, in rest and quiet. The words may be expressive of the unchangeableness and eternity and power of God; the Chaldee paraphrase of them is, מימרא דיי, "the Word of the Lord is for ever; his habitation is in the highest heavens".”

Psalms 9:7

“The enduring existence and unchanging dominion of our Jehovah, are the firm foundations of our joy. The enemy and his destructions shall come to a perpetual end, but God and his throne shall endure for ever. The eternity of divine sovereignty yields unfailing consolation. By the throne being prepared for judgment, are we not to understand the swiftness of divine justice. In heaven's court suitors are not worn out with long delays. Term-time lasts all the year round in the court of King's Bench above.”

Psalms 9:8

“Whatever earthly courts may do, heaven's throne ministers judgment in uprightness. Partiality and respect of persons are things unknown in the dealings of the Holy One of Israel. 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.”

Psalms 9:9

“The Lord also will be a refuge - Margin, an high place. The margin expresses the more exact sense of the, Hebrew word - משׂגב miśgâb. It means properly height, altitude; then a height, rock, crag; and then, as such localities, being inaccessible to an enemy, were sought in times of danger as places of secure retreat, it comes to denote a place of security and refuge, Psa 18:2; Psa 46:7, Psa 46:11; Psa 48:3; Psa 59:9, Psa 59:17; Psa 94:”

Psalms 9:9

“He who gives no quarter to the wicked in the day of judgment, is the defence and refuge of his saints in the day of trouble. There are many forms of oppression; both from man and from Satan oppression comes to us; and for all its forms, a refuge is provided in the Lord Jehovah. There were cities of refuge under the law, God is our refuge-city under the gospel. As the ships when vexed with tempest make for harbour, so do the oppressed hasten to the wings of a just and gracious God.”

Psalms 9:9

“It is the lot of God's people to be oppressed in this world and to have troublous times appointed to them. Perhaps God may not immediately appear for them as their deliverer and avenger; but, in the midst of their distresses, they may by faith flee to him as their refuge and may depend upon his power and promise for their safety, so that no real hurt shall be done them.”

Psalms 9:10

“Those who have a perfect knowledge of your name trust in no other thing. They are not abandoned by God. This word must be understood with wisdom and reverence, considering that one should not think that the person who lives rightly in his daily affairs …”

Psalms 9:10

“They that know thy name - Who have an experimental acquaintance with thy mercy, will put their trust in thee, from the conviction that thou never hast forsaken, and never wilt forsake, them that trust in thee.”

Psalms 9:10

“Ignorance is worst when it amounts to ignorance of God, and knowledge is best when it exercises itself upon the name of God. This most excellent knowledge leads to the most excellent grace of faith. O, to learn more of the attributes and character of God. Unbelief, that hooting nightbird, cannot live in the light of divine knowledge, it flies before the sun of God's great and gracious name. If we read this verse literally, there is, no doubt, a glorious fulness of assurance in the names of God.”

Psalms 9:10

“Thy name - Thy infinite power and wisdom, and faithfulness and goodness. The name of God is frequently put for God. Put their trust - The experience of thy faithfulness to thy people in all ages, is a just ground for their confidence.”

Psalms 9:11

“As the special residence of his glory is in heaven, so the special residence of his grace is in his church, of which Zion was a type. There he meets his people with his promises and graces, and there he expects they should meet him with their praises and services.”

Psalms 9:12

“When he maketh inquisition for blood - This not only applies to the Canaanites, Moabites, Ammonites, and Philistines, who shed the blood of God’s people unjustly, but to all the nations of the earth who, to enlarge their territory, increase their wealth, or extend their commerce, have made destructive wars. For the blood which such nations have shed, their blood shall be shed.”

Psalms 9:12

“When an inquest is held concerning the blood of the oppressed, the martyred saints will have the first remembrance; he will avenge his own elect. Those saints who are living shall also be heard; they shall be exonerated from blame, and kept from destruction, even when the Lord's most terrible work is going on; the man with the inkhorn by his side shall mark them all for safety, before the slaughtermen are permitted to smite the Lord's enemies.”

Psalms 9:12

“Blood - The bloodshed of his innocent and holy ones: which though he may not seem to regard for a season, yet he will certainly call the authors of it to a severe account.”

Psalms 9:12

“When God comes to make inquisition for blood by his judgments on earth, before he comes to do it by the judgment of the great day, he remembers them, remembers every drop of the innocent blood which they have shed, and will return it sevenfold upon the head of the blood-thirsty; he will give them blood to drink, for they are worthy.”

Psalms 9:13

“Have mercy upon me, O Lord - The cry for mercy implies that though God had interposed and granted them surprising deliverances, yet he was still surrounded by enemies, and was still in trouble. See introduction to the psalm, 2, 3. He had been delivered from many troubles, but there were many still pressing upon him, and he now calls on God to interpose further in his behalf, and to grant him entire deliverance from all his sorrows and dangers.”

Psalms 9:13

“Memories of the past and confidences concerning the future conducted the man of God to the mercy seat to plead for the needs of the present. Between praising and praying he divided all his time. How could he have spent it more profitably? His first prayer is one suitable for all persons and occasions, it breathes a humble spirit, indicates self-knowledge, appeals to the proper attributes, and to the fitting person. Have mercy upon me, O Lord.”

Psalms 9:14

“That I may show forth all thy praise - That I may praise time in the land of the living; that I may finish the work of praise by rendering to thee all that is due. The idea is, that the dead could not praise God, or that his praise could be uttered only by the living; and he calls on God, therefore, to interpose and save him, that he might yet worship and praise him on the earth.”

Psalms 9:14

“We must not overlook David's object in desiring mercy, it is God's glory: "that I may show forth all thy praise." Saints are not so selfish as to look only to self; they desire mercy's diamond that they may let others see it flash and sparkle, and may admire Him who gives such priceless gems to his beloved.”

Psalms 9:14

“Of - Of the people who live or meet together in Zion. For cities are as it were mothers to their people, and the people are commonly called their daughters. So the names of the daughters of Egypt, Jer. xlvi, 11, and of Edom, Lam. iv, 21, 22, and of Tyre, chap. xlv, 12, are put for the people of those places.”

Psalms 9:15

“The heathen - Hebrew, “The nations;” that is, the idolatrous people that were arrayed against him. See the notes at Psa 9:5. Are sunk down - That is, referring to those who had been overcome, as mentioned in Psa 9:5; or to those who still encompassed him, in respect to whom he was so certain that they would be overcome that he could speak of it as a thing already accomplished.”

Psalms 9:15

“This is very applicable to the kingdom of the Messiah, the enemies of which have been in part destroyed already, and shall be yet more and more till they all be made his footstool, which we are to assure ourselves of, that God may have the glory and we may take the comfort.”

Psalms 9:16

“The Lord is known by the judgment - It is not every casualty that can properly be called a judgment of God. Judgment is his strange work; but when he executes it, his mind is plainly to be seen. There are no natural causes to which such calamities can be legally attributed. The wicked is snared in the work of his own hands - There is nothing that a wicked man does that is not against his own interest.”

Psalms 9:16

“Jehovah is known by the judgment which he executeth; his holiness and abhorrence of sin is thus displayed. A ruler who winked at evil would soon be known by all his subjects to be evil himself, and he, on the other hand, who is severely just in judgment reveals his own nature thereby. So long as our God is God, he will not, he cannot spare the guilty; except through that one glorious way in which he is just, and yet the justifier of him that believeth in Jesus.”

Psalms 9:16

“Though Selah occurs seventy-three times, this is the only case in which Higgaion is found. In the view which is given here of the retribution on the wicked as an instance of God's wise and holy ordering, we may well pause in adoring wonder and faith.”

Psalms 9:16

“Higgaion - This is either a musical term, or a note of attention, intimating that the matter deserves deep meditation, or consideration, as the word signifies.”

Psalms 9:17

When, by faith and knowledge, the Lord's people have embraced true life, they surely receive the joy of heaven. The wicked, however, since they do not care about the Lord's life, are rightly deprived of its blessings. For "let the wicked be taken away so that he shall not see the glory of the Lord." In the end they, like everyone else, shall hear the universal proclamation of the promise, "Awake, sleeper, and rise up from the dead." They shall rise and knock on the doors of heaven, saying, "Open to us."

Psalms 9:17

“The wicked - All the wicked; all who come properly under the denomination of wicked persons. Doubtless the writer had particularly in his eye the enemies with whom he was contending, and in reference to whom the psalm wits composed; and he meant to say that they would be certainly punished. But what was true in regard to them, was true of all others of similar character, and the statement is therefore made in a universal form - all the wicked. Shall be turned - Shall turn back, or be turned from their present course.”

Psalms 9:17

“Note, (1.) Forgetfulness of God is the cause of all the wickedness of the wicked. (2.) There are nations of those that forget God, multitudes that live without God in the world, many great and many mighty nations, that never regard him nor desire the knowledge of his ways.”

Psalms 9:18

“The needy shall not alway be forgotten - The needy, and the poor, whose expectation is from the Lord, are never forgotten, though sometimes their deliverance is delayed for the greater confusion of their enemies, the greater manifestation of God’s mercy, and the greater benefit to themselves.”

Psalms 9:18

“Mercy is as ready to her work as ever justice can be. Needy souls fear that they are forgotten; well, if it be so, let them rejoice that they shall not alway be so. Satan tells poor tremblers that their hope shall perish, but they have here the divine assurance that their expectation shall not perish for ever.”

Psalms 9:19

“When the prophet was discussing the end of the world, through the illumination of his heart he foresaw the coming of the Antichrist. Terrified by the magnitude of the danger, he shouted out with a loud voice, "Arise, O Lord, let not humankind prevail." For …”

Psalms 9:19

“Arise, O Lord - See the notes at Psa 3:7. Let not man prevail - Against thee and thy cause. The war waged against the psalmist he regarded as waged against God, and he calls upon him, therefore, to interpose and vindicate his own cause. The word rendered “prevail” is be strong; that is, let not man seem to be stronger than thou art, or let, him not succeed in his efforts in opposing thy cause.”

Psalms 9:19

“Prayers are the believer's 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." Although our cause be all but lost, it shall be soon won again, if the Almighty doth but bestir himself. He will not suffer man to prevail over God, but with swift judgments will confound their gloryings.”

Psalms 9:19

"Lord, reckon with them: Let the heathen be judges in thy sight, that is, let them be plainly called to an account for all the dishonour done to thee and the mischief done to thy people." Impenitent sinners will be punished in God's sight; and, when their day of grace is over, the bowels even of infinite mercy will not relent towards them, Rev. xiv.

Psalms 9:20

“He urges God by his tolerance and the strength of his mercy and patience that he grant a time of trials of long duration to the people harassing him. Before he had prayed that the nations be judged in the sight of God; now he asks that a lawgiver be appointed for the nations before the future judgment, so that they might learn they are people and not brute animals, for the law was hardly given to brutish animals.”

Psalms 9:20

“Put them in fear - שיתה יהוה מורה להם shithah Yehovah morah lahem, “O Lord, place a teacher among them,” that they may know they also are accountable creatures, grow wise unto salvation, and be prepared for a state of blessedness. Several MSS. read מורא morre, fear; but teacher or legislator is the reading of all the versions except the Chaldee. Coverdale has hit the sense, translating thus: O Lorde, set a Scholemaster over them; and the old Psalter, Sett Lorb a brynger of Law abouen tham.”

Psalms 9:20

“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 schoolmaster can teach to some proud spirits. Crowns leave their wearers but men, degrees of eminent learning make their owners not more than men, valour and conquest cannot elevate beyond the dead level of "but men;" and all the wealth of Croesus, the wisdom of Solon, the power of Alexander, the eloquence of Demosthenes, if added together, would leave the possessor but a man.”