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Psalm Nine
New King James Version (NKJV)
INTRODUCTION TO PSALM 9
To the chief Musician upon Muthlabben
a Psalm of David. Some
take
"muthlabben" to be the name of the tune to which this psalm was sung
and to design the same note which we call the counter-tenor: others think
that
"upon muth"
or "almuth"
are but one word
and the same as
"alamoth"
Psalm 45:1
title; and that it is the name
of a musical instrument; and that "Ben" in "labben"
is the
name of the chief musician
who was over that sort of instrument
to whom the
psalm is inscribedF12Kimchi & Abendana in Miclol Yophi in loc. ;
and indeed R. Sol Jarchi says
that he had seen in the great Masorah these
words as one; and so it seems the Septuagint interpreters read them
who render
them
"for the hidden things of the son"; and the Arabic version
"concerning the mysteries of the son": and Ben is a name
it is said
of one of the singers
whose kindred and companions were appointed with
psalteries on "alamoth"
1 Chronicles 15:18. And so then the title
runs thus; "to the chief musician on alamoth
[even to] Ben". But
others are of opinion that the subject matter or occasion of the psalm is
designed by this phrase; and that as "muth" signifies
"death"
the death of some person is intended
on account of which
this psalm was composed; some say Nabal
seeing the word לבן
"Laban"
inverted
or read backwards
is "Nabal"F13So
some in Jarchi & Aben Ezra in loc.
whose death affected David; as appears
from 1 Samuel 25:38. Others
that it was one of
the kings of the Gentiles
whose name was Labben
and is mentioned nowhere
else
who fought with David
and whom he slew
and upon his death penned this
psalmF14Donesh Hallevi in ibid. . Others
Goliath the PhilistineF15Kimchi
& Ben Melech in loc.
who is called
1 Samuel 17:4. איש
הבנים
which we render "champion" and
dueller
one of two that fight together. But rather the reason of the name is
as given by the Jewish commentatorsF16Jarchi
Kimchi
Levi Ben
Gersom
R. Isaiah
& Ben Melech in 1 Sam. xvii. 4.
because he went and
stood between the two camps of the Philistines and the Israelites; and so the
Chaldee paraphrase renders the title of this psalm
"to
praise
concerning the death of the man who went out between the camps
a song
of David.'
And
so the psalm itself
in the Targum
and by other Jewish writers
is interpreted
of Goliath and the Philistines
and of the victory over them; and which does
not seem amiss. Arama interprets it of the death of Saul. Others interpret
Almuth Labben "of the death of the son"; and understand it of the
death of Absalom
the son of DavidF17So some in Jarchi in loc. : but
David's passion moved in another way
not in joy
but in grief
2 Samuel 18:33; nor is there anything in
the psalm that can be referred unto it. Others
of the death of the son of God;
but of that there is not the least hint in the psalm. Theodoret interprets it
of Christ's victory over death by dying
which was a mystery or hidden thing.
Rather
I should think
it might be interpreted of the death of the son of
perdition
the man of sin and his followers; who may be typified by Goliath
and the Philistines: and so
as Ainsworth observes
as the former psalm was
concerning the propagation of Christ's kingdom
this is of the destruction of
antichrist. And Jerom
long ago said
this whole psalm is sung by the prophet
in the person of the church
concerning antichrist: and to this agrees the
Syriac version; which makes the subject of the psalm to be
"concerning
Christ
taking the throne and kingdom
and routing the enemy.'
And
also the Arabic version
according to which the argument of the psalm is
"concerning
the mysteries of the Son
with respect to the glory of Christ
and his
resurrection and kingdom
and the destruction of all the children of
disobedience.'
To
which may be added
that this psalm
according to R. Sol Jarchi
belongs to the
time to come
to the days of the Messiah
and the future redemption by him.
Psalm 9:1 I
will praise You
O Lord
with my whole heart; I
will tell of all Your marvelous works.
YLT
1To the Overseer
`On the
Death of Labben.' -- A Psalm of David. I confess
O Jehovah
with all my heart
I recount all Thy wonders
I will praise thee
O Lord
with my whole
heart
.... This is
what is called in the New Testament making melody in the heart
or singing with
grace in the heart
Ephesians 5:19; and yet does not signify
mere mental singing
but vocal singing
the heart joining therein; for the word
here used for praise signifies to confess
to speak out
to declare openly the
praises of God in the public congregation
as David elsewhere determines to do
Psalm 111:1; the heart ought to
be engaged
in every
part of divine service and worship
whether in preaching or in
hearing
or in prayer
or in singing of praise; and the whole heart also:
sometimes God has nothing of the heart in worship
it is removed far from
him
and gone after other objects; and sometimes it is divided between God and the
creature; hence the psalmist prays that God would unite his heart to fear him
and then he should praise him with all his heart
with all that was within him
with all the powers and faculties of his soul; see Psalm 86:11. This phrase is not expressive
of the perfection of this duty
or of performing it in such manner as that
there would be no imperfection in it
or sin attending it; for good men fail in
all their performances
and do nothing good without sin; hence provision is
made for the iniquities of holy things; but of the heartiness and sincerity of
it; and in such a sincere and upright manner the psalmist determines
in the
strength of divine grace
to praise the Lord;
I will show forth all thy marvellous works; such as the
creation of all things out of nothing
and the bringing them into the form and
order in which they are by the word of God; and in which there is such a
display of the power and wisdom of God; and particularly the formation of man
out of the dust of the earth
in the image
and after the likeness of God; the
sustentation of the whole world of creatures in their being
the providential
care of them all
the preservation of man and beast; and especially the work of
redemption: it is marvellous that God should think of redeeming sinful men;
that he should fix the scheme of it in the way he has; that he should pick upon
his own Son to be the Redeemer; that ungodly men
sinners
the chief of
sinners
and enemies
should be the persons redeemed; and that not all the
individuals of human nature
but some out of every kindred
tongue
people
and
nation: as also the work of grace
which is a new creation
and more marvellous
than the old; a regeneration
or a being born again
which is astonishing to a
natural man
who cannot conceive how this can be; a resurrection from the dead
or a causing dry bones to live; a call of men out of darkness into marvellous
light; and it is as wondrous how this work is preserved amidst so many
corruptions of the heart
temptations of Satan
and snares of the world
as
that it is; to which may be added the wonderful works yet to be done
as the
setting up of the kingdom of Christ
the destruction of antichrist
the
resurrection of the dead
the last judgment
and the eternal glory and
happiness of the saints; and doubtless the psalmist may have respect to the
many victories which he
through the divine power
obtained over his enemies;
and particularly the marvellous one which was given him over Goliath with a
stone and sling: these the psalmist determined to make the subject of his song
to dwell and enlarge upon
to show forth unto others
and to point out the
glories
beauties
and excellency of them: and when he says "all" of
them
it must be understood of as many of them as were within the compass of
his knowledge
and of as much of them as he was acquainted with; for otherwise
the marvellous works of God are infinite and without number
Job 5:9.
Psalm 9:2 2 I will be glad and rejoice
in You; I will sing praise to Your name
O Most High.
YLT
2I rejoice and exult in
Thee
I praise Thy Name
O Most High.
I will be glad and rejoice in thee
.... Not in himself
in
any attainments or works of his; not in his wisdom
riches
and strength
nor
in his warlike exploits
but in the Lord; not in second causes
in horses and
chariots
in armies
and in the courage and valour of men
but in God
as the
author of deliverance
victory
and salvation; not in God only as the God of
nature and providence
but as the God of all grace
and as his covenant God and
Father; and because of the blessings of this covenant
as forgiveness of sin
a
justifying righteousness
&c. for he rejoiced not in his own righteousness
but in the righteousness of Christ
as well as in his person
grace
and
sacrifice; so the Chaldee paraphrase renders it
"I will be glad and
rejoice"
במימרך
"in thy Word"
the
Logos
the essential Word of God
of whom there were many types
promises
and
prophecies in the former dispensation; two words being here used express the
greatness of this joy
and especially the latter word denotes a very vehement
joy
a joy unspeakable and full of glory; such as arises from a sight of Christ
the object
and which the psalmist had now in view; and this was not a carnal
and worldly joy
but joy in the Holy Ghost;
I will sing praise to thy name
O thou most High; that is
to
the glory of his name
his being
and perfections
as displayed in his
marvellous works
and in the revelation of his word
and especially in his son;
and under the character of the "most high" God
the supreme Being
over all creatures
angels and men; see Psalm 7:17.
Psalm 9:3 3 When my enemies turn back
They shall fall and perish at Your presence.
YLT
3In mine enemies turning
backward
they stumble and perish from Thy face.
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. "They shall fall
and perish at thy presence"; they shall stumble at one thing or another
which divine Providence will throw in their way to hinder them from executing
their designs
and so fall before them they meant to destroy
and perish at the
presence of God as wax melteth before the fire; see Psalm 27:2; so antichrist shall be consumed
with the breath of Christ's mouth
and the brightness of his coming
2 Thessalonians 2:8; and this is the ground
and foundation of the psalmist's joy
and rejoicing
and singing praise to God
as it will be the reason of the joy of saints in the latter day
Revelation 18:22.
Psalm 9:4 4 For You have maintained my
right and my cause; You sat on the throne judging in righteousness.
YLT
4For Thou hast done my
judgment and my right. Thou hast sat on a throne
A judge of righteousness.
For thou hast maintained my right and my cause
.... Or
vindicated and established his righteous cause; God had pleaded and defended
it
and by the flight
fall
and ruin of his enemies
had clearly made it
appear that his cause was just and good;
thou sittest in the throne judging right; God has not
only a throne of grace on which he sits
and from whence he distributes grace
and mercy to his people
but he has a throne of judgment
and which is prepared
for it
as in Psalm 9:7; where he sits as the Judge of
all the earth
and will do right; nor can he do otherwise
though his judgments
are not always manifest in the present state of things; and the vindication of
the psalmist's innocence and uprightness is another reason of his joy and
gladness.
Psalm 9:5 5 You have rebuked the
nations
You have destroyed the wicked; You have blotted out their name forever
and ever.
YLT
5Thou hast rebuked nations
Thou hast destroyed the wicked
Their name Thou hast blotted out to the age and
for ever.
Thou hast rebuked the Heathen
.... The people of the
Philistines
as the Targum and Kimchi explain it
though some Jewish writersF1Jarchi
in loc. & Pesikta in ibid. in v. 1. understand it of Amalek the chief of
the Heathen nations; but it rather refers to Gospel times
and to the rebukes
of the Heathen
by the preaching of the Gospel
for their idolatry and
superstition; and especially to the latter day
and to the rebukes of the
antichristian states
the Papists who are called Gentiles; which will be with
flames of fire
and will issue in their utter extirpation
upon which a
profound peace and prosperity will succeed in the Christian churches
according
to Isaiah 2:4; which is a prophecy of those
times;
thou hast destroyed the wicked; the wicked man; for it
is in the singular number
"labben"
as Aben Ezra observes
or who is
meant by him; Goliath
according to the Targum and Kimchi; or Esau
as other
Jewish writersF2Ibid.
that is
his posterity the Edomites; and
each of these were figures of antichrist
the man of sin
the wicked one
whom
Christ will slay with the breath of his lips
Isaiah 11:4;
thou hast put out their name for ever and ever; that is
the
glory and reputation of their name
a good and honourable one
which they
sought to transmit to the latest posterity; for though the names of wicked men
may continue
as Pharaoh
Judas
and others; yet they continue with a scandal
and reproach upon them that shall never be wiped off
their names rot and
stink; see Proverbs 10:7; the whole of this denotes
the utter ruin and shameful end of the enemies of Christ and his church
and
which is matter of joy to the saints.
Psalm 9:6 6 O enemy
destructions are
finished forever! And you have destroyed cities; Even their memory has
perished.
YLT
6O thou Enemy
Finished have
been destructions for ever
As to cities thou hast plucked up
Perished hath
their memorial with them.
O thou enemy
.... Which some understand of Goliath
though we do not read of any desolations made by him
nor of any cities
destroyed by him; nor by the Israelites upon his death
and the flight of the
Philistines on that account; Jarchi interprets it of Esau and his posterity
who shall be destroyed in future time
to which he applies
Ezekiel 35:9; other Jewish writersF3Midrash
Tillim in loc. Tzeror Hammor
fol. 150. 2. think Amalek is intended
whose
destruction they suppose will be in the days of the Messiah
and then will this
Scripture be fulfilled: and as these all prefigured antichrist
as before
observed
he seems to be designed
and not Satan
as some Christian
interpreters have thought
that enemy of Christ
personal and mystical
of the
church
and every true believer; and so is antichrist
he opposes himself to
God
and all that is called God; he is one that is contrary to Christ
as his
name signifies
to his persons
offices
grace
and kingdom; who blasphemes the
name of God
his tabernacle
and his saints;
destructions are come to a perpetual end; which may be
understood either of the destructions and desolations made by antichrist
the
havoc he has made in the world
treading under foot the holy city
the church
destroying the earth and the inhabitants of it
the bodies
souls
and estates
of men; but now the psalmist prophetically declares the end of them to be come
his forty two months
or one thousand two hundred and sixty days or years
will
be up
and he will go on no more desolating and destroying; see Revelation 11:2; or of the destructions and
desolations made upon him by the pouring out of the seven vials upon the antichristian
states
upon the seat of the beast
and upon both Pope and Turk
the eastern
and western antichrist; when in the issue the beast
and the false prophet with
him
will be taken and cast alive into a lake of fire; see Revelation 19:20; and so this phrase
denotes that the destruction of antichrist will be consummate
his ruin will be
complete
and there will be an utter end of him. Some
instead of "desolations"
by the change of a point read חרהות
"swords"
and Ben Labrat or R. Donesh saysF4Apud Aben Ezra
in loc. that he found it so written in an ancient book; and so reads Jarchi
though he takes notice of the other reading also; and so read the Septuagint
Syriac
Arabic
and Ethiopic versions; and then the sense is
swords shall
fail
they shall be no more made use of to destroy men with
they shall be
beaten into ploughshares; for upon the destruction of the man of sin there will
be a profound peace in the world; see Isaiah 2:4. SomeF5So Piscator
Cocceius
Ainsworth. read these words interrogatively
"are destructions
come to a perpetual end?" that is
which the enemy antichrist designed to
bring upon the people of God? no
they are not; he may imagine they are
when
the two witnesses are slain; and may think he has then made an entire
slaughter
and a complete destruction of the saints; but he will be mistaken
these witnesses will rise again
and ascend up to heaven in the sight of their
enemies
and to the great terror of them
Revelation 11:10;
and thou hast destroyed cities
or "hast thou
destroyed cities?" that is
as antichrist threatened and intended
namely
to destroy all the cities and churches of Christ; but
alas! he will never be
able to do it
they are built on a rock against which the gates of hell can
never prevail: but it is better to read the words affirmatively
and interpret
them not of the enemy
but of God
and of him destroying the cities of the
enemy; for
at the pouring out the seventh and last vial
the great city
the
whole antichristian jurisdiction
will be divided into three parts
and utterly
perish; and the cities of the Pagan and Mahometan nations will fall
and
particularly Babylon the great city will come in remembrance before God
and be
utterly destroyed
Revelation 16:19;
their memorial is perished with them; they shall
not be returned or built any more
but shall be like a millstone cast into the
sea
and be found no more at all
Ezekiel 35:9. SomeF6Sic
Genevenses
Diodatus
Bueerus
Cocceius. read this clause by way of
interrogation as the others
"is their memorial perished with them?" no
the righteous are in everlasting remembrance
even those churches which the
Romish antichrist has made havoc of
as the Albigenses and Waldenses; the
memory of them is still precious.
Psalm 9:7 7 But the Lord shall endure
forever; He has prepared His throne for judgment.
YLT
7And Jehovah to the age
abideth
He is preparing for judgment His throne.
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"F7ישב
"sedebit"
Montanus
Junius & Tremellius
Cocceius
Michaelis; so
Ainsworth; "sedet"
Vatablus
Musculus.
as the words may be
rendered; that is
as a Jewish writerF8R. Abraham Seba in Tzeror
Hammor
fol. 150. 2. 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". And they may very well be interpreted of Christ
the essential
Word of God
who is the unchangeable
everlasting
and almighty God; and who
sits King for ever
and must sit at God's right hand
in the highest heavens
until all his enemies are made his footstool; and to him most properly do the
following things in this verse Psalm 9:8 belong:
he hath prepared his throne for judgment; for the
administration of judgment in this world
for the particular judgment after
death
and for the general judgment after the resurrection of the dead; which
seems by what follows to be chiefly meant
and which will come on after the
destruction of antichrist; and all things are preparing for it; the day is
appointed in which God will judge the world; Christ is ordained to be the Judge
of quick and dead; devils and ungodly men are reserved to the judgment of the
great day; the throne is ready
which will be a white one
Revelation 20:11; denoting the purity
justice
and uprightness of the Judge
who himself is at the door.
Psalm 9:8 8 He shall judge the world
in righteousness
And He shall administer judgment for the peoples in uprightness.
YLT
8And He judgeth the world in
righteousness
He judgeth the peoples in uprightness.
And he shall judge the world in righteousness
.... The word תבל
rendered "world"
is
as Ben Melech well
observes
a general name for all the countries of the habitable world; and so
shows that it is the universal judgment that is here spoken of; and which will
be carried on and finished with the utmost righteousness
and according to the
strictest rules of justice and equity; and is therefore called the righteous
judgment of God
Romans 2:5; see Psalm 96:13;
he shall minister judgment to the people in uprightness; which
signifies the same with the former clause
unless by the "world"
there
should be meant the wicked of the world; and by the "people"
here
the people of God; to whom the righteous Judge will give the crown of
righteousness.
Psalm 9:9 9 The Lord also will be a
refuge for the oppressed
A refuge in times of trouble.
YLT
9And Jehovah is a tower for
the bruised
A tower for times of adversity.
The Lord also will be a refuge for the oppressed
.... The poor
and weak
such as have no might nor power
and are thrown down and trampled
upon
as the wordF9לדך
"attrito"
Cocceius
Gejerus: "contrito"
Michaelis.
signifies; and such are the people of God. They are oppressed with the burden
of sin; they are bowed down with Satan and his temptations; and are sometimes
pressed out of measure
and above their strength
with the persecutions of men;
they are trodden under foot by antichrist
or otherwise are borne down with a
variety of sorrows and afflictions; but the Lord is a refuge for them. The
Chaldee paraphrase renders it as before
"the Word of the Lord"
the
eternal Logos
the Son of God: he is a refuge for poor sensible sinners
fleeing from wrath to come; being typified by the cities of refuge
whither the
manslayer fled from the avenger of blood: he is the strong hold for the
prisoners of hope to turn into; his name is a strong tower and place of defence
for oppressed saints; he is a refuge when all others fail
and at all times
in
the day of affliction
and in the hour of death
and at judgment;
a refuge in times of trouble; of which the saints have
many
as when God hides his face
when corruptions prevail
when grace is low
in exercise
and temptations are strong
yet even then Christ is the refuge
from the storm; the salvation of his people is of him
and he is their strength
in every time of trouble; see Isaiah 25:4.
Psalm 9:10 10 And those who know Your
name will put their trust in You; For You
Lord
have not
forsaken those who seek You.
YLT
10They trust in Thee who do
know Thy name
For Thou hast not forsaken Those seeking Thee
O Jehovah.
And they that know thy name
.... As proclaimed in the
Gospel
a God gracious and merciful
and forgiving sin; and as in Christ
in
whom his name is
and in whom he is the God of love
grace
and mercy
though
out of him a consuming fire; or the name of Christ himself
the Word of the
Lord
who is the refuge of saints and sinners; his name Jesus
a Saviour: such
who know him to be the able
willing
complete
all sufficient
and everlasting
Saviour; who know his power and faithfulness to keep what is committed to him;
and who know him not merely notionally and speculatively
and in a professional
way only
but affectionately
spiritually
and experimentally: such
will put their trust in thee; as they have great
reason to do; and the more they know of the grace and mercy of God in Christ
and of the ability and suitableness of Christ as a Saviour
the more strongly
will they place their trust and confidence in him;
for thou
Lord
hast not forsaken them that seek thee: who are first
sought out by God in the effectual calling
and then under the influence and
direction of his grace and Spirit seek him in Christ
where he is only to be
found; and seek Christ and his righteousness above all things else
and with
their whole hearts
and diligently; and seek to Christ alone for life and
salvation
and continue seeking the Lord
by prayer and supplication
for
whatever they stand in need of; these God does not forsake: he may sometimes
hide his face from them
as he does from his own children
and did from his own
Son
yet he never forsakes them totally and finally; nor will he forsake the
work of his own hands
which he has wrought in them
but will perfect it; he
will never leave them so as that they shall perish by sin
Satan
or any enemy;
he will not forsake them in life
nor at death
but will be the strength of
their hearts
and their portion for ever.
Psalm 9:11 11 Sing praises to the Lord
who dwells in
Zion! Declare His deeds among the people.
YLT
11Sing ye praise to Jehovah
inhabiting Zion
Declare ye among the peoples His acts
Sing praises to the Lord
which dwelleth in Zion
.... The
psalmist having determined in the strength of grace to praise the Lord himself
and show forth all his marvellous works
and given his reasons for it
both
with respect to himself in particular
and with respect to the people of God in
general
here calls upon others to engage in the same work; the Lord is not
only to be praised
which may be done by celebrating the perfections of his
nature
and the works of his hands; by giving him thanks for mercies temporal
and spiritual
and by living to his glory; but his praises are to be sung by a
modulation of the voice in musical notes
as the word used signifies; see Song of Solomon 2:12; where the same word
is used of the singing of birds; and this is to be done by the saints jointly
in concert together
as Paul and Silas in prison sang the praises of God; and
there is great reason why they should join together in this work
since they
share the blessings of divine grace in common together; and it is their duty to
stir up one another to this service
as well as to other parts of worship: and
this perfectly agrees with the exhortation to the saints
and the work they
shall be employed in at the fall of Babylon
or destruction of antichrist
Revelation 14:1. Jehovah
to whom praises
are to be sung
is described as the inhabitant of Zion
the ark and tabernacle
being there before the temple was built
which were symbols of the divine
Presence. The Targum paraphrases it
"who causeth his Shechinah to dwell
in Zion"; as many of the Jewish writers interpret this psalm of Goliath
a
doubt arises here about it
since in the days of Saul
and at the time of
Goliath's death
Zion was in the hands of the Jebusites
and the ark of God was
not there till many years afterwards; to this it is replied
that David might
compose this psalm upon that occasion not immediately at that time
but after
he was king of Israel
and when the ark was brought to Zion; or that he said
this by a prophetic spirit
foreseeing that
God would dwell there; and Kimchi
observes
that it was everywhere a received tradition among the people of
Israel that the sanctuary would be built there; but however this be
certain it
is that the church of God goes by the name of Zion frequently; see Psalm 2:6
Hebrews 12:22. God by his essence and power
is everywhere
he fills heaven and earth
and cannot be contained in either;
his glorious presence is in heaven; his gracious presence is in his church and
among his people; where they dwell he dwells
and where he dwells they dwell:
hence the church is called by the same name as the Lord is here
the inhabitant
of Zion
Isaiah 12:6; and this description of him
points out the place where his praises are to be sung
in Zion; who are to sing
them
the members of the church; and the reason why
because the Lord dwells in
Zion; and is there a refuge for his people
and protects them;
declare among the people his doings; what God does for the
souls of men is not only to be declared among the people of God
Psalm 66:16; but also among the people of
the world
when a suitable opportunity offers; and especially in the public
ministry of the word; partly that the name of God may be exalted
his grace
goodness
and mercy be displayed; and partly that it might be the means of the
conversion of God's chosen ones among them
Psalm 96:2; though it may be here his
doings in providence are meant
his special providential care of his church and
people
and his vengeance on their enemies
on Babylon; for upon the ruin of
antichrist
the judgments of God
his providential dispensations towards his
church and people
will be made manifest
and all nations will be called upon
to fear and worship him; see Jeremiah 50:28; the wordF11עלילה "significat tam machinationes
sive
consilia"
1 Sam. ii. 3. "quam consiliorum eventus
seu opera ipsa
quomodo"
Jer. xxxii. 19. Gejerus. which is here used signifies such deeds
and actions as are the effects of thought and counsel
and which are purposely
and industriously done; and whatsoever is done by the Lord
whether in a way of
grace or providence
is done after the counsel of his own will; as he thought
so it is
as he purposes so it comes to pass
and all things are done well and
wisely
and answer the ends and designs of them.
Psalm 9:12 12 When He avenges blood
He
remembers them; He does not forget the cry of the humble.
YLT
12For He who is seeking for
blood Them hath remembered
He hath not forgotten the cry of the afflicted.
When he maketh inquisition for blood
.... The
Arabic version renders it
"he remembers him that seeks their blood";
that is
the wicked man
that lies in wait for innocent blood
and whose feet
are swift to shed it; the man of sin
who is bloodthirsty; who drinks up the
blood of the saints like water
and has been made drunk with the blood of the
martyrs of Jesus
him will God remember
and take vengeance on
in his own
time: but rather this is to be understood of God himself
seeking for the blood
of his saints: he knows where it is
though ever so privily shed
as he did
Abel's; yet
to show his strict care and accurate notice of it
he is
represented as searching for it
and finding it out by secret search
Jeremiah 2:34. And it is the same phrase
with "requiring" blood
and expresses a demand of satisfaction for
it; and declares the vengeance that God will take on account of it: he requires
the blood of every man at the hand of him by whom it is shed
Genesis 9:5; especially the blood of the
righteous
Matthew 23:35; particularly the blood of
the martyrs of Jesus
shed by the Romish antichrist; he will make inquisition
for that
and will find in Babylon the blood of the prophets and saints
and of
all that are slain on earth; and will avenge the blood of his servants at her
hand
and give her blood to drink
Revelation 18:24;
he remembereth them; either the
"righteous"
as the Targum paraphrases it
whose blood has been shed;
or else the wicked
who shed their blood: God will remember them and their
sins; which
for some time
may seem not to have been taken notice of by him
and will pour out his wrath
and inflict just punishment on them; see Revelation 16:19;
he forgetteth not the cry of the humble: the
"Cetib"
or writing of the text
is עניים
"afflicted"; the "Keri"
or marginal reading
is ענוים
"humble"; so the Masorah and Targum read:
both may be taken into the sense: afflicted persons are generally humble
afflictions make them humble; God's people are an afflicted people; afflicted
with sin
with Satan
with the world
with antichrist and his followers: and
they are an humble people; grace makes them humble
and a sense of their sin
and unworthiness keeps them so: and this is a proper character of the followers
of Jesus. These in their distress cry to the Lord
as the Israelites did in
Egypt under their bondage and
pressures: yea
their blood cries after death
as Abel's did
and as the blood of the martyrs of Christ does
whose souls
under the altar cry for vengeance
Revelation 6:9; and God is not unmindful of
their cry; however he may seem to be
he takes notice of it
and wilt in his
own time avenge his elect
which cry unto him day and night.
Psalm 9:13 13 Have mercy on me
O Lord! Consider my
trouble from those who hate me
You who lift me up from the gates of death
YLT
13Favour me
O Jehovah
See
mine affliction by those hating me
Thou who liftest me up from the gates of
death
Have mercy upon me
O Lord
.... The psalmist
proceeds to petitions on his own account in this verse: the ends he proposes by
the fulfilling of them are mentioned in the next. A good man
a man called by
the grace of God
though he has obtained mercy of the Lord
yet still stands in
need of more
of fresh discoveries of pardoning grace and mercy
of merciful
supplies
of merciful support
and merciful deliverances from enemies
inward
and outward: and such an one flees to God
and not to the creature; and pleads
not his own dignity
righteousness
or merit
but the mercy of God;
consider
my trouble which I suffer of them that hate me; or "see
my affliction because of mine enemies"F12ראה
עניי משונאי "intuere
afflictionem meum propter osores meos"
Gejerus. ; look upon me under it
with an eye of pity and compassion
and help and deliver me; and look upon mine
enemies that give me this trouble
and take vengeance on them;
thou that liftest me up from the gates of death; the house
appointed for all living; that is
from the power of it
when just upon the
brink of it; when near it
as a person is to an house
when he is at the gates
of it; either through sickness
or some violent distemper of body
as Hezekiah
was; or through some imminent danger in battle
as David was when engaged with
Goliath; when everyone thought
as Kimchi observes
that he should fall by his
hand: or it may be this may have respect to his being raised up from the death
of sin
and delivered from the power of darkness; to his being brought out of
the horrible pit and miry clay of an unregenerate state
and set upon the rock
of salvation; which is a lifting up indeed
an exaltation from a very low to a
very high estate: and this the psalmist takes notice of to encourage his faith;
and makes use of it as an argument with God
that as he had dealt so graciously
and bountifully with him
he would still show mercy to him
and look upon him
under his affliction.
Psalm 9:14 14 That I may tell of all
Your praise In the gates of the daughter of Zion. I will rejoice in Your
salvation.
YLT 14So that I recount all Thy
praise
In the gates of the daughter of Zion. I rejoice on Thy salvation.
That I may show forth all thy praise
.... That is
all thy bounties and acts of goodness
deserving of praise; even as many of
them as he had an experience of
and which came within his knowledge; and as
much of them as he was capable of observing: for otherwise the instances of
divine grace and goodness are so many
that they cannot be reckoned up in
order
nor God be praised for them
in the present state of things
as he
should; See Gill on Psalm 9:1;
in the gates of the daughter of Zion: it was usual
with the Hebrews to represent a chief city as a mother city
and the towns and
villages
and places adjacent
as daughters; and so
as Zion or Jerusalem
signifies the church of God in general
or the mother church
Galatians 4:26; so "the daughter"
of Zion may mean a particular church: the Targum renders it the congregation of
Zion; and "the gates" of it are the public ordinances of divine
worship in it; and the sense is
that the psalmist desired to show forth the
praises of God in the most public manner in the congregation and assembly of
the saints;
I will rejoice in thy salvation
or "that I may
rejoice in thy salvation"F13אגילה
"exultem"
Junius & Tremellius
Musculus; "ut exultem"
Piscator
Gejerus
Michaelis; "gaudeam"
Cocceius; so Ainsworth. :
meaning either temporal salvation and deliverance from enemies
wrought by God
for him
which would be matter of joy to him; or spiritual salvation
which may
be called God's salvation
because contrived by him in the council of peace
and secured by him in the covenant of grace
and wrought out by his Son in the
fulness of time
and applied by his Spirit at conversion. And a gracious man
rejoices in this salvation more because it is the Lord's than because it is his
own; or he rejoices more because of the glory of God
which is displayed in it
than because of his own advantage and happiness by it.
Psalm 9:15 15 The nations have sunk down
in the pit which they made; In the net which they hid
their own foot is
caught.
YLT
15Sunk have nations in a pit
they made
In a net that they hid hath their foot been captured.
The Heathen are sunk into the pit that they made
.... The
psalmist having determined to praise the Lord
and called upon others to join
with him in it
here enters upon it: for
as Jarchi and Aben Ezra observe
this
is תהלה "the praise" he was desirous to
show forth
which is occasioned by the destruction of God's enemies
and the
deliverance of his people: by "the Heathen" are meant not the
Philistines
as Kimchi interprets it
who thought to cause Israel to fall
and
fell themselves; but this is spoken prophetically of the nations of the earth
who have joined in the idolatry of antichrist
the Gentiles
by whom the holy
city has been trodden under foot; even the several antichristian states
that
will be destroyed by the pouring out of the seven vials
and especially the
last
at the battle of Armageddon; and which will be brought on by themselves
with a design to destroy the whole kingdom and interest of Christ
but will
issue in their utter ruin
which this phrase is expressive of; see Revelation 18:3. The metaphor is taken from
hunters
who dig pits for the wild beasts to fall into
that they may the more
easily take them
into which they fall themselves; see Psalm 7:15. Wicked men are mischievous and
crafty
but sometimes they are taken in their own craftiness;
in the net which they laid is their own foot taken; which may
signify the same thing as before
that the mischief they design for others
falls upon themselves; only as the former phrase denotes their utter destruction
like the sinking of a millstone in the sea
by which the irrecoverable ruin of
Babylon is expressed
Revelation 18:21; this may design the
restraint and hinderance of them from doing the evil they would; their feet are
entangled
that they cannot run to shed blood; and their hands are held
that
they cannot perform their enterprise; and their wrath in restrained and made to
praise the Lord. The metaphor is taken from fowlers
who lay nets and snares
for birds
and cover them that they may not be seen
but fall into them
unawares; see Psalm 124:7.
Psalm 9:16 16 The Lord is known by
the judgment He executes; The wicked is snared in the work of his own hands. Meditation.[b] Selah
YLT
16Jehovah hath been known
Judgment He hath done
By a work of his hands Hath the wicked been snared.
Meditation. Selah.
The Lord is known by the judgment which he executeth
.... The
judgment which God will execute upon antichrist
and the antichristian powers
will be a means of making known his name
his glory
his perfections
in all
the earth; as his wisdom
power
justice
and goodness; see Exodus 9:16. The destruction of antichrist
will be the Lord's doing
and it will be a righteous one; it will be a just
retaliation; as he has killed with the sword
multitudes of his followers shall
be killed with the sword; as he has led captive
he shall be taken captive at
the battle of Armageddon; as he has burnt
many of the martyrs of Jesus
he
shall be cast into the lake of fire burning with brimstone. Some read these
words as two sentences
"The Lord is known; he hath executed
judgment"F14נודע יהוה
משפט עשה "notus est
Dominus; judicium fecit"
Pagninus
Montanus
Gussetius; so Vatablus
Musculus
Cocceius
Gejerus
Michaelis
and Ainsworth. : the latter of these
refers not to the ministration of justice in the providential government of the
world
or at the last day in the general judgment; but to the judgment of the
great whore
or antichrist
at which time the Lord will be known in his Gospel
in all the world; the earth will be tilled with the knowledge of him
and he
and he alone
will be exalted; his name will be great and glorious throughout
the earth; all shall know him
from the least to the greatest; and their
knowledge of him will be very clear and comprehensive;
the wicked is snared in the work of his own hands; not Goliath
as Kimchi thinks
who was slain by David with his own sword
though this was
true of him in the letter and type; but the wicked one
the man of sin and son
of perdition
antichrist
whose coming is after the working of Satan
with all
craftiness and wily stratagems
called the depths of Satan
Revelation 2:24; but his own sins shall
take him
and he shall be holden with the cords of his iniquities
and be
rewarded double for all his sins; what is before figuratively expressed is here
literally declared; or
"he hath snared the wicked in or by the work of
his hands"F15בפעל כפיו
נוקש רשע "illaqueavit
iniquum per opus (vel in opere) manunm ipsius"
Gussetius.
that is
God.
Higgaion. Selah; of the latter of these words; see Gill on Psalm 3:2; the former signifies
"meditation"; Jarchi paraphrases it נהגה
"let us meditate on this
selah"; Aben Ezra interprets it
"I
will show forth this in truth"; the Chaldee paraphrase is
"the
righteous shall rejoice for ever"; the note of Kimchi and Ben Melech is
"this salvation is to us meditation and praise"; upon the whole the
sense seems to be this
that God's judgments upon antichrist
and the
antichristian states
and the deliverance of his people from their yoke and
tyranny
are things worthy of the meditation of the saints
and afford just
matter of joy
praise
and thanksgiving.
Psalm 9:17 17 The wicked shall be turned
into hell
And all the nations that forget God.
YLT
17The wicked do turn back to
Sheol
All nations forgetting God.
The wicked shall be turned into hell
.... Some
render it
"shall return to the grave"F16ישובו לשאולה "revertentur ad
vel in sepulchrum"
Pagninus
Montanus
Vatablus
Junius & Tremellius
Piscator.
to the earth
the original dust from whence they came; but this is
common to all men
to the righteous as well as the wicked; rather שאול here signifies the place of torment
commonly called
hell
where devils and damned spirits are; hither the souls of the wicked go
immediately upon their departure from their bodies
Luke 16:23; and after the judgment is over
they will be remanded thither in soul and body; and their damnation is called
the destruction of soul and body in hell; which will consist in an everlasting
separation from God
and in a sense of his wrath and fiery indignation: and
though this is true of all the wicked
yet here that wicked one
antichrist
and his wicked followers
are chiefly designed; even the beast and false
prophet
who shall be cast alive into the lake of fire burning with brimstone
Revelation 19:20;
and all the nations that
forget God; which is not to be understood of the Pagan nations
though they
may be said to forget God
since he is to be known by the light of nature
and
yet they worship idols
the works of their hands; but the Papal nations
who
adore the pope of Rome as God on earth
worship angels and saints departed
and
images of gold and silver
and wood and stone. It may be applied to every
wicked man who forgets there is a God who sees and knows all things
and to
whom men are accountable; see Psalm 50:22.
Psalm 9:18 18 For the needy shall not
always be forgotten; The expectation of the poor shall not perish
forever.
YLT
18For not for ever is the
needy forgotten
The hope of the humble lost to the age.
For the needy shall not
always be forgotten
.... The people of God are poor and needy for the most part; they
are so in things temporal
and they are poor in spirit
or in things spiritual
of which they are sensible; their needs are many
and frequently return; but
God has provided a throne of grace for them to come to for help in time of
need
and he will supply all their wants out of the fulness of grace in Christ;
nor is he unmindful of them
and of his covenant with them; strictly speaking
they are never forgotten by him
being engraven on his hands
and set as a seal
on his heart; but they sometimes seem to be so both to themselves and others
Psalm 42:3; and they may continue so long;
God may seem for a long time to take no notice of them
but suffer them to lie
under affliction and persecution; the holy city is trodden under foot forty two
months
or one thousand two hundred and sixty days
that is
so many years; so
long the witnesses prophesy in sackcloth
so long the church is in the
wilderness
and so long will be the reign of antichrist
Revelation 11:2; but as great Babylon will
come up in remembrance before God
and he will remember her sins
and render
her double; the set time to favour his poor and needy will come
and he will
arise and have mercy on them
and bring them into a glorious and comfortable
state and condition;
the expectation of the poor shall not perish for ever; the negative
particle
though not in the original text
is rightly supplied from the
preceding clause
as it is by the Targum
Jarchi
Aben Ezra
and Kimchi
and as
the sense requires; and the expectation of Christ's poor ones is not only a
supply of grace here and eternal happiness hereafter; but they expect a
glorious state of the church on earth
and that Christ will descend in person
from heaven
and his tabernacle will be among men; and that they shall be kings
and priests
and possess the kingdom
and reign with Christ a thousand years;
and though these things may seem to be deferred
and their expectation put off
to a length of time
yet it shall not perish for ever; there will be a
performance of the things promised and expected.
Psalm 9:19 19 Arise
O Lord
Do not let
man prevail; Let the nations be judged in Your sight.
YLT
19Rise
O Jehovah
let not
man be strong
Let nations be judged before Thy face.
Arise
O Lord
.... To the
destruction of thine enemies
and the salvation of thy people; See Gill on Psalm 7:6;
let not man prevail; the man of sin
antichrist
that is
let him not always prevail; he is the little horn that was
to prevail against the saints
and has prevailed
Daniel 7:21; but he shall not always
prevail; this petition will be heard and answered; for though he shall cast
down many thousands
he shall not be "strengthened" by it
Daniel 11:12; where the same word is used
as here; the Lamb at last shall overcome him and his ten kings
his supporters
and all that shall aid and assist him
Revelation 17:14;
let the Heathen be judged in thy sight; that is
the
antichristian nations that adhere to the man of sin
let them be judged and
punished in the sight of God
the Judge of all the earth
whose eyes are as a
flame of fire; compare with this Joel 3:12.
Psalm 9:20 20 Put them in fear
O Lord
That
the nations may know themselves to be but men. Selah
YLT
20Appoint
O Jehovah
a
director to them
Let nations know they [are] men! Selah.
Put them in fear
O Lord
.... Who are
a bold
impudent
fearless generation of men; who
like the unjust judge
neither fear God nor regard men
therefore the psalmist prays that God would
inject fear into them
who only can do it; and this will be done at Babylon's
destruction
when the antichristian kings
merchants
and seafaring men
will
stand afar off for fear of her torment
Revelation 18:10;
that the nations
may know themselves to be but men; and not God
and have no
power against him; see Isaiah 31:3; the sense is
that the
antichristian nations
who oppose themselves to Christ and his people
may know
that they are but frail
mortal
miserable men
as the wordF17אנוש המה "mortales
esse"
Junius & Tremellius
Piscator
Gejerus; "homines
miseri"
Cocceius
Michaelis; "sorry men"
Ainsworth. signifies;
and that he who is at the head of them
the man of sin
is no other
though he
exalts himself above all that is called God
2 Thessalonians 2:4; or these words are a
prayer for the conversion of many among the nations
and may be rendered
"put
O Lord
fear in them"F18שיתה
מורה להם "pone timorem
eis"
so Junius and Tremellius
Piscator
Pagninus
Montanus
Cocceius
Ainsworth. ; that is
the true grace of fear
"that the nations may
know" themselves
their sin and guilt and danger
and know God in Christ
and Christ
and the way of salvation by him; for at the word "know"
should be a stop
concluding a proposition
since the accent
"athnach" is there; and then follows another
"they are
men. Selah": destitute of the fear and grace of God
are capable of it
but cannot give it to themselves.
Selah; on this word; see Gill on Psalm 3:2.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)