Psalms · Chapter 9

Verse 1. I will praise thee, O Lord, with my whole heart] And it is only when the whole heart is employed in the work that God can look upon it with acceptance.

I will show forth] hrpsa asapperah, “I will number out, or reckon up;” a very difficult task, Ëytwalpn niphleotheycha, “thy miracles;” supernatural interventions of thy power and goodness. He whose eye is attentive to the operation of God’s hand will find many of these. In the Vulgate this Psalm begins with Confitebor tibi, Domine, “I will confess unto thee, O Lord,” which my old MS. above quoted translates thus: I sal schrife Lard, til the, in al my hert, I sal tel al twi wonders. On which we find the following curious paraphrase: “Here the prophete spekes agaynes that grucches with ese of il men: and the travel and anguis of gude men. I sal schrife til the Lard; that is, I sal lufe the in al my hert, hally gederant it til thi luf: and gyfand na party tharof tyl errour, na to covatyse: ne til fleschly luf. A vile errour it is that some men says, that God dose unrightwisly in mani thinges in erthe: for tham thynk that tay sold noght be done. Als I hard say noght lang sythem, of a man of religyon, and of grete fame, that qwen he was in the see, in poynte to peryshe, he said tyl Gode: Lard thu dos unryghtwysly if thou sofyr us to perysch here. God myght haf answered and said, My rightwysnes reches to sofer a beter man than thou ert to perisse here: for I hope, had he ben a ryghtwyse man, he had noght sayd swa: for al ar unryghtwyse, that hopes that any unrightwysnes may be in Godes wylle. Bot I sal luf the in al thi workes; and tel al thy wonders; that is, bathe that er sene, and that ar noght sene; visibels and invisibels.”

Verses 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.

1, 2. I will praise—Each of the four lines in these two verses begins with the first letter of the Hebrew alphabet, but beyond this the alphabetical arrangement is imperfect. The verses are replete with various expressions and modes of praise, as if the heart overflowed with joy. Most High—An attributive name of God, who had shown himself to be the absolutely Supreme.

Verse 2. I will be glad and rejoice in thee] I am glad that thou hast heard my prayer, and showed me mercy; and I will rejoice in thee, in having thee as my portion, dwelling and working in my heart.

Verses 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.

1, 2. I will praise—Each of the four lines in these two verses begins with the first letter of the Hebrew alphabet, but beyond this the alphabetical arrangement is imperfect. The verses are replete with various expressions and modes of praise, as if the heart overflowed with joy. Most High—An attributive name of God, who had shown himself to be the absolutely Supreme.

V. 3. Turned back-Put to flight.

Verse 3. When mine enemies are turned back] It is a sure sign of a nearly approaching complete conquest over sin, when, by resistance to its influences, it begins to lose its power. That is the time to follow on to know the Lord.

Verse 3. When mine enemies are turned back — Discomfited and put to flight; they shall fall and perish — They shall not save themselves by flight and so reserve themselves to do farther mischief but shall stumble, as it were, at the obstacles and impediments laid by thee in their way, and shall be pursued, overtaken, and cut off; at thy presence — Upon thy appearing against them. One angry look of thine is sufficient to confound and destroy them. Hebrew, Ëynpm, mippaneicha, from thy face; they could not stand before thee, because thou didst march at the head of our armies against them. So he ascribes the honour of his victories to God only, and to his presence and assistance.

3-6. A graphic description of the desolating effect of the war. When mine enemies are turned back—Or, because “mine enemies are turned back.” The preposition may denote both time (when) and reason (because.) Perish at thy presence—Literally, at thy appearance, or, at thy face. God appeared, or looked on them, and they retreated backward, stumbled, and perished. See Exodus 14:24. For thou—Because thou hast executed my judgment and my cause. The language in verses 4, 5 is strictly juridical. O thou enemy—Rather read this line, the enemy are perished, [they are] perpetual desolations. Cities… their memorial is perished—The very names of the cities are forgotten, so complete is their ruin. David’s second Syrian war extended from Ammon in Arabia to Helam in Syria, a distance of about three hundred miles, and probably in no district in the world, of equal extent, are there at this day more ruins of ancient cities whose very names have perished, than in this. Thou… destroyed cities— “Thou,” here, refers not to his enemies, but to God, as in verses 4, 5. God alone is the dispenser of these judgments, and this blotting out of cities and peoples is the threatened doom of his enemies. Exodus 17:14; Deuteronomy 25:19.

Verses 4, 5. My right and my cause — That is, my righteous cause against thy and my enemies. Thou sattest in the throne, &c. — Thou didst judge and give sentence for me. Thou hast rebuked — That is, punished or destroyed, as it is explained in the next clause; the heathen — Namely, the Philistines and other heathen nations who, from time to time, molested David and the people of Israel. Thou hast put out their name for ever — Meaning either that fame and honour which they had gained by their former exploits, but had now utterly lost by their shameful defeats; or their very memorial, as it fared with Amalek.

3-6. A graphic description of the desolating effect of the war. When mine enemies are turned back—Or, because “mine enemies are turned back.” The preposition may denote both time (when) and reason (because.) Perish at thy presence—Literally, at thy appearance, or, at thy face. God appeared, or looked on them, and they retreated backward, stumbled, and perished. See Exodus 14:24. For thou—Because thou hast executed my judgment and my cause. The language in verses 4, 5 is strictly juridical. O thou enemy—Rather read this line, the enemy are perished, [they are] perpetual desolations. Cities… their memorial is perished—The very names of the cities are forgotten, so complete is their ruin. David’s second Syrian war extended from Ammon in Arabia to Helam in Syria, a distance of about three hundred miles, and probably in no district in the world, of equal extent, are there at this day more ruins of ancient cities whose very names have perished, than in this. Thou… destroyed cities— “Thou,” here, refers not to his enemies, but to God, as in verses 4, 5. God alone is the dispenser of these judgments, and this blotting out of cities and peoples is the threatened doom of his enemies. Exodus 17:14; Deuteronomy 25:19.

Verse 5. Thou hast rebuked the heathen] We know not what this particularly refers to, but it is most probably to the Canaanitish nations, which God destroyed from off the face of the earth; hence it is said, Thou hast put out their name for ever and ever, ועד לעולם leolam vaed, endlessly. Here µlw[ olam has its proper signification, without end. He who contends it means only a limited time, let him tell us where the Hivites, Perizzites, Jebusites, &c., now dwell; and when it is likely they are to be restored to Canaan.

Verses 4, 5. My right and my cause — That is, my righteous cause against thy and my enemies. Thou sattest in the throne, &c. — Thou didst judge and give sentence for me. Thou hast rebuked — That is, punished or destroyed, as it is explained in the next clause; the heathen — Namely, the Philistines and other heathen nations who, from time to time, molested David and the people of Israel. Thou hast put out their name for ever — Meaning either that fame and honour which they had gained by their former exploits, but had now utterly lost by their shameful defeats; or their very memorial, as it fared with Amalek.

Verse 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.

3-6. A graphic description of the desolating effect of the war. When mine enemies are turned back—Or, because “mine enemies are turned back.” The preposition may denote both time (when) and reason (because.) Perish at thy presence—Literally, at thy appearance, or, at thy face. God appeared, or looked on them, and they retreated backward, stumbled, and perished. See Exodus 14:24. For thou—Because thou hast executed my judgment and my cause. The language in verses 4, 5 is strictly juridical. O thou enemy—Rather read this line, the enemy are perished, [they are] perpetual desolations. Cities… their memorial is perished—The very names of the cities are forgotten, so complete is their ruin. David’s second Syrian war extended from Ammon in Arabia to Helam in Syria, a distance of about three hundred miles, and probably in no district in the world, of equal extent, are there at this day more ruins of ancient cities whose very names have perished, than in this. Thou… destroyed cities— “Thou,” here, refers not to his enemies, but to God, as in verses 4, 5. God alone is the dispenser of these judgments, and this blotting out of cities and peoples is the threatened doom of his enemies. Exodus 17:14; Deuteronomy 25:19.

Verse 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.

Verse 6. O thou enemy, &c. — This is a sudden apostrophe to the enemies of God’s people, the Philistines, Amorites, or other nations which had formerly made great havoc and waste among them: Destructions are come to a perpetual end — Thou hast formerly wasted and destroyed the people of God, but those destructions have now come to an end, and shall cease. Thy power to annoy Israel is now broken. Christians, when repeating those words, “may take a retrospect view of the successive fall of those empires, with their capital cities, in which the enemy had, from time to time, fixed his residence, and which had vexed and persecuted the people of God in different ages. Such were the Assyrian or Babylonian, the Persian and the Grecian monarchies. All these vanished away, and came to nothing. Nay, the very memorial of the stupendous Nineveh and Babylon is so perished with them that the place where they once stood is now no more to be found. The Roman empire was the last of the pagan persecuting powers; and when the church saw that under her feet, well might she cry out, The destructions of the enemy are completed to the uttermost! How lovely will this song be in the day when the last enemy shall be destroyed, and the world itself shall become what Babylon is at present.” — Horne.

3-6. A graphic description of the desolating effect of the war. When mine enemies are turned back—Or, because “mine enemies are turned back.” The preposition may denote both time (when) and reason (because.) Perish at thy presence—Literally, at thy appearance, or, at thy face. God appeared, or looked on them, and they retreated backward, stumbled, and perished. See Exodus 14:24. For thou—Because thou hast executed my judgment and my cause. The language in verses 4, 5 is strictly juridical. O thou enemy—Rather read this line, the enemy are perished, [they are] perpetual desolations. Cities… their memorial is perished—The very names of the cities are forgotten, so complete is their ruin. David’s second Syrian war extended from Ammon in Arabia to Helam in Syria, a distance of about three hundred miles, and probably in no district in the world, of equal extent, are there at this day more ruins of ancient cities whose very names have perished, than in this. Thou… destroyed cities— “Thou,” here, refers not to his enemies, but to God, as in verses 4, 5. God alone is the dispenser of these judgments, and this blotting out of cities and peoples is the threatened doom of his enemies. Exodus 17:14; Deuteronomy 25:19.

V. 7. But-Though cities and people may perish, yet the Lord abides for ever. Which is sufficient for the terror of his enemies, and the comfort of his church.

Verse 7. But the Lord shall endure] All things shall have an end but God and holy spirits.

Verses 7-9. But the Lord shall endure for ever — Though cities and people may perish, yet the Lord abides for ever. Which is sufficient for the terror of his enemies, and the comfort of his church. He hath prepared his throne — Or, established it by his immutable purpose and his irrevocable promise. And he shall judge the world — Not you only, but all the enemies of his people and all the men in the world. The Lord will be a refuge for the oppressed — God will not only judge the world at the last day, and then give sentence for his people against their enemies, but even at present he will give them his protection.

7-10. The eternity of God, his universal dominion, and his discriminating judgments, which preserve the righteous and encourage trust in him, are here contrasted with the view just given of the perpetual destruction of the wicked and their vain hopes. Prepared his throne—Established his tribunal. For judgment—For righteousness. These are formal statements of a most solemn truth. The world is under righteous government. The preparations for justice are already established. Judge… minister judgment—The words are not synonymous. The former, cpv, (shaphat,) means judicial sentence, the latter nyd, (deen,) to conduct the cause, as between the parties, to a righteous conclusion. The former relates to absolute equity, the latter to the mode of judicial procedure. Refuge for the oppressed— “Refuge,” here, means a high place, or a strong castle upon a high place, the surest defence known in ancient fortification. In this and the following verses the strongest inducement to lovingly trust and seek God is held out, for his judgments are tenderly protective of such, and terrible only to the wicked.

Verse 8. He shall judge the world in righteousness] All the dispensations of God’s providence are founded in righteousness and truth.

Verses 7-9. But the Lord shall endure for ever — Though cities and people may perish, yet the Lord abides for ever. Which is sufficient for the terror of his enemies, and the comfort of his church. He hath prepared his throne — Or, established it by his immutable purpose and his irrevocable promise. And he shall judge the world — Not you only, but all the enemies of his people and all the men in the world. The Lord will be a refuge for the oppressed — God will not only judge the world at the last day, and then give sentence for his people against their enemies, but even at present he will give them his protection.

7-10. The eternity of God, his universal dominion, and his discriminating judgments, which preserve the righteous and encourage trust in him, are here contrasted with the view just given of the perpetual destruction of the wicked and their vain hopes. Prepared his throne—Established his tribunal. For judgment—For righteousness. These are formal statements of a most solemn truth. The world is under righteous government. The preparations for justice are already established. Judge… minister judgment—The words are not synonymous. The former, cpv, (shaphat,) means judicial sentence, the latter nyd, (deen,) to conduct the cause, as between the parties, to a righteous conclusion. The former relates to absolute equity, the latter to the mode of judicial procedure. Refuge for the oppressed— “Refuge,” here, means a high place, or a strong castle upon a high place, the surest defence known in ancient fortification. In this and the following verses the strongest inducement to lovingly trust and seek God is held out, for his judgments are tenderly protective of such, and terrible only to the wicked.

Verse 9. A refuge] bgcm misgab, a high place, where their enemies can neither reach nor see them. He who has God for his portion has all safety in him.

Verses 7-9. But the Lord shall endure for ever — Though cities and people may perish, yet the Lord abides for ever. Which is sufficient for the terror of his enemies, and the comfort of his church. He hath prepared his throne — Or, established it by his immutable purpose and his irrevocable promise. And he shall judge the world — Not you only, but all the enemies of his people and all the men in the world. The Lord will be a refuge for the oppressed — God will not only judge the world at the last day, and then give sentence for his people against their enemies, but even at present he will give them his protection.

7-10. The eternity of God, his universal dominion, and his discriminating judgments, which preserve the righteous and encourage trust in him, are here contrasted with the view just given of the perpetual destruction of the wicked and their vain hopes. Prepared his throne—Established his tribunal. For judgment—For righteousness. These are formal statements of a most solemn truth. The world is under righteous government. The preparations for justice are already established. Judge… minister judgment—The words are not synonymous. The former, cpv, (shaphat,) means judicial sentence, the latter nyd, (deen,) to conduct the cause, as between the parties, to a righteous conclusion. The former relates to absolute equity, the latter to the mode of judicial procedure. Refuge for the oppressed— “Refuge,” here, means a high place, or a strong castle upon a high place, the surest defence known in ancient fortification. In this and the following verses the strongest inducement to lovingly trust and seek God is held out, for his judgments are tenderly protective of such, and terrible only to the wicked.

V. 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.

Verse 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 will forsake, them that trust in thee.

Verse 10. They that know — That is, that thoroughly understand and duly consider thy name — Thy infinite power and wisdom, and faithfulness and goodness. The name of God is frequently put for God. Will put their trust in thee — The experience of thy faithfulness to thy people in all ages is a just ground for their confidence. Thou hast not forsaken them that seek thee — That seek help and relief from thee by fervent prayer, mixed with faith or trust in thee, as is expressed in the former clause.

7-10. The eternity of God, his universal dominion, and his discriminating judgments, which preserve the righteous and encourage trust in him, are here contrasted with the view just given of the perpetual destruction of the wicked and their vain hopes. Prepared his throne—Established his tribunal. For judgment—For righteousness. These are formal statements of a most solemn truth. The world is under righteous government. The preparations for justice are already established. Judge… minister judgment—The words are not synonymous. The former, cpv, (shaphat,) means judicial sentence, the latter nyd, (deen,) to conduct the cause, as between the parties, to a righteous conclusion. The former relates to absolute equity, the latter to the mode of judicial procedure. Refuge for the oppressed— “Refuge,” here, means a high place, or a strong castle upon a high place, the surest defence known in ancient fortification. In this and the following verses the strongest inducement to lovingly trust and seek God is held out, for his judgments are tenderly protective of such, and terrible only to the wicked.

V. 11. Zion-Whose special and gracious presence is there. People-To the heathen nations.

Verse 11. Declare among the people his doings.] It is the duty of all those who have received the salvation of God, to recommend him and his salvation to the whole circle of their acquaintance, Christians, so called, when they meet, seldom speak about God! Why is this? Because they have nothing to say.

Verse 11. Sing praises to the Lord — Those who believe God is greatly to be praised not only desire to do that work better themselves, but desire that others also may join with them in it, and would gladly be instrumental to bring them to it. Which dwelleth in Zion — 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. Declare among the people his doings — Not only among the Israelites, but to the heathen nations, that they may also be brought to the knowledge and worship of the true God.

11, 12. Sing praises to the Lord—We have here a call for public thanksgiving by all the people in their religious assemblies. Which dwelleth in Zion—Zion was now the center of worship for the nation, (see verse 14,) which fixes the date of this psalm as being not earlier than the Syrian wars. Declare among the people—Peoples, here plural, µym[, (ammim,) cannot, as it commonly does, refer to Gentile nations, but to the whole Israelitish family, the covenant tribes. Inquisition for blood— Searches for the detection and punishment of those who shed innocent blood. See Genesis 9:5; Ezekiel 33:6. He remembereth them— That is, those who “trust” and “seek him.” Verse 10.

V. 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. Them-The humble, as it follows, or the oppressed, ver. 9, that trust in him, and seek to him, ver. 10, whom he seemed to have forgotten.

Verse 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. If man should make no inquisition for this iniquitously spilt blood, GOD will do it, for he remembers them; and the cry of the humbled, distressed people, driven to distraction and ruin by such wars, is not forgotten before him.

Verse 12. When he maketh inquisition for 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; he remembereth them — The humble, as it follows, or the oppressed, (ver. 9,) that trust in him, and seek to him, (ver. 10,) whom he seemed to have forgotten. He forgetteth not the cry of the humble — Or, meek, as the word yn[, gnani, which occurs also Zechariah 9:9, is translated, Matthew 21:5. Who do not, cannot, and will not avenge themselves, but commit their cause to God, as the God to whom vengeance belongeth.

Ver. 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.

11, 12. Sing praises to the Lord—We have here a call for public thanksgiving by all the people in their religious assemblies. Which dwelleth in Zion—Zion was now the center of worship for the nation, (see verse 14,) which fixes the date of this psalm as being not earlier than the Syrian wars. Declare among the people—Peoples, here plural, µym[, (ammim,) cannot, as it commonly does, refer to Gentile nations, but to the whole Israelitish family, the covenant tribes. Inquisition for blood— Searches for the detection and punishment of those who shed innocent blood. See Genesis 9:5; Ezekiel 33:6. He remembereth them— That is, those who “trust” and “seek him.” Verse 10.

Verse 13. Have mercy upon me, O Lord] David, having laid down the preceding maxims, now claims his part in their truth. I also am in trouble through the unjust dealings of my enemies; I am brought to the gates of death; have mercy on me, and lift me up, that, being saved from the gates of death, I may show forth thy praise in the gates of the daughter of Zion. The gates of death-an open grave, leading to a yawning hell. The gates of the daughter of Zion-all the ordinances of God, by which the soul is helped forward to heaven.

Verses 13, 14. Consider my trouble — Namely, compassionately and effectually, so as to bring me out of it; thou that liftest me up from the gates of death — From the brink or mouth of the grave, into which I was dropping, being as near death as a man is to the city who is come to the very gates of it. That I may show forth thy praise in the gates — In the great assemblies which were usually held in the gates of cities; of the daughter of Zion — Of the people who live in, or belong to, or meet together in Zion. These gates of Zion he elegantly opposes to the gates of death, and declares, if he be brought off from the latter, he will go into the former. Cities, it must be observed, are, as it were, mothers to their people, and people are commonly called their daughters. So the daughters of Egypt, Jeremiah 46:11; and of Edom, Lamentations 4:21; and of Tyre, Psalm 45:12; are put for the people of those places. I will rejoice in thy salvation — Namely, with spiritual joy and thanksgiving; else it would be no fit motive to be used to God in prayer.

13, 14. Consider my trouble—The tone of the psalm suddenly changes from that of triumphal joy to supplication. Such sudden transitions are not unfrequent in poetry of the earlier and ruder ages, but they are never without cause. In this case, assuming the occasion of the psalm to be as we have supposed, though an unparalleled victory had been gained, the causes of anxiety and apprehension had not been fully removed. The Ammonitish branch of the war, the centre of disaffection, still lingered heavily. 2 Samuel 10, and 12:26-31. David’s kingdom had been brought to the brink of destruction, and the elements of war were kindling for a new explosion. This is set forth in verse 13. That I may show forth all thy praise—The end sought was not his own aggrandizement, but the glory of God. In the gates—The gates were the chief places of concourse, and of courts of justice. Daughter of Zion—A poetic figure for the inhabitants, the people.

V. 14. Gates-In the great assemblies. These gates he elegantly opposes to the former. 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, Jeremiah 46:11, and of Edom, Lamentations 4:21,22, and of Tyre, Psalm 45:12, are put for the people of those places.

Verses 13, 14. Consider my trouble — Namely, compassionately and effectually, so as to bring me out of it; thou that liftest me up from the gates of death — From the brink or mouth of the grave, into which I was dropping, being as near death as a man is to the city who is come to the very gates of it. That I may show forth thy praise in the gates — In the great assemblies which were usually held in the gates of cities; of the daughter of Zion — Of the people who live in, or belong to, or meet together in Zion. These gates of Zion he elegantly opposes to the gates of death, and declares, if he be brought off from the latter, he will go into the former. Cities, it must be observed, are, as it were, mothers to their people, and people are commonly called their daughters. So the daughters of Egypt, Jeremiah 46:11; and of Edom, Lamentations 4:21; and of Tyre, Psalm 45:12; are put for the people of those places. I will rejoice in thy salvation — Namely, with spiritual joy and thanksgiving; else it would be no fit motive to be used to God in prayer.

13, 14. Consider my trouble—The tone of the psalm suddenly changes from that of triumphal joy to supplication. Such sudden transitions are not unfrequent in poetry of the earlier and ruder ages, but they are never without cause. In this case, assuming the occasion of the psalm to be as we have supposed, though an unparalleled victory had been gained, the causes of anxiety and apprehension had not been fully removed. The Ammonitish branch of the war, the centre of disaffection, still lingered heavily. 2 Samuel 10, and 12:26-31. David’s kingdom had been brought to the brink of destruction, and the elements of war were kindling for a new explosion. This is set forth in verse 13. That I may show forth all thy praise—The end sought was not his own aggrandizement, but the glory of God. In the gates—The gates were the chief places of concourse, and of courts of justice. Daughter of Zion—A poetic figure for the inhabitants, the people.

Verse 15. The heathen are sunk down to the pit] See on Psalm 7:15.

Verses 15, 16. The heathen are sunk in the pit they made — Fallen into that destruction which they designed to bring upon others. “Faith beholds, as already executed, that righteous judgment whereby wicked men will fall into the perdition which they had prepared for others, either openly by persecution, or more covertly by temptation: see Psalm 7:15, 16.” — Horne. The Lord is known — Or hath made himself known, or famous, even among his enemies; by the judgment which he executeth — Upon the wicked. By this it is known, there is a God who judgeth in the earth: that he is a righteous God, and one that hates and will punish sin; by this the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. And therefore the psalmist adds here a note extraordinary, Higgaion, calling for special regard, as to a matter of the deepest importance, and which deserved and required deep and frequent consideration: for so the word signifies.

15, 16. The natural anxiety for the final result is but momentary. The psalmist returns to the consciousness of victory and restful confidence in the divine judgments. Sunk down—That is, plunged. Pit—See on Psalm 7:15. Net—Another figure setting forth the same fact. The same repeated, verse 16. The wicked is snared in the work of his own hands—This is God’s method of justice with men. See note on 7:15. Higgaion. Selah—A musical designation. “Higgaion” means a murmur, or muffled sound, and “selah” denotes pause. Gesenius explains it: “Let the instruments strike up a symphony, and the singers pause.” “Higgaion” is translated “meditation” Psalm 19:14, and “solemn sound” Psalm 92:3. As a musical sign, it would denote that the sentiment of the piece called for solemn thought, while the interlude proceeded in muffled tone.

V. 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.

Verse 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. He is continually doing himself harm, and takes more pains to destroy his soul than the righteous man does to get his saved unto eternal life. This is a weighty truth; and the psalmist adds: Higgaion; Selah. Meditate on this; mark it well. See on Psalm 3:3. Some think that it is a direction to the musicians, something like our Presto, Largo, Vivace, Allegro, “Play briskly and boldly; beat away; and let sense and sound accompany each other.”

Verses 15, 16. The heathen are sunk in the pit they made — Fallen into that destruction which they designed to bring upon others. “Faith beholds, as already executed, that righteous judgment whereby wicked men will fall into the perdition which they had prepared for others, either openly by persecution, or more covertly by temptation: see Psalm 7:15, 16.” — Horne. The Lord is known — Or hath made himself known, or famous, even among his enemies; by the judgment which he executeth — Upon the wicked. By this it is known, there is a God who judgeth in the earth: that he is a righteous God, and one that hates and will punish sin; by this the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. And therefore the psalmist adds here a note extraordinary, Higgaion, calling for special regard, as to a matter of the deepest importance, and which deserved and required deep and frequent consideration: for so the word signifies.

15, 16. The natural anxiety for the final result is but momentary. The psalmist returns to the consciousness of victory and restful confidence in the divine judgments. Sunk down—That is, plunged. Pit—See on Psalm 7:15. Net—Another figure setting forth the same fact. The same repeated, verse 16. The wicked is snared in the work of his own hands—This is God’s method of justice with men. See note on 7:15. Higgaion. Selah—A musical designation. “Higgaion” means a murmur, or muffled sound, and “selah” denotes pause. Gesenius explains it: “Let the instruments strike up a symphony, and the singers pause.” “Higgaion” is translated “meditation” Psalm 19:14, and “solemn sound” Psalm 92:3. As a musical sign, it would denote that the sentiment of the piece called for solemn thought, while the interlude proceeded in muffled tone.

V. 17. Forget-That do not regard God, nor his precepts, nor his threatenings and judgments.

Verse 17. The wicked shall be turned into hell] hlwavl lisholah, headlong into hell, down into hell. The original is very emphatic. All the nations that forget God.] They will not live in his fear. There are both nations and individuals who, though they know God, forget him, that is, are unmindful of him, do not acknowledge him in their designs, ways, and works. These are all to be thrust down into hell. Reader, art thou forgetful of thy Maker, and of HIM who died for thee?

Verse 17. The wicked shall be turned into hell — Either, 1st, Into the grave, which is often called lwav, sheol, into which persons are said to be turned, or to return, because they were made of, or taken out of, the dust, Ecclesiastes 12:7; or, 2d, Into the place of eternal perdition, which also is sometimes called sheol, as Proverbs 15:24, and elsewhere. For he seems evidently to speak here of those punishments which are peculiar to the wicked, whereas the grave is common to the good and bad: and, as in verse 8, he appears to speak of the last and general judgment of all the world, so this verse may be understood of the general punishment of all wicked persons and nations consequent upon that judgment; and, into this place men may be said to be turned back, or to return, because it is their own proper place, (Acts 1:25,) to which they belong, and from which they have their wicked qualities, as being of their father the devil. For as “all wickedness,” says Dr. Horne, “came, originally, with the wicked one, from hell; thither it will be again remitted, and they who hold on its side must accompany it on its return to that place of torment, there to be shut up for ever.” And all the nations — Whom neither their great numbers nor power can protect from God’s wrath; that forget God — That do not consider nor regard him, nor his precepts, nor his threatenings and judgments; but go on securely and presumptuously in their wicked ways. Observe well, reader, forgetfulness of God is the primary cause of the wickedness of mankind, and there are whole nations, immense multitudes of persons, that forget him, though he is their Maker, Preserver, and Benefactor, and the Being on whom they are daily dependant for all things, and who live without him in the world; of all whom hell will at last be the portion, the pit of destruction in which they, and all their comforts, will be for ever lost and buried. Consider this well, and turn to the Lord with all thy heart.

Ver. 17. The wicked shall be turned into hell. Hebrews grave: the LXX, hades: the Vulgate, sepulchre. See Job 26:4. Isaiah 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 Pluto’s 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 one’s steps, and escape to the superior regions,—here is the task,—here is the labour.”

Sate sanguine Divûm,

Tros Anchisiade: facilis descensus Averni:

Noctes atque dies patet atri janua Ditis:

Sed revocare gradum, superasque evadere ad auras,

Hoc opus, hic labor est.

ÆNEID, 6:125.

17, 18. The point in the last strophe is, that God had made the devices of the wicked the instruments of their own defeat and punishment. David now proceeds to a further prediction of their overthrow, and the vindication of the oppressed righteous. Hell—This is unquestionably one of the places where sheol signifies a place of future punishment, and will fully bear the translation here given. Nothing less could suit the sense. The righteous, no less than the wicked, will be turned into the grave, but not into hell. Compare, on sheol, Proverbs 5:5; 9:18; 23:14; Job 21:13; and notes on Psalm 6:5, and 16:10.

Verse 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.

Verse 18. The needy shall not always be forgotten — Though God, for a time, may seem to forget or neglect them, and suffer their enemies to triumph over them; The expectation of the poor — Namely, of their receiving help from God, shall not perish for ever — Though they may be tempted to think it shall. The vision is for an appointed time, and at the end it shall speak. He that believeth shall not make haste.

17, 18. The point in the last strophe is, that God had made the devices of the wicked the instruments of their own defeat and punishment. David now proceeds to a further prediction of their overthrow, and the vindication of the oppressed righteous. Hell—This is unquestionably one of the places where sheol signifies a place of future punishment, and will fully bear the translation here given. Nothing less could suit the sense. The righteous, no less than the wicked, will be turned into the grave, but not into hell. Compare, on sheol, Proverbs 5:5; 9:18; 23:14; Job 21:13; and notes on Psalm 6:5, and 16:10.

Verse 19. Arise, O Lord] Let this be the time in which thou wilt deliver thy poor people under oppression and persecution.

Verses 19, 20. Arise, O Lord — Stir up thyself, exert thy power: let not man prevail — Consult thine own honour and let not men, Hebrew, weak, miserable, and mortal men, prevail against the kingdom and interest of the almighty and immortal God: shall mortal man be too hard for God, too strong for his Maker? Let the heathen be judged in thy sight — Let them be evidently 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 toward them, Revelation 14:10. Put them in fear, O Lord: that the nations may know themselves to be but men — Subdue their proud and insolent spirits, strike a terror upon them, and make them afraid of thy judgments. God knows how to make the strongest and stoutest of men to tremble, and to flee when none pursues. That the nations may know themselves to be but men — Weak, miserable, and mortal men, and therefore altogether unable to oppose the omnipotent and eternal God. He speaks thus because wicked men, when they are advanced to great power and majesty, are very prone to forget their own frailty, and to carry themselves as if they were gods: and because it is much for the glory of God, and the peace and welfare of the world, that all, even the highest and haughtiest, should know and consider themselves to be dependant, mutable, mortal, and accountable creatures.

19, 20. The closing strophe is an urgent call for hastening the righteous judgments of God. Know themselves to be but men—That is, that they may understand their true character and condition as mortal and sinful “men,” as the word denotes. When men learn to know themselves truly they will fear and obey God.

Verse 20. Put them in fear] להם hrwm יהוה שיתה 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 arwm 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 Lord a brynger of Law abouen tham.

That the nations may know themselves to be but men] vwna enosh; Let the Gentiles be taught by the preaching of thy Gospel that they are weak and helpless, and stand in need of the salvation which Christ has provided for them. This may be the spirit of the petition. And this is marked by the extraordinary note Selah; Mark well, take notice. So the term may be understood.

“This whole Psalm,” says Dr. Horsley, “seems naturally to divide into three parts. The first ten verses make the FIRST part; the six following, the SECOND; and the remaining four the THIRD. “The FIRST part is prophetic of the utter extermination of the irreligious persecuting faction. The prophecy is delivered in the form of an Epinikion, or song of victory, occasioned by the promise given in the fifteenth verse of the tenth Psalm; and through the whole of this song the psalmist, in the height of a prophetic enthusiasm, speaks of the threatened vengeance as accomplished. “The SECOND part opens with an exhortation to the people of God to praise him as the Avenger of their wrongs, and the watchful Guardian of the helpless, and, as if the flame of the prophetic joy which the oracular voice had lighted in the psalmist’s mind was beginning to die away, the strain is gradually lowered, and the notes of triumph are mixed with supplication and complaint, as if the mind of the psalmist were fluttering between things present and to come, and made itself alternately present to his actual condition and his future hope.

“In the THIRD part the psalmist seems quite returned from the prophetic enthusiasm to his natural state, and closes the whole song with explicit but cool assertions of the future destruction of the wicked, and the deliverance of the persecuted saints, praying for the event.”

Verses 19, 20. Arise, O Lord — Stir up thyself, exert thy power: let not man prevail — Consult thine own honour and let not men, Hebrew, weak, miserable, and mortal men, prevail against the kingdom and interest of the almighty and immortal God: shall mortal man be too hard for God, too strong for his Maker? Let the heathen be judged in thy sight — Let them be evidently 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 toward them, Revelation 14:10. Put them in fear, O Lord: that the nations may know themselves to be but men — Subdue their proud and insolent spirits, strike a terror upon them, and make them afraid of thy judgments. God knows how to make the strongest and stoutest of men to tremble, and to flee when none pursues. That the nations may know themselves to be but men — Weak, miserable, and mortal men, and therefore altogether unable to oppose the omnipotent and eternal God. He speaks thus because wicked men, when they are advanced to great power and majesty, are very prone to forget their own frailty, and to carry themselves as if they were gods: and because it is much for the glory of God, and the peace and welfare of the world, that all, even the highest and haughtiest, should know and consider themselves to be dependant, mutable, mortal, and accountable creatures.

19, 20. The closing strophe is an urgent call for hastening the righteous judgments of God. Know themselves to be but men—That is, that they may understand their true character and condition as mortal and sinful “men,” as the word denotes. When men learn to know themselves truly they will fear and obey God.