Psalm 9

Introduction.—Ps. 9 has been called A Song of Thanksgiving. The poem praises God as the righteous judge who punishes the wicked and defends the oppressed. Only one verse (v. 13) interrupts with sinister sound the succession of triumphant notes that constitute this song. This psalm is the first of the acrostic, or alphabetic, psalms (Ps. 9, 10, 25, 34, 37, 111, 112, 119, 145), although in it the acrostic form is not followed as rigidly as in some others of the group. Each line of the first stanza begins with Хaleph, the first letter of the Hebrew alphabet. Thereafter only the first line of each stanza observes the law, and even then there is some deviation from the rule. Absolutely regular in its divisions, the psalm consists of ten equal stanzas. As is usual in the acrostic psalms, the thought is emphasized by repetition in its various aspects, with no marked development or sequence in the organization of ideas. Some suggest that 2 Sam. 8 provides a suitable background for the psalm, although the psalm contains no specific reference to any historical incident. Some Hebrew manuscripts, the LXX, and the Vulgate join Ps. 9 and 10 as one psalm. See p. 625.

On the superscription see pp. 616, 628.

1. With my whole heart. The psalm opens in a mood of deepest gratitude. Here there is no divided affection. All the psalmist’s powers are employed in praising God. Moreover, the expression of thankfulness is wholehearted and sincere, finding an outlet in far more than lip service.

All thy marvellous works. The psalmist is ever eager to praise God for all God’s blessings to him, not only for the deliverances that constitute the immediate cause for praise. The particular divine interpositions are referred to in vs. 3–5.

2. Sing praise. Heb. zamar, the root of the noun mizmor, “psalm.” Zamar means both “to sing” and “to play an instrument.”

Most High. Heb. ФElyon (see on Ps. 7:17). God is the sovereign of the world.

3. At thy presence. When God appears, the enemy falls. It is the manifestation of God’s power that brings the victory.

4. My right and my cause. God had defended the righteous cause. He is the vindicator.

Thou satest. An archaic form of “you sat.” The picture is of the judge sitting on the throne (see v. 7) deciding on the merits of the case. His decision is in favor of the psalmist.

5. Heathen. Heb. goyim, “nations” (see on Ps. 2:1).

Put out their name. When a nation is subdued, its name ceases to be recorded among the kingdoms of the earth.

6. O thou enemy. The first line of the verse reads literally, “The enemy—they shall be finished [consumed]—perpetual desolations.” The verse is a picture of utter destruction of the enemy.

7. But the Lord. In the Hebrew text v. 6 ends with hemmah. The word remains untranslated in most versions, because its meaning, “they,” cannot be fitted into the context. From Ugaritic evidence (see p. 618) we now know that hemmah also had the meaning “lo” or “behold.” If such is its meaning here hemmah should stand at the beginning of v. 7, making the first part of the verse read, “Behold, the Lord shall endure forever.” By placing the punctuation mark, which did not exist in the time of the psalmist, before hemmah instead of after it, the acrostic arrangement of the psalm is improved. The readjustment makes v. 7 begin with the Hebrew letter he, which it does not do in the present Hebrew text.

Shall endure. Literally, “is seated.” In strong contrast with the desolation of v. 6, God remains forever seated upon the throne of judgment, judging equitably. “Change and decay in all around I see; O Thou, who changest not, abide with me!”

8. Judge the world. Compare Rev. 20:12, 13. As God had shown Himself a righteous judge in the case that forms the background of the psalm, so will He do in the last judgment. Verses 7, 8, which constitute the fourth stanza, do not follow the acrostic pattern.

9. Refuge. Heb. misЊgab, “a secure height” (see Ps. 18:2; 46:7; 48:3).

10. Know thy name. See on Ps. 5:11; 7:17. To know God’s name means to be acquainted with His character.

Put their trust. As a God of law, God can be trusted to act justly (see Ps. 62:8; 64:10; 111:5).

Hast not forsaken. Men may forsake God; He never forsakes His children.

11. Sing praises. In view of God’s holy character and His kindness to men, the psalmist calls on others to praise God with him.

Zion. See on Ps. 2:6; cf. Ps. 3:4; 5:7.

Among the people. God’s wondrous ways to Israel are to be proclaimed to all nations, that these nations too may acknowledge God and enjoy His protection. God’s mercy was not meant for Israel alone (see Ps. 105:1). This sentiment occurs throughout the psalms. If Israel had learned this lesson, the rigid exclusiveness practiced by the Pharisees would never have existed.

12. Maketh inquisition. Compare Gen. 9:5, where the Hebrew verb for “maketh inquisition” is translated “require.” God is represented as an executioner going forth to punish the guilty. Murder is a heinous crime in the sight of heaven. God, the Avenger of blood, cannot overlook the taking of human life (see Gen. 4:10). He is Israel’s next of kin, pledged to take vengeance for the shedding of innocent blood (see on Ruth 2:20).

Humble. Or, “afflicted.”

13. Gates of death. The Hebrews associated death with sheХol, the figurative abode of the dead, conceived of, in poetic imagery, as a place the entrance to which was guarded by gates (Isa. 38:10). In the Babylonian concept, sheХol was a city enclosed by seven walls with seven double-bolted gates to keep the dead from returning to the land of the living. The psalmist felt that he had come so near to the gate of death that only God could rescue him; so now in the present peril he looks to Him for deliverance. The phrase “gates of death” appears also in Ps. 107:18. In all of Ps. 9 only v. 13 interrupts the succession of triumphant declarations.

14. Shew forth. Since the dead cannot praise God (Ps. 88:10–12; 115:17), the psalmist calls on God to save him so that he may praise Him among the living.

Gates. In contrast with the “gates of death” (v. 13), these gates are at the city entrance, where the assembled people exchanged news (ancient substitute for a daily newspaper). It was a convenient place for publicity (the agora of the Greeks, the forum of the Romans).

Daughter of Zion. The inhabitants of Jerusalem; Zion, or Jerusalem, being regarded as the mother city. The occurrence of the name “Zion” here and in v. 11 above indicates that that psalm must have been composed after Zion, or Jerusalem, became the capital of the kingdom and the seat of worship.

15. Heathen. The idolatrous nations arrayed against the psalmist (see on Ps. 2:1; 9:5).

In the pit. This and the following phrase express the same thought as Ps. 7:15. Two methods of capturing game are employed as figures of speech. The thought is repeated in v. 16 below. The punishment fits the crime.

16. By the judgment. By virtue of His permitting the mischief of the nations to come back upon their own heads, God’s saving power has been exhibited before all.

Of his own hands. Compare v. 15, also Ps. 7:15.

Higgaion. The word is found elsewhere in Psalms only in Ps. 19:14, where it is translated “meditation,” and Ps. 92:3, where it is translated “solemn sound.” The word is of doubtful meaning, and it is difficult to account for the insertion of the term at this point in the poem. It may possibly be an indication of either a musical sound or an interlude in its public rendition.

Selah. See p. 629.

17. Shall be turned. Literally, “shall return.” The same Hebrew verb is translated “are turned back” in v. 3.

18. Needy. This word and the word “poor” in the second half of the verse signify not only those who suffer under poverty but those who are the victims of oppression (see on v. 12). That God especially cares for the poor and needy is one of the great truths of the OT.

Forgotten. A play on the word “forget” of v. 17. God will not forget those who need His deliverance and protection.

Expectation. Earnest desire for deliverance. The poor and needy will not always be disappointed.

19. Arise, O Lord. The psalmist solemnly appeals to God to take His place as judge of the earth (see on Ps. 3:7).

Man. Heb. Хenosh, “man” in his frailty and impotence; in striking contrast to God as powerful judge (see on Ps. 8:4).

Sight. From the Heb. paneh, literally, “face.” The Ugaritic (see p. 618) pn also means face, but in addition is used with the meaning “will,” or “purpose,” a definition it shares with the Canaanite paЖnu of the Amarna Letters (see Vol. I, pp. 105, 106). Hence here and in certain other passages (Ps. 21:9, where it is translated “anger”; Ps. 80:16, where it is translated “countenance”; and Ps. 82:2, where it is translated “persons”) paneh should possibly be rendered “will.” Such a translation would make the text read, “Let the nations be judged according to thy will.”

20. Fear. Heb. morah, the consonants of which represent the word for “teacher.” The LXX and the Syriac follow this reading. Others regard morah a misspelling for moraХ, “fear” (KJV, RSV); still others a misspelling for meХerah, a “curse,” which yields the translation “place a curse upon them.”

Men. Heb. Хenosh, the same word as in v. 19. The poem closes with emphasis on the idea of man’s frailty in the sight of the Judge of all the earth.

Selah. See p. 629.

Ellen G. White comments

1 3T 377

5, 6 GC 545; PP 341

9, 10 Ed 257

15 PP 456

20 PK 429