Text -- Psalms 9:1-5 (NET)

Psalm 9

9:1 For the music director; according to the alumoth-labben style; a psalm of David. I will thank the Lord with all my heart! I will tell about all your amazing deeds! 9:2 I will be happy and rejoice in you! I will sing praises to you, O sovereign One! 9:3 When my enemies turn back, they trip and are defeated before you. 9:4 For you defended my just cause; from your throne you pronounced a just decision. 9:5 You terrified the nations with your battle cry; you destroyed the wicked; you permanently wiped out all memory of them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 9:3

Put to flight.

JFB: Psa 9:1

Upon Muthlabben, or, after the manner according to "death to the Son," by which some song was known, to whose air or melody the musician is directed to perform this Psalm. This mode of denoting a song by some prominent word or words is still common (compare Psa 22:1). The Psalmist praises God for deliverance from his enemies and celebrates the divine government, for providing security to God's people and punishment to the wicked. Thus encouraging himself, he prays for new occasions to recount God's mercies, and confident of His continued judgment on the wicked and vindication of the oppressed, he implores a prompt and efficient manifestation of the divine sovereignty. (Psa. 9:1-20)

Heartfelt gratitude will find utterance.

JFB: Psa 9:3-5

It is the result of God's power alone. He, as a righteous Judge (Psa 7:11), vindicates His people. He rebukes by acts as well as words (Psa 6:1; Psa 18:15), and so effectually as to destroy the names of nations as well as persons.

Clarke: Psa 9:1

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

Clarke: Psa 9:1

I will show forth - אספרה asapperah , "I will number out, or reckon up;"a very difficult task, נפלאותיך 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 tlle 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."

Clarke: Psa 9:2

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.

Clarke: Psa 9:3

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.

Clarke: Psa 9:5

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, לעולם ועד leolam vaed , endlessly. Here עולם 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, etc., now dwell; and when it is likely they are to be restored to Canaan.

Calvin: Psa 9:1

1.I will praise the Lord David begins the psalm in this way, to induce God to succor him in the calamities with which he was now afflicted. As God continues his favor towards his own people without intermission, all the good he has hitherto done to us should serve to inspire us with confidence and hope, that he will be gracious and merciful to us in the time to come. ¹⁵⁸ There is, indeed, in these words a profession of gratitude for the favors which he has received from God; ¹⁵⁹ but, in remembering his past mercies, he encourages himself to expect succor and aid in future emergencies; and by this means he opens the gate of prayer. The whole heart is taken for an upright or sincere heart, which is opposed to a double heart. Thus he distinguishes himself not only from gross hypocrites, who praise God only with their lips outwardly, without having their hearts in any way affected, but also acknowledges that whatever he had hitherto done which was commendable, proceeded entirely from the pure grace of God. Even irreligious men, I admit, when they have obtained some memorable victory, are ashamed to defraud God of the praise which is due to him; but we see that as soon as they have uttered a single expression in acknowledgement of the assistance God has afforded them, they immediately begin to boast loudly, and to sing triumphs in honor of their own valor, as if they were under no obligations whatever to God. In short, it is a piece of pure mockery when they profess that their exploits have been done by the help of God; for, after having made oblation to Him, they sacrifice to their own counsels, skill, courage, and resources. Observe how the prophet Habakkuk, under the person of one presumptuous king, wisely reproves the ambition which is common to all, (Hab 1:16.) Yea, we see that the famous generals of antiquity, who, upon returning victorious from some battle, desired public and solemn thanksgivings ¹⁶⁰ to be decreed in their name to the gods, thought of nothing less than of doing honor to their false deities; but only abused their names under a false pretense, in order thereby to obtain an opportunity of indulging in vain boasting, that their own superior prowess might be acknowledged. ¹⁶¹ David, therefore, with good reason, affirms that he is unlike the children of this world, whose hypocrisy or fraud is discovered by the wicked and dishonest distribution which they make between God and themselves, ¹⁶² arrogating to themselves the greater part of the praise which they pretended to ascribe to God. He praised God with his whole heart, which they did not; for certainly it is not praising God with the whole heart when a mortal man dares to appropriate the smallest portion of the glory which God claims for himself. God cannot bear with seeing his glory appropriated by the creature in even the smallest degree, so intolerable to him is the sacrilegious arrogance of those who by praising themselves, obscure his glory as far as they can.

I will tell of all thy marvellous works Here David confirms what I have already said, that he does not treat in this psalm of one victory or one deliverance only; for he proposes to himself in general all the miracles which God had wrought in his behalf, as subjects of meditation. He applies the term marvellous not to all the benefits which he had received from God, but to those more signal and memorable deliverances in which was exhibited a bright and striking manifestation of the divine power. God would have us to acknowledge him as the author of all our blessings; but on some of his gifts he has engraven more evident marks in order the more effectually to awaken our senses, which are otherwise as if asleep or dead. David’s language, therefore, is an acknowledgement that he was preserved of God, not by ordinary means, but by the special power of God, which was conspicuously displayed in this matter; inasmuch as he had stretched forth his hand in a miraculous manner, and above the common and usual way.

Calvin: Psa 9:2

2.I will rejoice and exult in thee Observe how the faithful praise God sincerely and without hypocrisy, when they do not rest on themselves for happiness, and are not intoxicated with foolish and carnal presumption, but rejoice in God alone; which is nothing else than to seek the matter of their joy from the favor of God, and from no other source, since in it perfect happiness consists. I will rejoice in thee We ought to consider how great is the difference and opposition between the character of the joy which men endeavor to find in themselves, and the character of the joy which they seek in God. David, the more forcibly to express how he renounces every thing which may keep hold of or occupy him with vain delight, adds the word exult, by which he means that he finds in God a full and an overflowing abundance of joy, so that he is not under the necessity of seeking even the smallest drop in any other quarter. Moreover, it is of importance to remember what I have previously observed, that David sets before himself the testimonies of the divine goodness which he had formerly experienced, in order to encourage himself with the more alacrity to lay open his heart ¹⁶³ to God, and to present his prayers before him. He who begins his prayer by affirming that God is the great source and object of his joy, fortifies himself before-hand with the strongest confidence, in presenting his supplications to the hearer of prayer.

Calvin: Psa 9:3

3.While my enemies are turned back In these words he assigns the reason why he undertakes to sing the praises of God, namely, because he acknowledges that his frequent victories had been achieved, not by his own power, nor by the power of his soldiers, but by the free favor of God. In the first part of the verse he narrates historically how his enemies were discomfited or put to flight; and then he adds, what faith alone could enable him to say, that this did not take place by the power of man or by chance, but because God fought for him, ¹⁶⁴ and stood against them in the battle. He says, they fall, ¹⁶⁵ and are put to flight At Thy Presence. David therefore acted wisely, when, upon seeing his enemies turn their backs, he lifted up the eyes of his mind to God, in order to perceive that victory flowed to him from no other source than from the secret and incomprehensible aid of God. And, doubtless, it is He only who guides the simple by the spirit of wisdom, while he inflicts madness on the crafty, and strikes them with amazement, — who inspires with courage the faint and timid, while he causes the boldest to tremble with fear, — who restores to the feeble their strength, while he reduces the strong to weakness, — who upholds the fainthearted by his power, while he makes the sword to fall from the hands of the valiant; - and, finally, who brings the battle to a prosperous or disastrous issue, just as he pleases. When, therefore, we see our enemies overthrown, we must beware of limiting our view to what is visible to the eye of sense, like ungodly men, who, while they see with their bodily eyes, are yet blind; but let us instantly call to our remembrance this truth, that when our enemies turn back, they are put to flight by the presence of the Lord. ¹⁶⁶ The verbs, fall and put to flight, in the Hebrew, are in the future tense, but I have translated them in the present, because David anew presents to his own view the goodness of God which had formerly been manifested towards him.

Calvin: Psa 9:4

The Psalmist proceeds a step farther in the 4^th verse, declaring that God stretched forth his hand to give him succor, because he was unrighteously afflicted by his enemies. And surely if we desire to be favored with the assistance of God, we ought to see to it that we fight under his standard. David, therefore, calls him a judge of righteousness, or, which is the same thing, a righteous judge; as if he had said, God has acted towards me according to his ordinary manner and constant principle of acting, for it is his usual way to undertake the defense of good causes. I am more inclined to render the words, Thou sittest a just judge, than to render them, O just judge, thou sittest, ¹⁶⁸ because the form of expression, according to the first reading, is more emphatic. The import of it is this: God at length has assumed the character of judge, and is gone up into his judgment-seat to execute the office of judge. On this account he glories in having law and right on his side, and declares that God was the maintainer of his right and cause. What follows in the next verse, Thou hast destroyed [or discomfited, ] the wicked, belongs also to the same subject. When he beholds his enemies overthrown, he does not rejoice in their destruction, considered simply in itself; but in condemning them on account of their unrighteousness, he says that they have received the punishment which they deserved. Under the name of nations he means, that it was not a small number of ungodly persons who were destroyed, but great armies, yea, even all who had risen up against him from different quarters. And the goodness of God shines forth the brighter in this, that, on account of the favor which he bare to one of his servants, he spared not even whole nations. When he says, Thou hast blotted out their name for ever, it may be understood as meaning, that they were destroyed without any hope of ever being able to rise again, and devoted to everlasting shame. We could not otherwise discern how God buries the name of the ungodly with themselves, did we not hear him declare that the memory of the righteous shall be for ever blessed, (Pro 10:7.)

TSK: Psa 9:1

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

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

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

TSK: Psa 9:2

I will be : Psa 5:11, Psa 27:6, Psa 28:7, Psa 43:4, Psa 92:4, Psa 97:12; Hab 3:17, Hab 3:18; Phi 4:4

O thou : Psa 7:17, Psa 56:2, Psa 56:3, Psa 83:18, Psa 97:9; Dan 5:18

TSK: Psa 9:3

they shall : Psa 68:1, Psa 68:2, Psa 76:7, Psa 80:16; Isa 64:3; 2Th 1:9; Rev 6:12-17, Rev 20:11

TSK: Psa 9:4

For : Psa 16:5, Psa 140:12

maintained : etc. Heb. made my judgment

right : Heb. in righteousness, Psa 45:6, Psa 45:7, Psa 47:8, Psa 89:14, Psa 96:13, Psa 98:9; Isa 11:4; 1Pe 2:23

TSK: Psa 9:5

rebuked : Psa 2:1, Psa 2:8, Psa 2:9, Psa 78:55, Psa 79:10, Psa 149:7; 1Sa 17:45-51; 2Sa 5:6-16, 2Sa 8:1-15; 2Sa 10:6-9, 2Sa 21:15-22, 2Sa 22:44-46; Rev 19:15

destroyed : Psa 5:6; 1Sa 25:32, 1Sa 31:4; 2Sa 17:23; Mal 4:3

put out : Deu 9:14; Pro 10:7, Pro 13:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 9:1

I will praise thee, O Lord - That is, in view of the merciful interpositions referred to in the psalm Psa 9:3-5, and in view of the attributes of God’ s character which had been displayed on that occasion Psa 9:7-12.

With my whole heart - Not with divided affection, or with partial gratitude. He meant that all his powers should be employed in this service; that he would give utterance to his feelings of gratitude and adoration in the loftiest and purest manner possible.

I will show forth - I will recount or narrate - to wit, in this song of praise.

All thy marvelous works - All his works or doings fitted to excite admiration or wonder. The reference here is particularly to what God had done which had given occasion to this psalm, but still the psalmist designs undoubtedly to connect with this the purpose to give a general expression of praise in view of all that God had done that was fitted to excite such feelings.

Barnes: Psa 9:2

I will be glad - I will rejoice, and will express my joy.

And rejoice in thee - I will exult; I will triumph. That is, he would express his joy in God - in knowing that there was such a Being; in all that he had done for him; in all the evidences of his favor and friendship.

Will sing praise to thy name - To thee; the name often being put for the person.

O thou Most High - Thou who art supreme - the God over all. See the notes at Psa 7:17.

Barnes: Psa 9:3

When mine enemies are turned back - Who these enemies were, the psalmist does not say. It is clear, however, as was remarked in the introduction, that the psalm was composed:

(a) in view of a victory which had been achieved over some formidable enemies; and

(b) in view of some dangers still impending from a similar source.

The literal meaning of the passage here is, "In the turning of my enemies back;"that is, in their retreat, defeat, overthrow. So far as the Hebrew form of expression is concerned, this may either refer to what had been done, or to what would be; and may imply either that they had been turned back, or that the psalmist hoped and believed that they would be; for in either case the fact would show the divine perfections, and give occasion for gratitude and praise. The verbs with which this is connected - "they shall fall and perish"- are indeed in the Hebrew, as in our version, in the future tense; but this does not necessarily determine the question whether the psalmist refers to what had occurred or what would occur. His attitude is this: he contemplates his enemies as mighty and formidable; he sees the danger which exists when such enemies surround one; he looks at the interposition of God, and he sees that whenever it occurs it would be followed by this consequence, that they would stumble and fall before him. But while this verse does not determine the question whether he refers to what has been, or to what would be, the subsequent verses Psa 9:4-6 seem to settle it, where he speaks as if this were already done, and as if God had interposed in a remarkable manner in defeating his foes. I regard this, therefore, as a reflection on what had occurred, and as expressing what was then actually a ground of praise and thanksgiving.

They shall fall and perish - A general statement in view of what had occurred, meaning that this would always be the case.

At thy presence - Before thee; that is, when thou dost manifest thyself. This was the reason why they would stumble and fall, and is equivalent to saying, that "whenever mine enemies are turned back, the reason why they stumble and fall is "thy presence."It is the interposition of thy power. It is not to be traced to the prowess of man that they thus turn back, and that they fall and perish; it is to be traced to the fact that thou art present - that thou dost interpose."It is thus an acknowledgment of God as the author of the victory in all cases.

Barnes: Psa 9:4

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

Thou satest in the throne judging right - As if he had been seated on a bench of justice, and bad decided on the merits of his cause before he interfered in his behalf. It was not the result of impulse, folly, partiality, or favoritism; it was because he had, as a judge, considered the matter, and had decided that the right was with the author of the psalm, and not with his enemies. As the result of that determination of the case, he had interposed to vindicate him, and to overthrow his adversaries. Compare Psa 8:3-8.

Barnes: Psa 9:5

Thou hast rebuked the heathen - Not the pagan in general, or the nations at large, but those who are particularly referred to in this psalm - those who are described as the enemies of the writer and of God. On the word rendered "heathen"here - גוים gôyim - see the notes at Psa 2:1. The word rebuke here does not mean, as it does usually with us, to chide with words, but it means that he had done this by deeds; that is, by overcoming or vanquishing them. The reference is, undoubtedly, to some of those nations with whom the writer had been at war, and who were the enemies of himself and of God, and to some signal act of the divine interposition by which they had been overcome, or in which the author of the psalm had gained a victory. DeWette understands this as referring to "barbarians, foreigners, pagan?"David, in the course of his life, was often in such circumstances as are here supposed, though to what particular event he refers it would not be possible now to decide.

Thou hast destroyed the wicked - The Hebrew here is in the singular number - רשׁע râshâ‛ - though it may be used collectively, and as synonymous with the word "heathen."Compare Isa 14:5; Psa 84:10; Psa 125:3. The Aramaic Paraphrase renders this, "Thou hast destroyed the impious Goliath."The reference is undoubtedly to the enemies meant by the word pagan, and the writer speaks of them not only as pagan or foreigners, but as characterized by wickedness, which was doubtless a correct description of their general character.

Thou hast put out their name forever and ever - As when a nation is conquered, and subdued; when it is made a province of the conquering nation, and loses its own government, and its distinct existence as a people, and its name is no more recorded among the kingdoms of the earth. This is such language as would denote entire subjugation, and it is probably to some such event that the psalmist refers. Nations have often by conquest thus lost their independence and their distinct existence, by becoming incorporated into others. To some such entire subjugation by conquest the psalmist undoubtedly here refers.

Poole: Psa 9:1

Muth-labben also seems to be another title of some song, or tune, or instrument; of which we must and may be content to be ignorant, as the Jewish doctors also are. Some render it, upon the death of his son , to wit, Absalom, or of one called Labben ; or, of the middle man , or the man that stood between the two armies, to wit, Goliath, who is so called in the Hebrew text, 1Sa 17:4 . But none of these suit with the design and matter of the Psalm, which is more general, and relates to his former manifold dangers, and the deliverance which God had graciously given him out of them. And that of Goliath agrees not with Psa 9:14 , where there is mention of praising God in Zion, which then and long after was in the hands of the Jebusites.

David resolveth to praise God, Psa 9:1,2 , for executing judgment upon his enemies, Psa 9:3-8 . God is a refuge to the oppressed, Psa 9:9,10 . David calls the people of Israel to praise the Lord, Psa 9:11,12 . He prayeth him to consider his trouble, Psa 9:13 , that he might have cause to praise him, Psa 9:14 . The heathen, by God’ s judgment, fall into the snare they made for others, Psa 9:15,16 . The portion of the wicked that forget God, Psa 9:17 . A promise of mercy to the needy and poor, Psa 9:18 ; and a prayer for judgment on the ungodly, Psa 9:19,20 .

With my whole heart i.e. with a sincere, and affectionate, and united heart. 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 oft elsewhere, taken in a restrained sense.

Poole: Psa 9:2

In thee i.e. in thy favour and help vouschafed to me.

Poole: Psa 9:3

When they are discomfited and put to flight, they shall not save themselves by flight, and reserve themselves to do further mischief, but shall stumble as it were at gall-traps by thee laid in their way, and shall be pursued, and overtaken, and cut off, upon thy appearance against them. One angry look of thine is able to confound and destroy them. Heb. from thy face , because thou didst march in the head of our armies, and against them. They could not stand before thee. So he ascribes the honour of his victories to God only, and to his presence and assistance.

Poole: Psa 9:4

My right and my cause i.e. my righteous cause against thine and mine enemies.

Thou satest in the throne thou didst judge and give sentence for me.

Judging right or, O righteous Judge , or, as a just judge .

Poole: Psa 9:5

Rebuked i.e. punished, as Psa 6:1 ; or destroyed, as it is explained in the next clause.

The heathen to wit, the Philistines and other heathen nations, who did from time to time molest David, or the people of Israel.

Their name either that fame and honour which they had gained by their former exploits, but now utterly lost by their shameful defeats; or their very memorial, as it fared with Analek.

Haydock: Psa 9:1

The church praiseth God for his protection against her enemies.

Poor. Hebrew ladac, "the oppressed," (St. Jerome) "broken with grief." (Calmet) ---

Tribulation. God's assistance is requisite both in prosperity and adversity. He generally manifests his power only, when all human succour proves useless. (Haydock) ---

Thus he acted at the Red Sea, and when he sent delivers to Israel. Our Saviour came at the time appointed, when he was most wanted. (Theodoret) (Galatians iv. 4.) (Calmet) ---

"We are often oppressed with tribulation, and yet it is not the due time; that so we may be helped by the desire of being set free." (St. Gregory) ---

Thus the delay is for our advantage. (Worthington)

Haydock: Psa 9:1

The hidden things of the son. The humility and sufferings of Christ, the Son of God; and of good Christians, who are his sons by adoption; and called hidden things, with regard to the children of this world, who know not the value and merit of them. (Challoner) ---

It may also signify, "to Ben, the master of music, over the young women." See 1 Paralipomenon xv. 18. (Calmet; Menochius) ---

These authors have joined almuth, which St. Jerome, &c., read as two words, " on the death of the son." Protestants, "upon Muth Labben." David might allude to the death of Absalom, or of some of his other children. But he has his Son, Christ, the conqueror of death and hell, principally in view, as this psalm sings of victory over nations. His incarnation and the afflictions of Christians are hidden in God. (Worthington) ---

Lamnatseach has generally a preposition, l, al, &c., after it, which might induce us to prefer rendering "death," before "secrets or young women." (Haydock) ---

But al may be understood, as it is found [in] Psalm xlv., where all have, "for the secrets." In Hebrew, this psalm is divided (Berthier) at ver. 22nd, and formerly it seems at the 17th. (Calmet) ---

This division is arbitrary, and of no consequence for the understanding of the psalms. (Berthier) ---

It would be well if there were no more serious controversy between Catholics and Protestants. The Jews agree with neither. Some unite the 1st and 2nd, as Kimchi does the 114th and 115th. (Amama) ---

What is here rendered a psalm for David, is the same in the Hebrew and Septuagint as has been before expressed of David, Psalm iii. (Haydock)

Haydock: Psa 9:2

Praise and thanks, or I will confess. (Worthington) ---

To thee. Hebrew, "to the." David had received many favours from God, and he has testified his gratitude, and shewn how we ought to praise God, (St. Jerome; Calmet) with soul and body. (Berthier; Worthington) ---

Wonders; victories gained over the neighbouring nations, so that Israel was at peace and liberty to transport the ark to Sion, 1 Paralipomenon xv.

Haydock: Psa 9:4

Back; routed. After Saul's family was taken off, none durst oppose David. They saw that the Lord had set him on the throne. (Calmet) ---

Only after his sin, rebels began to molest him. (Haydock) ---

The Fathers explain this of the devil and his agents. (St. Jerome) ---

God repelleth the enemy, when man is not able to resist. (Worthington)

Haydock: Psa 9:5

Justice, or rightly. (Calmet) ---

God alone always discerns what is just. (St. Chrysostom) ---

Man overcomes the devil, with the assistance of God's grace. (Worthington)

Gill: Psa 9:1

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, Eph 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, Psa 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 Psa 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.

Gill: Psa 9:2

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 Psa 7:17.

Gill: Psa 9:3

When mine enemies are turned back,.... As the Philistines were, when Goliath their champion was dead; and as the men that came to apprehend Christ, David's antitype, went backwards and fell to the ground, through the superior power of Christ; and as sin, Satan, and the world, and at last antichrist, are made to retreat from the Lord's people, who are more than conquerors over them through Christ that has loved them. "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 Psa 27:2; so antichrist shall be consumed with the breath of Christ's mouth, and the brightness of his coming, 2Th 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, Rev 18:22.

Gill: Psa 9:4

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 Psa 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.

Gill: Psa 9:5

Thou hast rebuked the Heathen,.... The people of the Philistines, as the Targum and Kimchi explain it, though some Jewish writers ^a 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 Isa 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 writers ^b, 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, Isa 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 Pro 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 9:1

¹ sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm.

² tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some mss divide the form into עַל מוּת (’al mut, “according to the death [of the son]”), while the LXX assumes a reading עֲלֻמוֹת עַל (’al ’alumot, “according to alumoth”). The phrase probably refers to a particular tune or musical style.

³ tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.

NET Notes: Psa 9:2

¹ tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ’elyo/) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

NET Notes: Psa 9:3

¹ tn Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the Lord defeated the psalmist’s enemies.

NET Notes: Psa 9:4

¹ tn Heb “for you accomplished my justice and my legal claim.”

² tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).

NET Notes: Psa 9:5

¹ tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the Lord’s “rebuke” of the nations. In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

² tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.

³ tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).

Geneva Bible: Psa 9:1

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

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

Geneva Bible: Psa 9:4

For ^{( b )} thou hast maintained my right and my cause; thou satest in the throne judging right.

^{( b )} However the enemy seems for a time to prevail yet God preserves the just.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 9:1-20

1 David praises God for executing judgment.

11 He incites others to praise him.

13 He prays that he may have cause to praise him.

MHCC: Psa 9:1-10

If we would praise God acceptably, we must praise him in sincerity, with our whole heart. When we give thanks for some one particular mercy, we should remember former mercies. Our joy must not be in the gift, so much as in the Giver. The triumphs of the Redeemer ought to be the triumphs of the redeemed. The almighty power of God is that which the strongest and stoutest of his enemies are no way able to stand before. We are sure that the judgment of God is according to truth, and that with him there is no unrighteousness. His people may, by faith, flee to him as their Refuge, and may depend on his power and promise for their safety, so that no real hurt shall be done to them. Those who know him to be a God of truth and faithfulness, will rejoice in his word of promise, and rest upon that. Those who know him to be an everlasting Father, will trust him with their souls as their main care, and trust in him at all times, even to the end; and by constant care seek to approve themselves to him in the whole course of their lives. Who is there that would not seek him, who never hath forsaken those that seek Him?

Matthew Henry: Psa 9:1-10

The title of this psalm gives a very uncertain sound concerning the occasion of penning it. It is upon Muth-labben, which some make to refer to the death of Goliath, others of Nabal, others of Absalom; but I incline to think it signifies only some tone, or some musical instrument, to which this psalm was intended to be sung; and that the enemies David is here triumphing in the defeat of are the Philistines, and the other neighbouring nations that opposed his settlement in the throne, whom he contested with and subdued in the beginning of his reign, 2Sa 5:8. In these verses,

I. David excites and engages himself to praise God for his mercies and the great things he had of late done for him and his government, Psa 9:1, Psa 9:2. Note, 1. God expects suitable returns of praise from those for whom he has done marvellous works. 2. If we would praise God acceptably, we must praise him in sincerity, with our hearts, and not only with our lips, and be lively and fervent in the duty, with our whole heart. 3. When we give thanks for some one particular mercy we should take occasion thence to remember former mercies and so to show forth all his marvellous works. 4. Holy joy is the life of thankful praise, as thankful praise is the language of holy joy: I will be glad and rejoice in thee. 5. Whatever occurs to make us glad, our joy must pass through it, and terminate in God only: I will be glad and rejoice in thee, not in the gift so much as in the giver. 6. Joy and praise are properly expressed by singing psalms. 7. When God has shown himself to be above the proud enemies of the church we must take occasion thence to give glory to him as the Most High. 8. The triumphs of the Redeemer ought to be the triumphs of the redeemed; see Rev 12:10; Rev 19:5; Rev 15:3, Rev 15:4.

II. He acknowledges the almighty power of God as that which the strongest and stoutest of his enemies were no way able to contest with or stand before, Psa 9:3. But, 1. They are forced to turn back. Their policy and their courage fail them, so that they cannot, they dare not, push forward in their enterprises, but retire with precipitation. 2. When once they turn back, they fall and perish; even their retreat will be their ruin, and they will save themselves no more by flying than by fighting. If Haman begin to fall before Mordecai, he is a lost man, and shall prevail no more; see Est 6:13. 3. The presence of the Lord, and the glory of his power, are sufficient for the destruction of his and his people's enemies. That is easily done which a man does with his very presence; with that God confounds his enemies, such a presence has he. This was fulfilled when our Lord Jesus, with one word, I am he, made his enemies to fall back at his presence (Joh 18:6) and he could, at the same time, have made them perish. 4. When the enemies of God's church are put to confusion we must ascribe their discomfiture to the power, not of instruments, but of his presence, and give him all the glory.

III. He gives to God the glory of his righteousness, in his appearing on his behalf (Psa 9:4): " Thou hast maintained my right and my cause, that is, my righteous cause; when that came on, thou satest in the throne, judging right. "Observe, 1. God sits in the throne of judgment. To him it belongs to decide controversies, to determine appeals, to avenge the injured, and to punish the injurious; for he has said, Vengeance is mine. 2. We are sure that the judgment of God is according to truth and that with him there is no unrighteousness. Far be it from God that he should pervert justice. If there seem to us to be some irregularity in the present decisions of Providence, yet these, instead of shaking our belief of God's justice, may serve to strengthen our belief of the judgment to come, which will set all to-rights. 3. Whoever disown and desert a just and injured cause, we may be sure that the righteous God will maintain it and plead it with jealousy, and will never suffer it to be run down.

IV. He records, with joy, the triumphs of the God of heaven over all the powers of hell and attends those triumphs with his praises, Psa 9:5. By three steps the power and justice of God had proceeded against the heathen, and wicked people, who were enemies to the king God had lately set up upon his holy hill of Zion. 1. He had checked them: " Thou hast rebuked the heathen, hast given them real proofs of thy displeasure against them."This he did before he destroyed them, that they might take warning by the rebukes of Providence and so prevent their own destruction. 2. He had cut them off: Thou hast destroyed the wicked. The wicked are marked for destruction, and some are made monuments of God's vindictive justice and destructive power in this world. 3. He had buried them in oblivion and perpetual infamy, had put out their name for ever, that they should never be remembered with any respect.

V. He exults over the enemy whom God thus appears against (Psa 9:6): Thou hast destroyed cities. Either, "Thou, O enemy! hast destroyed our cities, at least in intention and imagination,"or "Thou, O God! hast destroyed their cities by the desolation brought upon their country."It may be taken either way; for the psalmist will have the enemy to know, 1. That their destruction is just and that God was but reckoning with them for all the mischief which they had done and designed against his people. The malicious and vexatious neighbours of Israel, as the Philistines, Moabites, Ammonites, Edomites, and Syrians, had made incursions upon them (when there was no king in Israel to fight their battles), had destroyed their cities and done what they could to make their memorial perish with them. But now the wheel was turned upon them; their destructions of Israel had come to a perpetual end; they shall now cease to spoil and must themselves be spoiled, Isa 33:1. 2. That it is total and final, such a destruction as should make a perpetual end of them, so that the very memorial of their cities should perish with them, So devouring a thing is time, and much more such desolations do the righteous judgments of God make upon sinners, that great and populous cities have been reduced to such ruins that their very memorial has perished, and those who have sought them could not find where they stood; but we look for a city that has stronger foundations.

VI. He comforts himself and others in God, and pleases himself with the thoughts of him. 1. With the thoughts of his eternity. On this earth we see nothing durable, even strong cities are buried in rubbish and forgotten; but the Lord shall endure for ever, Psa 9:7. There is no change of his being; his felicity, power, and perfection, are out of the reach of all the combined forces of hell and earth; they may put an end to our liberties, our privileges, our lives, but our God is still the same, and sits even upon the floods, unshaken, undisturbed, Psa 29:10; Psa 93:2. 2. With the thoughts of his sovereignty both in government and judgment: He has prepared his throne, has fixed it by his infinite wisdom, has fixed it by his immutable counsel. It is the great support and comfort of good people, when the power of the church's enemies is threatening and the posture of its affairs melancholy and perplexed, that God now rules the world and will shortly judge the world. 3. With the thoughts of his justice and righteousness in all the administrations of his government. He does all every day, he will do all at the last day, according to the eternal unalterable rules of equity (Psa 9:8): He shall judge the world, all persons and all controversies, shall minister judgment to the people (shall determine their lot both in this and in the future state) in righteousness and in uprightness, so that there shall not be the least colour of exception against it. 4. With the thoughts of that peculiar favour which God bears to his own people and the special protection which he takes them under. The Lord, who endures for ever, is their everlasting strength and protection; he that judges the world will be sure to judge for them, when at any time they are injured or distressed (Psa 9:9): He will be a refuge for the oppressed, a high place, a strong place, for the oppressed, in times of trouble. It is the lot of God's people to be oppressed in this world and to have troublous times appointed to them. Perhaps God may not immediately appear for them as their deliverer and avenger; but, in the midst of their distresses, they may by faith flee to him as their refuge and may depend upon his power and promise for their safety, so that no real hurt shall be done them. 5. With the thoughts of that sweet satisfaction and repose of mind which those have that make God their refuge (Psa 9:10): " Those that know thy name will put their trust in thee, as I have done"(for the grace of God is the same in all the saints), "and then they will find, as I have found, that thou dost not forsake those that seek thee;"for the favour of God is the same towards all the saints. Note, (1.) The better God is known the more he is trusted. Those who know him to be a God of infinite wisdom will trust him further than they can see him (Job 35:14); those who know him to be a God of almighty power will trust him when creature-confidences fail and they have nothing else to trust to (2Ch 20:12); and those who know him to be a God of infinite grace and goodness will trust him though he slay them, Job 13:15. Those who know him to be a God of inviolable truth and faithfulness will rejoice in his word of promise, and rest upon that, though the performance be deferred and intermediate providences seem to contradict it. Those who know him to be the Father of spirits, and an everlasting Father, will trust him with their souls as their main care and trust in him at all times, even to the end. (2.) The more God is trusted the more he is sought unto. If we trust God we shall seek him by faithful and fervent prayer, and by a constant care to approve ourselves to him in the whole course of our conversations. (3.) God never did, nor ever will, disown or desert any that duly seek to him and trust in him. Though he afflict them, he will not leave them comfortless; though he seem to forsake them for a while, yet he will gather them with everlasting mercies.

Keil-Delitzsch: Psa 9:1-2

(Heb.: 9:2-3) In this first strophe of the Psalm, which is laid out in tetrastichs-the normative strophe-the alphabetical form is carried out in the fullest possible way: we have four lines, each of which begins with א . It is the prelude of the song. The poet rouses himself up to a joyful utterance of Jahve's praise. With his whole heart (Psa 138:1), i.e., all his powers of mind and soul as centred in his heart taking part in the act, will he thankfully and intelligently confess God, and declare His wondrous acts which exceed human desire and comprehension (Psa 26:7); he will rejoice and be glad in Jahve, as the ground of his rejoicing and as the sphere of his joy; and with voice and with harp he will sing of the name of the Most High. עליון is not an attributive of the name of God (Hitz.: Thine exalted name), but, as it is everywhere from Gen 14:18-22 onward (e.g., Psa 97:9), an attributive name of God. As an attributive to שׁמך one would expect to find העליון .

Keil-Delitzsch: Psa 9:3-4

(Heb.: 9:4-5) The call upon himself to thanksgiving sounds forth, and the ב -strophe continues it by expressing the ground of it. The preposition בּ in this instance expresses both the time and the reason together (as in Psa 76:10; 2Ch 28:6); in Latin it is recedentibus hostibus meis retro . אחור serves to strengthen the notion of being driven back, as in Psa 56:10, cf. Psa 44:11; and just as, in Latin, verbs compounded of re are strengthened by retro . In Psa 9:4 finite verbs take the place of the infinitive construct; here we have futt . with a present signification, just as in 2Ch 16:7 we find a praet . intended as perfect. For the rendering which Hitzig adopts: When mine enemies retreat backwards, they stumble... is opposed both by the absence of any syntactic indication in Psa 9:4 of an apodosis (cf. Psa 27:2); and also by the fact that יכּשׁלוּ is well adapted to be a continuation of the description of שׁוּב אחור (cf. Joh 18:6), but is tame as a principal clause to the definitive clause בשוב אויבי אחור . Moreover, אחור does not signify backwards (which would rather be אחרנּית Gen 9:23; 1Sa 4:18), but back, or into the rear. The מן of מפּניך is the מן of the cause, whence the action proceeds. What is intended is God's angry countenance, the look of which sets his enemies on fire as if they were fuel (Psa 21:10), in antithesis to God's countenance as beaming with the light of His love. Now, while this is taking place, and because of its taking place, will be sing praise to God. From Psa 9:2 we see that the Psalm is composed directly after the victory and while the destructive consequences of it to the vanquished are still in operation. David sees in it all an act of Jahve's judicial power. To execute any one's right, משׁפּט (Mic 7:9), to bring to an issue any one's suit or lawful demand, דּין (Psa 140:13), is equivalent to: to assist him and his good cause in securing their right. The phrases are also used in a judicial sense without the suffix. The genitive object after these principal words never denotes the person against whom, but the person on whose behalf, the third party steps forward with his judicial authority. Jahve has seated Himself upon His judgment-seat as a judge of righteousness (as in Jer 11:20), i.e., as a judge whose judicial mode of procedure is righteousness, justice,

(Note: Also Pro 8:16 is probably to be read צדק כּל־שׁכּטי , with Norzi, according to the Targum, Syriac version, and old Codices; at any rate this is an old various reading, and one in accordance with the sense, side by side with כל־שׁפטי ארץ .)

and has decided in his favour. In ישׁב ל (as in Psa 132:11), which is distinguished in this respect from ישׁב על (Psa 47:9), the idea of motion, considere, comes prominently forward.

Keil-Delitzsch: Psa 9:5-6

(Heb.: 9:6-7) The strophe with ג , which is perhaps intended to represent ד and ה as well, continues the confirmation of the cause for thanksgiving laid down in Psa 9:4. He does not celebrate the judicial act of God on his behalf, which he has just experienced, alone, but in connection with, and, as it were, as the sum of many others which have preceded it. If this is the case, then in Psa 9:6 beside the Ammonites one may at the same time (with Hengstenb.) think of the Amalekites (1Sa 8:12), who had been threatened since the time of Moses with a "blotting out of their remembrance"(Exo 17:14; Deu 25:19, cf. Num 24:20). The divine threatening is the word of omnipotence which destroys in distinction from the word of omnipotence that creates. רשׁע in close connection with גּוים is individualising, cf. Psa 9:18 with Psa 9:16, Psa 9:17. ועד is a sharpened pausal form for ועד , the Pathach going into a Segol ( קטן פתח ); perhaps it is in order to avoid the threefold a- sound in לעולם ועד (Nägelsbach §8 extr .). In Psa 9:7 האויב (with Azla legarme ) appears to be a vocative. In that case נתשׁתּ ought also to be addressed to the enemy. But if it be interpreted: "Thou hast destroyed thine own cities, their memorial is perished,"destroyed, viz., at the challenge of Israel, then the thought is forced; and if we render it: "the cities, which thou hast destroyed, perished is the remembrance of them,"i.e., one no longer thinks of thine acts of conquest, then we have a thought that is in itself awkward and one that finds no support in any of the numerous parallels which speak of a blotting out and leaving no trace behind. But, moreover, in both these interpretations the fact that זכרם is strengthened by המּה is lost sight of, and the twofold masculine זכרם המּה is referred to ערים (which is carelessly done by most expositors), whereas עיר , with but few exceptions, is feminine; consequently זכרם המה , so far as this is not absolutely impossible, must be referred to the enemies themselves (cf. Psa 34:17; Psa 109:15). האויב might more readily be nom. absol .: "the enemy - it is at end for ever with his destructions,"but חרבּה never has an active but always only a neuter signification; or: "the enemy - ruins are finished for ever,"but the signification to be destroyed is more natural for תּמם than to be completed, when it is used of ruinae . Moreover, in connection with both these renderings the retrospective pronoun ( חרבותיו ) is wanting, and this is also the case with the reading חרבות (lxx, Vulg., Syr.), which leaves it uncertain whose swords are meant. But why may we not rather connect האויב at once with תּמּוּ as subject? In other instances תּמּוּ is also joined to a singular collective subject, e.g., Isa 16:4; here it precedes, like הארב in Jdg 20:37. חרבות לנצח is a nominative of the product, corresponding to the factitive object with verbs of making: the enemies are destroyed as ruins for ever, i.e., so that they are become ruins; or, more in accordance with the accentuation: the enemy, destroyed as ruins are they for ever. With respect to what follows the accentuation also contains hints worthy of our attention. It does not take נתשׁתּ (with the regular Pathach by Athnach after Olewejored , vid., on Psa 2:7) as a relative clause, and consequently does not require זכרם המה to be referred back to ערים .

We interpret the passage thus: and cities (viz., such as were hostile) thou hast destroyed ( נתשׁ evellere, exstirpare ), perished is their (the enemies') memorial. Thus it also now becomes intelligible, why זכרם , according to the rule Ges. §121, 3, is so remarkably strengthened by the addition of המּה (cf. Num 14:32; 1Sa 20:42; Pro 22:19; Pro 23:15; Eze 34:11). Hupfeld, whose interpretation is exactly the same as ours, thinks it might perhaps be the enemies themselves and the cities set over against one another. But the contrast follows in Psa 9:8 : their, even their memorial is perished, while on the contrary Jahve endures for ever and is enthroned as judge. This contrast also retrospectively gives support to the explanation, that זכרם refers not to the cities, but to האויב as a collective. With this interpretation of Psa 9:7 we have no occasion to read זכרם מהמּה (Targ.), nor זכר מהמּה (Paul., Hitz.). The latter is strongly commended by Job 11:20, cf. Jer 10:2; but still it is not quite admissible, since זכר here is not subjective (their own remembrance) but objective (remembrance of them). But may not ערים perhaps here, as in Psa 139:20, mean zealots = adversaries (from עיר fervere, zelare )? We reply in the negative, because the Psalm bears neither an Aramaising nor a North Palestinian impress. Even in connection with this meaning, the harshness of the ערים without any suffix would still remain. But, that the cities that are, as it were, plucked up by the root are cities of the enemy, is evident from the context.

Constable: Psa 9:1-20

Psalm 9

The Septuagint translators combined Psalms 9 and 10 into one psalm even though they are separate in the Hebrew text.⁴¹ They evidently did so for two reasons. First, together they complete an acrostic in which each verse (almost) begins with the succeeding letter of the Hebrew alphabet. Second, the same unusual terms and the same basic structure occur in both psalms suggesting that they may have originally been linked (e.g., "in times of trouble," 9:9 and 10:18; "the nations," 9:5, 15, 17, 19-20 and 10:16; and a closing emphasis on man's mortality, 9:20 and 10:18). In spite of these similarities the differences between Psalms 9 and 10 justify their separation. Each psalm is complete in itself and has its own purpose. Psalm 9 is a positive song of thanksgiving whereas Psalm 10 is a negative complaint and petition dealing with the godless.

David praised God for demonstrating His righteousness in judging wicked nations in Psalm 9. He expressed gratitude that the afflicted can trust in such a Judge. He concluded with a petition that the Lord would remove affliction from him so he could honor God by thanking Him for His deliverance.

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

Constable: Psa 9:1-11

1. Praise for righteous judgment 9:1-12

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

9:1-2 In view of the aspects of Yahweh's character that he would yet describe, David said he would thank God wholeheartedly. He would announce His extraordinary works publicly, rejoice in Him, and sing the praises of the Most High.

9:3-6 Here are the reasons for David's delight. God had vindicated him by punishing the nations that had opposed him as God's vice-regent. God had given a thorough victory. The cities of some of his enemies and even their names had perished suggesting the complete annihilation of these groups, perhaps tribes or smaller nations. Behind his own throne David saw Yahweh ruling in heaven and granting him the victory.

9:7-10 In contrast to those whose names had perished (v. 5) the Lord's name would abide forever because He will rule forever as a righteous Judge. In view of this those most in need of a righteous Judge to give them justice, namely the afflicted and the oppressed, may flee to Him in their distress. The concept of God as a refuge occurs often in the psalms. A "stronghold" (Heb. misgob, also translated "refuge" and "fortress") is a high place of security and protection. When David fled from Saul he often took refuge in strongholds of various kinds (1 Sam. 23:14, 19, 29). However, he regarded the Lord Himself as the best of these.

9:11-12 David closed this pericope of praise (vv. 1-12) by appealing to the afflicted and oppressed to praise God and testify to others about God's care of them. The NIV and marginal NASB readings "avenges bloodshed" (v. 12) more clearly express David's thought then "requires blood" (cf. Gen. 9:5).

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 9 (Chapter Introduction)

Overview

Psa 9:1, David praises God for executing judgment; Psa 9:11, He incites others to praise him; Psa 9:13, He prays that he may have cause to praise him.

Probably, " the death of the champion:" so the Chaldee has, " A Psalm of David, to be sung concerning the death of the man who went out between ( mibbeyney ) the camps;" evidently considering labben , of the same import as bainayim , " a middle-man or champion," as Goliath is termed, 1Sa 17:4, concerning whose defeat this psalm is generally supposed to have been composed.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 9 (Chapter Introduction)

(Psa 9:1-10) David praises God for protecting his people.

(Psa 9:11-20) And for cause to praise him.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 9 (Chapter Introduction)

In this psalm, I. David praises God for pleading his cause, and giving him victory over his enemies and the enemies of his country (Psa 9:1-6), and calls upon others to join with him in his songs of praise (Psa 9:11, Psa 9:12). II. He prays to God that he might have still further occasion to praise him, for his own deliverances and the confusion of his enemies (Psa 9:13, Psa 9:14, Psa 9:19, Psa 9:20). III. He triumphs in the assurance he had of God's judging the world (Psa 9:7, Psa 9:8), protecting his oppressed people (Psa 9:9, Psa 9:10, Psa 9:18), and bringing his and their implacable enemies to ruin (Psa 9:15-17). This is very applicable to the kingdom of the Messiah, the enemies of which have been in part destroyed already, and shall be yet more and more till they all be made his footstool, which we are to assure ourselves of, that God may have the glory and we may take the comfort.

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

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 9 (Chapter Introduction)

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", Psa 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 inscribed ^l; 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", 1Ch 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" ^m, whose death affected David; as appears from 1Sa 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 psalm ⁿ. Others, Goliath the Philistine ^o, who is called, 1Sa 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 commentators ^p, 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 David ^q: but David's passion moved in another way, not in joy, but in grief, 2Sa 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.