
Text -- Psalms 9:17-20 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Wesley -> Psa 9:17
That do not regard God, nor his precepts, nor his threatenings and judgments.
JFB: Psa 9:17 - -- Or, "shall turn," retreating under God's vengeance, and driven by Him to the extreme of destruction, even hell itself. Those who forget God are classe...
Or, "shall turn," retreating under God's vengeance, and driven by Him to the extreme of destruction, even hell itself. Those who forget God are classed with the depraved and openly profane.

Literally, "poor," as deprived of anything; hence miserable.

Or, "meek," "humble," made so by affliction.
Clarke: Psa 9:17 - -- The wicked shall be turned into hell - לשאולה lisholah , headlong into hell, down into hell. The original is very emphatic
The wicked shall be turned into hell -

Clarke: Psa 9:17 - -- All the nations that forget God - They will not live in his fear. There are both nations and individuals who, though they know God, forget him, that...
All the nations that forget God - They will not live in his fear. There are both nations and individuals who, though they know God, forget him, that is, are unmindful of of him, do not acknowledge him in their designs, ways and works. These are all to be thrust down into hell. Reader, art thou forgetful of thy Maker, and of Him who died for thee?

Clarke: Psa 9:18 - -- The needy shall not alway be forgotten - The needy, and the poor, whose expectation is from the Lord, are never forgotten, though sometimes their de...
The needy shall not alway be forgotten - The needy, and the poor, whose expectation is from the Lord, are never forgotten, though sometimes their deliverance is delayed for the greater confusion of their enemies, the greater manifestation of God’ s mercy, and the greater benefit to themselves.

Clarke: Psa 9:19 - -- Arise, O Lord - Let this be the time in which thou wilt deliver thy poor people under oppression and persecution.
Arise, O Lord - Let this be the time in which thou wilt deliver thy poor people under oppression and persecution.

Clarke: Psa 9:20 - -- Put them in fear - שיתה יהוה מורה להם shithah Yehovah morah lahem , "O Lord, place a teacher among them,"that they may know they als...
Put them in fear -

Clarke: Psa 9:20 - -- That the nations may know themselves to be but men - אנוש enosh ; Let the Gentiles be taught by the preaching of thy Gospel that they are weak...
That the nations may know themselves to be but men -
"This whole Psalm,"says Dr. Horsley, "seems naturally to divide into three parts. The first ten verses make the First part; the six following, the Second; and the remaining four the Third
"The First part is prophetic of the utter extermination of the irreligious persecuting faction. The prophecy is delivered in the form of an
"The Second part opens with an exhortation to the people of God to praise him as the Avenger of their wrongs, and the watchful Guardian of the helpless, and, as if the flame of the prophetic joy which the oracular voice had lighted in the psalmist’ s mind was beginning to die away, the strain is gradually lowered, and the notes of triumph are mixed with supplication and complaint, as if the mind of the psalmist were fluttering between things present and to come, and made itself alternately present to his actual condition and his future hope
"In the Third part the psalmist seems quite returned from the prophetic enthusiasm to his natural state, and closes the whole song with explicit but cool assertions of the future destruction of the wicked, and the deliverance of the persecuted saints, praying for the event.
Calvin: Psa 9:17 - -- 17.The wicked shall be turned into hell Many translate the verb in the optative mood, Let the wicked be turned into hell, as if it were an imprecat...
17.The wicked shall be turned into hell Many translate the verb in the optative mood, Let the wicked be turned into hell, as if it were an imprecation. But, in my judgment, David here rather confirms himself and all the godly with respect to the future, declaring that whatever the wicked may attempt, it will have a termination disastrous to themselves. By the word turn he means that the issue will be far otherwise than what they imagine; for there is implied in it a tacit contrast between the height of their presumption and the depth of their fall. As they have no fear of God, they exalt themselves above the clouds; and then, as if they had “made a covenant with death,” according to the language of Isaiah, (Isa 28:15) they become so much the more arrogant and presumptuous. But when we see them raging without apprehension of danger, the prophet warns us that their madness carries them headlong, so that, at length, they fall into the grave, from which they thought themselves to be a great way off. Here, then, is described to us the sudden and unexpected change, by which God, when he pleases, restores to order things which were in confusion. When, therefore, we see the wicked flying aloft devoid of all fear, let us, by the eyes of faith, behold the grave which is prepared for them; and rest assured that the hand of God, although it is unseen, is very near, which can turn them back in the midst of their course in which they aim at reaching heaven, and make them tumble into hell in a moment. The meaning of the Hebrew word

Calvin: Psa 9:18 - -- 18.For the poor shall not always be forgotten The assertion that God will not forsake the poor and afflicted for ever, is a confirmation of the prece...
18.For the poor shall not always be forgotten The assertion that God will not forsake the poor and afflicted for ever, is a confirmation of the preceding sentence. By it he intimates, that they may indeed seem to be forsaken for a time. Let us, therefore, remember that God has promised his assistance to us, not in the way of preventing our afflictions, but of at length succouring us after we have been long subdued under the cross. David speaks expressly of hope or expectation, thereby to encourage us to prayer. The reason why God seems to take no notice of our afflictions is, because he would have us to awaken him by means of our prayers; for when he hears our requests, (as if he began but then to be mindful of us,) he stretches forth his powerful hand to help us. David again repeats that this is not done immediately, in order that we may persevere in hoping well, even although our expectations may not be instantly gratified.

Calvin: Psa 9:19 - -- 19.Arise, O Jehovah When David beseeches God to arise, the expression does not strictly apply to God, but it refers to external appearance and to our...
19.Arise, O Jehovah When David beseeches God to arise, the expression does not strictly apply to God, but it refers to external appearance and to our senses; for we do not perceive God to be the deliverer of his people except when he appears before our eyes, as it were sitting upon the judgment-seat. There is added a consideration or reason to induce God to avenge the injuries done to his people, namely, that man may not prevail; for when God arises, all the fierceness 182 of the ungodly must immediately fall down and give way. Whence is it that the wicked become so audaciously insolent, or have so great power to work mischief, if it is not because God is still, and gives them loose reins? But, as soon as he shows some token of his judgment, he immediately puts a stop to their proud tumults, 183 and breaks their strength and power with his nod alone. 184 We are taught, by this manner of praying, that however insolently and proudly our enemies may boast of what they will do, yet they are in the hand of God, and can do no more than what he permits them; and farther, that God can doubtless, whenever he pleases, render all their endeavors vain and ineffectual. The Psalmist, therefore, in speaking of them, calls them man. The word in the original is

Calvin: Psa 9:20 - -- 20.Put them in fear, O Jehovah The Septuagint translates מורה , morah, [νομοθέτης,] a lawgiver, deriving it from ירה , yarah, ...
20.Put them in fear, O Jehovah The Septuagint translates
There follows next the point to which the nations must be brought, namely, to acknowledge themselves to be mortal men. This, at first sight, seems to be a matter of small importance; but the doctrine which it contains is far from being trifling. What is man, that he dares of himself to move a finger? And yet all the ungodly run to excess as boldly and presumptuously as if there were nothing to hinder them from doing whatever they please. It is certainly through a distempered imagination that they claim to themselves what is peculiar to God; and, in short, they would never run to so great excess if they were not ignorant of their own condition. David, when he beseeches God to strike the nations with terror, that they may know that they are men, 187 does not mean that the ungodly will profit so much under the rods and chastisements of God as to humble themselves truly and from the heart; but the knowledge of which he speaks just means an experience of their own weakness. His language is as if he had said, Lord, since it is their ignorance of themselves which hurries them into their rage against me, make them actually to experience that their strength is not equal to their infatuated presumption, and after they are disappointed of their vain hopes, let them lie confounded and abased with shame. It may often happen that those who are convinced of their own weakness do not yet reform; but much is gained when their ungodly presumption is exposed to mockery and scorn before the world, that it may appear how ridiculous was the confidence which they presumed to place in their own strength. With respect to the chosen of God, they ought to profit under his chastisements after another manner. It becomes them to be humbled under a sense of their own weakness, and willingly to divest themselves of all vain confidence and presumption. And this will be the case if they remember that they are but men. Augustine has well and wisely said, that the whole humility of man consists in the knowledge of himself. Moreover, since pride is natural to all, God requires to strike terror into all men indiscriminately, that, on the one hand, his own people may learn to be humble, and that, on the other hand, the wicked, although they cease not to elevate themselves above the condition of man, may be put back with shame and confusion.
TSK: Psa 9:17 - -- The wicked : Pro 14:32; Isa 3:11, Isa 5:14; Mat 25:41-46; Rom 2:8, Rom 2:9; 2Th 1:7-9; Rev 20:15, Rev 21:8
forget : Psa 44:17, Psa 44:20, Psa 50:22, P...

TSK: Psa 9:18 - -- For the : Psa 9:12, Psa 12:5, Psa 72:4, Psa 72:12-14, Psa 102:17, Psa 102:20, Psa 109:31; Luk 1:53, Luk 6:20; Jam 2:5
expectation : Pro 23:18, Pro 24:...
For the : Psa 9:12, Psa 12:5, Psa 72:4, Psa 72:12-14, Psa 102:17, Psa 102:20, Psa 109:31; Luk 1:53, Luk 6:20; Jam 2:5

TSK: Psa 9:19 - -- Arise : Psa 3:7, Psa 7:6, Psa 10:12, Psa 44:23, Psa 44:26, Psa 68:1, Psa 68:2, Psa 74:22, Psa 74:23, Psa 76:8, Psa 76:9, Psa 80:2; Isa 42:13, Isa 42:1...
Arise : Psa 3:7, Psa 7:6, Psa 10:12, Psa 44:23, Psa 44:26, Psa 68:1, Psa 68:2, Psa 74:22, Psa 74:23, Psa 76:8, Psa 76:9, Psa 80:2; Isa 42:13, Isa 42:14, Isa 51:9; Zep 3:8
let not : Gen 32:28; 1Sa 2:9; 2Ch 14:11; Isa 42:13
let the : Psa 2:1-3, Psa 79:6, Psa 149:7; Jer 10:25; Joe 3:12; Mic 5:15; Zec 14:18; Rev 19:15

TSK: Psa 9:20 - -- Put : Psa 76:12; Exo 15:16, Exo 23:27; Deu 2:25; Jer 32:40; Eze 30:13
may : Psa 82:6, Psa 82:7; Isa 31:3; Eze 28:2, Eze 28:9; Act 12:22, Act 12:23

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Psa 9:17 - -- The wicked - All the wicked; all who come properly under the denomination of wicked persons. Doubtless the writer had particularly in his eye t...
The wicked - All the wicked; all who come properly under the denomination of wicked persons. Doubtless the writer had particularly in his eye the enemies with whom he was contending, and in reference to whom the psalm wits composed; and he meant to say that they would be certainly punished. But what was true in regard to them, was true of all others of similar character, and the statement is therefore made in a universal form - all the wicked.
Shall be turned - Shall turn back, or be turned from their present course. The idea is, that they were now pursuing a certain course, but that they would be turned back from that, or would fail and retreat; and instead of going on to victory, would be defeated, and would sink into hell. The idea is essentially the same as that which is expressed in Psa 9:3 above: "When mine enemies are turned back."
Into hell - -
(a) that this cannot be understood here as referring to the grave in its ordinary sense, for the righteous will be as certainly consigned to the, grave, or will as certainly die, as the wicked;
(b) that it cannot refer to the invisible world, the abodes of the dead, in the ordinary sense of the term - for it is as true that the righteous will enter that world as that sinners will.
There must be some sense, in which the word is used here, different from that of the grave, or different merely from death as such. This sense can be only one of two - either:
(1) that the author means that they will be cut off by a sudden and violent death, considered as a calamity or as a punishment; or
(2) that he regarded the Sheol mentioned here as a place of punishment.
Calvin thinks it is not improbable that the former of these is intended; but it may be observed in regard to this,
(a) that this is not the language usually employed to denote that idea - the phrase, to be cut off, or cut down, being that which a writer intending to express that idea, would most naturally use - since the phrase, to be sent to Sheol, considered as the grave or the region of the dead, would express nothing special in regard to the wicked; and
(b) the spirit of the passage seems to demand the idea that the wicked referred to here would he consigned to a place of punishment, that they would be cut off as wicked persons, and treated accordingly.
This interpretation is strengthened by the other member of the parallelism, where it is said, "and all the nations that forget God;"since it is no more true that the nations "that forget God"will be "turned into the grave, or the world of departed spirits,"than it is that the nations that serve and obey him will. It seems to me, therefore, that this is one of the passages in which it is clear that the word Sheol had connected with it the idea of punishment beyond the grave - of a region where the wicked would be treated according to their deserts, and in a manner different from the treatment of the righteous; that although the general idea of that under-world was that it was a dark and gloomy place, yet that there was also the idea that the abode of the wicked there was far more gloomy than that of the righteous; and that it was regarded as a punishment to be consigned to that region. It is not necessary to suppose that they had the full idea attached to the word hell which we have, anymore than that they had the same full and clear idea of heaven that we have. Light has come into our world on all these subjects gradually, and there is nothing which requires us to suppose that the earlier sacred writers lind the same clear views which the later writers had, or that either of them knew all that is to be known. Compare 1Pe 1:10-11.
And all the nations that forget God - All who are strangers to him, or who are ignorant of the true God. See the notes at Rom 2:12. From the character and prospective doom of those to whom the psalmist particularly referred in this psalm, he is led to make this general remark about all who sustain the same character which they did. Under the administration of the same God those of the same character would share alike, for "there is no respect of persons with him;"and it is the perfection of an impartial government to treat all of the same character in the same manner. If we can, therefore, ascertain how, under his administration, one sinner will be treated in the future world, we can infer how all of the same character will be treated; if we can learn how God will deal with one people, we can infer how he will deal with all. The statement here is, that all the wicked, of whatever nation, will be consigned to punishment in the future world. The phrase used here, "that forqet God,"denotes those who are not disposed or inclined to remember and honor him. The idea seems to be that though they might have known him, they did not choose to retain him in their knowledge, but gave themselves up to a life of idolatry and sin. Compare Rom 1:19-21, notes; Rom 1:28, note.

Barnes: Psa 9:18 - -- For the needy - The poor; those who are dependent and helpless. Shall not always be forgotten - That is, by God. He will interfere and sa...
For the needy - The poor; those who are dependent and helpless.
Shall not always be forgotten - That is, by God. He will interfere and save them by destroying their enemies. He will not suffer the wicked always to persecute and oppress the righteous. In due time he will vindicate his own cause; will deliver the oppressed and down-trodden, and will consign their oppressors to deserved punishment. This is as true now, in regard to all the oppressed and their oppressors, as it was in the time of the psalmist.
The expectation of the poor - Of the afflicted and the oppressed. The word "expectation"refers to their hope; their desire; their earnest looking for deliverance. In that state men naturally look for the divine interposition, and the psalmist says that in that they will not always be disappointed.
Shall not perish for ever - The word "not"is supplied here by our translators, but not improperly. It is thus supplied in the Targum, and in the Syriac, the Vulgate and the Greek. Such forms of construction are not uncommon. Compare Psa 1:5; Deu 33:6. "The negative is repeated from the preceding member."- Michaelis.

Barnes: Psa 9:19 - -- Arise, O Lord - See the notes at Psa 3:7. Let not man prevail - Against thee and thy cause. The war waged against the psalmist he regarde...
Arise, O Lord - See the notes at Psa 3:7.
Let not man prevail - Against thee and thy cause. The war waged against the psalmist he regarded as waged against God, and he calls upon him, therefore, to interpose and vindicate his own cause. The word rendered "prevail"is be strong; that is, let not man seem to be stronger than thou art, or let, him not succeed in his efforts in opposing thy cause.
Let the heathen be judged in thy sight - The nations to whom the writer had referred in the psalm, that were arrayed against him and against God. He desired that a just judgment should be passed on them, and that God would vindicate the righteous, and save them from the power of those who oppressed and wronged them.

Barnes: Psa 9:20 - -- Put them in fear, O Lord - From this it is evident that the enemies of the psalmist were bold, daring, confident in their own strength, and in ...
Put them in fear, O Lord - From this it is evident that the enemies of the psalmist were bold, daring, confident in their own strength, and in the belief that they would succeed. He prays, therefore, that these bold and daring invaders of the rights of others might be made to stand in awe, and to tremble before the great and terrible majesty of God; that they might thus have just views of themselves, and see how weak and feeble they were as compared with Him.
That the nations may know - The nations particularly referred to in this psalm as arrayed against the writer.
Themselves to be but men - That they may see themselves as they are - poor, feeble creatures; as nothing when compared with God; that instead of their pride and self-confidence, their belief that they can accomplish any purpose that they choose, they may see that they are not like God, but that they are frail and feeble mortals. The psalmist seems to have supposed that if they understood this, they would be humbled and would desist from their purposes; and he therefore prays that God would interpose and show them precisely what they were. If men understood this, they would not dare to arrayy themselves against their Maker.
Poole: Psa 9:17 - -- Into hell either
1. Into the grave which is oft called sheol , into which they are said to be turned , or to return , because they were made of o...
Into hell either
1. Into the grave which is oft called sheol , into which they are said to be turned , or to return , because they were made of or taken out of the dust, Ecc 12:7 . Or,
2. Into the place of eternal perdition; which also is sometimes called sheol , as Pro 15:24 , and elsewhere. For he seems to speak here of those punishments which are peculiar to the wicked, whereas the grave is common to good and bad. And as, Psa 9:8 , he seems to speak of the last and general judgment of all the world, so this verse may be understood of the general punishment of all persons and nations consequent upon it. And into this place wicked men may be said to be turned back, or to return; either,
1. Because it is their own proper place, Act 1:25 , to which they belong, and from which they have their original and their wicked qualities, as being of their father the devil, Joh 8:44 ; in which respect the locusts (who are by all interpreters understood to be living men) are said to come out of the bottomless pit , Rev 9:2,3 . Or,
2. Because they had set themselves as it were in battle array against God, and were beaten back and driven from his presence into their graves, and into hell itself.
All the nations whom their great numbers and power cannot protect from God’ s wrath.
That forget God that do not consider nor regard God, nor his precepts, nor his threatenings and judgments, but go on securely and presumptuously in their oppressive and wicked courses.

Poole: Psa 9:18 - -- The needy shall not alway be forgotten though God for a time may seem to neglect or forget them, and suffer their enemies to triumph over them.
Shal...
The needy shall not alway be forgotten though God for a time may seem to neglect or forget them, and suffer their enemies to triumph over them.
Shall not perish which negative particle is fitly understood out of the former clause, as it is Psa 1:5 44:18 Isa 23:4 28:27,28 .

Poole: Psa 9:20 - -- Subdue their proud and insolent spirits, and strike them with terror, or with some terrible judgment. But men, Heb. weak, and miserable, and mortal...
Subdue their proud and insolent spirits, and strike them with terror, or with some terrible judgment. But men, Heb. weak, and miserable, and mortal men , and therefore altogether unable to oppose the omnipotent and eternal God. This he saith, because wicked men, when they are advanced to great power and majesty, are very prone to forget their own frailty, and to carry themselves as if they were gods. See Isa 31:3 Eze 30:7,8 Da 5:21 .
Haydock: Psa 9:17 - -- Hands. Caught in the very act, so that he cannot deny the crime. Here we find in Hebrew (Calmet) higaion sela, which St. Jerome renders, "by medi...
Hands. Caught in the very act, so that he cannot deny the crime. Here we find in Hebrew (Calmet) higaion sela, which St. Jerome renders, "by meditation for ever." (Haydock) ---
Septuagint, Symmachus, and some Latin copies, "a canticle of the psalm's division," Greek: diapsalmatos. Here perhaps the psalm ended. (Calmet)

Haydock: Psa 9:18 - -- Hell; shall die, or be lost. ( Convertantur. ) Literally, "Let," &c. But it may be properly explained as a prediction, or menace. (Haydock) ---
...
Hell; shall die, or be lost. ( Convertantur. ) Literally, "Let," &c. But it may be properly explained as a prediction, or menace. (Haydock) ---
"Those who are devoid of God's justice, return to the dominion of the devil." (Robertson, Lexic.) ---
Zeal, and not revenge, prompts David to speak thus. (Worthington)

Haydock: Psa 9:19 - -- Not perish. Hebrew does not express the negation, but it must be understood. (Berthier) ---
Protestants supply it from the former part of the vers...
Not perish. Hebrew does not express the negation, but it must be understood. (Berthier) ---
Protestants supply it from the former part of the verse. The expectation of the just will not be frustrated.

Haydock: Psa 9:20 - -- Man. Hebrew enosh, (Haydock) "weak," sinful "man." (Berthier) -- Gentiles, or all notorious sinners. The Jews despised the Gentiles, as the Ro...
Man. Hebrew enosh, (Haydock) "weak," sinful "man." (Berthier) -- Gentiles, or all notorious sinners. The Jews despised the Gentiles, as the Romans did all barbarians. (Worthington)
Gill: Psa 9:17 - -- The wicked shall be turned into hell,.... Some render it, "shall return to the grave" p, to the earth, the original dust from whence they came; but th...
The wicked shall be turned into hell,.... Some render it, "shall return to the grave" p, to the earth, the original dust from whence they came; but this is common to all men, to the righteous as well as the wicked; rather
and all the nations that forget God; which is not to be understood of the Pagan nations, though they may be said to forget God, since he is to be known by the light of nature, and yet they worship idols, the works of their hands; but the Papal nations, who adore the pope of Rome as God on earth, worship angels and saints departed, and images of gold and silver, and wood and stone. It may be applied to every wicked man who forgets there is a God who sees and knows all things, and to whom men are accountable; see Psa 50:22.

Gill: Psa 9:18 - -- For the needy shall not always be forgotten,.... The people of God are poor and needy for the most part; they are so in things temporal, and they are ...
For the needy shall not always be forgotten,.... The people of God are poor and needy for the most part; they are so in things temporal, and they are poor in spirit, or in things spiritual, of which they are sensible; their needs are many, and frequently return; but God has provided a throne of grace for them to come to for help in time of need, and he will supply all their wants out of the fulness of grace in Christ; nor is he unmindful of them, and of his covenant with them; strictly speaking, they are never forgotten by him, being engraven on his hands, and set as a seal on his heart; but they sometimes seem to be so both to themselves and others, Psa 42:3; and they may continue so long; God may seem for a long time to take no notice of them, but suffer them to lie under affliction and persecution; the holy city is trodden under foot forty two months, or one thousand two hundred and sixty days, that is, so many years; so long the witnesses prophesy in sackcloth, so long the church is in the wilderness, and so long will be the reign of antichrist, Rev 11:2; but as great Babylon will come up in remembrance before God, and he will remember her sins, and render her double; the set time to favour his poor and needy will come, and he will arise and have mercy on them, and bring them into a glorious and comfortable state and condition;
the expectation of the poor shall not perish for ever; the negative particle, though not in the original text, is rightly supplied from the preceding clause, as it is by the Targum, Jarchi, Aben Ezra, and Kimchi, and as the sense requires; and the expectation of Christ's poor ones is not only a supply of grace here and eternal happiness hereafter; but they expect a glorious state of the church on earth, and that Christ will descend in person from heaven, and his tabernacle will be among men; and that they shall be kings and priests, and possess the kingdom, and reign with Christ a thousand years; and though these things may seem to be deferred, and their expectation put off to a length of time, yet it shall not perish for ever; there will be a performance of the things promised and expected.

Gill: Psa 9:19 - -- Arise, O Lord,.... To the destruction of thine enemies, and the salvation of thy people; See Gill on Psa 7:6;
let not man prevail; the man of sin, ...
Arise, O Lord,.... To the destruction of thine enemies, and the salvation of thy people; See Gill on Psa 7:6;
let not man prevail; the man of sin, antichrist, that is, let him not always prevail; he is the little horn that was to prevail against the saints, and has prevailed, Dan 7:21; but he shall not always prevail; this petition will be heard and answered; for though he shall cast down many thousands, he shall not be "strengthened" by it, Dan 11:12; where the same word is used as here; the Lamb at last shall overcome him and his ten kings, his supporters, and all that shall aid and assist him, Rev 17:14;
let the Heathen be judged in thy sight; that is, the antichristian nations that adhere to the man of sin, let them be judged and punished in the sight of God, the Judge of all the earth, whose eyes are as a flame of fire; compare with this Joe 3:12.

Gill: Psa 9:20 - -- Put them in fear, O Lord,.... Who are, a bold, impudent, fearless generation of men; who, like the unjust judge, neither fear God nor regard men, ther...
Put them in fear, O Lord,.... Who are, a bold, impudent, fearless generation of men; who, like the unjust judge, neither fear God nor regard men, therefore the psalmist prays that God would inject fear into them, who only can do it; and this will be done at Babylon's destruction, when the antichristian kings, merchants, and seafaring men, will stand afar off for fear of her torment, Rev 18:10;
that the nations may know themselves to be but men; and not God, and have no power against him; see Isa 31:3; the sense is, that the antichristian nations, who oppose themselves to Christ and his people, may know that they are but frail, mortal, miserable men, as the word q signifies; and that he who is at the head of them, the man of sin, is no other, though he exalts himself above all that is called God, 2Th 2:4; or these words are a prayer for the conversion of many among the nations, and may be rendered, "put, O Lord, fear in them" r; that is, the true grace of fear, "that the nations may know" themselves, their sin and guilt and danger, and know God in Christ, and Christ, and the way of salvation by him; for at the word "know" should be a stop, concluding a proposition, since the accent "athnach" is there; and then follows another, "they are men. Selah": destitute of the fear and grace of God, are capable of it, but cannot give it to themselves.
Selah; on this word; see Gill on Psa 3:2.

expand allCommentary -- Verse Notes / Footnotes
NET Notes: Psa 9:17 Heb “forget.” “Forgetting God” refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see als...

NET Notes: Psa 9:18 Heb “the hope of the afflicted does [not] perish forever.” The negative particle is understood by ellipsis; note the preceding line. The i...


NET Notes: Psa 9:20 Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).
Geneva Bible: Psa 9:18 For the needy shall not alway be forgotten: the expectation ( i ) of the poor shall [not] perish for ever.
( i ) God does not promise to help us befo...

Geneva Bible: Psa 9:20 Put them in fear, O LORD: [that] the nations may know themselves [to be but] ( k ) men. Selah.
( k ) Which they cannot learn without the fear of your...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Psa 9:1-20
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 9:11-20
MHCC: Psa 9:11-20 - --Those who believe that God is greatly to be praised, not only desire to praise him better themselves, but desire that others may join with them. There...
Matthew Henry -> Psa 9:11-20
Matthew Henry: Psa 9:11-20 - -- In these verses, I. David, having praised God himself, calls upon and invites others to praise him likewise, Psa 9:11. Those who believe God is grea...
Keil-Delitzsch -> Psa 9:17-18; Psa 9:19-20
Keil-Delitzsch: Psa 9:17-18 - --
(Heb.: 9:18-19) Just as in Psa 9:8. the prospect of a final universal judgment was opened up by Jahve's act of judgment experienced in the present,...

Keil-Delitzsch: Psa 9:19-20 - --
(Heb.: 9:20-21) By reason of the act of judgment already witnessed the prayer now becomes all the more confident in respect of the state of things ...
Constable -> Psa 9:1-20; Psa 9:12-19
Constable: Psa 9:1-20 - --Psalm 9
The Septuagint translators combined Psalms 9 and 10 into one psalm even though they are separate...
