Psalm 9:13-14 – Psalm 9:17-18

Psalm 9:13-14

Psalm 9:13-14

13. Have mercy upon me, O Jehovah, see my affliction which I suffer from those who persecute me, thou that liftest me up from the gates of death. 14. That I may recount all thy praises in the gates of the daughter of Sion; and that I may rejoice in thy salvation.

13. Have mercy upon me, O Jehovah. I think that this is the second part of the psalm. Others, however, are of a different opinion, and consider that David, according to his frequent practice, while giving thanks to God for the deliverance wrought for him, mingles with his thanksgiving an account of what had been the matter of his prayer in the extremity of his distress; and examples of the same kind, I confess, are every where to be met with in the Psalms. But when I consider all the circumstances more attentively, I am constrained to incline to the other opinion, namely, that in the commencement he celebrated the favors conferred upon him in order to make way for prayer; and the psalm is at last concluded with a prayer. He does not, therefore, in passing here insert the prayers which he had formerly made in the midst of his dangers and anxieties; but he purposely implores help from God at the present time, and asks that He, whom he had often experienced as his deliverer, would continue the exercise of the same grace towards him. His enemies, perhaps, whom he had already vanquished on various occasions, having gathered new courage, and raised new forces, made a desperate effort, as we often see those who are driven to despair rush upon their enemies just with the greater impetuosity and rage. It is indeed certain, that David, when he offered this prayer, was seized with the greatest fear; for he would not, on account of a small matter, have called upon God to witness his affliction in the way he here does. It ought to be observed, that while he humbly betakes himself to the mercy of God, he bears, with a patient and submissive mind, the cross which was laid upon him. But we ought chiefly to mark the title which he gives to God, calling him his lifter up from the gates of death; for we could not find a more appropriate expression than to lift up for the Hebrew word מרומם, meromem. By this the Psalmist, in the first place, strengthens his faith from his past experience, inasmuch as he had often been delivered from the greatest dangers. And, in the second place, he assures himself of deliverance, even in the very jaws of death; because God is accustomed not only to succor his servants, and to deliver them from their calamities by ordinary means, but also to bring them from the grave, even after all hope of life is cut off; for the gates of death is a metaphorical expression, denoting the utmost perils which threaten destruction, or rather, which lay the grave open before us. In order, therefore, that neither the weight of the calamities which we presently endure, nor the fear of those which we see impending over us, may overwhelm our faith, or interrupt our prayers, let us call to our remembrance that the office of lifting up his people from the gates of death is not ascribed to God in vain.

Note 178. “In the 12th verse,” says Horsley, “the Psalmist having mentioned it as a part of the divine character, that God forgetteth not the cry of the helpless, naturally thinks upon his own helpless state, and in the 13th and 14th verses cries for deliverance. The promise of the overthrow of the faction, which were the principal instruments of his affliction, recurring to his thoughts, he breaks out again in the 15th verse in strains of exultation.” The transition from the language of triumph, in the preceding part of the psalm, to the language of prayer and complaint in the 13th verse, and the mixture of triumph and complaint in the sequel of the psalm, are very remarkable. This was the natural effect of the Psalmist’s present distressed condition. The pressure of his affliction excited him, on the one hand, to utter the language of dejection; while his confident expectation of deliverance prompted him, on the other hand, to utter the language of triumph.

Note 179. “Or il faut noter que quand il ya humblement au recours a la misericorde de Dieu, c’est signe qu’il portoit doucement et patienment, la croix que Dieu luy avoir comme raise sur les espaules.” — Fr. “But it ought to be observed, that, while he humbly betakes himself to the mercy of God, it is a sign that he bore, submissively and patiently, the cross which God had, as it were, laid upon his shoulders.”

14. That I may recount. David’s meaning simply is, that he will celebrate the praises of God in all assemblies, and, wherever there is the greatest concourse of people, (for at that time it was the custom to hold assemblies at the gates of cities;) but, at the same time, there seems to be an allusion to the gates of death, of which he has just spoken, as if he had said, After I am delivered from the grave, I will do my endeavor to bear testimony, in the most public manner, to the goodness of God, manifested in my deliverance. As, however, it is not sufficient to utter the praises of God with our tongues, if they do not proceed from the heart, the Psalmist, in the last clause of the verse, expresses the inward joy with which he would engage in this exercise, And that I may rejoice in thy salvation; as if he had said, I desire to live in this world for no other purpose than to rejoice in having been preserved by the grace of God. Under the name of daughter, as is well known, the Jews meant a people or city, but he here names the city from its principal part, namely, Sion.

Psalm 9:15-16

Psalm 9:15-16

15. The heathen are sunk into the pit which they made; in the net which they have hid are their own feet taken. 16. Jehovah is known by executing judgment. The wicked is snared in the work of his own hands. Higgaion. Selah.

15. The heathen are sunk. David being now raised up to holy confidence, triumphs over his enemies. In the first place, he says metaphorically, that they were taken in their own craftiness and snares. He next expresses the same thing without figure, that they were snared in their own wickedness. And he affirms that this happened not by chance, but was the work of God, and a striking proof of his judgment. When he compares his enemies to hunters or fowlers, it is not without having just ground for doing so. The wicked, it is true, often commit violence and outrage, yet in deceits and cunning artifices they always imitate their father Satan, who is the father of lies, and, therefore, whatever ingenuity they have, they employ it in practising wickedness and in devising mischief. As often, therefore, as wicked men cunningly plot our destruction, let us remember that it is no new thing for them to lay nets and snares for the children of God. At the same time, let us comfort ourselves from the reflection, that whatever they may attempt against us, the issue is not in their power, and that God will be against them, not only to frustrate their designs, but also to surprise them in the wicked devices which they frame, and to make all their resources of mischief to fall upon their own heads.

16. The Lord is known in executing judgment. The reading of the words literally is this, The known Lord has done judgment. This manner of speech is abrupt, and its very brevity renders it obscure. It is therefore explained in two ways. Some explain it thus:- God begins then to be known when he punishes the wicked. But the other sense suits the passage better, namely, that it is a thing obvious and manifest to all that God executes the office of judge, as often as he ensnares the wicked in their own maliciousness. In short, whenever God turns back upon themselves whatever schemes of mischief they devise, David declares that in this case the divine judgment is so evident, that what happens can be ascribed neither to nature nor to fortune. If God, therefore, in this way manifestly display, at any time, the power of his hand, let us learn to open our eyes, that from the judgments which he executes upon the enemies of his Church our faith may be confirmed more and more. As to the word Higgaion, which properly signifies meditation, I cannot at present assign a better reason why it has been inserted than this, that David intended to fix the minds of the godly in meditation upon the judgments of God. The word Selah was intended to answer the same purpose, and as I have said before, regulated the singing in such a manner as to make the music correspond to the words and the sentiment.

Psalm 9:17-18

Psalm 9:17-18

17. The wicked shall be turned into hell, and all the nations that forget God. 18. For the poor shall not always be forgotten; the hope of the humble shall not perish for ever.

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, (Isaiah 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 שאולה, sheolah, is doubtful, but I have not hesitated to translate it hell I do not find fault with those who translate it the grave, but it is certain that the prophet means something more than common death, otherwise he would here say nothing else with respect to the wicked than what would also happen to all the faithful in common with them. Though then, he does not speak in express terms of eternal destruction, but only says, They shall be turned into the grave, yet, under the metaphor of the grave, he intimates that all the ungodly shall perish, and that the presumption with which, by every unlawful means, they raise themselves on high to trample righteousness under foot, and to oppress the innocent, shall bring upon them ruin and perdition. The faithful, also, it is true, descend into the grave, but not with such fearful violence as plunges them into it without hope of coming out again. So far is this from being the case, that even when shut up in the grave, they dwell already in heaven by hope.

Note 180. “Le mot Hebreu, pour lequel nous avons traduit Enfer signifie aussi Sepulchre; mais j’ay mieux aime retenir ceste signification. — Fr. “The Hebrew word which we have translated hell also signifies the grave; but I have preferred to retain the former meaning of the word.”

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.