1.0 The Statement

Psalm 9 is ascribed to David and is supported by its Royal Substance. It is a Psalm of Triumph celebrating Israel’s Victory over the Enemies. Psalm 9 is one of those 55 Psalms which are committed to the Care of the Chief Musician – “To the Chief Musician upon Muthlabben, a Psalm of David.”

The unusual title “Muthlabben” could mean “the Death of the Son,” but Spurgeon and others prefer “The Death of the Champion” and quote the Chaldee Version of Psalm 9 has the Superscription that reads: “The Death of the Champion who went out between the Camps.” If this is accepted, this is an obvious reference to David’s Victory over Goliath of Gath, and the Sentiments of Psalm 9 would certainly accord with this. It could also be the Celebration of the Victory over the Syro-Ammonitish Armies, as well as over the Philistines (2Samuel 8:12).

Because of the constantly changing strain in Psalm 9, it is difficult to give a Methodical Outline or Division of the Verses. Alexander Maclaren declares: “The diamond is turned a little in the hand, and a differently tinted beam flashes from its facets.”

Psalm 9 is the First of the so-called Acrostic or Alphabetical Psalms, making use of the Successive Letters of the Hebrew Alphabet to commence the Opening Word of Psalm’s Verses. Psalm 9 is structured slightly in “a broken Acrostic Pattern” (each succeeding Verse begins with the next Letter of the Hebrew Alphabet, starting with Aleph, the first letter, in Psalm 9:1), which is completed in Psalm 10, this is further evidence of the lack of Title of Psalm 10. Many Scholars speculate on an organic interrelationship between the Psalm 9 and Psalm 10. F. W. Grant states: “Two Psalms (Psalm 9 & Psalm 10), which in the Septuagint and Vulgate are united together, as in a real way they are by an alphabetic arrangement which, though irregular and even defective, can be distinctly traced, and which runs through them both” (J. Flanigan, “What the Bible Teaches – Psalms,” pg.39).Psalm 9 covers the First Eleven Letters of the Hebrew Alphabet except “daleth,” the fourth letter (Donal Williams, “Mastering the Old Testament,” pg.81).

1.1 Praise to the Most High

Psalm 9:1-2 “I will Praise You, O LORD, with my whole heart; I will show forth all Your marvellous works. I will be glad and rejoice in You; I will Sing Praise to Your Name, O Thou Most High.”

First, Psalm 9 begins with David’s Declaration of Intent: “I will Praise You, O LORD, with my whole heart” (Psalm 9:1a). The Declaration of “I will Praise You,” is given in the Revised Version as “I will Give Thanks.”

The Thanks (or Praise) are special for the Great Deliverance – the Deliverance from some Heathen Enemies (Psalm 9:5, 15). David’s Thanksgiving (or Praise) is total and comes from his whole heart.

Since the heart is considered by the Hebrews to be the Seat of Thought, David Worships with full consciousness, engaging spirit, soul (mind and his memory), and body. This is no rote (mechanical) Prayer or mumbled Praise.

David invests himself totally in his Worship (“whole heart”). Both God’s Majesty and the urgency of the hour of needs call forth his best. Klaus Westermann in his classic “Praise and Lament in the Psalms,” pages 27-28 suggests the following Aspects of Praise:

• In Praise the Person being Praised is elevated; we are directed toward the Person whom we Praise.
• Praise is expressed in freedom and spontaneity.
• Praise has a forum, occurs in a Group, and in Public.
• Praise is essentially Joyful.
• True Praise occurs where the Person being Praised is the Object as here: “I will Praise You, O LORD.”

Second, David Praises the LORD with a fourfold “I will.” This is in response with the fourfold “Thou hast” on the marvellous works of The LORD in Psalm 9:3-6. The Fourfold Acknowledgement:

• I will Praise You, O LORD, with my whole heart.
• I will show forth all Your Marvellous Works.
• I will be glad and rejoice in You.
• I will Sing Praise to Your Name.

The Fourfold “Thou hast” of the LORD, as declared by David:

• Thou hast maintained my right and my cause (Psalm 9:4a).
• Thou hast rebuked the Heathen (Nations – Psalm 9:5a).
• Thou hast destroyed the Wicked” (Psalm 9:5b).
• Thou hast put out their Names (Wicked) forever and ever (Psalm 9:5c).

Third, David’s Praise is specific: “I will show forth (“recount”) all God’s marvellous works.” (Psalm 9:1c). Marvellous Works comes from a verb meaning, “to be surpassing, extraordinary and wonderful.” David will tell forth, or he will recount all God’s Wondrous Deeds (Works). The marvellous works (wonderful deeds) is a single Hebrew word, particularly frequent in the Psalms, used especially of:

• The Great Redemptive Miracles (Psalm 106:7,22).
• But also, of their less obvious counterparts in daily experience (Psalm 71:17).
• Of the hidden Glories of the Scripture (Psalm 119:18).

In Exodus the Plagues are God’s Wonderful Works. As God promises Moses: “So I will stretch out My hand and strike Egypt with all My wonders which I will do in its midst” (Exodus 3:20).

Fourth, David, then, is Praising God for His miraculous direct intervention in his situations – Recalling God’s Marvellous Works opens David’s heart. He continues: “I will be glad and rejoice in You; I will Sing Praise to Your Name, O Thou Most High” (Psalm 9:2).

• The Memory of God’s Miracles brings David to God Himself.
• God’s Mighty Acts reveal God’s Character.
• The language is joyful: “Praise, Glad, Rejoice, and Sing.” The verbs express holy hilarity. To be “glad” is to take pleasure in, to exult. To “rejoice” is a synonym also meaning “to exult.” Doubling the verbs makes the Praise more emphatic: “I will be glad and rejoice in Thee” (Psalm 9:2a).

Such Joy and Rejoicing naturally leads to Singing: “I will Sing Praise to Your Name, O Most High” (Psalm 9:2b). In a similar joyful exultation when the Ark was placed in the Tabernacle, David begins:

“Oh, give thanks to the LORD!
Call upon His Name.
Make known His Deeds
Among the People!         
Sing to Him, sing Psalms to Him.
Talk of all His Wondrous Works!”
(1Chronicles 16:8-9)

Fifth, David’s Praise is firstly directed to the LORD – “I will Sing Praise to Your Name, O Most High” (Psalm 9:2b). David then uses that Millennial Name of God with which Psalm 7:17 concludes: “The Most High” (El Elyon).

• This Great Name of God is found in Genesis 14:18-24 where it occurs four times. The LORD is “The Most High” (El Elyon), “Possessor or Heaven and Earth.”
• David recognizes this and ascribes Praise to Him. This Great Name “O Most High,” appears often in the Psalms (Psalm 21:7; Psalm 46:4; Psalm 50:14).
• “The Most High” expresses God’s Transcendence over all other Powers and Created Beings. Thus, Satan’s Fall results from his attempt to scale the hierarchy of Heaven saying: “I will be like the Most High” (Isaiah 14:14).

David, however, adopts the opposite stance of self-humbling and total dependence on God, by rejoicing and Praising the LORD. With Israel, we share the Singing Faith. Whenever the Church is being revived there is a fresh outburst of Song.

1.2 God’s Righteous Judgement

Psalm 9:3-6 “When mine Enemies are turned back, they shall fall and perish at Your Presence. For Thou hast maintained my right and my cause; Thou didst sit on the throne judging right. Thou hast rebuked the Nations, Thou hast destroyed the Wicked, Thou hast put out their Name forever and ever. O Thou Enemy, destructions are come to a perpetual end, and Thou has destroyed cities; their memorial is perished with them.” Strengthened by Praise (Thanks), with Faith Renewed, David experiences the Fourfold up-holding Works of the LORD:

• Thou hast maintained my right and my cause (Psalm 9:4).
• Thou hast rebuked the Nations – Psalm 9:5a.
• Thou hast destroyed the Wicked (Psalm 9:5b).
• Thou hast put out their Name forever and ever (Psalm 9:5c).

David’s right and cause are maintained by God when He (God) sits in righteous judgement. David is confident that God will deliver him from his Enemies:

• First, David’s Enemies would be routed; they will “turn back” in retreat – Psalm 9:3a “When mine Enemies are turned back.” David’s Enemies made to retreat, repulsed, driven before him in hasty flights.
• Second, this will lead to their stumbling or falling, the sign of their collapse – Psalm 9:3b “They shall fall.”
• Third, David’s Enemies will “perish” at God’s Presence. Thus, this is no human victory but the LORD’s. The LORD the Warrior-King goes into battle for David. Thus, David’s Enemies perish “at (God’s) Presence” (Psalm 9:3c).  Hengstenberg: “The Enemies have been thrown to the ground by God’s Glance of God’s fiery Countenance.”

As God promises Moses: “My Presence will go with you, and I will give you Rest” (Exodus 33:14). Here, God’s Presence means the defeat of all of David’s Enemies, because they cannot stand in the Numinous (Supernatural) Presence and Power of the LORD.

1.2.1 David’s Right & Cause

Psalm 9:4 “For You has maintained my right and my cause; You did sit on the throne judging right.” – David’s Enemies perished in God’s Presence because God maintains David’s “right and cause” (Psalm 9:4a).

David’s “right” (mispot) is his moral integrity. His “right” is upheld by God. David ascribes his military successes, not to his own ability, or even to the valour of his Soldiers, but to God’s favour. God’s favour, which is secured by the justice of David’s cause, gives him victory after victory.   

God exercises His judgement against the injustice and vindicates David – Psalm 9:4b “Thou didst sit on the throne judging right.” While the battle rages, God sits upon His heavenly throne, administering justice.  

This remembrance of Jehovah’s power calls for a celebration and there is an outburst of praise to the Most High. It is fitting yet that Jehovah (The LORD) should be praised, and His People should sing with joy as they recount His (God’s) Mercies and meditate on His (God’s) Greatness.

1.2.2 Nations Rebuked

Psalm 9:5-6 “Thou hast rebuked the Nations, Thou hast destroyed the Wicked, Thou hast put out their Name forever and ever. O thou Enemy, destructions are come to a perpetual end, and Thou hast destroyed Cities; their memorial is perished with them.”

First, a vivid description of the end of the Nations, with the fourfold description of “Thou hast” –

• God shows forth His Anger – Psalm 9:5a “Thou hast rebuked the Nations.” Here God is viewed as a Fierce Warrior who “cries out” (rebuked – this gáar, the verb used here) in Anger to drive away the Enemies:
• God’s Enemies are destroyed – Psalm 9:5b “Thou hast destroyed the Wicked.”
• God blots out the Name of the Wicked forever – Psalm 9:5c “Thou hast put out their Name forever and ever,” with the Name goes their Posterity. The Fame of the Nations Phoenicia, Babylon, Assyria, Persia, Greece, and Rome go down in history.
• God destroys His Enemies’ Cities and their memorial – Psalm 9:6b “Thou hast destroyed Cities; their memorial is perished with them.”

All memorials of His (God’s) Enemies shall one day perish with them, and forever. This thought seems to be echoed in Psalm 102:26-27 as cited in Hebrews 1:11-12 “They shall perish, but You remained.”

Second, the LORD is the “I AM,” the Unchanging, Ever-abiding, Immutable God who sits Eternally upon His Throne when those who have challenged Him have perished in His righteous judgement:

• David’s Power and Faith are renewed, and he turns from direct Prayer to addressing his Enemies. He declares with Authority: “O thou Enemy, destructions are come to a perpetual end.” (Psalm 9:6a).
• His (God’s) Enemies Greatness also perished with them – Psalm 9:6b “Thou has destroyed (literally “uprooted”) Cities; their memorial is perished with them.” By God’s Power, the Destroyer of Cities is now destroyed. Those who took away the memory of other Peoples will no longer be remembered.

1.2.3 Judgement & Refuge

Psalm 9:7-10 “But the LORD shall endure forever; He has prepared His throne for judgment. And He shall judge the world in righteousness; He shall minister judgment to the Peoples in uprightness. The LORD also will be a refuge for the oppressed, a refuge in times of trouble. And they who know Your Name will put their trust in You; for You, LORD, has not forsaken those who seek You.”

First, this Section of Psalm 9 begins with a “but,” to emphasise the contrast between The LORD and His Enemies. Those Enemies shall perish; and they shall go oblivion (nothingness), with every memory of them, but The LORD shall endure forever – Psalm 9:9a “But the LORD shall endure forever.”

Second, the Hebrew verb translated “endure” (yásab – Psalm 9:7a) literally means “to sit, to remain.” Thus, it is rendered: “But the LORD is seated,” that is upon His Throne, forever. Cities and Nations perished, but The LORD remains King for evermore.

Third, Psalm 9:7a “But the LORD shall endure forever;” while all is changed and disturbed upon Earth; the Eternal God is unchanged and unchangeable, continues constantly seated, in serene Majesty, in His Throne in Heaven. The righteous character of God’s judgement is repeatedly mentioned:

• He has prepared His Throne for judgment (Psalm 9:7b).
• He shall judge the World in righteousness (Psalm 9:8a). The “He” is emphatic – He Himself, and no Other. This is an Eschatological Picture of the Final Judgement, visualised as present. “In righteousness,” that is, by a strict Law of Justice, rewarding to all men “after their deserving.”
• He shall minister judgment to the Peoples in uprightness (Psalm 9:8b).  

Fourth, the LORD is impartial in His Judgement – Psalm 9:8b “He shall minister judgment to the Peoples in uprightness.”  He (God) is no Respecter of Persons, but judge righteously, as Peter reminded the Household of Cornelius in Acts 10:34 “Then Peter opened his mouth, and said, of a truth I perceived that God is no Respecter of Persons.”

Fifth, Apostle Paul quotes Psalm 9:8 and reminded the men of Athens at Mars Hill in Acts 17:31 “Because He has appointed a day, in which He will judge the world in righteousness by that man whom He has ordained; concerning which He has given assurance unto all men, in that He has raised Him from the dead.” In remembering God’s Righteousness:

• It is a terror to God’s Enemies – Psalm 9:7a “He (God) has prepared His throne for judgment.”
• It is a comfort to those who love Him – Psalm 9:8b “He (God) shall minister judgment to the Peoples in uprightness.” The LORD, the Eternal sitting Judge is the absolute by which our lives are measured and to which our lives are accountable.
• He (God) is a refuge for them in their times of distress and oppression. Being our “Refuge,” our High Tower; our High Fortress – Psalm 9:9 “The LORD also will be a refuge for the oppressed, a refuge in times of trouble.”
• He, the LORD is the Avenging Warrior-King-Judge to His Enemies, so He (God) is a Secure Fortress for the Oppressed. The Oppressed find their Protection in Him – Psalm 9:9b “A refuge in times of trouble” or “destitution (hardship).” In the metaphor here, when invading Armies ravage the Land, the Oppressed flee to the LORD, their Stronghold.  
• “Times of trouble” is an unusual phrase, found only in Psalm 9:9 and Psalm 10:1, which strengthens the link between the two Psalms. “Times of trouble” means “In times that are steeped in trouble” (Kay).
• The “Refuge” of Psalm 9:9 is explained in Psalm 9:10 – Those who have known Him trust in Him. Trust is an intelligent leaning upon The LORD by those who know Him – Psalm 9:10a “And they who know Your Name will put their trust in You.” The word “knows” (yádá) means an intimate communion with God’s Name are God’s People. He calls us by Name, and we call Him (God) by Name. This relationship is secured, for to know The LORD is also to trust in Him. The verb for “trust” means “To feel secure, be unconcerned.” The Oppressed feel secure in God as their Refuge because He is trustworthy.
• God’s Name is His Character, and, knowing His Character, we can trust Him – Psalm 9:10a “And they who know Your Name will put their trust in You.”
• The LORD does not forsake those who seek Him – Psalm 9:10b “For You, LORD, has not forsaken those who seek You.” God is trustworthy because He does not leave or abandon us. When we “seek” or “inquire” of Him, He is there; He answers. Our Lord Jesus Christ answers: “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you…..If you then, being evil, know how to give good gifts to your Children, how much more will your Father who is in heaven give good things to those who ask Him!” (Matthew 7:7,11).

Psalm 9:7-10 gives us the Assurance of the Destruction of our Enemies by the God who Reigns forever in Eternity. At the same time, the same God is our Fortress (“Refuge”) when we flee to Him. The God of Judgement is the God of Mercy. Sinai becomes Calvary when God’s Heart is fully known.

1.4 Corporate Worship

Psalm 9:11-12 “Sing Praises to the LORD, who dwells in Zion; declare among the Peoples His doings. When He makes inquisition for blood, He remembers them; He forgets not the cry of the humble.”

First, Psalm 10:11a “Sing praises to the LORD.” David, having Praised (Thanks) God himself (Psalm 9:1-2), and declared the grounds upon which his Praises (Thanksgivings) Rest (Psalm 9:3-10), David now calls upon all Faithful Israelites to join him in his Song of Thanksgiving – Psalm 10:11a “Sing praises to the LORD.” When God’s had dealt with our Enemies, and His Security is known as in Psalm 9:9-10, music is the order of the day.   

Second, Psalm 9:11b “Declare among the Peoples His Doings.” – The LORD dwells in Zion but the Gentile People around must hear of His Doings – Psalm 9:11b “Declare among the Peoples His Doings.” The description “People” of Psalm 9:11 is a plural word, “Peoples” (SC 5971). It signifies the Gentiles. God’s People Sing and the Gentiles hear.

Third, Psalm 9:11b “Declare among the Peoples His doings.” – Zion, the Dwelling Place of God resounds with Psalms and the surrounding Nations hear the Declarations of His Mighty Works (“His Doings”). The natural sequel to Praising God’s Name is to declare His Doings.

Fourth, the Mighty Acts of God evoke Praise. Paul writes to the Ephesians: “Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to him be glory in the church” (Ephesians 3:20,21). The specific Deeds (“His Doings”) that David witnesses to are now given:

• God is to be Praised “When He avenges blood” (Psalm 9:12a). When The LORD makes inquisition, He holds an inquest concerning the blood of the Oppressed and Martyred Saints. He will remember and avenge – Psalm 9:12 “When He makes inquisition for blood.”
• David continues, saying that when God executes His Judgement, “He remembers them (His People); He forgets not the cry of the humble” (Psalm 9:12b). The “Humble” are the “Poor Afflicted, Weak, Pious” (Psalm 10:8-9). Proverbs 3:34 “Surely He scorns the scornful/but gives grace to the humble.” “How long?” those of a later day will cry – “How long, O LORD, holy and true, do You do not judge and avenge our blood” (Revelation 6:10). Justice may seem to linger and delay, but vindication is sure. The cry of the Afflicted will not be forgotten.

God is to be Worshipped as He executes His Judgement and Redemption promised in Psalm 9:3-10. Here is realised Eschatology. Here is the God who acts. This calls to Worship is based on the assumption that things will be different now because God is carrying out His Sentence; He is saving His People.

1.5 The Personal Petition

Psalm 9:13-14 “Have Mercy upon me, O LORD; consider my trouble which I suffer from those who hate me, You who lifted me up from the gates of death. That I may show forth all Your Praise in the Gates of the daughter of Zion. I will rejoice in Your Salvation.” – From remarks which are general and national and all-embracing David now makes Personal Representation by seeking God’s Mercy – Psalm 9:13a “Have Mercy (Grace) upon me, O LORD.” Here David becomes Personal and Intimate. As David asks for “Mercy” (Grace), he reveals the depths of his crisis:

1.5.1 Cry for Deliverance

David cries to God for deliverance because of his Enemies because his (David’s) Enemies have pushed him to the “gates of death” (Psalm 9:13), the edge of his suffering. – Psalm 9:13a “Have Mercy upon me, O LORD; consider my trouble which I suffer from those who hate me,”

David uses of the term “Mercy” is interesting; he (David) emphasises God’s Mercy in asking for deliverance from his enemies. Rather than declaring to God that he (David) deserves to be delivered, he asks God for Mercy (to be gracious to him).

While in other Psalms, David acknowledges that God has honoured his obedience (Psalm 9:4; Psalm 18:20), in here, David seeks God for His (God’s) Mercy.

These Enemies hated him (David) without cause – Psalm 69:4a “They that hate me without a cause are more than the hairs of my head. They that would destroy me, being mine Enemies wrongfully, and mighty.”

The same is true for the Son of David, our Lord Jesus Christ – John 15:25 “But this comes to pass, that the word might be fulfilled that it written in their law, they hated Me (Jesus) without a cause.” “Death” here is seen as a walled city, and David has reached its very entrance.

1.5.2 God’s Deliverance

Psalm 9:13b “You (God) who lifted me up from the gates of death.” David is confident and looks to God for deliverance from “deadly situation.” In David’s most trying times, when even his close associates desert him, and his enemies is out for his (David’s) blood, he can rely on God to hear his cries and to help him in that situation.

The term “the gates of death” is found in Job 38:17; Psalm 107:18; Isaiah 38:10. It echoes the idea of death as crossing some barrier or border, from which there is no escape. David believes that God could and would preserve his life.

1.5.3 God’s Assurance

David, in his hour of peril turns to the LORD. As he begins his Prayer, however, he reveals his confidence in the LORD as revealed in Psalm 9:14 “That I may show forth all Your Praise in the gates of the daughter of Zion. I will rejoice in Your Salvation.”

David, having prayed for deliverance from his enemies (Psalm 9:13), he anticipates praising the LORD in the tabernacle at Jerusalem for delivering him. David, the concepts of deliverance and praise are closely linked.

It is appropriate for David to call to The LORD because ultimately only He can deliver him (and us) from death. At the same time, it is too often the case that only in a major crisis will we really turn to the LORD.

Usually, we are quick to pray for deliverance from trouble, but slow to praise the LORD when He answers our prayer. Ten Lepers met Jesus when He entered a village. The ten Lepers stood at a distance and shouted: “Jesus, Master, have mercy on us” (Luke 17:13). The ten Lepers were healed, but only one Person turns around to thank Jesus (Luke 17:17). Ingratitude is an offence to God.

1.5.4 Worship

David refuses to rush into God’s Presence with panic demands, rather, he begins in Praise and Worship – Psalm 9:1-2“I will Praise You, O LORD, with my whole heart; I will show forth all Your marvellous works. I will be glad and rejoice in You; I will sing Praise to Your Name, O You Most High.” C. S. Lewis notes that God is so gracious that He will even take us when we use Him as our last resort. When the dying Thief called out to Jesus to remember him when he came into His Kingdom, Jesus replied with Divine Certainty, “Assuredly, I say to you, today you will be with Me in Paradise” (Luke 23:43).

1.5.5 Praise/Prayer

From the “Gates of Death,” the LORD lifts David up to the “Gates of Zion.” It has been said that David divides his time between Praising and Praying. From his Prayer at the Gates of Death he is lifted to Praise at the Gates of Zion (Psalm 100:4). How often that the LORD allows the Person to experience difficult situation (Gates of Death) and then lifts him up to experience the Heavenly Release (Gates of Zion). Thus, rejoicing in God’s Deliverance (Salvation).

1.5.6 God’s People

The “daughter of Zion” (Psalm 9:14a), refers to God’s People of Jerusalem. In Jewish Culture, Cities were often regarded as mothers of their People, and their Inhabitants as sons and daughters (Isaiah 4:4). As God’s People of Jerusalem hear David’s Praises God, their Faith in turn will be strengthened.

1.5.7 God’s Salvation

David’s Praises are his expressions of thanks for The LORD’s “Saving Acts.” These “Saving Acts” can be summed up in a word: “Salvation” (yêsûót – the plural form in the Hebrew adds intensity to the meaning of the word) – Psalm 9:14b “I will rejoice in Your Salvation.”

The Point of God’s Mercy here is not merely for our own self-satisfaction; it is for His Glory, expressed by our Worship. When God delivers us from our Enemies, He also delivers us from ourselves so that we may be free to Praise Him.

1.6 Judgement Executed

Psalm 9:15-16 “The Nations are sunk down in the pit that they made; in the net which they hid is their own foot taken. The LORD is known by the judgement which He executes; the Wicked is snared in the work of his own hands; Higgai on (Meditation). Selah.” It is an unchanging Principle, that men reap what they sow (Galatians 6:7).

In “the heart” of Psalm 9:15-16, David calls for a solemn meditation upon what he has to say. With a “Higgaion” (Meditation) and a “Selah.” It is an emphatic call for a pause to consider, ponder, think, meditates on what the Psalmist (David) has said:

• God’s Enemies have fallen into the pit that they have dug – Psalm 9:15a “The Nations are sunk down in the pit that they made” (c/f Psalm 7:15). The “Nations” (Góyim = Gentiles) are pictured as Hunters who have dug the pit to ensnare David.
• God’s Enemies are ensnared in the snare of their own making – Psalm 9:15b “In the net which they hid is their own foot taken.”
• The LORD, who judges the Wicked, is revealed by His Judgement. To be what He is, the righteous God – Psalm 9:16a “The LORD is known by the judgement which He (God) executes.”
• God’s Enemies are entrapped in the trap which they had set for the godly – Psalm 9:16b “The Wicked is snared in the work of his own hands.” It is like the Wicked Haman hanged on the gallows that he had prepared for the Mordecai (Esther 7:10). 

“Selah” (Psalm 9:16c) – Selah first occurs in Psalm 3, where it is found three times. The word “Selah” is found 73 times in the Book of Psalms and three times in the Book of Habakkuk.  It is probably derived from the Hebrew root “Salal” meaning “Lift up.”  “Selah” means “Stop and Pray.” The frequent use in Psalms of the Hebrew word, “Selah,” possibly marks those places where a musical rest in the chanting or a change of instrumental accompaniment stressed a shift of mood. The word “Selah” often comes after an impressive statement, hence the pause for intensified reflection.

1.7 The Wicked & the Needy

Psalm 9:17-18 “The Wicked shall be turned down hell (sheol), and all the Nations that forget God. For the Needy shall not always be forgotten; the expectation of the Poor shall not perish forever.” Psalm 9:17-18 contrast the disposition of the “Wicked” with the “Needy” and the “Poor:”

• God will banish the Wicked, with the Nations of men who forget God – Psalm 9:17“The Wicked shall be turned down hell (sheol), and all the Nations (Gentiles) that forget God.” The word “forget” means to forsake.
• God remembers the Needy and the Poor (Psalm 9:18a). Men in their independence may forget God but He will never forget those (Needy and Poor) who, in their needs, are cast upon Him in expectations of His help. The hope and the trust of the Meek will be rewarded – Psalm 9:18 “For the Needy shall not always be forgotten; the expectation of the Poor shall not perish forever.” The Needy and the Poor do not necessarily imply material destitution; the description is applied to all who have been reduced to utter dependence upon God (Matthew 5:3).

What David is saying here is that for the present moment the Wicked appears to prosper, while the Needy and the Poor have only their hope to sustain them. God’s Eschatological Intervention lies in the future. While the Needy and the Poor will experience God’s Saving Grace. The Wicked will experience the bitter fruit of their own sin-death.

1.8 The Frailty of Man

Psalm 9:19-20 “Arise, O LORD; let not man prevail; let the Nations (Gentiles) be judged in Your Sight. Put them in fear, O LORD; that the Nations (Gentiles) may know themselves to be but men. Selah.” Psalm 9 concludes with a Powerful Plea from David that The LORD should Arise and that the Nations (Gentiles) should be judged in His Sight. “Put them in fear;” he (David) cries. David has twofold end in view:

1. “Let not man prevail” (Psalm 9:19a).
2. “Let the Nations (Gentiles) know that they are but men” (Psalm 9:20b).

Twice David uses the term “man” (enosh). It is mortal man in his frailty, man in his human weakness. Man, with all his learning, his acquired knowledge, his supposed wisdom, his genius, his conquest, and his wealth, he is, in the end, just “enosh,” frail Creature.

God has richly blessed human and endowed him, and yet he forgets God. But the LORD will judge him. With another “Selah,” the Song of Victory concludes. The Reader must meditate upon the ultimate triumph of the Righteous God!

• Psalms