Psalms 9

Psalms 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. [Note: See VanGemeren’s excursus on Yahweh as El Elyon, the Most High, pp. 123-24.

Psalms 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.

Psalms 9:7-8

In contrast to those whose names had perished (Psalms 9:5), 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 basis of hope in prayer is the belief that the Lord rules.

Psalms 9:9-10

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 (1 Samuel 23:14; 1 Samuel 23:19; 1 Samuel 23:29). However, he regarded the Lord Himself as the best of these (cf. Matthew 28:20; Hebrews 13:5).

Psalms 9:11-12

David closed this pericope of praise (Psalms 9:1-12), 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 reading “avenges bloodshed” (Psalms 9:12) more clearly expresses David’s thought than “requires blood” (cf. Genesis 9:5).

Psalms 9:13-14

The psalmist appealed for God’s grace in defense from the attacks of those who hated him. God could save him from death. If He would do so, David promised to praise the Lord publicly among His people in Jerusalem. The “daughter of Zion” is a metaphor for the city of God (e.g., Isaiah 1:8; Isaiah 10:32) and the people of God (e.g., Micah 4:8).

Psalms 9:15-16

These verses are probably an expression of David’s confidence that the Lord would deliver him in anticipation of that deliverance (cf. Revelation 18:2). The psalmist had already seen the wicked ensnared in their own traps many times, and he was sure this would happen again (cf. Psalms 7:15). “Higgaion” is probably a musical notation specifying quieter music. [Note: Kidner, p. 37.

Psalms 9:17-18

The psalmist contrasted the ends of the wicked and the oppressed needy. He set those who forget God opposite those who remember Him. In Old Testament thinking, remembering God is a term that describes continuing to have faith in God. Forgetting God pictures the opposite, namely, turning away from God. The Lord will not forget those who remember Him (trust in Him), but those who forget Him have no hope of escaping death when they need deliverance from it.

Psalms 9:19-20

David concluded this psalm with a request for God to remind the nations of their frail mortality-by judging them. Hopefully this would mean they would stop opposing the godly. Again (cf. Psalms 8:4), David used the word ’enosh (“man” and “men”) to emphasize man in his frail mortality (cf. Genesis 3:19; Psalms 8:4; Psalms 39:11; Psalms 144:4). God’s people should remember God’s past acts of deliverance and praise Him publicly for these as we face the opposition of wicked enemies of righteousness. On the basis of God’s past faithfulness, we can have confidence in His protection in our present and future distresses.