Bibelkommentare

Section 1

"Author of the psalm." This psalm is ascribed to David, not only in the title, but in all the versions, and there is no reason to doubt the correctness of this. It would not be difficult to show from its contents that the sentiments and style of composition are such as accord with the other compositions of David.

Section 2

"Occasion on which the psalm was composed." On this point nothing is intimated expressly in the psalm, unless it be in the title, "To the chief Musician upon Muth-labben." The meaning of and that it was composed on his death. Others, as Rudinger, suppose that it is a psalm of thanksgiving on occasion of the victory over Absalom, and the suppression of his rebellion by his death: a harsh and unnatural supposition, as if any father, in any circumstances, could compose a psalm of praise on occasion of the death of it son. Moeller supposes that it was composed on occasion of a victory over the Philistines by David; Ferrand, who unites this psalm with the following, supposes that the whole refers to the times of the captivity in Babylon, and is a triumphal song of the people over their enemies; and Venema, who also thinks that these two psalms should be united, supposes that Psalm 9:1-18 refers to David, and to his deliverance from all his enemies, and the remainder to the times of the Maccabees, and the deliverance from the persecutions under Antiochus Epiphanes. Dr. Horsley styles the psalm "thanksgiving for the extirpation of the Atheistical faction, promised in Psalm 10," and supposes that the order should be reversed, and that the whole refers to some great deliverance - either the "overthrow of the Babylonian empire by Cyrus, or the defeat of Haman's plot."

The Jewish writers, Jarchi and Aben Ezra, suppose that it was composed on occasion of the defeat and death of some foreign prince. From this variety of views, none of which seem to rest on certain historical grounds, it appears probable that the exact occasion on which the psalm was composed cannot now be ascertained in such a way as to leave no ground for doubt. The only indications of the occasion on which it this will be considered in another part of the introduction to the psalm (Section 4). it will be seen there that nothing is determined by that title in regard to the origin of the psalm, or the time when it was composed. Neither is there any certain tradition which will determine this, and most that has been written on this point has been mere conjecture, or has arisen out of some interpretation of the enigmatical title; "upon Muthlabben." Some have supposed that the word labben refers to some foreign king or prince slain by David, and that the psalm was composed on his death. Others, following the Targum, or Aramaic Paraphrase (see section 4), suppose that the person referred to was Goliath of Gath, was written must be found, if at all, in the psalm itself. In the psalm we find the following things, which may, perhaps, be all that is necessary to enable us to understand it.

(a) It was composed in view of "enemies" of the writer, or foes with whom he had been engaged, Psalm 9:3 : "When mine enemies are turned back, they shall fall and perish at thy presence." Compare Psalm 9:6, Psalm 9:13, Psalm 9:19-20.

(b) These were foreign enemies, or those who are called pagan, that is, belonging to idolatrous nations, Psalm 9:5 : "Thou hast rebuked the heathen." Compare Psalm 9:15, Psalm 9:19.

(c) They were desolating foes - invading foes - those who laid a land waste in their marches, Psalm 9:6 : "Thou hast destroyed cities: their memorial is perished with them."

(d) The writer had achieved a victory over them, and for this he celebrated the praises of God for his interposition, Psalm 9:1-2, Psalm 9:10-11, Psalm 9:15. This victory thus achieved was such as to make him certain of ultimate complete triumph.

(e) Yet he was still surrounded by enemies, and he still asks God's merciful interposition in his behalf, Psalm 9:13 : "Have mercy upon me, O Lord; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death." Compare Psalm 9:18-20.

David was not unfrequently in his life in circumstances such as arc here supposed, and it is not possible now to determine the exact occasion to which the psalm alludes.

Section 3

The contents of the psalm. The psalm erabraces two leading subjects - one pertaining to the past and the other to the future, both illustrating the character of God, and both giving occasion to the writer to express iris confidence in God. The one relates to deliverance already granted; the other to deliverance still hoped for in his troubles.

I. The first relates to deliverance from trouble, or conquest over foes, already granted, and to the occasion which that furnished for praising God, and for pious reflections on his character.

(1) The psalmist expresses his thanks to God, or pours out the language of praise for mercies that have been received. Psalm 9:1-2.

(2) The particular reason for this is stated; that God had enabled him to overcome many of his enemies - the pagan that had risen up against him, who had now been subdued, Psalm 9:3-6.

(3) this gives occasion for pious reflections on him character of God, as one who would endure forever; as one who had set up his throne to do judgment or right; as one who would be a refuge for the oppressed; as one who might; be confided in by all who knew him; as one who would remember the foes of the righteous, and who would not forget the cry of the humble, Psalm 9:7-12. The principal truth taught in this part of the psalm is, that God is a refuge and help for those who are in trouble and danger; that all such may put their trust in Him; and that He will interpose to save them.

II. The second part, constructed in a manner similar to the former, relates to the future, and to what the psalmist hoped still from God, in view of the character which lie had evinced in his former troubles, Psalm 9:18-20.

(1) The psalmist still needs help, Psalm 9:13-14. He still has trouble from them that hate him, and he calls upon God still to interpose and lift him up from the gates of death, that he may praise him.

(2) He refers to the fact that; the pagan, who surrounded him as his foes, had sunk down into the pit which they hall made for others; and that their foot was taken in the net which they had hid: referring either to what had occurred in the past as the foundation of his present hope, or being so certain that this would be done that he could speak of it as if it were now actually accomplished, Psalm 9:15.

(3) This also, as in the former case, gives occasion for pious reflections on the character of God, and on the fact that he would interpose to destroy the wicked, and to protect the righteous, Psalm 9:16-18.

(4) In view of all this, the psalmist calls on God still to interpose - to manifest the same character which He had formerly done, by protecting him, and by overcoming his foes, Psalm 9:19-20. The principal truth taught in this part of the psalm is, that the wicked will be destroyed; that they as contradistinguished from the righteous, can hope for no protection from God, but will be cut down and punished.

The condition of the author of the psalm then was, that he had been surrounded by foes, and that God had interposcd in his behalf, giving him occasion for praise and thanksgiving; that he was still surrounded by formidable inemies, yet he felt assured that God would manifest the same character which he had done formerly, and that he might, therefore, call upon Him to interpose and give him occasion for future praise.

Section 4

"The title of the psalm." The psalm is directed to "the chief Musician upon Muth-labben." In regard to the phrase "chief Musician," see the notes at the title to Psalm 4:1-8. The phrase, "upon Muthlabben," occurs nowhere else, and very different explnations have been given of its meaning. The Targum, or Aramaic Paraphrase, renders it "To be sung over the man that went out between the camps;" that is, Goliath of Gath; and the author of the Aramaic Paraphrase, evidently supposed it was written on the occasion of his death. The Latin Vulgate renders it, "Pro occultis filii;" and so the Septuagint, ὑπὲρ τῶν κρυφίων τοῦ ὑιοῦ huper tōn kruphiōn tou huiou - "for the secret things (mysteries) of the Son:" but what idea was attached to those words it is impossible now to determine. The Syriac has this title: "Concerning the Messiah taking his throne and kingdom, and prostrating his foe." Luther renders it, "A Psalm of David concerning a beautiful youth" - von der schonen Jugend. Substantially so also DeWette; Nach der Jungfernweise, den Beniten. Tholuck renders it, "To the chief Musician, after the melody 'Death to the Son' (Tod dem Sohne), a Psalm of David."

After this variety in the explanation of the title, it is certainly not easy to determine the meaning. The most probable opinions may be regarded as two.

(1) That which supposes that it was a melody designed to be sung by females, or with female voices: literally according to this interpretation, "after the manner of virgins;" that is, with the female voice treble, soprano, in opposition to the deeper voice of men. Compare 1 Chronicles 15:20. Forkel, in his History of Musick (Gesch. der Musik, 1,142), understands it as meaning virgin measures, like the German Jungfrauweis. Gesenius, who supposes that it refers to the female voice or treble, regards the title - על־מות ‛al-mûth - "upon Muth," as being the same as עלמות על ‛al ‛ălâmôth, in Psalm 46:1-11, "Upon Alamoth," and supposes that it is derived from עלמה ‛almâh - a virgin.

(2) The other opinion is that which supposes that the title is the beginning of some old and well-known melody in common use, and that the idea is, that this psalm was to be sung to that melody. That melody was, as expressed by Tholuck and others, a melody on the death of a son, and was set to some hymn that had been composed with reference to such an event. This is founded on the supposition that the national melodies had become in some degree fixed and unchangeable, or that certain melodies or tunes originally composed for a particular occasion had become popular and that the melody would be affixed to new pieces of music. This is common in the East; and, indeed, it is common in all countries. See this idea illustrated in Rosenmuller (Morgenland, No. 800). The meaning, as thus expressed, is, "According to the manner (or, to the air) of the song (or poem called Death to the Son." Thus understood, it does not refer to the death of Absalom (as some have supposed), since there is nothing in the psalm that would correspond with such a supposition; nor to the death of Goliath, as the Targum supposes; but the composition was to be sung to the well-known air, or tune, entitled "Death to the Son." But when that air was composed, or on what occasion, there is of course no possibility now of ascertaining; and equally impossible is it to recover the air, or tune. The literal meaning of the title is על ‛al, on, or according to - מות mûth, death - לבן labên, to the son.

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 Psalm 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.

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 Psalm 7:17.

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 Psalm 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.

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 Psalm 8:3-8.

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 Psalm 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 Isaiah 14:5; Psalm 84:10; Psalm 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.

O thou enemy! - This verse has been very variously rendered and explained. For an examination of the particular views entertained of it, see particularly Rosenmuller, in loc. The reference is doubtless to the enemies mentioned in the previous verses; and the idea is substantially the same - that they were completely overcome and subdued. The phrase, "O thou enemy," is probably to be regarded as the nominative absolute. "The enemy - his destructions or desolations are finished forever. He will now no more engage in that work." The attention of the writer is fixed on them, and on the fact that they will no more engage in the work of desolation. It is not, therefore, properly to be regarded, as it is rendered in the common translation, as an apostrophe to the enemy, but rather as indicating a state of mind in which the writer is meditating on his foes, and on the fact that they would no more engage in the work in which they had been occupied - of laying cities and towns in ruins.

Destructions are come to a perpetual end - That is, thy destructions are finished, completed, accomplished. There are to be no more of them. This may either refer to their acts causing destruction, or laying waste cities and towns, meaning that they would no more accomplish this work; or to the destruction or ruins which they had caused in laying waste cities - the ruins which marked their career - meaning that the number of such ruins was now complete, and that no more would be added, for they them. selves were overthrown. The word rendered "destructions" means properly desolations, waste places, ruins, and seem here to refer to the wastes or ruins which the enemy had made; and the true idea is, that such desolations were now complete, or that they would not be suffered to devastate anymore cities and fields. Prof. Alexander renders this, "finished, completed are (his) ruins, desolations, forever; that is, he is ruined or made desolate forever."

And thou hast destroyed cities - That is, in thy desolating career. This, considered as an address to the enemy, would seem to refer to the career of some victor who had Carried fire and sword through the land, and whose course had been marked by smoking ruins. This was, however, now at an end, for God had interposed, and had given the author of the psalm a victory ever his foe. Prof. Alexander regards this, less properly, as an address to God, meaning that he had destroyed the cities of the enemy. The idea is, rather, that this enemy had been distinguised for spreading desolation and ruin, and that this career was now closed forever.

Their memorial is perished with them - The names of the cities, referring to their utter destruction, and to the character of the warfare which had been waged. It had been utterly barbarous and vicious; the enemy had left nothing to testify even what the city had been, and its name had ceased to be mentioned. See the notes at Psalm 9:5. This seems to be mentioned as a justification of the warfare which the author of the psalm had waged against this enemy, and as showing why God had interposed and had given him the victory.

But the Lord shall endure for ever - Yahweh is eternal - always the same. Though these cities have become desolate, and the enemy has been permitted to triumph, and nations and people have passed away, yet God is ever the same, unaffected by these changes and desolations, and in due time he will always interfere and vindicate his own character, and defend the oppressed and the wronged.

He hath prepared his throne for judgment - See Psalm 9:4. He sits as a just judge among the nations, and he will see that right is done. The wicked, though temporarily prosperous, cannot always triumph; and the righteous, though cast down and oppressed, cannot always remain thus, for God, the just Judge, will rise in their defense and for their deliverance. The unchangeableness of God, therefore, is at the same time the ground of confidence for the righteous, and the ground of dread for the wicked. The eternal principles of right will ultimately triumph.