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Commentary on Psalms 9 verses 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 greatly to be praised not only desire to do that work better themselves, but desire that others also may join with them in it and would gladly be instrumental to bring them to it: Sing praises to the Lord who dwelleth in Zion. As the special residence of his glory is in heaven, so the special residence of his grace is in his church, of which Zion was a type. There he meets his people with his promises and graces, and there he expects they should meet him with their praises and services. In all our praises we should have an eye to God as dwelling in Zion, in a special manner present in the assemblies of his people, as their protector and patron. He resolved himself to show forth God's marvellous works (Psa 9:1), and here he calls upon others to declare among the people his doings. He commands his own subjects to do it, for the honour of God, of their country, and of their holy religion; he courts his neighbours to do it, to sing praises, not, as hitherto, to their false gods, but to Jehovah who dwelleth in Zion, to the God of Israel, and to own among the heathen that the Lord has done great things for his people Israel, Psa 126:3, Psa 126:4. Let them particularly take notice of the justice of God in avenging the blood of his people Israel on the Philistines and their other wicked neighbours, who had, in making war upon them, used them barbarously and given them no quarter, Psa 9:12. When God comes to make inquisition for blood by his judgments on earth, before he comes to do it by the judgment of the great day, he remembers them, remembers every drop of the innocent blood which they have shed, and will return it sevenfold upon the head of the blood-thirsty; he will give them blood to drink, for they are worthy. This assurance he might well build upon that word (Deu 32:43), He will avenge the blood of his servants. Note, There is a day coming when God will make inquisition for blood, when he will discover what has been shed secretly, and avenge what has been shed unjustly; see Isa 26:21; Jer 51:35. In that day it will appear how precious the blood of God's people is to him (Psa 72:14), when it must all be accounted for. It will then appear that he has not forgotten the cry of the humble, neither the cry of their blood nor the cry of their prayers, but that both are sealed up among his treasures.
II. David, having praised God for former mercies and deliverances, earnestly prays that God would still appear for him; for he sees not all things put under him.
1.He prays, (1.) That God would be compassionate to him (Psa 9:13): "Have mercy upon me, who, having misery only, and no merit, to speak for me, must depend upon mercy for relief." (2.) That he would be concerned for him. He is not particular in his request, lest he should seem to prescribe to God; but submits himself to the wisdom and will of God in this modest request, "Lord, consider my trouble, and do for me as thou thinkest fit."
2.He pleads, (1.) The malice of his enemies, the trouble which he suffered from those that hated him, and hatred is a cruel passion. (2.) The experience he had had of divine succours and the expectation he now had of the continuance of them, as the necessity of his case required: "O thou that liftest me up, that canst do it, that hast done it, that wilt do it, whose prerogative it is to lift up thy people from the gates of death!" We are never brought so low, so near to death, but God can raise us up. If he has saved us from spiritual and eternal death, we may thence take encouragement to hope that in all our distresses he will be a very present help to us. (3.) His sincere purpose to praise God when his victories should be completed (Psa 9:14): "Lord, save me, not that I may have the comfort and credit of the deliverance, but that thou mayest have the glory, that I may show forth all thy praise, and that publicly, in the gates of the daughter of Zion;" there God was said to dwell (Psa 9:11) and there David would attend him, with joy in God's salvation, typical of the great salvation which was to be wrought out by the Son of David.
III. David by faith foresees and foretels the certain ruin of all wicked people, both in this world and in that to come.
1.In this world, Psa 9:15, Psa 9:16. God executes judgment upon them when the measure of their iniquities is full, and does it, (1.) So as to put shame upon them and make their fall inglorious; for they sink into the pit which they themselves digged (Psa 7:15), they are taken in the net which they themselves laid for the ensnaring of God's people, and they are snared in the work of their own hands. In all the struggles David had with the Philistines they were the aggressors, Sa2 5:17, Sa2 5:22. And other nations were subdued by those ward in which they embroiled themselves. The overruling providence of God frequently so orders it that persecutors and oppressors are brought to ruin by those very projects which they intended to be destructive to the people of God. Drunkards kill themselves; prodigals beggar themselves; the contentious bring mischief upon themselves. Thus men's sins may be read in their punishment, and it becomes visible to all that the destruction of sinners is not only meritoriously, but efficiently, of themselves, which will fill them with the utmost confusion. (2.) So as to get honour to himself: The Lord is known, that is, he makes himself known, by these judgments which he executes. It is known that there is a God who judges in the earth, that he is a righteous God, and one that hates sin and will punish it. In these judgments the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. The psalmist therefore adds here a note extraordinary, commanding special regard, Higgaion; it is a thing to be carefully observed and meditated upon. What we see of present judgments, and what we believe of the judgment to come, ought to be the subject of our frequent and serious meditations.
2.In the other world (Psa 9:17): The wicked shall be turned into hell, as captives into the prison-house, even all the nations that forget God. Note, (1.) Forgetfulness of God is the cause of all the wickedness of the wicked. (2.) There are nations of those that forget God, multitudes that live without God in the world, many great and many mighty nations, that never regard him nor desire the knowledge of his ways. (3.) Hell will, at last, be the portion of such, a state of everlasting misery and torment - Sheol, a pit of destruction, in which they and all their comforts will be for ever lost and buried. Though there be nations of them, yet they shall be turned into hell, like sheep into the slaughter-house (Psa 49:14), and their being so numerous will not be any security or ease to them, nor any loss to God or the least impeachment of his goodness.
IV. David encourages the people of God to wait for his salvation, though it should be long deferred, Psa 9:18. The needy may think themselves, and others may think them, forgotten for a while, and their expectation of help from God may seem to have perished and to have been for ever frustrated. But he that believes does not make haste; the vision is for an appointed time, and at the end it shall speak. We may build upon it as undoubtedly true that God's people, God's elect, shall not always be forgotten, nor shall they be disappointed of their hopes from the promise. God will not only remember them, at last, but will make it to appear that he never did forget them; it is impossible he should, though a woman may forget her sucking child.
V. He concludes with prayer that God would humble the pride, break the power, and blast the projects, of all the wicked enemies of his church: "Arise, O Lord! (Psa 9:19), stir up thy self, exert thy power, take thy seat, and deal with all these proud and daring enemies of thy name, and cause, and people." 1. "Lord, restrain them, and set bounds to their malice: Let not man prevail; consult thy own honour, and let not weak and mortal men prevail against the kingdom and interest of the almighty and immortal God. Shall mortal man be too hard for God, too strong for his Maker?" 2. "Lord, reckon with them: Let the heathen be judges in thy sight, that is, let them be plainly called to an account for all the dishonour done to thee and the mischief done to thy people." Impenitent sinners will be punished in God's sight; and, when their day of grace is over, the bowels even of infinite mercy will not relent towards them, Rev 14:10. 3. "Lord, frighten them: Put them in fear, O Lord! (Psa 9:20), strike a terror upon them, make them afraid with thy judgments." God knows how to make the strongest and stoutest of men to tremble and to flee when none pursues, and thereby he makes them know and own that they are but men; they are but weak men, unable to stand before the holy God - sinful men, the guilt of whose consciences make them subject to alarms. Note, It is a very desirable thing, much for the glory of God and the peace and welfare of the universe, that men should know and consider themselves to be but men, depending creatures, mutable, mortal, and accountable.
In singing this psalm we must give to God the glory of his justice in pleading his people's cause against his and their enemies, and encourage ourselves to wait for the year of the redeemed and the year of recompences for the controversy of Zion, even the final destruction of all anti-christian powers and factions, to which many of the ancients apply this psalm.
Some … have proceeded to such a degree of temerity that they pour contempt on the martyrs and vituperate those who are slain on account of the confession of the Lord, and who suffer all things predicted by the Lord and who in this respect strive to follow the footprints of the Lord’s passion, having become martyrs of the suffering One; these we do also enroll with the martyrs themselves. For when inquisition shall be made for their blood and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur on their martyrdom.
He also touches on an important truth here: there is no murder committed that goes unpunished and is not fully avenged. Moses indicates as much in Genesis in the words “I will avenge your blood.” This is proof of God’s boundless providence, of his intense care. Yet if he does not promptly take vengeance, do not be surprised: he gives the sinner the opportunity of repentance.
"For requiring their blood He has remembered" [Psalm 9:12]. As if they, who were sent to preach the Gospel, should make answer to that injunction which has been mentioned, "Show forth His wonders among the heathen," and should say, "O Lord, who has believed our report?" [Isaiah 53:1] and again, "For Your sake we are killed all the day long;" the Psalmist suitably goes on to say, That Christians not without great reward of eternity will die in persecution, "for requiring their blood He has remembered." But why did he choose to say, "their blood"? Was it, as if one of imperfect knowledge and less faith should ask, How will they "show them forth," seeing that the infidelity of the heathen will rage against them; and he should be answered, "For requiring their blood He has remembered," that is, the last judgment will come, in which both the glory of the slain and the punishment of the slayers shall be made manifest? But let no one suppose "He has remembered" to be so used, as though forgetfulness can attach to God; but since the judgment will be after a long interval, it is used in accordance with the feeling of weak men, who think God has forgotten, because He does not act so speedily as they wish. To such is said what follows also, "He has not forgotten the cry of the poor:" that is, He has not, as you suppose, forgotten. As if they should on hearing, "He has remembered," say, Then He had forgotten; No, "He has not forgotten," says the Psalmist, "the cry of the poor."
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SUMMARY
Psalms 9:12 stands as a profound declaration of God's unwavering commitment to justice and His compassionate remembrance of the afflicted. It asserts that the shedding of innocent blood and acts of oppression never escape divine notice, as God diligently investigates and holds the wicked accountable. Simultaneously, it offers immense comfort and assurance to the humble and downtrodden, affirming that their desperate cries for help are not forgotten but actively heard by the Almighty, prompting His righteous intervention and judgment on their behalf.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 9:12 employs several impactful literary devices that enhance its theological message. Personification is evident in God's "inquisition" and "remembrance," attributing human-like actions of diligent investigation and active recall to the divine, thereby making God's justice relatable and immediate. The phrase "cry of the humble" utilizes Metonymy, where "cry" stands for the entire lament, prayer, and suffering of the afflicted, emphasizing the vocal expression of their distress and their desperate appeal to God. The parallel structure of "he remembereth them: he forgetteth not the cry of the humble" showcases a powerful form of Synonymous Parallelism, where the second clause reiterates and amplifies the truth of the first, reinforcing the certainty and steadfastness of God's active concern for the oppressed. This parallelism also highlights an implicit Contrast by juxtaposing God's remembrance of the humble with the eventual oblivion and destruction of the wicked, a pervasive theme throughout Psalm 9. The overall tone conveyed by these devices is one of profound Assurance and Divine Sovereignty, providing immense comfort to the suffering and a solemn warning to the oppressor.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 9:12 is a foundational text for understanding God's character as both a righteous Judge and a compassionate Redeemer. It reveals that His justice is not abstract or detached but actively engaged with human suffering, particularly the heinous act of shedding innocent blood. This divine commitment to justice assures believers that no act of violence or oppression truly escapes His notice, and that ultimately, every wrong will be accounted for. Furthermore, the verse highlights God's special relationship with the humble and afflicted, demonstrating that their cries, born of vulnerability and dependence, activate His divine memory and prompt His intervention. This theological truth provides immense hope in a world often marked by injustice, affirming that God is the ultimate advocate for the voiceless and the tireless defender of the oppressed, promising that He will indeed avenge the wrongs committed against His people and establish His perfect righteousness.
REFLECTION AND APPLICATION
In a world that often feels overwhelmed by injustice, violence, and the suffering of the innocent, Psalms 9:12 stands as a powerful beacon of hope and a profound call to faith. It reminds us that while earthly systems of justice may falter, and perpetrators may seem to escape accountability, there is a divine Judge who sees all, remembers all, and will ultimately set all wrongs right. This verse encourages those who are oppressed, or who witness oppression, to continue to cry out to God with unwavering confidence, knowing with absolute certainty that their prayers are heard and remembered by a compassionate God who does not forget the humble. It calls us to trust in God's perfect timing and His unwavering commitment to justice, even when the path forward seems unclear or immediate vindication is not seen. Furthermore, it challenges believers to embody God's heart for the humble and afflicted, compelling us to advocate for the voiceless, stand with the marginalized, and actively work for justice in our spheres of influence, knowing that we partner with a God who is deeply engaged in the plight of the suffering and whose righteous judgment will one day prevail.
Questions for Reflection
FAQ
Does "inquisition for blood" imply God is vengeful?
Answer: While the phrase "inquisition for blood" (דָּרַשׁ דָּמִים, darash damim) certainly indicates God's active pursuit of justice for innocent bloodshed, it's more accurately understood as divine retribution and accountability rather than mere vengeance in the human sense. God's justice is rooted in His perfect righteousness, His holiness, and His moral order for the universe. When innocent blood is shed, it is a grave offense against His creation and His character, a violation of the sanctity of life He bestows. Therefore, His "inquisition" is a necessary act to restore balance, uphold His divine law, and ensure that those who commit such atrocities are held accountable. This divine action is not driven by irrational anger or personal spite but by an unwavering commitment to justice and the defense of the vulnerable, ultimately ensuring that evil does not have the final word. It aligns with the principle that God will "repay" (as in Romans 12:19), but His repayment is always just, perfectly measured, and serves to establish His righteous reign.
CHRIST-CENTERED FULFILLMENT
Psalms 9:12 finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The "inquisition for blood" points forward to the perfect justice administered by the Son of God. While the Old Testament speaks of God's judgment against those who shed innocent blood, the greatest act of innocent bloodshed was the crucifixion of Christ, the Lamb of God who takes away the sin of the world. Yet, through this very act, God's ultimate justice and boundless mercy converged. On the cross, Christ bore the "inquisition for blood" for all humanity, becoming the innocent victim whose blood was shed, not for His own sin, but to atone for the sins of the world. This act of ultimate self-sacrifice means that for all who believe, the divine "inquisition for blood" is satisfied in Christ, and they are declared righteous through His atoning sacrifice. Furthermore, Jesus Himself perfectly embodies the "cry of the humble." He was the ultimate humble servant, who, in His earthly ministry, identified completely with the poor, the oppressed, and the marginalized, declaring that the meek would inherit the earth. His own "cry" from the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46), was the ultimate expression of dependence and human vulnerability, which God "remembered" in His glorious resurrection and exaltation. Thus, Christ is both the object of God's righteous judgment against sin (in His bearing of it) and the perfect embodiment of the humble whose cry is never forgotten, guaranteeing that all who trust in Him will find refuge, ultimate justice, and eternal comfort in His everlasting kingdom where God will wipe away every tear (Revelation 21:4).