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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.
For if the whole psalm is called a song because of its tone and force, then the term “song” would be placed at the beginning of [the psalm], as it is in a number of psalms. But here it is otherwise, and after the diapsalma he begins the song; the title is placed between the diapsalma and song. It is reasonable, therefore, that the following has the sense of a psalm.
"And great fear," it is said, "came on all them that heard these things." That man was punished, and others profited thereby. Not without cause. And yet, signs had been wrought before: true, but there was not such a sense of fear. So true is that saying, "The Lord is known by executing judgments." The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. But in that instance the king through fear removed from him the Ark; but here the disciples became more earnestly heedful.
"The Lord is known executing judgments" [Psalm 9:16]. These are God's judgments. Not from that tranquillity of His blessedness, nor from the secret places of wisdom, wherein blessed souls are received, is the sword, or fire, or wild beast, or any such thing brought forth, whereby sinners may be tormented: but how are they tormented, and how does the Lord do judgment? "In the works," he says, "of his own hands has the sinner been caught."
Here is interposed, "The song of the diapsalma" [Psalm 9:16]: as it were the hidden joy, as far as we can imagine, of the separation which is now made, not in place, but in the affections of the heart, between sinners and the righteous, as of the grain from the chaff, as yet on the floor.
The truth of this judgment will be fulfilled when the Lord at last executes his judgments in plain sight, when sinners are handed over to eternal torment. Because they have the freedom to commit offenses in this life, some may think that these acts will escape punishment. But when that day of his appearance arrives and the Lord Savior sits upon his majestic throne, then all will acknowledge that his judgments are in effect, when the human race is separated by his judgment either to his right or to his left. For in order to make fair judgments one must determine the merits of each person without partiality. A plain explanation of this thought follows next. For it shows how one can know that the Lord makes fair judgments. His justice can be observed when a sinner becomes caught in his own tangled deeds, and he receives a punishment commensurate with his actions.
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SUMMARY
Psalms 9:16 powerfully declares that the LORD's righteous character and sovereign authority are unmistakably revealed through His acts of judgment in the world. It articulates an immutable principle of divine justice: those who devise evil and engage in oppressive actions will inevitably become entangled and destroyed by the very schemes and deeds they initiated. The verse concludes with ancient musical or liturgical notations, serving as an invitation for deep, solemn reflection on these weighty truths concerning God's active involvement in human affairs and the inescapable consequences of unrighteousness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 9:16 employs several potent literary devices that amplify its message. The most prominent is Parallelism, specifically a form of synthetic or consequential parallelism. The first clause, "The LORD is known by the judgment which he executeth," sets forth a general truth, which is then concretely illustrated and elaborated upon by the second clause: "the wicked is snared in the work of his own hands." This connection powerfully demonstrates how God's judgment is executed and revealed in the world. A vivid Metaphor is employed in the phrase "snared in the work of his own hands," depicting the wicked as an animal caught in a trap. This imagery conveys the inescapable and often self-inflicted nature of their demise, where their own machinations become their undoing. This also highlights the concept of Poetic Justice, a literary and theological principle where the punishment perfectly fits the crime, often mirroring the nature of the offense. Finally, the inclusion of "Higgaion" and "Selah" functions as a Rhetorical Marker, drawing profound attention to the solemnity and profundity of the verse's message, urging the reader or listener to pause, meditate, and internalize its weighty truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 9:16 offers a profound theological statement about the very character of God and the immutable moral order of the universe. It asserts God's active, personal involvement in human affairs as a righteous Judge, whose very identity is revealed through His execution of justice. This is not a passive or distant deity, but one who intervenes directly to uphold righteousness and ensure ultimate accountability. The verse underscores the pervasive biblical principle of divine retribution, where evil actions carry inherent, often self-inflicted, consequences, ultimately leading to the self-destruction of the perpetrator. This concept is deeply woven into the fabric of Scripture, affirming God's unwavering commitment to justice and His ultimate sovereignty over all creation. It provides immense comfort to the oppressed and a stark, solemn warning to those who would defy God's moral law, reminding all that no unrighteousness will ultimately go unaddressed.
REFLECTION AND APPLICATION
Psalm 9:16 serves as both a profound source of comfort and a sobering warning, offering vital insights for our lives today. For those who feel overwhelmed by pervasive injustice or who witness the apparent, temporary prosperity of the wicked, this verse offers immense assurance that God is indeed on His throne, actively engaged in upholding righteousness. His judgments, though sometimes delayed from a human perspective, are ultimately certain and perfectly executed. This truth calls believers to cultivate patience and steadfast trust in God's sovereign plan, reminding us that He "will judge the world in righteousness" (Psalm 9:8). It empowers us to pray for justice with confidence, knowing that our God is a God who acts decisively. Conversely, for anyone tempted to walk in the paths of unrighteousness, the verse issues a powerful caution: sin carries its own inherent penalty, and the very schemes designed to harm others will ultimately ensnare the perpetrator. It encourages a life lived in integrity, honesty, and righteousness, recognizing that alignment with God's character leads to true life and flourishing, while rebellion leads to self-destruction and inevitable divine judgment. We are called to live in light of this ultimate accountability, seeking to embody the justice and mercy of God in our own lives and communities.
Questions for Reflection
FAQ
What is the significance of "Higgaion. Selah." at the end of the verse?
Answer: "Higgaion" (H1902, higgâyôwn) and "Selah" (H5542, çelâh) are ancient musical or liturgical notations found frequently throughout the Psalms. While their precise meaning is debated among scholars, common interpretations suggest they indicate a pause for deep reflection, a musical interlude, or an emphatic affirmation. "Higgaion" might imply a solemn sound, a meditative thought, or a call to ponder deeply on the preceding words, inviting a moment of profound contemplation. "Selah" is often understood as a command to "lift up" (perhaps voices or instruments in praise) or simply to pause and consider the weight and importance of the truth just stated. In Psalm 9:16, these terms serve to underscore the profound significance of God's revealed justice and the inevitable self-destruction of the wicked. They are not mere punctuation but integral components that invite the reader or worshiper to absorb these weighty truths with solemn contemplation and musical emphasis, ensuring the message of divine judgment and retribution is not merely read but deeply pondered and internalized.
CHRIST-CENTERED FULFILLMENT
Psalm 9:16 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament reveals God's justice through His judgments on nations and individuals, Christ embodies and perfectly executes this divine attribute. He is the righteous Judge, the one appointed by God through whom He "will judge the world in righteousness by the man whom he hath ordained" (Acts 17:31). The cross of Christ stands as the supreme demonstration of God's judgment, where the full weight of sin's penalty was poured out, yet simultaneously, it reveals God's profound mercy and love, making a way for reconciliation. In Christ, the principle that "the wicked is snared in the work of his own hands" is powerfully illustrated. Those who reject Him and persist in their rebellion are ultimately snared by their own unbelief and deeds, facing the righteous judgment that their actions warrant, for "he that believeth not is condemned already" (John 3:18). Conversely, for those who trust in Christ, His perfect life and atoning sacrifice mean that the judgment they deserved has been borne by Him, allowing them to stand righteous before God, as He "made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Corinthians 5:21). Thus, Psalm 9:16 points forward to the coming of the Messiah, who perfectly reveals God's justice and offers the only escape from the snare of sin and its eternal consequences.