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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.
In this life the wicked are raised up, in no sense comprehending their own wicked wrongdoing. But there will be a time of the judgment of God in which the crime that they have admitted will be overturned [in hades, when they are about to receive punishments; LXX]. Every person of God, however humbled in this life, whenever poor in spirit and however much he is trampled by the wicked so that it seems that God denies him by his forgetfulness, through it all is never rejected. “For the poor shall not be forgotten forever,” and the patience that he brings to this life and his calm spirit will not follow the end without fruit.
Even if by some permission his people suffered and were humbled, yet God will not forget his own forever. “The perseverance of the needy will not be lost forever”; instead, he trains his own in perseverance, and when he sees them persevering properly, the patience he produces in them is not without purpose.
"For there shall not be forgetfulness of the poor man to the end" [Psalm 9:18]; who now seems to be in forgetfulness, when sinners are thought to flourish in this world's happiness, and the righteous to be in travail: but "the patience," says He, "of the poor shall not perish for ever." Wherefore there is need of patience now to bear with the evil, who are already separated in will, till they be also separated at the last judgment.
Let Christian kindness overflow in you, dearly beloved. As you desire the recurring seasons of the year to be filled with fruit, so let your hearts be generous in feeding the poor. Assuredly, God … could produce the necessary materials for them, since all things are his. He could distribute so much goods to them that they would need nothing from your generosity. Much of the matter of virtue would be lacking to them and to you, if their want did not drive them to the crown of patience or your abundance lead you to the glory of compassion. Divine Providence has wonderfully arranged it that there should be in the church both holy poor and good rich people, who in turn benefit each other from their very diversity. In order for the eternal and incorruptible rewards to be gained, those receiving give thanks to God, and those distributing give thanks to God, for as it is written, … “the patience of the poor will not perish forever,” and “God loves a cheerful giver.”
All who are proud should realize that since the beginning of the world they have been, are and should be rebuked in all kinds of publications. However, in both the Old and New Testaments all the humble and mild have been, are and should be blessed, because God does not lie when he says, “God resists the proud but gives grace to the humble.”
If patience is lacking in any hardships, the soul is not able to be perfect. For patience is the act of giving thanks, maintained continuously in the fear of the Lord throughout the anxious trials of life to the point of death.
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SUMMARY
Psalm 9:18 stands as a profound declaration of divine justice and unwavering care for the vulnerable. In a world often characterized by the oppression of the weak by the strong, this verse offers a powerful assurance that God does not forget the suffering of the afflicted. It proclaims that the enduring hope of the poor and needy, though seemingly delayed, will ultimately be vindicated and fulfilled by God's righteous intervention, ensuring that their expectation of deliverance will never ultimately perish.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Synonymous Parallelism, a hallmark of Hebrew poetry, where the two clauses convey similar ideas using different but related terms. "The needy" in the first clause is paralleled by "the poor" in the second, and "shall not alway be forgotten" by "shall not perish for ever." This structural repetition intensifies the message, reinforcing the certainty of God's remembrance and the enduring nature of the hope of the afflicted. There is also a subtle Contrast implied between the present experience of suffering and the future certainty of divine intervention. The phrases "not alway" and "not for ever" highlight that while the current situation may seem bleak and endless, it is temporary in the light of God's eternal justice. The concept of "expectation" as a "cord" (from the root of tiqvâh) can be seen as a Metaphor, subtly suggesting that hope is a lifeline that holds one fast to God's promises, preventing them from being utterly lost or overwhelmed by despair.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 9:18 profoundly articulates God's unwavering commitment to justice and His special regard for the marginalized. It reveals a God who is not distant or indifferent to human suffering but actively involved in the affairs of the world, particularly as the defender of the oppressed. This verse underscores the biblical truth that God's character is fundamentally righteous, and He will not tolerate injustice indefinitely. It serves as a powerful reminder that while the wicked may prosper for a time, their end is certain, and the cries of the afflicted are heard and will be answered. The "expectation of the poor" is not a naive wish but a divinely grounded hope, rooted in the very nature of a just and merciful God who remembers His covenant and His people, ensuring that their ultimate vindication is secure in Him.
REFLECTION AND APPLICATION
Psalm 9:18 offers a profound source of comfort and encouragement for anyone experiencing hardship, injustice, or a sense of being overlooked. In a world where the scales of justice often seem tipped against the vulnerable, this verse serves as a divine assurance that God sees, God hears, and God remembers. It calls us to cultivate a steadfast hope, a tiqvâh that holds fast to God's promises, even when His intervention seems delayed. For believers, this means trusting in God's perfect timing and His unwavering commitment to righteousness, knowing that our suffering is not in vain and our hope in Him will ultimately be fulfilled. Furthermore, this verse is a powerful call to action for the church and individual Christians. If God is the champion of the needy and the poor, then His followers are likewise called to embody His heart for justice and compassion. We are to be advocates for the marginalized, actively working to alleviate suffering, confront injustice, and extend mercy to those who are forgotten by society, reflecting God's own character in our communities and striving for a world that increasingly reflects God's kingdom values of justice and righteousness.
Questions for Reflection
FAQ
Question? What does "not alway be forgotten" imply about God's timing?
Answer: The phrase "not alway be forgotten" (or "not forever") acknowledges that there might be a period of perceived delay or prolonged suffering for the needy and the oppressed. It does not mean God literally forgets, but rather that His intervention may not be immediate according to human timelines. Instead, it implies that while there may be a season of waiting and apparent hardship, this state of being "forgotten" or oppressed is not permanent. God's ultimate justice and remembrance are certain and will manifest in His perfect timing. This truth encourages patient endurance and unwavering trust in God's sovereign plan, even when circumstances seem bleak, as seen in passages like Habakkuk 2:3, which assures us that "the vision awaits its appointed time; it hastens to the end—it will not lie. If it seems slow, wait for it; it will surely come; it will not delay."
CHRIST-CENTERED FULFILLMENT
Psalm 9:18 finds its ultimate and most profound fulfillment in Jesus Christ. He is the embodiment of God's justice and compassion for the needy and the poor. Throughout His earthly ministry, Jesus consistently identified with the marginalized, bringing good news to the poor, healing the sick, and setting the oppressed free, as prophesied in Isaiah 61:1. His Sermon on the Mount, particularly the Beatitudes, pronounces blessings upon the poor in spirit and those who mourn and hunger for righteousness, promising them the kingdom of heaven and ultimate satisfaction (Matthew 5:3-6). Jesus's crucifixion, though appearing as the ultimate defeat for the "needy" Lamb of God, was in fact the ultimate act of divine justice, conquering sin and death. His resurrection guarantees that the "expectation" of all who hope in Him will not perish; it is the definitive proof of God's vindication and ultimate triumph over all evil. Ultimately, Christ will return as the righteous Judge, establishing His eternal kingdom where there will be no more sorrow, crying, or pain, and where the justice longed for by the needy throughout history will be perfectly realized (Revelation 21:4). Thus, the hope of Psalm 9:18 is not merely for temporal relief but for the eternal redemption and perfect justice found only in Christ, who is the "first and the last, and the living one" (Revelation 1:17-18).