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Commentary on Psalms 63 verses 7–11
David, having expressed his desires towards God and his praises of him, here expresses his confidence in him and his joyful expectations from him (Psa 63:7): In the shadow of thy wings I will rejoice, alluding either to the wings of the cherubim stretched out over the ark of the covenant, between which God is said to dwell ("I will rejoice in thy oracles, and in covenant and communion with thee"), or to the wings of a fowl, under which the helpless young ones have shelter, as the eagle's young ones (Exo 19:4, Deu 32:11), which speaks the divine power, and the young ones of the common hen (Mat 23:37), which speaks more of divine tenderness. It is a phrase often used in the psalms (Psa 17:8; Psa 36:7; Psa 57:1; Psa 61:4; Psa 91:4), and no where else in this sense, except Rut 2:12, where Ruth, when she became a proselyte, is said to trust under the wings of the God of Israel. It is our duty to rejoice in the shadow of God's wings, which denotes our recourse to him by faith and prayer, as naturally as the chickens, when they are cold or frightened, run by instinct under the wings of the hen. It intimates also our reliance upon him as able and ready to help us and our refreshment and satisfaction in his care and protection. Having committed ourselves to God, we must be easy and pleased, and quiet from the fear of evil. Now let us see further,
I. What were the supports and encouragements of David's confidence in God. Two things were as props to that hope which the word of God was the only foundation of: -
1.His former experiences of God's power in relieving him: "Because thou hast been my help when other helps and helpers failed me, therefore I will still rejoice in thy salvation, will trust in thee for the future, and will do it with delight and holy joy. Thou hast been not only my helper, but my help;" for we could never have helped ourselves, nor could any creature have been helpful to us, but by him. Here we may set up our Ebenezer, saying, Hitherto the Lord has helped us, and must therefore resolve that we will never desert him, never distrust him, nor ever droop in our walking with him.
2.The present sense he had of God's grace carrying him on in these pursuits (Psa 63:8): My soul follows hard after thee, which speaks a very earnest desire and a serious vigorous endeavour to keep up communion with God; if we cannot always have God in our embraces, yet we must always have him in our eye, reaching forth towards him as our prize, Phi 3:14. To press hard after God is to follow him closely, as those that are afraid of losing the sight of him, and to follow him swiftly, as those that long to be with him. This David did, and he owns, to the glory of God, Thy right hand upholds me. God upheld him, (1.) Under his afflictions, that he might not sink under them. Underneath are the everlasting arms. (2.) In his devotions. God upheld him in his holy desires and pursuits, that he might not grow weary in well-doing. Those that follow hard after God would soon fail and faint if God's right hand did not uphold them. It is he that strengthens us in the pursuit of him, quickens our good affections, and comforts us while we have not yet attained what we are in the pursuit of. It is by the power of God (that is his right hand) that we are kept from falling. Now this was a great encouragement to the psalmist to hope that he would, in due time, give him that which he so earnestly desired, because he had by his grace wrought in him those desires and kept them up.
II. What it was that David triumphed in the hopes of.
1.That his enemies should be ruined, Psa 63:9, Psa 63:10. There were those that sought his soul to destroy it, not only his life (which they struck at, both to prevent his coming to the crown and because they envied and hated him for his wisdom, piety, and usefulness), but his soul, which they sought to destroy by banishing him from God's ordinances, which are the nourishment and support of the soul (so doing what they could to starve it), and by sending him to serve other gods, so doing what they could to poison it, Sa1 26:19. But he foresees and foretels, (1.) That they shall go into the lower parts of the earth, to the grave, to hell; their enmity to David would be their death and their damnation, their ruin, their eternal ruin. (2.) That they shall fall by the sword, by the sword of God's wrath and his justice, by the sword of man, Job 19:28, Job 19:29. They shall die a violent death, Rev 13:10. This was fulfilled in Saul, who fell by the sword, his own sword; David foretold this, yet he would not execute it when it was in the power of his hand, once and again; for precepts, not prophecies, are our rule. (3.) That they shall be a portion for foxes; either their dead bodies shall be a prey to ravenous beasts (Saul lay a good while unburied) or their houses and estates shall be a habitation for wild beasts, Isa 34:14. Such as this will be the doom of Christ's enemies, that oppose his kingdom and interest in the world; Bring them forth and slay them before me, Luk 19:27.
2.That he himself should gain his point at last (Psa 63:11), that he should be advanced to the throne to which he had been anointed: The king shall rejoice in God. (1.) He calls himself the king, because he knew himself to be so in the divine purpose and designation; thus Paul, while yet in the conflict, writes himself more than a conqueror, Rom 8:37. Believers are made kings, though they are not to have the dominion till the morning of the resurrection. (2.) He doubts not but that though he was now sowing in tears he should reap in joy. The king shall rejoice. (3.) He resolves to make God the Alpha and Omega of all his joys. He shall rejoice in God. Now this is applicable to the glories and joys of the exalted Redeemer. Messiah the Prince shall rejoice in God; he has already entered into the joy set before him, and his glory will be completed at his second coming. Two things would be the good effect of David's advancement: - [1.] It would be the consolation of his friends. Every one that swears to him (that is, to David), that comes into his interest and takes an oath of allegiance to him, shall glory in his success; or every one that swears by him (that is, by the blessed name of God, and not by any idol, Deu 6:13), and then it means all good people, that make a sincere and open profession of God's name; they shall glory in God; they shall glory in David's advancement. Those that fear thee will be glad when they see me. Those that heartily espouse the cause of Christ shall glory in its victory at last. If we suffer with him, we shall reign with him. [2.] It would be the confutation of his enemies: The mouth of those that speak lies, of Saul, and Doeg, and others that misrepresented David and insulted over him, as if his cause was desperate, shall be quite stopped; they shall not have one word more to say against him, but will be for ever silenced and shamed. Apply this to Christ's enemies, to those that speak lies to him, as all hypocrites do, that tell him they love him while their hearts are not with him; their mouth shall be stopped with that word, I know you not whence you are; they shall be for ever speechless, Mat 22:12. The mouths of those also that speak lies against him, that pervert the right ways of the Lord and speak ill of his holy religion, will be stopped in that day when the Lord shall come to reckon for all the hard speeches which ungodly sinners have spoken against him. Christ's second coming will be the everlasting triumph of all his faithful friends and followers, who may therefore now triumph in the believing hopes of it.
Now let us turn our attention to the characteristic of fatness or richness of which David speaks intelligibly when he says, “Let my soul be filled as with marrow and fatness.” Before that he had said, “And may your whole burnt offering be made fat.” By this he means that the requirements for a sacrifice are that it be fat or rich, that it be glistening and that it be weighted with the sustenance inspired by faith and devotion and by the rich nourishment of the Word of God. Frequently we use the word fat or rich when we refer to something that is heavily and elaborately adorned, and to the finest victim as one that is not thin and scrawny. Wherefore we designate as “rich” a sacrifice that we desire to be regarded as the “finest.” We also have proof of this when we consult the prophetic passage in the Scriptures where fine cows are compared with years of fertility!
Why do we forget about wickedness? It is due to our remembrance of good things, due to our remembrance of God. If we continually remember God, we cannot remember those things also. For [he says], “When I remembered you on my bed, I thought on you in the morning dawn.” We ought then to have God always in remembrance, but then especially, when thought is undisturbed, when by means of that remembrance [one] is able to condemn himself, when he can retain [things] in memory. For in the daytime indeed, if we do remember, other cares and troubles entering in, drive the thought out again; but in the night it is possible to remember continually, when the soul is calm and at rest; when it is in the heaven, and under a serene sky. “The things that you say in your hearts you should grieve over on your beds,” he says. For it was indeed right to remember this throughout the day also. But inasmuch as you are always full of cares and distracted amid the things of this life, at least then remember God on your bed; at the morning dawn meditate on him.
"But themselves in vain have sought my soul. They shall go unto the lower places of the earth" [Psalm 63:9]. Earth they were unwilling to lose, when they crucified Christ: into the lower places of the earth they have gone. What are the lower places of the earth? Earthly lusts. Better it is to walk upon earth, than by lust to go under earth. For every one that in prejudice of his salvation desires earthly things, is under the earth: because earth he has put before him, earth upon himself he has put, and himself beneath he has laid. They therefore fearing to lose earth, said what of the Lord Jesus Christ, when they saw great multitudes go after Him, forasmuch as He was doing wonderful things? "If we shall have let Him go alive, there will come the Romans, and will take away from us both place and nation." [John 11:48] They feared to lose earth, and they went under the earth: there befell them even what they feared. For they willed to kill Christ, that they might not lose earth; and earth they therefore lost, because Christ they slew. For when Christ had been slain, because the Lord Himself had said to them, "The kingdom shall be taken from you, and shall be given up to a nation doing righteousness:" [Matthew 21:43] there followed them great calamities of persecutions: there conquered them Roman emperors, and kings of the nations: they were shut out from that very place where they crucified Christ, and now that place is full of Christian praisers: it has no Jew, it has been cleared of the enemies of Christ, it has been fulfilled with the praisers of Christ. Behold, they have lost at the hands of the Romans the place, because Christ they slew, who to this end slew, that they might not lose the place at the hands of the Romans. Therefore, "They shall enter into the lower places of the earth."
Pure prayer such as is worthy of God, O disciple of God, is not uttered by means of compound words. Prayer that is worthy of God consists in this: that one gather in one’s mind from the entire world and not let it be secretly bound to anything; that one place it entirely at God’s disposal and forget, during the time of prayer, everything that is material, including one’s own self and the place where one is standing. One should be secretly swallowed up in the spirit of God, and one should clothe oneself in God at the time of prayer both outwardly and inwardly, set on fire with ardent love for him and entirely engulfed in his thoughts of God, entirely commingled in all of him, with the movements of one’s thoughts suffused with wondrous recollection of God, while the soul has gone out in love to seek him whom it loves, just as David said, “My soul has gone out after you.”
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SUMMARY
Psalms 63:9 presents a stark declaration of divine justice, contrasting King David's fervent devotion to God with the ultimate, divinely ordained fate of his adversaries. Amidst the desolate wilderness, David expresses profound confidence that those who actively seek to destroy his very life will inevitably descend into the grave, a powerful assertion of God's unwavering protection over His anointed and His righteous judgment against the wicked.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its message of divine justice and assurance. Contrast is central, setting David's fervent seeking of God (earlier in the psalm) against his enemies' malicious seeking of his life to destroy it. This highlights the divergent paths and ultimate destinies of the righteous and the wicked. The phrase "lower parts of the earth" functions as a powerful Metaphor or Idiom for the grave or Sheol, vividly depicting the finality of death and judgment. The declaration itself carries the weight of Divine Retribution, presenting the outcome for the wicked as a direct, certain, and divinely appointed consequence of their actions, reflecting God's unwavering justice. This strong declaration also serves as a profound form of Assurance for David, solidifying his faith in God's protective hand even amidst mortal threats.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 63:9 is a profound statement on divine justice, asserting God's active and sovereign role in the affairs of humanity, particularly in protecting His chosen ones and bringing judgment upon those who oppose righteousness. It underscores the biblical principle that while the wicked may plot and pursue destruction, their ultimate fate is determined by God's sovereign hand. This verse is not merely a personal wish for vengeance from David but a prophetic declaration of the inevitable consequences for those who set themselves against God's purposes and His people. It reinforces the theological truth that God is the ultimate arbiter of justice, and no malicious intent or action will ultimately thwart His divine plan or escape His righteous judgment. The psalmist's confidence is rooted in an understanding of God's character as both loving protector and righteous judge.
REFLECTION AND APPLICATION
For believers today, Psalms 63:9 offers enduring lessons on trust, justice, and the ultimate consequences of human choices. When we face opposition, injustice, or malicious intent, this verse serves as a powerful reminder that God is sovereign and ultimately executes justice. We are called to trust His timing and His methods, rather than succumbing to the temptation to take vengeance into our own hands or despair in the face of evil. It also serves as a sober warning that there are serious, eternal consequences for those who persist in wickedness and actively oppose God and His people. Even in desolate or dangerous circumstances, like David in the wilderness, we can find profound comfort and assurance in God's protective hand and His promise to deal with our adversaries. This verse encourages us to anchor our hope not in the absence of struggle, but in the certainty of God's righteous governance over all things, knowing that He will ultimately vindicate His own and bring justice to the earth, ensuring that evil does not have the final word.
Questions for Reflection
FAQ
Is "the lower parts of the earth" in Psalms 63:9 a direct reference to hell?
Answer: In the context of the Old Testament, "the lower parts of the earth" (Hebrew: tachtiyyot eretz) is an idiom primarily referring to the grave or Sheol, the general realm of the dead. It signifies a descent into death and burial, a place from which there is no natural return. While it is often associated with the fate of the wicked, it does not carry the developed theological meaning of a place of eternal conscious torment that "hell" implies in later Christian theology. Instead, it emphasizes the finality of earthly life and the cessation of the wicked's destructive actions, often implying a divinely appointed judgment leading to their demise and removal from the land of the living.
CHRIST-CENTERED FULFILLMENT
Psalms 63:9 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as David faced those who "sought his soul to destroy it," Jesus, the true Anointed One, was relentlessly pursued by those who sought His life and plotted His destruction (John 7:19, Matthew 26:4). Yet, in a profound paradox that transcends David's experience, Jesus willingly "went into the lower parts of the earth" not as a victim of judgment, but as a conqueror. He descended into the grave, Sheol, experiencing death in its fullness, as prophesied in David's own words in Psalm 16:10 and affirmed by Peter in Acts 2:24. However, unlike David's enemies, Jesus did not remain there. His glorious resurrection from the dead on the third day (Luke 24:6-7) is the ultimate triumph over death, the grave, and all those who sought to destroy Him. Through His victory, He holds the keys of death and Hades (Revelation 1:18). Thus, the divine justice declared in Psalms 63:9 is fully realized in Christ: those who ultimately reject and oppose Him will face an eternal "lower parts of the earth," a final separation from God's presence in the lake of fire (Matthew 25:41, Revelation 20:14-15). Conversely, all who trust in Christ are promised eternal life, escaping the fate of destruction and inheriting the kingdom prepared for them (John 3:16).