TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 9:1–10. His three-level outline is real structure in the source text, so it is rendered as structure.
The title of this psalm gives a very uncertain sound concerning the occasion of penning it. It is upon Muth-labben, which some make to refer to the death of Goliath, others of Nabal, others of Absalom; but I incline to think it signifies only some tone, or some musical instrument, to which this psalm was intended to be sung; and that the enemies David is here triumphing in the defeat of are the Philistines, and the other neighbouring nations that opposed his settlement in the throne, whom he contested with and subdued in the beginning of his reign, Sa2 5:8. In these verses,
I.David excites and engages himself to praise God for his mercies and the great things he had of late done for him and his government, Psa 9:1, Psa 9:2. Note,
1.God expects suitable returns of praise from those for whom he has done marvellous works.
2.If we would praise God acceptably, we must praise him in sincerity, with our hearts, and not only with our lips, and be lively and fervent in the duty, with our whole heart.
3.When we give thanks for some one particular mercy we should take occasion thence to remember former mercies and so to show forth all his marvellous works.
4.Holy joy is the life of thankful praise, as thankful praise is the language of holy joy: I will be glad and rejoice in thee.
5.Whatever occurs to make us glad, our joy must pass through it, and terminate in God only: I will be glad and rejoice in thee, not in the gift so much as in the giver.
6.Joy and praise are properly expressed by singing psalms.
7.When God has shown himself to be above the proud enemies of the church we must take occasion thence to give glory to him as the Most High.
8.The triumphs of the Redeemer ought to be the triumphs of the redeemed; see Rev 12:10; Rev 19:5; Rev 15:3, Rev 15:4.
II.He acknowledges the almighty power of God as that which the strongest and stoutest of his enemies were no way able to contest with or stand before, Psa 9:3. But,
1.They are forced to turn back. Their policy and their courage fail them, so that they cannot, they dare not, push forward in their enterprises, but retire with precipitation.
2.When once they turn back, they fall and perish; even their retreat will be their ruin, and they will save themselves no more by flying than by fighting. If Haman begin to fall before Mordecai, he is a lost man, and shall prevail no more; see Est 6:13.
3.The presence of the Lord, and the glory of his power, are sufficient for the destruction of his and his people's enemies. That is easily done which a man does with his very presence; with that God confounds his enemies, such a presence has he. This was fulfilled when our Lord Jesus, with one word, I am he, made his enemies to fall back at his presence (Joh 18:6) and he could, at the same time, have made them perish.
4.When the enemies of God's church are put to confusion we must ascribe their discomfiture to the power, not of instruments, but of his presence, and give him all the glory.
III.He gives to God the glory of his righteousness, in his appearing on his behalf (Psa 9:4):
"Thou hast maintained my right and my cause, that is, my righteous cause; when that came on, thou satest in the throne, judging right." Observe,
1.God sits in the throne of judgment. To him it belongs to decide controversies, to determine appeals, to avenge the injured, and to punish the injurious; for he has said, Vengeance is mine.
2.We are sure that the judgment of God is according to truth and that with him there is no unrighteousness. Far be it from God that he should pervert justice. If there seem to us to be some irregularity in the present decisions of Providence, yet these, instead of shaking our belief of God's justice, may serve to strengthen our belief of the judgment to come, which will set all to-rights.
3.Whoever disown and desert a just and injured cause, we may be sure that the righteous God will maintain it and plead it with jealousy, and will never suffer it to be run down.
IV.He records, with joy, the triumphs of the God of heaven over all the powers of hell and attends those triumphs with his praises, Psa 9:5.
By three steps the power and justice of God had proceeded against the heathen, and wicked people, who were enemies to the king God had lately set up upon his holy hill of Zion.
1.He had checked them: "Thou hast rebuked the heathen, hast given them real proofs of thy displeasure against them." This he did before he destroyed them, that they might take warning by the rebukes of Providence and so prevent their own destruction.
2.He had cut them off: Thou hast destroyed the wicked. The wicked are marked for destruction, and some are made monuments of God's vindictive justice and destructive power in this world.
3.He had buried them in oblivion and perpetual infamy, had put out their name for ever, that they should never be remembered with any respect.
V.He exults over the enemy whom God thus appears against (Psa 9:6):
Thou hast destroyed cities. Either, "Thou, O enemy! hast destroyed our cities, at least in intention and imagination," or "Thou, O God! hast destroyed their cities by the desolation brought upon their country." It may be taken either way; for the psalmist will have the enemy to know,
1.That their destruction is just and that God was but reckoning with them for all the mischief which they had done and designed against his people. The malicious and vexatious neighbours of Israel, as the Philistines, Moabites, Ammonites, Edomites, and Syrians, had made incursions upon them (when there was no king in Israel to fight their battles), had destroyed their cities and done what they could to make their memorial perish with them. But now the wheel was turned upon them; their destructions of Israel had come to a perpetual end; they shall now cease to spoil and must themselves be spoiled, Isa 33:1.
2.That it is total and final, such a destruction as should make a perpetual end of them, so that the very memorial of their cities should perish with them, So devouring a thing is time, and much more such desolations do the righteous judgments of God make upon sinners, that great and populous cities have been reduced to such ruins that their very memorial has perished, and those who have sought them could not find where they stood; but we look for a city that has stronger foundations.
VI.He comforts himself and others in God, and pleases himself with the thoughts of him.
1.With the thoughts of his eternity. On this earth we see nothing durable, even strong cities are buried in rubbish and forgotten; but the Lord shall endure for ever, Psa 9:7. There is no change of his being; his felicity, power, and perfection, are out of the reach of all the combined forces of hell and earth; they may put an end to our liberties, our privileges, our lives, but our God is still the same, and sits even upon the floods, unshaken, undisturbed, Psa 29:10; Psa 93:2.
2.With the thoughts of his sovereignty both in government and judgment: He has prepared his throne, has fixed it by his infinite wisdom, has fixed it by his immutable counsel. It is the great support and comfort of good people, when the power of the church's enemies is threatening and the posture of its affairs melancholy and perplexed, that God now rules the world and will shortly judge the world.
3.With the thoughts of his justice and righteousness in all the administrations of his government. He does all every day, he will do all at the last day, according to the eternal unalterable rules of equity (Psa 9:8): He shall judge the world, all persons and all controversies, shall minister judgment to the people (shall determine their lot both in this and in the future state) in righteousness and in uprightness, so that there shall not be the least colour of exception against it.
4.With the thoughts of that peculiar favour which God bears to his own people and the special protection which he takes them under. The Lord, who endures for ever, is their everlasting strength and protection; he that judges the world will be sure to judge for them, when at any time they are injured or distressed (Psa 9:9): He will be a refuge for the oppressed, a high place, a strong place, for the oppressed, in times of trouble. It is the lot of God's people to be oppressed in this world and to have troublous times appointed to them. Perhaps God may not immediately appear for them as their deliverer and avenger; but, in the midst of their distresses, they may by faith flee to him as their refuge and may depend upon his power and promise for their safety, so that no real hurt shall be done them.
5.With the thoughts of that sweet satisfaction and repose of mind which those have that make God their refuge (Psa 9:10): "Those that know thy name will put their trust in thee, as I have done" (for the grace of God is the same in all the saints), "and then they will find, as I have found, that thou dost not forsake those that seek thee;" for the favour of God is the same towards all the saints. Note,
(1.)The better God is known the more he is trusted. Those who know him to be a God of infinite wisdom will trust him further than they can see him (Job 35:14); those who know him to be a God of almighty power will trust him when creature-confidences fail and they have nothing else to trust to (Ch2 20:12); and those who know him to be a God of infinite grace and goodness will trust him though he slay them, Job 13:15. Those who know him to be a God of inviolable truth and faithfulness will rejoice in his word of promise, and rest upon that, though the performance be deferred and intermediate providences seem to contradict it. Those who know him to be the Father of spirits, and an everlasting Father, will trust him with their souls as their main care and trust in him at all times, even to the end.
(2.)The more God is trusted the more he is sought unto. If we trust God we shall seek him by faithful and fervent prayer, and by a constant care to approve ourselves to him in the whole course of our conversations.
(3.)God never did, nor ever will, disown or desert any that duly seek to him and trust in him. Though he afflict them, he will not leave them comfortless; though he seem to forsake them for a while, yet he will gather them with everlasting mercies.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Those who have a perfect knowledge of your name trust in no other thing. They are not abandoned by God. This word must be understood with wisdom and reverence, considering that one should not think that the person who lives rightly in his daily affairs is abandoned by God. One who thinks thus is deceived. Indeed, several of the impious have thus believed. Some say that Abel, who was killed, was abandoned, as also the prophets and apostles, for these individuals were afflicted continuously, and many of them even murdered by people. With this distinction made, we say that the person who is with God up to his last breath is not abandoned, even if he suffers innumerable wounds from his enemies.
So how can we seek God? When we earnestly direct our mind in that direction, when we free it from worldly interests. The seeker who drives out everything from the soul moves toward what is being sought. We must not simply seek but seek out. Those who seek out do not only take it on themselves to conduct the search but also enlist other aids to finding what is sought. But in the case of worldly things, we often do not find what we have sought for, whereas in the case of spiritual things this is impossible, as it is inevitable that the searcher makes the discovery. In fact, if we merely make the effort toward searching, God will not permit us to be rebuffed; hence he says, “Everyone who seeks finds.”
Those who know you, he is saying, your support and assistance, have hope in you as sufficient anchor, sufficient assistance, impregnable tower, the one who not only promises relief from problems but also does not permit us to be alarmed by the problems even when present.
"And let them who know Your Name, hope in You" [Psalm 9:10], when they shall have ceased hoping in wealth, and in the other enticements of this world. For the soul indeed that seeks where to fix her hope, when she is torn away from this world, the knowledge of God's Name seasonably receives. For the mere Name of God has now been published everywhere: but the knowledge of the name is, when He is known whose name it is. For the name is not a name for its own sake, but for that which it signifies. Now it has been said, "The Lord is His Name." [Jeremiah 33:2] Wherefore whoso willingly submits himself to God as His servant, has known this name. "And let them who know Your Name hope in You" [Psalm 9:10]. Again, the Lord says to Moses, "I am That I am; and You shall say to the children of Israel, I Am, has sent me." [Exodus 3:14] "Let them" then "who know Your Name, hope in You;" that they may not hope in those things which flow by in time's quick revolution, having nothing but "will be" and "has been." For what in them is future, when it arrives, straightway becomes the past; it is awaited with eagerness, it is lost with pain. But in the nature of God nothing will be, as if it were not yet; or has been, as if it were no longer: but there is only that which is, and this is eternity. Let them cease then to hope in and love things temporal, and let them apply themselves to hope eternal, who know His name who said, "I am That I am;" and of whom it was said, " I Am has sent me." [Exodus 3:14] "For You have not forsaken them that seek You, O Lord." Whoso seek Him, seek no more things transient and perishable; "For no man can serve two masters." [Matthew 6:24]
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Summary
Psalms 9:10 profoundly articulates the intrinsic link between an intimate, experiential knowledge of God's character and the resulting, unwavering confidence placed in Him. It declares that those who genuinely apprehend the essence of who God is—His revealed attributes, power, and steadfast faithfulness—will naturally and securely rely upon Him, assured by the divine promise that the LORD, in His sovereign nature, will never abandon or fail those who diligently and earnestly seek His presence and guidance. This verse serves as a foundational statement on the reciprocal dynamic between divine self-revelation and human faith.
Context
Literary Context
Psalm 9 is a powerful psalm of thanksgiving and praise, attributed to David, celebrating God's righteous judgment and His role as a deliverer of the oppressed. The preceding verses (Psalm 9:1-8) establish God's identity as an eternal King, a just Judge who intervenes against the wicked, and a secure refuge. Verse 9 explicitly states, "The LORD also will be a refuge for the oppressed, a refuge in times of trouble." Psalms 9:10 flows seamlessly from this declaration, shifting focus from God's active deliverance for His people to the appropriate response of His people. It lays the theological groundwork for the trust and hope that should characterize those who have witnessed or comprehended God's mighty deeds and just character, serving as a prelude to the call for global praise in Psalm 9:11. This verse, therefore, acts as a bridge, connecting God's demonstrated faithfulness to humanity's required faith.
Historical & Cultural Context
Composed by David, likely following a significant victory or divine deliverance, this psalm reflects the ancient Israelite understanding of God's "name." In the ancient Near East, a name was far more than a mere label; it encapsulated the very essence, character, authority, and reputation of an individual. To "know God's name" (Hebrew: יָדַע שֵׁם, yāda' šēm) meant to possess an intimate, experiential understanding of His revealed nature, His covenant promises, and His historical acts of salvation and judgment. The concept of "trust" (Hebrew: בָּטַח, bāṭaḥ) implies a confident leaning or resting upon God, a secure reliance born from this profound knowledge. "Seeking God" (Hebrew: דָּרַשׁ, dāraš) was a vital spiritual discipline, encompassing prayer, worship, obedience, and an active pursuit of His will and presence, standing in stark contrast to the seeking of idols or fleeting human power. This context underscores the depth of the relationship envisioned between God and His people.
Key Themes
This verse contributes significantly to several overarching themes within Psalm 9 and the broader Psalter. It highlights The Revelation of God's Character, asserting that God actively makes Himself known through His attributes and actions, thereby providing the essential basis for human response. It powerfully emphasizes Trust as a Response to Knowledge, illustrating that genuine faith is not a blind leap but is deeply rooted in an understanding of who God is and what He has proven Himself to be throughout history. The verse strongly affirms God's Unwavering Faithfulness, providing the profound assurance that God will never abandon those who genuinely pursue a relationship with Him, serving as a powerful counterpoint to the fleeting nature of human strength or worldly refuge, a theme echoed in Psalm 20:7. Finally, it subtly reinforces the theme of Divine Justice and Refuge, as God's faithfulness to those who seek Him is directly tied to His consistent role as a just judge and a secure refuge for the oppressed, as previously stated in Psalm 9:9.
Exposition and Analysis
Key Word Analysis
This primitive root signifies more than mere intellectual acquaintance; it denotes an intimate, experiential, and relational knowledge, properly to ascertain by seeing. To "know" God's name implies a deep personal understanding gained through encounter, observation of His actions, and participation in His covenant. It's a knowledge that transforms and informs one's entire being, leading to recognition and comprehension.
This primitive root properly means to hide for refuge. Figuratively, it conveys the sense of leaning on, relying upon, or feeling secure. It describes a confident dependence, a firm conviction that God is utterly trustworthy, capable, and willing to act on behalf of those who depend on Him, leading to a sense of being bold, confident, and secure.
This primitive root properly means to tread or frequent; usually to follow for pursuit or search. By implication, it means to inquire, make inquisition, or search diligently. To "seek God" is to actively turn towards Him in prayer, worship, obedience, and study of His Word, desiring His presence, guidance, and favor. It is a posture of active dependence and yearning.
Verse Breakdown
"And they that know thy name will put their trust in thee:"
This opening clause establishes a profound theological correlation: genuine, experiential knowledge of God's character and attributes (His "name," representing His entire revealed being) is the indispensable prerequisite and natural catalyst for true trust. When one truly comprehends God's power, faithfulness, and love—not merely intellectually but relationally—a confident reliance upon Him becomes an inherent and logical response. This trust is not a blind leap but is firmly rooted in the revealed reality of who God is.
"for thou, LORD, hast not forsaken them that seek thee."
This second clause provides the divine guarantee and theological rationale that undergirds the first. The psalmist assures the reader that God's nature is one of unwavering faithfulness and covenant loyalty. The term "LORD" (Hebrew: Yᵉhôvâh, H3068), God's covenant name, emphasizes His self-existent and eternal reliability. He is not a God who abandons (Hebrew: ʻâzab, H5800) or neglects those who actively, diligently, and earnestly pursue a relationship with Him. This promise underscores God's steadfast love and covenant fidelity, reinforcing the absolute security of placing one's trust in Him.
Literary Devices
Psalms 9:10 powerfully conveys its message through several effective literary devices. The verse primarily employs synthetic parallelism, where the second line expands upon and completes the thought presented in the first. The assertion that "They that know thy name will put their trust in thee" is profoundly affirmed and explained by the subsequent declaration, "for thou, LORD, hast not forsaken them that seek thee." Here, the act of "knowing God's name" is intricately linked with "seeking God," and the consequence of "putting trust" is directly tied to God's promise "not to forsake." Furthermore, "thy name" functions as a potent metonymy, standing in for the entirety of God's revealed character, attributes, and actions. This concise phrase encapsulates the vastness of divine revelation and identity. The verse also serves as a profound statement of assurance, offering deep comfort and security to believers by explicitly stating God's unwavering faithfulness and reliability to those who draw near to Him.
Theological and Thematic Connections
This verse encapsulates a fundamental biblical principle: the intimate, reciprocal relationship between divine self-revelation, human knowledge, and active faith. God, in His sovereign grace, reveals Himself so that humanity might truly know Him, and this experiential knowledge, in turn, enables and empowers a confident, unwavering trust. It underscores God's covenantal faithfulness—He is not a distant, uncaring deity but one who actively engages with, sustains, and protects those who genuinely seek Him. This divine reliability forms the bedrock of all true worship, obedience, and perseverance in faith, assuring believers that their diligent pursuit of God is never in vain and that their trust in Him is never misplaced.
Reflection and Application
Psalms 9:10 offers a profound challenge and an enduring comfort for every believer. It challenges us to move beyond a superficial or merely intellectual understanding of God to a deep, experiential knowledge of His character. How intimately do we truly "know God's name"—His attributes, His impeccable track record of faithfulness, His unwavering promises, and His very nature as revealed in Scripture and in our lives? This knowledge is not passive; it is actively gained through diligent seeking in His Word, through fervent and persistent prayer, through observing His sovereign hand at work in our personal circumstances and in the broader world, and through obediently walking in His ways. When we genuinely grasp the immense reliability and steadfastness of who God is, our trust in Him becomes less a struggle born of obligation and more a natural, confident, and joyful response. The profound comfort of this verse lies in its absolute assurance: God will not forsake those who seek Him. This divine promise serves as a powerful anchor for the soul, especially in times of doubt, fear, adversity, or spiritual dryness, reminding us that our earnest pursuit of God is never in vain and that His presence is constant, attentive, and unfailingly faithful to those who earnestly draw near. It calls us to persistent seeking, knowing that He is always present, always listening, and always faithful.
Questions for Reflection
FAQ
What does it mean to "know God's name" in a biblical sense?
In biblical thought, "knowing God's name" is far more profound than simply knowing a label or a title. It signifies a deep, personal, and experiential understanding of God's character, His attributes, His power, His promises, and His revealed nature. It implies an intimate relationship built on encounter, recognition, and acknowledgment of who He truly is and what He has done throughout history. For instance, when God reveals Himself to Moses as "I AM WHO I AM" in Exodus 3:14, He is revealing His self-existent, eternal, and unchanging nature. To know His name is to know His faithfulness (as seen in Deuteronomy 7:9), His power (as seen in Psalm 20:7), and His boundless love. Ultimately, it's about acknowledging His absolute sovereignty and resting securely in His proven reliability.
How does "seeking God" relate to "knowing His name" and "trusting in Him"?
These three concepts are intimately intertwined and form a virtuous, dynamic cycle within the life of faith. "Seeking God" (Hebrew: דָּרַשׁ, dāraš) involves an active, intentional, and diligent pursuit of His presence, His will, and His truth through prayer, dedicated study of His Word, obedient living, and heartfelt worship. As we diligently seek Him with a sincere heart, God, in His faithfulness, progressively reveals more of Himself to us, thereby deepening our "knowledge of His name." This deeper, experiential knowledge—understanding His character, His consistent actions, and His unchanging nature—then provides the solid, immovable foundation upon which we can confidently "put our trust in Him." The more we seek Him, the more intimately we know Him; and the more intimately we know Him, the more confidently and securely we can trust in Him. This dynamic is beautifully illustrated throughout the Psalms, where the psalmist continually seeks God and consistently finds Him to be an unfailing refuge and strength, as passionately expressed in Psalm 42:1-2.
Christ-Centered Fulfillment
Psalms 9:10 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the full, final, and perfect revelation of God's name and character, as John 1:18 resoundingly declares, "No one has ever seen God; the only God, who is at the Father's side, he has made him known." To "know God's name" today, in its richest and most complete sense, is to know the Father through the Son, for Jesus Himself proclaimed, "I am the way, and the truth, and the life; no one comes to the Father except through me" (John 14:6). Therefore, trusting in God becomes trusting in Christ, who perfectly embodies God's unwavering faithfulness and who promises never to cast out or forsake those who come to Him (John 6:37). He is the Good Shepherd who lays down His life for His sheep and assures them that "no one will snatch them out of my hand" (John 10:28). Those who "seek God" now seek Him preeminently in Christ, for in Him "all the fullness of God was pleased to dwell" (Colossians 1:19). Christ is the ultimate, living demonstration that God has indeed "not forsaken them that seek him," but rather, in His Son, has provided the means for eternal relationship, unwavering security, and the complete satisfaction of every longing heart.