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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.
The Lord does not forget the cry of the poor, and especially of those who in the spirit ask of him vengeance for wrongs brought against them by demons. Those who pray that there may arise a Savior for those on earth in order to repress the second tyrannical man who waxed strong against us and to impose on us the spiritual law of the gospel, from which people who are rational may learn, no more to imitate senseless animals. They are also hastening to his coming, hoping for salvation.
For one who lives in this type of death and in the lusts of the world, with a depressed spirit, if he will perceive a sense of his own wrongdoing and the nature of divine goodness, let him say in the manner of a prayer: “Have mercy on me and see my humility,” which I suffer from my enemies. They have humiliated me, drawing me down. You alone are able to lift me up from the gates of death because of your essential goodness.
See him given constantly to prayer: though freed from troubles and made secure, he does not cease from praying again in the words “have pity on me” and implores God for future benefits. You see, we always stand in need of God’s providence, but especially at a time of freedom from troubles. I mean, another battle follows that is more difficult than the former, that against indifference and obtuseness; then it is that the devil comes panting more aggressively. And so it is especially after being freed from troubles that we have need of that grace so as to cope with good times more easily.
But I ask, what is that cry of the poor, which God forgets not? Is it that cry, the words whereof are these, "Pity me, O Lord, see my humiliation at the hands of my enemies"? [Psalm 9:13]. Why then did he not say, Pity "us" O Lord, see our humiliation at the hands of "our" enemies, as if many poor were crying; but as if one, Pity "me," O Lord? Is it because One intercedes for the Saints, "who" first "for our sakes became poor, though He was rich;" [2 Corinthians 8:9] and it is He who says, "Who exaltest me from the gates of death [Psalm 9:14], that I may declare all Your praises in the gates of the daughter of Sion"? For man is exalted in Him, not that Man only which He bears, which is the Head of the Church; but whichsoever one of us also is among the other members, and is exalted from all depraved desires; which are the gates of death, for that through them is the road to death. But the joy in the fruition is at once death itself, when one gains what he has in abandoned wilfulness coveted: for "coveting is the root of all evil:" [1 Timothy 6:10] and therefore is the gate of death, for "the widow that lives in pleasures is dead." [1 Timothy 5:6] At which pleasures we arrive through desires as it were through the gates of death. But all highest purposes are the gates of the daughter of Sion, through which we come to the vision of peace in the Holy Church....Or haply are the gates of death the bodily senses and eyes, which were opened when the man tasted of the forbidden tree, [Genesis 3:7] ... and are the gates of the daughter of Sion the sacraments and beginnings of faith, which are opened to them that knock, that they may arrive at the hidden things of the Son?...
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SUMMARY
Psalms 9:13 presents a deeply personal and urgent plea from the psalmist to the LORD, expressing a profound need for divine compassion and intervention amidst severe affliction caused by adversaries. It serves as a pivotal moment in the psalm, transitioning from declarative praise for God's righteous judgments to a specific, heartfelt petition for personal deliverance. This verse encapsulates a foundational trust in God's unique power to rescue from the direst peril, even the very brink of death, thereby underscoring His sovereign role as the ultimate rescuer and sustainer of life.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 9:13 employs several potent literary devices to convey its urgent message and profound theological depth. Apostrophe is evident in the direct, intimate address to "O LORD," creating a personal and immediate appeal to the divine. The phrase "gates of death" is a striking example of metaphor, vividly symbolizing the threshold of the underworld (Sheol) or a state of extreme, life-threatening peril. This poetic imagery evokes a sense of profound danger and the miraculous nature of God's potential deliverance. Furthermore, the psalmist's plea functions as a form of synecdoche, where "my trouble" represents the entire complex of physical, emotional, and spiritual suffering inflicted by his adversaries. The structure of the verse also demonstrates a powerful rhetorical shift, moving from a direct, humble plea ("Have mercy") to an appeal grounded in God's character and proven power ("thou that liftest me up"). This rhetorical movement reinforces the psalmist's deep-seated faith and confidence in God's ability to deliver, even in the direst circumstances, transforming a cry of distress into an affirmation of divine sovereignty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 9:13 stands as a profound testament to the human experience of suffering and the divine attribute of mercy. It articulates a fundamental theological truth: God is not distant from human pain but is intimately involved, hearing the cries of the afflicted and possessing the power to deliver even from the most desperate situations. The psalmist's appeal for mercy (H2603, chânan) is rooted in the understanding of God's covenantal faithfulness and His character as a compassionate rescuer, a theme deeply woven into the fabric of Israelite theology. This verse underscores that true hope in distress is found not in human strength or strategy, but in humble dependence on the sovereign Lord who alone can reverse the course of death and despair. It highlights God's unique ability to intervene when all human avenues are exhausted, demonstrating His ultimate authority over life and the forces of destruction.
REFLECTION AND APPLICATION
Psalms 9:13 offers a timeless template for prayer in the midst of adversity, reminding believers that it is not only permissible but essential to bring our deepest troubles and the pain caused by others directly to the Lord. This verse encourages us to articulate our suffering honestly before God, trusting that He sees, hears, and cares. It challenges us to cultivate a faith that acknowledges God's ultimate sovereignty over all circumstances, even when we feel overwhelmed or "at the gates of death"—whether literally facing mortal danger, or metaphorically struggling with profound despair, chronic illness, relentless opposition, or spiritual desolation. Our hope is anchored in God's character as the merciful One who lifts up the afflicted, demonstrating His power to rescue, restore, and preserve life against all odds. This psalm invites us to move beyond mere resignation to active, hopeful petition, knowing that our ultimate deliverance and vindication come from the Lord, who alone can turn our lament into praise.
Questions for Reflection
FAQ
What does "gates of death" literally mean in this context?
Answer: The phrase "gates of death" (Hebrew: sha‘arei māwet) is not a literal architectural feature, but a powerful and common poetic metaphor in ancient Near Eastern literature and the Bible. In ancient cities, gates were points of entry and exit, often associated with power, judgment, and control. When linked with "death" (mâveth), it symbolizes the threshold or entrance to Sheol, the realm of the dead, or the deepest possible state of peril and destruction from which there is seemingly no escape. It signifies a point of no return, a situation of mortal danger or profound despair that feels inescapable. Therefore, to be "lifted up from the gates of death" means to be miraculously rescued from what would otherwise be an inevitable descent into destruction or the grave. It profoundly emphasizes God's absolute power over life and death, and His unique ability to reverse what appears to be a final, fatal outcome, demonstrating His ultimate sovereignty even over the forces of the underworld. This concept is also seen in passages like Job 38:17 and Isaiah 38:10.
CHRIST-CENTERED FULFILLMENT
Psalms 9:13 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The psalmist's cry for mercy from the "gates of death" foreshadows the ultimate human experience of death and resurrection, which Christ fully embraced. Jesus, the perfect Man, truly suffered the hatred of His adversaries, enduring unimaginable "trouble" that led Him to the cross, the very threshold of death. Yet, in His resurrection, God "lifted Him up from the gates of death" in the most literal and triumphant sense, conquering sin and death once and for all (Acts 2:24). His victory over death means that all who believe in Him can now appeal for mercy with the assurance that He has disarmed the power of the grave (1 Corinthians 15:54-57). Furthermore, Christ Himself, as our Great High Priest, intercedes for us, having experienced our troubles and understanding our pleas for mercy, enabling us to "draw near with confidence to the throne of grace" (Hebrews 4:15-16). Thus, the psalmist's ancient cry becomes a vibrant prayer of hope for all believers, knowing that in Christ, the "gates of Hades shall not prevail" against His church (Matthew 16:18), and He is indeed the one who holds the keys of death and Hades (Revelation 1:18).