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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 the Psalms the prophet gives thanks saying, “He who lifts me up from the gates of death that I may declare all your praises in the gates of the daughter of Zion.” And from this we learn that it is never possible for anyone to be fit to declare the praises of God, unless he has been lifted up from the gates of death and has come to the gates of Zion.
David, … prophesying in the person of Christ, says somewhere of his resurrection after death: … “You who lift me up from the gates of death, that I may tell all your praises.” I consider that not even the most obtuse can look these things in the face [and disregard them].
The gates of the daughter of Zion, being opposed to the gates of death, are praiseworthy deeds and the contemplation on the works of God done according to excellence and wisdom.
“I will rejoice in your salvation.” This is my crown, this my diadem, erecting a trophy thanks to you, enjoying salvation thanks to you. Let us too in this manner seek not to be saved at any price, not to be freed at any price and in any fashion but in God’s way.
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?...
The salvation of the Father is Christ the Lord, his Strength and Wisdom, who has granted us eternal rest and salvation. Therefore the prophet rightly says that he rejoices in him in whom there is no end of joy.
We need to direct our whole intention, dearly beloved brothers, to learning the mysteries of the faith, and we need to show that our works accord with our faith. With all vigilance we need to beware of the multifarious and subtle snares of the gates of hell, so that, in accordance with the word of the psalmist, we may be worthy to be snatched from these [snares] by the Lord’s aid and to announce his praises at the gates of the daughter of Zion, that is, to enter into the joys of the heavenly city. And we should not think that it is sufficient for our salvation if either in our faith or our acts we [merely] come up to the level of the undiscerning and untaught crowd, for whom there is prescribed in the sacred literature only one rule of believing and of living. But as often as the examples of those who have gone astray are made known to us, let us immediately turn away the eyes of our mind so that they may not see vanity, and instead with attentive heart let us examine what truth itself discerns, following the example of blessed Peter. He rejected the false ideas of those who were in error, and with unhesitating words he delivered his confession of the hidden mystery of the faith he had come to recognize, and he kept [it] with unconquerable care in his heart.
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SUMMARY
Psalms 9:14 expresses the psalmist's profound aspiration to publicly and comprehensively declare God's praise, particularly in response to His acts of salvation and deliverance. This verse serves as a climactic declaration of thanksgiving, promising open and communal worship within the sacred heart of Israel, driven by a deep, personal joy in the Lord's saving power. It powerfully articulates the inseparable link between experiencing divine intervention and responding with exuberant, visible adoration, making God's faithfulness known to all.
CONTEXT
Literary Context: Psalms 9 is a psalm of thanksgiving, traditionally attributed to David, celebrating God's righteous judgment and deliverance from his enemies. The psalm opens with a personal vow of praise for God's wondrous works (vv. 1-2), transitions to a declaration of God's decisive victory over the psalmist's foes (vv. 3-6), and then broadens to affirm God's eternal reign as a just judge and refuge for the oppressed (vv. 7-10). Following a call for others to praise the Lord (vv. 11-12) and a personal plea for deliverance from affliction (v. 13), verse 14 culminates the psalmist's response. It expresses a profound and public commitment to praise God upon receiving His salvation, directly answering the plea in Psalms 9:13 and serving as the personal, public response to the divine justice and deliverance described throughout the preceding verses. The psalmist's resolve to praise God publicly is the natural overflow of a heart confident in God's saving power.
Historical & Cultural Context: The phrase "the gates of the daughter of Zion" is deeply embedded in the cultural fabric of ancient Israel. City gates were far more than mere entry points; they functioned as the vibrant public squares, serving as centers for commerce, legal proceedings, civic administration, and social gatherings. To "shew forth praise in the gates" was therefore to declare it openly, before the entire community, transforming a private devotion into a public testimony. "Daughter of Zion" is a poetic and affectionate personification of Jerusalem, the capital city, and more significantly, the spiritual and religious heart of Israel, where the Temple resided. This phrase evokes the sacred community and the very place where God's presence was uniquely manifested. Thus, the psalmist's desire is to offer praise at the nexus of Israelite public and spiritual life, underscoring the communal and covenantal nature of their relationship with God. This practice of public declaration in a central location highlights the importance of shared faith and collective memory within the covenant community, a theme echoed in the calls to worship found throughout the Psalter.
Key Themes: This verse powerfully encapsulates several major themes present in Psalm 9 and the broader Psalter. Firstly, Public Praise and Worship is central, highlighting the psalmist's aspiration to openly declare God's attributes and deeds. This is not merely personal devotion but a communal testimony, reinforcing faith within the community and witnessing to outsiders. The act of "shewing forth" implies a comprehensive and unreserved declaration. Secondly, Salvation and Deliverance forms the bedrock of this praise. The "salvation" (Hebrew: yeshu'ah) refers to God's active intervention to rescue, preserve, and deliver His people from distress, enemies, or any form of oppression, reflecting God's unwavering character as a faithful deliverer. This concept of God as a deliverer is foundational to Israel's identity, as seen in the exodus narrative and numerous psalms, such as Psalms 18:2. Thirdly, Rejoicing is presented as the natural and profound response to experiencing God's saving power. This joy is not superficial but deeply rooted in the assurance of God's faithfulness and His active presence in the lives of His people. It is a joy that compels outward expression. Finally, Zion's Significance underscores the theological importance of Jerusalem as God's dwelling place and the focal point for Israel's worship and communal life, emphasizing that true praise is offered within the sacred community and its central hub, for God is indeed enthroned on the praises of His people, as declared in Psalms 22:3.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 9:14 effectively employs several literary devices to amplify its message. The opening phrase, "That I may shew forth...", functions as a Purpose Clause, clearly stating the psalmist's intention and the desired outcome of God's mercy (as requested in the preceding verse). The most prominent device is Personification in "the daughter of Zion," which poetically represents Jerusalem or its inhabitants as a feminine figure. This device endows the city with a sense of identity, intimacy, and a relational quality within the divine covenant, making it a living entity that hears and participates in the praise. Furthermore, "the gates" can be understood as a form of Metonymy or Synecdoche, where a part (the gates) stands for the whole (the public life, communal sphere, and civic center of the city). This emphasizes the visibility, public nature, and communal impact of the praise. While not strict Syntactic Parallelism, the two clauses of the verse ("That I may shew forth all thy praise..." and "I will rejoice in thy salvation") exhibit a profound cause-and-effect relationship or a complementary expression, where the public declaration of praise stems from and is fueled by a deep, personal joy in God's salvation.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly connects the personal experience of God's salvation with the public declaration of His praise. It underscores a fundamental biblical truth: authentic faith and deliverance inevitably lead to worship that is not confined to private devotion but overflows into communal testimony. The psalmist's desire to "shew forth all thy praise" reflects the understanding that God's acts of salvation are meant to be proclaimed, not just for the individual's benefit, but for the edification of the community and the glory of God among all peoples. This public praise serves as a powerful witness to God's justice, faithfulness, and power, reinforcing the covenant relationship and inviting others to acknowledge His sovereignty. The joy in salvation is presented as the wellspring of this declaration, demonstrating that true worship is an outflow of profound gratitude and delight in God's character and His redemptive deeds. It is a testament to the transformative power of God's intervention, compelling the saved to declare His excellencies.
REFLECTION AND APPLICATION
Psalms 9:14 challenges believers today to consider the public dimension of their faith. In a world that often encourages privatized spirituality, the psalmist's fervent desire to "shew forth all thy praise in the gates of the daughter of Zion" calls us to an open and unashamed declaration of God's goodness. Our personal experience of God's salvation – whether deliverance from sin, comfort in distress, guidance in life, or healing – should naturally overflow into visible expressions of praise and testimony. This doesn't necessarily mean standing on a street corner, but it certainly implies that our joy in Christ should be evident in our daily lives, our conversations, and our interactions within our communities. Just as the ancient city gates were centers of public life, our contemporary "gates" include our workplaces, schools, neighborhoods, social gatherings, and digital spaces. We are called to be faithful witnesses, allowing our lives and words to proclaim the saving power of God, demonstrating that our deepest joy and ultimate hope are found in Him alone. Our public praise not only honors God but also serves to encourage fellow believers and draw others to the transforming grace of Christ.
Questions for Reflection
FAQ
Why is public praise so important in this verse?
Answer: Public praise is crucial in this verse because it serves multiple vital purposes. Firstly, it represents the psalmist's complete and unreserved response to God's deliverance, fulfilling a vow of thanksgiving. Secondly, it acts as a communal witness, reminding the people of God's faithfulness, strengthening their collective faith, and fostering a shared memory of His mighty acts. In ancient Israel, public declarations in the city gates were a form of testimony, teaching, and celebration, ensuring that God's works were remembered and honored by all. It is a bold declaration of God's sovereignty and a call for others to acknowledge Him, contributing to the glory of God among His people and beyond, as seen in the call to "make known His deeds among the peoples" in Psalms 105:1-2.
What does "daughter of Zion" mean, and why is it significant?
Answer: "Daughter of Zion" is a poetic and affectionate personification of Jerusalem, often referring to the city's inhabitants or the sacred community centered around the Temple. It signifies the place where God's presence dwells and where His covenant people gather for worship. Its significance lies in emphasizing that the praise is offered within the context of God's chosen city and people, underscoring the communal, covenantal, and sacred nature of the worship. It represents the spiritual heart of Israel's identity, making the public declaration of praise all the more impactful and central to their collective life, for Jerusalem is frequently called the "city of our God" in passages like Psalms 48:1.
How does the "salvation" mentioned here relate to the concept of salvation in the New Testament?
Answer: In the Old Testament, "salvation" (Hebrew: yeshu'ah) often refers to temporal, physical deliverance from enemies, distress, or danger, as is likely the primary context in Psalms 9. However, these temporal and physical deliverances are not merely historical events; they are divine acts that reveal God's character as a deliverer and foreshadow the ultimate, spiritual, and eternal salvation offered through Jesus Christ in the New Testament. The Old Testament acts of salvation prepared the way for the full revelation of God's saving power in Christ's atoning work on the cross. Thus, the psalmist's joy in God's deliverance from earthly foes points forward to the believer's profound joy in being saved from sin and death through faith in Jesus, who is the very embodiment of God's salvation. This connection is beautifully articulated by Simeon when he holds the infant Jesus, declaring, "my eyes have seen your salvation" in Luke 2:30.
CHRIST-CENTERED FULFILLMENT
Psalms 9:14 finds its ultimate and most profound fulfillment in Jesus Christ. The psalmist's fervent desire to "shew forth all thy praise in the gates of the daughter of Zion" for God's "salvation" points directly to the person and work of Christ, who is the very embodiment of God's saving power. His life, atoning death, and glorious resurrection constitute the supreme act of deliverance, offering not just temporal rescue but eternal redemption from the dominion of sin, death, and the grave. The "salvation" that the psalmist rejoices in is fully realized in the gospel, where God's ultimate victory over evil is secured through the Lamb of God who takes away the sin of the world. As believers, having experienced this ultimate salvation, we are now called to declare the praises of Him who called us out of darkness into His marvelous light, becoming a "chosen race, a royal priesthood, a holy nation, a people for God's own possession," specifically "that you may proclaim the excellencies of Him" (1 Peter 2:9). The "gates of the daughter of Zion" foreshadow the new Jerusalem, the heavenly city, where the redeemed will eternally proclaim the praises of God and the Lamb, for there is no temple in it, because the Lord God Almighty and the Lamb are its temple. Our present public praise, rooted in the joy of Christ's salvation, is a foretaste of that eternal worship, joining the chorus of heaven that declares the Lamb is worthy.