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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.
He urges God by his tolerance and the strength of his mercy and patience that he grant a time of trials of long duration to the people harassing him. Before he had prayed that the nations be judged in the sight of God; now he asks that a lawgiver be appointed for the nations before the future judgment, so that they might learn they are people and not brute animals, for the law was hardly given to brutish animals. This law is not from Moses, who once had carried it from the midst of people; it is not about the law given to the Jews alone, nor does he wish that another law be awaited, as the law of the New Testament stretches over the whole earth. Indeed, Christ is the Lawgiver, and the Gospel message applies to the nations.
"Place a lawgiver over them, O Lord." [Psalm 9:20]. He seems to me to point out Antichrist: of whom the Apostle says, "When the man of sin shall be revealed." [2 Thessalonians 2:3] "Let the heathen know that they are men." That they who will be set free by the Son of God, and belong to the Son of Man, and be sons of men, that is, new men, may serve man, that is, the old man the sinner, "for that they are men."
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SUMMARY
Psalms 9:20 is a fervent prayer from King David, concluding a section of his psalm that appeals for divine intervention and righteous judgment against hostile nations. It expresses a profound yearning for the Lord to assert His ultimate authority, compelling those who oppose Him to recognize their inherent human frailty and mortality in contrast to God's infinite power and sovereignty. This climactic plea underscores the psalmist's conviction that only God can humble the proud and establish true justice on the earth, bringing about a necessary recognition of humanity's creaturely limits.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 9:20 employs several powerful literary devices to convey its profound message. The most prominent is Apostrophe, a direct address to an absent or abstract entity, here the "O LORD," which intensely personalizes and elevates the urgency of the psalmist's plea, indicating a direct appeal to divine authority. There is a strong element of Contrast, sharply juxtaposing the infinite power and sovereignty of God with the finite weakness and mortality of "men" (ʾĕnôwsh). The phrase "Put them in fear" can be seen as a form of Intensification or a powerful petition, implying a fear so profound and divinely imposed that it leads to a complete re-evaluation of self-identity and a shattering of human hubris. Furthermore, the verse functions as a form of Didacticism, teaching a fundamental theological truth through the prayer: that human pride is ultimately futile and unsustainable before divine judgment, and true wisdom involves humbly recognizing one's place as a creature before the Creator. The inclusion of "Selah" also serves as a Rhetorical Marker, signaling a moment for profound contemplation and emphasizing the weight and finality of the preceding declaration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 9:20 stands as a powerful declaration of God's universal dominion and His unwavering commitment to justice, particularly against those who oppose His righteous rule and oppress His people. It resonates deeply with the pervasive biblical theme that God is the ultimate judge of all the earth, before whom no human power, no matter how mighty or arrogant, can ultimately stand. The humbling of the nations, as prayed for here, is not merely punitive but also redemptive in its ultimate aim, intended to bring about a necessary recognition of God's supremacy and humanity's inherent frailty. This theme powerfully foreshadows the ultimate eschatological judgment where all earthly powers will be brought low, and God's righteous kingdom will be fully established. It serves as a timeless reminder to believers that even in the face of seemingly insurmountable opposition and pervasive injustice, God remains sovereign and will ultimately vindicate His name and His people, ensuring that truth and righteousness prevail.
REFLECTION AND APPLICATION
Psalms 9:20 offers profound insights and challenging applications for contemporary believers. In a world often dominated by powerful, self-assured nations, influential corporations, and arrogant individuals who seem to operate without accountability, this verse serves as a vital reminder of God's ultimate and unchallengeable sovereignty. When we witness injustice, oppression, or blatant displays of human hubris, this psalm encourages us to pray boldly and fervently for divine intervention, trusting that God will, in His perfect timing and sovereign manner, humble the proud and establish His righteousness. It calls us, individually and corporately, to cultivate a deep sense of humility in our own lives, recognizing our inherent limitations, mortality, and absolute dependence on God. This humility is not self-deprecation but a realistic and liberating assessment of our place in creation, fostering a greater reliance on God's infinite power, wisdom, and grace rather than our own finite capabilities or perceived strengths. It challenges us to resist the pervasive temptation to idolize human achievements, political systems, national strength, or personal accomplishments, and instead to place our ultimate hope, trust, and allegiance in the Lord, who alone is truly mighty, eternal, and worthy of all praise.
Questions for Reflection
FAQ
What is the significance of "Selah" in this verse?
Answer: "Selah" is a Hebrew term found primarily in the Psalms and the book of Habakkuk, believed to be a musical or liturgical instruction. While its exact meaning is debated among scholars, it most commonly signifies a pause for reflection, contemplation, or a musical interlude. In Psalms 9:20, "Selah" serves as a powerful cue for the reader or listener to pause and deeply ponder the profound truth that has just been declared: the absolute sovereignty of God and the ultimate humbling of all human pride and power before Him. It invites a moment of meditative awe at God's omnipotence and humanity's inherent frailty, allowing the weight of the preceding statement to fully sink in.
Why does the psalmist pray for God to "put them in fear"? Is this a prayer for vengeance?
Answer: The prayer to "put them in fear" (Hebrew: môwrâʼ, meaning dread or terror) is not primarily a prayer for vindictive punishment or mere vengeance. Instead, it is a petition for a divinely orchestrated humbling that leads to a revelatory recognition. The fear is intended to strip away the nations' arrogance, self-confidence, and false sense of invincibility, forcing them to "know themselves to be but men." This is a prayer for God's justice to be manifest, not just punitively, but redemptively in its ultimate outcome, leading to a profound realization of their creaturely status and God's supreme authority. It aligns with God's ultimate desire for all creation to acknowledge Him and bow before Him, as seen in passages like Isaiah 45:23.
How does "know themselves to be but men" relate to human pride and the biblical view of humanity?
Answer: The phrase "know themselves to be but men" directly confronts human pride and self-exaltation, which are deeply rooted in humanity's fallen nature. The Hebrew word for "men" here is ʾĕnôwsh, which specifically emphasizes human weakness, frailty, and mortality, in stark contrast to God's eternal strength and omnipotence. Nations, in their pursuit of power, glory, and self-sufficiency, often forget their creaturely limits and act as if they are self-sufficient, invincible, or even divine. This prayer asks God to shatter that illusion, compelling them to experientially understand their inherent vulnerability, dependence, and finite nature. It aligns perfectly with the biblical teaching that true wisdom begins with the fear of the Lord and a humble recognition of our place as created beings before a holy and sovereign God, as highlighted in Proverbs 1:7.
CHRIST-CENTERED FULFILLMENT
Psalms 9:20 finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ, who embodies God's righteous judgment and absolute sovereignty over all nations. While the psalmist prays for God to humble the nations in his own historical context, the New Testament reveals that this humbling will be fully and universally realized at the return of Christ. The prophetic anticipation of every knee bowing and every tongue confessing that Jesus Christ is Lord, to the glory of God the Father, in Philippians 2:10-11, directly speaks to the fulfillment of this psalmic prayer. The "fear" that the psalmist prays for will become a reality for those who oppose God, as Christ returns in power and glory to judge the living and the dead (Revelation 1:7). He is the one who will "strike down the nations" and "rule them with an iron scepter" (Revelation 19:15), ensuring that all earthly powers and all humanity acknowledge their true, finite nature before the King of Kings and Lord of Lords. Thus, David's prayer is not just a historical plea but a profound prophetic anticipation of the universal reign of Christ, where all humanity, whether in worshipful submission or in just judgment, will ultimately "know themselves to be but men" before the Son of God.