Psalm IX
tlie position of the race, as originally created and assigned
u (ioiiiiiiioii over tlie works of His hands.
Ver. 1-20. Upon MuCh-labben, or, after (lie manner accord' ing to " death to the li:lon," by which some song was known, to whose airor melody the musician is directed to perform this Psalm. This mode of denoting a song by some prominent word or words is still common (cf. Psalm 22). The Psalmist praises God for deliverance from his enemies, and celebrates the Divine government, for providing security to God's people and punishment to the wicked. Thus encouraging himself, he prays for new occasions to recount God s mercies, and confident of His continued
1. r : y Hnme—perlections (Psalm 5. 11 ; 7. 17). who hast sPi—lit., xi hich net Diou thy glory, &c., or, which glory of thine
srl thou, i&c, I, e., make it more conspicuous as if earth were too small a tlieutre lor its display. A similar expo-
sition suits the usual rendering, a. So manifest are God's
perfections, that by very weak instruments He conclu-
Bively^iets forth His praise. Infants are not only wonder-
ful illustrations of God's power and skill, In their phys-
ical constitution, instincts, and early developed Intelli-
gence, but also in their spontaneous admiration of God's works, Ijy which they put to shame—still—or, silence men who rail and cavil against God. A special illustra-
judgment on the wicked and vindication of the oppressed, he Implores a prompt and efficient manifestation of the Divine sovereignty.
tion of llie passage is afforded in Matthew 21. 16, when our .Savi(air itiUed the cavillers by quoting these words;
1. Heartfelt gratitude will find utterance. 3-5. Whien
. . . are tm-med toacU— it is the result of God's power alone. He, as a righteous Judge (Psalm 7. 11), vindicates His people. He rebukes by acts as well as words (Psalm
for the glories with wliicli God invested His Incarnate Son, even in His humiliation, constitute a most wonderful display of tlie perfections of His wisdom, love, and power. In view of tlie scope of u. 4-8 (see below), this quotation by our Saviour may be regarded as an exposition of the
6. 1 ; 18. 15), and so etfectually as to destroy the names of nations as well as persons. 6. Lit., As to the enemy finished are his ruinsfor ever. I'hou (God) hast destroyed, &c. (1 Samuel 15. 3, 7; '27. 8, 9). The wicked are utterly undone. Their ruins shall never be repaired. 7, 8. God's eternal possession of a throne of justice is contrasted with the ruin of the wicked. 9, 10. So that the oppressed, and all who know Him (Psalm 5. 3; 7. 1), find Him a sure refuge. 11. (Cf. Psalm 2. 0; 3. 4.) 13. for blood—t. e., murders (Psalm 5. 6), including all the oppressions of His people, maketh inquisition—(cf. Genesis 9. 5). He will avenge their cause. 13. gates—or, regions—of death—gates being the enti'ance is put for the bounds. 14. gates . . . Zlon —the enclosure of tlie city (cf. Psalm 48. 12; Isaiah 2;^. 12), or, chui'cli, as denoted by this phrase contrasted with that of death, carries out the idea of exaltation as well as deliverance. Signal favours should lead us to render signal and public thanks. 15, 16. The undesigned results of the devices of the wicked prove them to be of God's overruling or ordering, especially when those results are destructive to the wicked themselves. Higgaion—means meditation, and, combined with Selah, seems to denote a pause of unusual solemnity and emphasis (cf. Psalm 3. 2). Though Selah occurs seventy-three times, this is the only case in which Higgaion is found. In the view which is given here of the retribution on the wicked as an instance of God's wise and holy ordering, we may well pause in adoring wonder and faith. 17. shall be turned—or, shall turn, retreating under God's vengeance, and driven by Him to the extreme of destruction, even hell Itself. Those who forget God are classed with the depraved and openly profane. 18. (Cf. Psalm 13.) the needy lit., poor, as deprived of anything; hence miserable, expectation of the poor—or, meek, humble, made so by affliction. 19. Arise—(cf. Psalm 4. 7). let not man—(Psalm 8. 4). let ... be judged—and of course condemned. 30. By their efTectual subjection, make them to realize their frail nature (Psalm 8. 4), and deter them from all conceit and future rebellion.
proplietical cliaracter of tlie words, suclilliigs—among the Hebrews wen; probably of an age to speak (of. 1 Sam-
uel 1. 'li-H; Mark 7. 27). ortlaintd—founded, or prepared, and perfected, which occurs in Matthew 21. 10; taken from
Vne tieptuagiid lias the same meaning, strength—In the quotation in the New Testament, praise occurs as the consequence or effect put for the cause (of. Psalm 118. 14). avenger—as in Psalm 44. 16; one desirous of revenge, disposed to be quarrelsome, and so apt to cavil against God's government. 3, 4. The allusion to the magnificence of
the visilile heavens is introduced for the purpose of illus-
trating God's condescension, who, though the mighty Creator of these glorious worlds of light, makes man the
object of regard and recipient of favour, man.—lit., frail man, an allusion to his essential infirmity, son of man—only varies the form of speech, vlsltest—in favour (Psalm 65. lU). This favour is now more fully illus-
trated. 5-8. God has placed man next in dignity to angels, and but a little lower, and crowned him with the empire of tlie world, glory and honour—are the attributes of royal dignity (Psalm 21.5; 45.3). The position assigned man Is that described (Genesis 1. 26-28) as belong-
ing to Adam, in his original condition, the terms employed in detailing the subjects of man's dominion corresponding with those there nsed. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is vei-y evident, however, by the apostle's inspired expositions (Hebrews 2. 6-8; 1 Corinthians 15. 27, 28) that the language here employed finds its fulfilment only in the final exaltation of Christ's human nature. There is no limit to the " all things" mentioned, God only excepted, who " puts all things under." Man, in the person and glorious destiny of Jesus of Nazareth, the second Adam, the head and representative of the race,willnotonly be restored to his original
position, but exalted far beyond it. "The last enemy, death," througli'fear of which, man, in his present estate,