Psalms 40
KingCommentsPsalms 40:1
What Is Man?
After the contrast between infants and nursing babes on the one hand and the adversaries on the other, more contrasts follow from Psalms 8:3 onward. In Psalms 8:3 David speaks of the mighty heavens and in Psalms 8:4 he speaks of the smallness of mortal man. He speaks about “Your heavens”. They are God’s heavens because He made them and is the Owner of them. He sees “the work of Your fingers, the moon and the stars”. The mention of God’s fingers suggests that He has been at work as a skilled artist.
He has also “ordained” all the celestial bodies, He gave them their place. All celestial bodies do not find themselves in the place where they are by chance, but have been given that place by God. Therefore there is harmony in the universe. Everything is in the right proportion to each other. The celestial bodies are the silent witnesses of God’s majesty, creative power and power of maintenance, which keeps them in their place and in their orbit. Here we have one of the many indications that the theory of evolution is a theory of lies. God has given everything its place in the sky, not by evolution, but by the work of His fingers. It is not a process, but an act.
Deeply impressed by the immeasurable universe with its countless stars, David speaks in amazement about the fact that God is thinking of that puny, mortal “man” (Psalms 8:4; cf. Job 35:5). Job asks the same question, but as an accusation, from the perspective of the suffering God brings upon him (Job 7:17). ‘Man’ is the translation of the Hebrew word enosh, which means weak, mortal man. That is what man became after the Fall. Enosh therefore is the sinful man. This does not apply to the Lord Jesus.
David is also amazed that God cares for “the son of man”. “Son of man” is the translation of the Hebrew words ben adam, which mean “son of Adam”. This emphasizes that he was made from the dust of the earth, and also without the ulterior motive of sin. What makes him so valuable to God that He, the Creator and Sustainer of the universe, does not forget him, but takes care of him and shows His favor again and again? After all, man in his mortality and weakness is an insignificant creature in the midst of God’s imposing, overwhelming works of creation (cf. Psalms 144:3).
After his astonishment at the significance that man has for God despite his smallness, David speaks of the relationship between man and the angels (Psalms 8:5). Compared to the angels, man is made by God “a little lower” than they are [“God” should read as “angels” cf. Psalms 97:7b). Man is head of creation and God has subjected everything to him (Genesis 1:26; 28). Thus God has crowned him with glory and majesty!
This is amazing. As a creature, man does not possess the power and agility of angels. He is also confined to the earth, whereas angels are in heaven and can come to earth. Yet God has not set an angel as the ruler of creation, but that weak, limited man.
What attraction can there be in puny man that God took thought of him? The answer to that question is: Look at the Lord Jesus, “the Son of Man”, Who is now in glory, crowned by God with glory and honor. In Him we see how God really thinks about man. He is the true Son of Adam (Luke 3:23-24; 38). In Him we see the glory and honor of man.
He is the Son of Man (singular) and not the Son of Men (plural). This difference is important. For He is the Son of one human being, Mary, and not the Son of two men, Joseph and Mary. We humans are all born of two human beings – of a father and a mother – so we are all “sons of men” (Ephesians 3:5). The Lord Jesus by His birth is the Son of Mary in whom He was conceived by the Holy Spirit (Luke 1:35).
That David by the Spirit speaks of Christ we see in Hebrews 2 where these verses of Psalm 8 are quoted and explained. Because of its importance, we quote the entire section: “For He did not subject to angels the world to come, concerning which we are speaking. But one has testified somewhere, saying, “What is man, that You remember him? Or the son of man, that You are concerned about him? “You have made him for a little while lower than the angels; You have crowned him with glory and honor, and have appointed him over the works of Your hands; You have put all things in subjection under his feet.” For in subjecting all things to him, He left nothing that is not subject to him. But now we do not yet see all things subjected to him. But we do see Him who was made for a little while lower than the angels, [namely,] Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone” (Hebrews 2:5-9).
Psalms 8:6 of Psalms 8 goes beyond the first Adam about to the last Adam (1 Corinthians 15:45; 47). “You have put all things in subjection under his feet”, indicates the complete lordship of the Lord Jesus over creation, as the quotation in Hebrews 2 makes clear. ‘All’ is also really all and allows no exception. It includes all things in heaven and on earth, every part of the created universe. Wherever we look in the universe, there is nothing to be found that is not subjected to Him.
Of that general dominion, nothing can be seen today. We see much misery and sorrow. This is because man, through sin, has given up and lost dominion. That dominion is now in the hands of satan (Luke 4:6), who since the Fall has been “the god of this age” (2 Corinthians 4:4) and “the ruler of this world” (John 12:31). The curse rests on creation. Peaceful animals have become predators and the earth’s soil has begun to bring forth thorns and thistles.
It will not always remain so. To see how it will be, we must look up. There we see “Jesus” and indeed “crowned with glory and honor”. God has given Him that place of honor as a reward for His work on the cross. Because of this suffering of death, the Lord Jesus was “made a little [or: a short time] lower than the angels”. He, Who is the Creator of the angels and therefore their Master, was, though for a short time of only three days, still during that time, lower than the angels. His humiliation knows no limits and therefore neither does His exaltation. We do not yet see everything subjected to Him, but in faith we do see Him to Whom everything will be publicly subjected.
The writer of the letter to the Hebrews is concerned with raising our eyes upward to Him. And to see Him is also to see His work that He has done on earth at God’s behest. Where the first man failed so grossly and irreparably, the second Man has come to acquire the full right to creation. He acquired that right by glorifying God in the same area where the first man failed.
All things put “under his feet” (Psalms 8:6), that is, the feet of the first man, concerns especially the animal kingdom (Psalms 8:7; cf. Genesis 1:26). He rules over the tame animals, “all sheep and oxen”. These animals serve him. He also rules over the wild animals, “the beasts of the field”. He is able to capture and tame them or render them harmless (cf. James 3:7). He also rules over the animals of the air, “the birds of the heavens” (Psalms 8:8). The same is true of the animals in the water, “the fish of the sea” (cf. Genesis 9:2). The fish pass “through the paths of the seas”. They are not human paths. Yet man manages to catch the fish.
That everything is put under man’s feet is applied to the Lord Jesus three times in the New Testament (Hebrews 2:8; 1 Corinthians 15:27; Ephesians 1:22). There we also see that there are two exceptions. The first exception is God, for God has subjected everything to Him: “But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him” (1 Corinthians 15:27b).
The second exception is the church, for it is joined to Christ as a body to a head: “And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all” (Ephesians 1:22-23). That the Lord Jesus reigns over creation together with His church we see pictured in the rule Adam and Eve receive together over creation (Genesis 1:27-28).
Psalms 40:2
What Is Man?
After the contrast between infants and nursing babes on the one hand and the adversaries on the other, more contrasts follow from Psalms 8:3 onward. In Psalms 8:3 David speaks of the mighty heavens and in Psalms 8:4 he speaks of the smallness of mortal man. He speaks about “Your heavens”. They are God’s heavens because He made them and is the Owner of them. He sees “the work of Your fingers, the moon and the stars”. The mention of God’s fingers suggests that He has been at work as a skilled artist.
He has also “ordained” all the celestial bodies, He gave them their place. All celestial bodies do not find themselves in the place where they are by chance, but have been given that place by God. Therefore there is harmony in the universe. Everything is in the right proportion to each other. The celestial bodies are the silent witnesses of God’s majesty, creative power and power of maintenance, which keeps them in their place and in their orbit. Here we have one of the many indications that the theory of evolution is a theory of lies. God has given everything its place in the sky, not by evolution, but by the work of His fingers. It is not a process, but an act.
Deeply impressed by the immeasurable universe with its countless stars, David speaks in amazement about the fact that God is thinking of that puny, mortal “man” (Psalms 8:4; cf. Job 35:5). Job asks the same question, but as an accusation, from the perspective of the suffering God brings upon him (Job 7:17). ‘Man’ is the translation of the Hebrew word enosh, which means weak, mortal man. That is what man became after the Fall. Enosh therefore is the sinful man. This does not apply to the Lord Jesus.
David is also amazed that God cares for “the son of man”. “Son of man” is the translation of the Hebrew words ben adam, which mean “son of Adam”. This emphasizes that he was made from the dust of the earth, and also without the ulterior motive of sin. What makes him so valuable to God that He, the Creator and Sustainer of the universe, does not forget him, but takes care of him and shows His favor again and again? After all, man in his mortality and weakness is an insignificant creature in the midst of God’s imposing, overwhelming works of creation (cf. Psalms 144:3).
After his astonishment at the significance that man has for God despite his smallness, David speaks of the relationship between man and the angels (Psalms 8:5). Compared to the angels, man is made by God “a little lower” than they are [“God” should read as “angels” cf. Psalms 97:7b). Man is head of creation and God has subjected everything to him (Genesis 1:26; 28). Thus God has crowned him with glory and majesty!
This is amazing. As a creature, man does not possess the power and agility of angels. He is also confined to the earth, whereas angels are in heaven and can come to earth. Yet God has not set an angel as the ruler of creation, but that weak, limited man.
What attraction can there be in puny man that God took thought of him? The answer to that question is: Look at the Lord Jesus, “the Son of Man”, Who is now in glory, crowned by God with glory and honor. In Him we see how God really thinks about man. He is the true Son of Adam (Luke 3:23-24; 38). In Him we see the glory and honor of man.
He is the Son of Man (singular) and not the Son of Men (plural). This difference is important. For He is the Son of one human being, Mary, and not the Son of two men, Joseph and Mary. We humans are all born of two human beings – of a father and a mother – so we are all “sons of men” (Ephesians 3:5). The Lord Jesus by His birth is the Son of Mary in whom He was conceived by the Holy Spirit (Luke 1:35).
That David by the Spirit speaks of Christ we see in Hebrews 2 where these verses of Psalm 8 are quoted and explained. Because of its importance, we quote the entire section: “For He did not subject to angels the world to come, concerning which we are speaking. But one has testified somewhere, saying, “What is man, that You remember him? Or the son of man, that You are concerned about him? “You have made him for a little while lower than the angels; You have crowned him with glory and honor, and have appointed him over the works of Your hands; You have put all things in subjection under his feet.” For in subjecting all things to him, He left nothing that is not subject to him. But now we do not yet see all things subjected to him. But we do see Him who was made for a little while lower than the angels, [namely,] Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone” (Hebrews 2:5-9).
Psalms 8:6 of Psalms 8 goes beyond the first Adam about to the last Adam (1 Corinthians 15:45; 47). “You have put all things in subjection under his feet”, indicates the complete lordship of the Lord Jesus over creation, as the quotation in Hebrews 2 makes clear. ‘All’ is also really all and allows no exception. It includes all things in heaven and on earth, every part of the created universe. Wherever we look in the universe, there is nothing to be found that is not subjected to Him.
Of that general dominion, nothing can be seen today. We see much misery and sorrow. This is because man, through sin, has given up and lost dominion. That dominion is now in the hands of satan (Luke 4:6), who since the Fall has been “the god of this age” (2 Corinthians 4:4) and “the ruler of this world” (John 12:31). The curse rests on creation. Peaceful animals have become predators and the earth’s soil has begun to bring forth thorns and thistles.
It will not always remain so. To see how it will be, we must look up. There we see “Jesus” and indeed “crowned with glory and honor”. God has given Him that place of honor as a reward for His work on the cross. Because of this suffering of death, the Lord Jesus was “made a little [or: a short time] lower than the angels”. He, Who is the Creator of the angels and therefore their Master, was, though for a short time of only three days, still during that time, lower than the angels. His humiliation knows no limits and therefore neither does His exaltation. We do not yet see everything subjected to Him, but in faith we do see Him to Whom everything will be publicly subjected.
The writer of the letter to the Hebrews is concerned with raising our eyes upward to Him. And to see Him is also to see His work that He has done on earth at God’s behest. Where the first man failed so grossly and irreparably, the second Man has come to acquire the full right to creation. He acquired that right by glorifying God in the same area where the first man failed.
All things put “under his feet” (Psalms 8:6), that is, the feet of the first man, concerns especially the animal kingdom (Psalms 8:7; cf. Genesis 1:26). He rules over the tame animals, “all sheep and oxen”. These animals serve him. He also rules over the wild animals, “the beasts of the field”. He is able to capture and tame them or render them harmless (cf. James 3:7). He also rules over the animals of the air, “the birds of the heavens” (Psalms 8:8). The same is true of the animals in the water, “the fish of the sea” (cf. Genesis 9:2). The fish pass “through the paths of the seas”. They are not human paths. Yet man manages to catch the fish.
That everything is put under man’s feet is applied to the Lord Jesus three times in the New Testament (Hebrews 2:8; 1 Corinthians 15:27; Ephesians 1:22). There we also see that there are two exceptions. The first exception is God, for God has subjected everything to Him: “But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him” (1 Corinthians 15:27b).
The second exception is the church, for it is joined to Christ as a body to a head: “And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all” (Ephesians 1:22-23). That the Lord Jesus reigns over creation together with His church we see pictured in the rule Adam and Eve receive together over creation (Genesis 1:27-28).
Psalms 40:3
How Majestic Is God’s Name!
The psalm concludes in this verse with the same words with which it begins in Psalms 8:1. David has, what he says in the opening verse, clarified in the following verses. As a result, we have understood why David begins with this and has involved us in his admiration for God’s Name. This will be fully fulfilled in the realm of peace.
For us it has an even deeper dimension. We do not yet see everything subjected to Him, but we see Him to Whom everything will be subjected. In addition, we are united with Him, the Son of Man, and will share in His reign in the realm of peace. In that realm His dominion is not only over all that is on the earth, but also over all that is in the heavens (Ephesians 1:10). For us, His Name is already majestic in our hearts and lives, while outwardly nothing of His dominion is visible yet.
Psalms 40:5
Introduction
We have in Psalms 9, which together with Psalms 10 forms a unit, a special stylistic form in the poetry of the Hebrew Psalms, called acrostic. In this, the first word of each verse, or group of verses, begins with the next letter of the Hebrew alphabet, called alephbeth in Hebrew. The Psalms written in the form of an acrostic are: Psalms 9-10; 25; 34; 37; 111; 112; 119; 145.
The first psalm is Psalms 9 to which Psalms 10 belongs directly because Psalms 10 continues the alphabetical sequence of Psalm 9. Also, Psalms 10 lacks a heading, which is unusual for book 1 of Psalms (Psalms 1-41). This means that the heading of Psalm 9 applies to Psalms 9-10 together.
However, the alphabetical sequence of these two psalms is not compelling, for some letters are missing, being one letter in Psalms 9 and six letters in Psalms 10. Further consideration of this shows that the letters are missing where the antichrist, the man of sin, becomes manifest. Six in the Bible is the number of man.
The psalm shows us the governmental ways of God in the life of the oppressed faithful remnant (Psalms 10:18) in “times of trouble” (Psalms 9:9; Psalms 10:1). This involves primarily enemies from without in Psalms 9, and enemies from within in Psalms 10. The way of God when there are enemies is to first bring praise to Him (Psalms 9:1b-2; cf. 2 Chronicles 20:21). After all, the fight is the LORD’s; it is His fight.
Praise to God, the Righteous Judge
For “for the choir director” (Psalms 9:1a) see at Psalms 4:1.
The addition “on Muth-labben” which means ‘Death to the son’ is found only in the heading of this psalm. Several explanations of this expression have been given, which makes it difficult, if not impossible, to give the correct explanation.
There is, however, one explanation that appeals to us. That is that by ‘Death to the son’ is meant the death of “the man of lawlessness … the son of destruction” (2 Thessalonians 2:3) or the antichrist. This person plays the leading role in evil in this psalm and the next – and in many other psalms. He is the embodiment of lawlessness, which is expressed in the name ‘the man of lawlessness’.
The thought of his death also connects well with the previous psalm, Psalms 8, where the realm of peace is described. The establishment of the realm of peace means the death of the antichrist, ‘the son of destruction’. God proves that He is the righteous Judge by killing this person. This gives the God-fearing, who have suffered greatly from him, the occasion for a song of praise, which is heard through David in this psalm. The ‘Death to the son’ is the melody of this psalm by which the words which are sung are carried.
For “a Psalm of David”, see Psalms 3:1.
After a climax in Psalms 8, the thread with Psalms 7 is picked up. Psalms 7 ends with a song of praise about and to the LORD Most High. That is repeated here in Psalms 9:1b-2. David begins the psalm by giving thanks to the LORD (Psalms 9:1b). He does this with all his heart. There is nothing else in his heart but thanksgiving to God.
Next, he says to God that he will tell of all His wonders. Wonders are literally “extraordinary things”, all acts of God that produce astonishment and awe. It is a term more often used in Psalms to describe God’s works, which are numerous. These are primarily wonders of deliverance through judgment on enemies. He testifies to others of what God has done for him. Thus he first gives to God what is due to Him. Then follows the testimony to the outside world, so that they too will begin to ask for Him.
Even more than the wonders of deliverance, about which he tells, David is glad and exults in the Deliverer (Psalms 9:2). He jumps up with joy because of Him. To His Name he sings praise. The LORD is the “Most High”. He is exalted above everything and everyone. One who realizes this in faith can sing in spite of enemies who surround him. As noted earlier, the name “Most High” is God’s name in the realm of peace. David sees here, as it were, the full result of deliverance.`
In Psalms 9:3-4, David speaks of the reason for his joy. Both verses begin with a reasoning word. The first is “when” and then the description follows what happened to the enemies (Psalms 9:3). David is mindful of God’s successive dealings with his enemies. There is a climax – for the enemies an anticlimax – in it. It all happens “before You”, that is, it is His work.
In a vivid description, the defeat of the enemies is depicted; we see it happen: 1. God has caused his enemies to “turn back”. 2. Then they do not flee and escape, but “stumble”. 3. Finally, we see their end: they “perish” before God.
The word “for” makes it clear that the enemies perished because God has maintained David’s just cause (Psalms 9:4). God, by killing the enemies, justifies David. David has defeated his enemies, but he knows that it is not he, but God who has dealt with his enemies. God has enabled him to do that. Therefore, for that, all credit is due to Him.
David served God faithfully. Because He is the righteous Judge, Who is “judging righteously”, He stood up for David. He always stands up for those who suffer because of their faithfulness to Him. This is not always immediately apparent. Sometimes it even seems like the opposite, but it will become visible when He takes His seat on His throne.
Because God is the righteous Judge, Who cannot do other than judge righteously, He rebukes “the nations” (cf. Matthew 25:31-33) and destroys “the wicked” – singular, the antichrist (Psalms 9:5). The nations share in the fate of the antichrist because they have followed him and helped in carrying out his evil plans. Nothing remains of them; the eradication is radical.
Even their names – those of the nations and that of the antichrist – are blotted out, not for a shorter or longer period, but “forever and ever”. As in Psalms 9:3, here we have a climax for faith that is an anticlimax for unbelief: rebuked, destroyed and blotted out.
Psalms 9:5 begins with the letter gimel and Psalms 9:6 begins with the letter he. The letter daleth is skipped. This has to do here with the mention of “the wicked” in Psalms 9:5 and the “enemy” in Psalms 9:6. By both is meant the antichrist who is out to disrupt God’s governmental ways.
In Psalms 9:6 David says defiantly to the enemy, the antichrist, where does he now stand with all his exploits of which he has always boasted? He has done nothing but cause ruin, uproot cities and making life impossible for countless people. The testimony “destruction and misery are in their paths” (Romans 3:16) applies to him in particular. When he is put to death, there is an end forever to his destruction as well as to the uprooting of cities. The memory of his devastation has perished along with his destruction.
We can apply this to everything modern man boasts of. He strains to make the world more livable, that is, to bend it to his will, just for his own pleasure. The effect of his efforts is to make the world more and more uninhabitable. The trail of destruction that is in his paths becomes deeper and deeper. Not even a memory of him remains, no matter how much people may praise him and “immortalize” his name.
One of the greatest symbols of glorification of man is the Hollywood Walk of Fame with names of entertainment industry celebrities admired by countless people. When God takes His seat on the throne, He wipes out all those names and their memory of them. They disappear forever and ever. They are never thought of again, let alone longed for again.
Psalms 40:6
Introduction
We have in Psalms 9, which together with Psalms 10 forms a unit, a special stylistic form in the poetry of the Hebrew Psalms, called acrostic. In this, the first word of each verse, or group of verses, begins with the next letter of the Hebrew alphabet, called alephbeth in Hebrew. The Psalms written in the form of an acrostic are: Psalms 9-10; 25; 34; 37; 111; 112; 119; 145.
The first psalm is Psalms 9 to which Psalms 10 belongs directly because Psalms 10 continues the alphabetical sequence of Psalm 9. Also, Psalms 10 lacks a heading, which is unusual for book 1 of Psalms (Psalms 1-41). This means that the heading of Psalm 9 applies to Psalms 9-10 together.
However, the alphabetical sequence of these two psalms is not compelling, for some letters are missing, being one letter in Psalms 9 and six letters in Psalms 10. Further consideration of this shows that the letters are missing where the antichrist, the man of sin, becomes manifest. Six in the Bible is the number of man.
The psalm shows us the governmental ways of God in the life of the oppressed faithful remnant (Psalms 10:18) in “times of trouble” (Psalms 9:9; Psalms 10:1). This involves primarily enemies from without in Psalms 9, and enemies from within in Psalms 10. The way of God when there are enemies is to first bring praise to Him (Psalms 9:1b-2; cf. 2 Chronicles 20:21). After all, the fight is the LORD’s; it is His fight.
Praise to God, the Righteous Judge
For “for the choir director” (Psalms 9:1a) see at Psalms 4:1.
The addition “on Muth-labben” which means ‘Death to the son’ is found only in the heading of this psalm. Several explanations of this expression have been given, which makes it difficult, if not impossible, to give the correct explanation.
There is, however, one explanation that appeals to us. That is that by ‘Death to the son’ is meant the death of “the man of lawlessness … the son of destruction” (2 Thessalonians 2:3) or the antichrist. This person plays the leading role in evil in this psalm and the next – and in many other psalms. He is the embodiment of lawlessness, which is expressed in the name ‘the man of lawlessness’.
The thought of his death also connects well with the previous psalm, Psalms 8, where the realm of peace is described. The establishment of the realm of peace means the death of the antichrist, ‘the son of destruction’. God proves that He is the righteous Judge by killing this person. This gives the God-fearing, who have suffered greatly from him, the occasion for a song of praise, which is heard through David in this psalm. The ‘Death to the son’ is the melody of this psalm by which the words which are sung are carried.
For “a Psalm of David”, see Psalms 3:1.
After a climax in Psalms 8, the thread with Psalms 7 is picked up. Psalms 7 ends with a song of praise about and to the LORD Most High. That is repeated here in Psalms 9:1b-2. David begins the psalm by giving thanks to the LORD (Psalms 9:1b). He does this with all his heart. There is nothing else in his heart but thanksgiving to God.
Next, he says to God that he will tell of all His wonders. Wonders are literally “extraordinary things”, all acts of God that produce astonishment and awe. It is a term more often used in Psalms to describe God’s works, which are numerous. These are primarily wonders of deliverance through judgment on enemies. He testifies to others of what God has done for him. Thus he first gives to God what is due to Him. Then follows the testimony to the outside world, so that they too will begin to ask for Him.
Even more than the wonders of deliverance, about which he tells, David is glad and exults in the Deliverer (Psalms 9:2). He jumps up with joy because of Him. To His Name he sings praise. The LORD is the “Most High”. He is exalted above everything and everyone. One who realizes this in faith can sing in spite of enemies who surround him. As noted earlier, the name “Most High” is God’s name in the realm of peace. David sees here, as it were, the full result of deliverance.`
In Psalms 9:3-4, David speaks of the reason for his joy. Both verses begin with a reasoning word. The first is “when” and then the description follows what happened to the enemies (Psalms 9:3). David is mindful of God’s successive dealings with his enemies. There is a climax – for the enemies an anticlimax – in it. It all happens “before You”, that is, it is His work.
In a vivid description, the defeat of the enemies is depicted; we see it happen: 1. God has caused his enemies to “turn back”. 2. Then they do not flee and escape, but “stumble”. 3. Finally, we see their end: they “perish” before God.
The word “for” makes it clear that the enemies perished because God has maintained David’s just cause (Psalms 9:4). God, by killing the enemies, justifies David. David has defeated his enemies, but he knows that it is not he, but God who has dealt with his enemies. God has enabled him to do that. Therefore, for that, all credit is due to Him.
David served God faithfully. Because He is the righteous Judge, Who is “judging righteously”, He stood up for David. He always stands up for those who suffer because of their faithfulness to Him. This is not always immediately apparent. Sometimes it even seems like the opposite, but it will become visible when He takes His seat on His throne.
Because God is the righteous Judge, Who cannot do other than judge righteously, He rebukes “the nations” (cf. Matthew 25:31-33) and destroys “the wicked” – singular, the antichrist (Psalms 9:5). The nations share in the fate of the antichrist because they have followed him and helped in carrying out his evil plans. Nothing remains of them; the eradication is radical.
Even their names – those of the nations and that of the antichrist – are blotted out, not for a shorter or longer period, but “forever and ever”. As in Psalms 9:3, here we have a climax for faith that is an anticlimax for unbelief: rebuked, destroyed and blotted out.
Psalms 9:5 begins with the letter gimel and Psalms 9:6 begins with the letter he. The letter daleth is skipped. This has to do here with the mention of “the wicked” in Psalms 9:5 and the “enemy” in Psalms 9:6. By both is meant the antichrist who is out to disrupt God’s governmental ways.
In Psalms 9:6 David says defiantly to the enemy, the antichrist, where does he now stand with all his exploits of which he has always boasted? He has done nothing but cause ruin, uproot cities and making life impossible for countless people. The testimony “destruction and misery are in their paths” (Romans 3:16) applies to him in particular. When he is put to death, there is an end forever to his destruction as well as to the uprooting of cities. The memory of his devastation has perished along with his destruction.
We can apply this to everything modern man boasts of. He strains to make the world more livable, that is, to bend it to his will, just for his own pleasure. The effect of his efforts is to make the world more and more uninhabitable. The trail of destruction that is in his paths becomes deeper and deeper. Not even a memory of him remains, no matter how much people may praise him and “immortalize” his name.
One of the greatest symbols of glorification of man is the Hollywood Walk of Fame with names of entertainment industry celebrities admired by countless people. When God takes His seat on the throne, He wipes out all those names and their memory of them. They disappear forever and ever. They are never thought of again, let alone longed for again.
Psalms 40:7
Introduction
We have in Psalms 9, which together with Psalms 10 forms a unit, a special stylistic form in the poetry of the Hebrew Psalms, called acrostic. In this, the first word of each verse, or group of verses, begins with the next letter of the Hebrew alphabet, called alephbeth in Hebrew. The Psalms written in the form of an acrostic are: Psalms 9-10; 25; 34; 37; 111; 112; 119; 145.
The first psalm is Psalms 9 to which Psalms 10 belongs directly because Psalms 10 continues the alphabetical sequence of Psalm 9. Also, Psalms 10 lacks a heading, which is unusual for book 1 of Psalms (Psalms 1-41). This means that the heading of Psalm 9 applies to Psalms 9-10 together.
However, the alphabetical sequence of these two psalms is not compelling, for some letters are missing, being one letter in Psalms 9 and six letters in Psalms 10. Further consideration of this shows that the letters are missing where the antichrist, the man of sin, becomes manifest. Six in the Bible is the number of man.
The psalm shows us the governmental ways of God in the life of the oppressed faithful remnant (Psalms 10:18) in “times of trouble” (Psalms 9:9; Psalms 10:1). This involves primarily enemies from without in Psalms 9, and enemies from within in Psalms 10. The way of God when there are enemies is to first bring praise to Him (Psalms 9:1b-2; cf. 2 Chronicles 20:21). After all, the fight is the LORD’s; it is His fight.
Praise to God, the Righteous Judge
For “for the choir director” (Psalms 9:1a) see at Psalms 4:1.
The addition “on Muth-labben” which means ‘Death to the son’ is found only in the heading of this psalm. Several explanations of this expression have been given, which makes it difficult, if not impossible, to give the correct explanation.
There is, however, one explanation that appeals to us. That is that by ‘Death to the son’ is meant the death of “the man of lawlessness … the son of destruction” (2 Thessalonians 2:3) or the antichrist. This person plays the leading role in evil in this psalm and the next – and in many other psalms. He is the embodiment of lawlessness, which is expressed in the name ‘the man of lawlessness’.
The thought of his death also connects well with the previous psalm, Psalms 8, where the realm of peace is described. The establishment of the realm of peace means the death of the antichrist, ‘the son of destruction’. God proves that He is the righteous Judge by killing this person. This gives the God-fearing, who have suffered greatly from him, the occasion for a song of praise, which is heard through David in this psalm. The ‘Death to the son’ is the melody of this psalm by which the words which are sung are carried.
For “a Psalm of David”, see Psalms 3:1.
After a climax in Psalms 8, the thread with Psalms 7 is picked up. Psalms 7 ends with a song of praise about and to the LORD Most High. That is repeated here in Psalms 9:1b-2. David begins the psalm by giving thanks to the LORD (Psalms 9:1b). He does this with all his heart. There is nothing else in his heart but thanksgiving to God.
Next, he says to God that he will tell of all His wonders. Wonders are literally “extraordinary things”, all acts of God that produce astonishment and awe. It is a term more often used in Psalms to describe God’s works, which are numerous. These are primarily wonders of deliverance through judgment on enemies. He testifies to others of what God has done for him. Thus he first gives to God what is due to Him. Then follows the testimony to the outside world, so that they too will begin to ask for Him.
Even more than the wonders of deliverance, about which he tells, David is glad and exults in the Deliverer (Psalms 9:2). He jumps up with joy because of Him. To His Name he sings praise. The LORD is the “Most High”. He is exalted above everything and everyone. One who realizes this in faith can sing in spite of enemies who surround him. As noted earlier, the name “Most High” is God’s name in the realm of peace. David sees here, as it were, the full result of deliverance.`
In Psalms 9:3-4, David speaks of the reason for his joy. Both verses begin with a reasoning word. The first is “when” and then the description follows what happened to the enemies (Psalms 9:3). David is mindful of God’s successive dealings with his enemies. There is a climax – for the enemies an anticlimax – in it. It all happens “before You”, that is, it is His work.
In a vivid description, the defeat of the enemies is depicted; we see it happen: 1. God has caused his enemies to “turn back”. 2. Then they do not flee and escape, but “stumble”. 3. Finally, we see their end: they “perish” before God.
The word “for” makes it clear that the enemies perished because God has maintained David’s just cause (Psalms 9:4). God, by killing the enemies, justifies David. David has defeated his enemies, but he knows that it is not he, but God who has dealt with his enemies. God has enabled him to do that. Therefore, for that, all credit is due to Him.
David served God faithfully. Because He is the righteous Judge, Who is “judging righteously”, He stood up for David. He always stands up for those who suffer because of their faithfulness to Him. This is not always immediately apparent. Sometimes it even seems like the opposite, but it will become visible when He takes His seat on His throne.
Because God is the righteous Judge, Who cannot do other than judge righteously, He rebukes “the nations” (cf. Matthew 25:31-33) and destroys “the wicked” – singular, the antichrist (Psalms 9:5). The nations share in the fate of the antichrist because they have followed him and helped in carrying out his evil plans. Nothing remains of them; the eradication is radical.
Even their names – those of the nations and that of the antichrist – are blotted out, not for a shorter or longer period, but “forever and ever”. As in Psalms 9:3, here we have a climax for faith that is an anticlimax for unbelief: rebuked, destroyed and blotted out.
Psalms 9:5 begins with the letter gimel and Psalms 9:6 begins with the letter he. The letter daleth is skipped. This has to do here with the mention of “the wicked” in Psalms 9:5 and the “enemy” in Psalms 9:6. By both is meant the antichrist who is out to disrupt God’s governmental ways.
In Psalms 9:6 David says defiantly to the enemy, the antichrist, where does he now stand with all his exploits of which he has always boasted? He has done nothing but cause ruin, uproot cities and making life impossible for countless people. The testimony “destruction and misery are in their paths” (Romans 3:16) applies to him in particular. When he is put to death, there is an end forever to his destruction as well as to the uprooting of cities. The memory of his devastation has perished along with his destruction.
We can apply this to everything modern man boasts of. He strains to make the world more livable, that is, to bend it to his will, just for his own pleasure. The effect of his efforts is to make the world more and more uninhabitable. The trail of destruction that is in his paths becomes deeper and deeper. Not even a memory of him remains, no matter how much people may praise him and “immortalize” his name.
One of the greatest symbols of glorification of man is the Hollywood Walk of Fame with names of entertainment industry celebrities admired by countless people. When God takes His seat on the throne, He wipes out all those names and their memory of them. They disappear forever and ever. They are never thought of again, let alone longed for again.
Psalms 40:8
Introduction
We have in Psalms 9, which together with Psalms 10 forms a unit, a special stylistic form in the poetry of the Hebrew Psalms, called acrostic. In this, the first word of each verse, or group of verses, begins with the next letter of the Hebrew alphabet, called alephbeth in Hebrew. The Psalms written in the form of an acrostic are: Psalms 9-10; 25; 34; 37; 111; 112; 119; 145.
The first psalm is Psalms 9 to which Psalms 10 belongs directly because Psalms 10 continues the alphabetical sequence of Psalm 9. Also, Psalms 10 lacks a heading, which is unusual for book 1 of Psalms (Psalms 1-41). This means that the heading of Psalm 9 applies to Psalms 9-10 together.
However, the alphabetical sequence of these two psalms is not compelling, for some letters are missing, being one letter in Psalms 9 and six letters in Psalms 10. Further consideration of this shows that the letters are missing where the antichrist, the man of sin, becomes manifest. Six in the Bible is the number of man.
The psalm shows us the governmental ways of God in the life of the oppressed faithful remnant (Psalms 10:18) in “times of trouble” (Psalms 9:9; Psalms 10:1). This involves primarily enemies from without in Psalms 9, and enemies from within in Psalms 10. The way of God when there are enemies is to first bring praise to Him (Psalms 9:1b-2; cf. 2 Chronicles 20:21). After all, the fight is the LORD’s; it is His fight.
Praise to God, the Righteous Judge
For “for the choir director” (Psalms 9:1a) see at Psalms 4:1.
The addition “on Muth-labben” which means ‘Death to the son’ is found only in the heading of this psalm. Several explanations of this expression have been given, which makes it difficult, if not impossible, to give the correct explanation.
There is, however, one explanation that appeals to us. That is that by ‘Death to the son’ is meant the death of “the man of lawlessness … the son of destruction” (2 Thessalonians 2:3) or the antichrist. This person plays the leading role in evil in this psalm and the next – and in many other psalms. He is the embodiment of lawlessness, which is expressed in the name ‘the man of lawlessness’.
The thought of his death also connects well with the previous psalm, Psalms 8, where the realm of peace is described. The establishment of the realm of peace means the death of the antichrist, ‘the son of destruction’. God proves that He is the righteous Judge by killing this person. This gives the God-fearing, who have suffered greatly from him, the occasion for a song of praise, which is heard through David in this psalm. The ‘Death to the son’ is the melody of this psalm by which the words which are sung are carried.
For “a Psalm of David”, see Psalms 3:1.
After a climax in Psalms 8, the thread with Psalms 7 is picked up. Psalms 7 ends with a song of praise about and to the LORD Most High. That is repeated here in Psalms 9:1b-2. David begins the psalm by giving thanks to the LORD (Psalms 9:1b). He does this with all his heart. There is nothing else in his heart but thanksgiving to God.
Next, he says to God that he will tell of all His wonders. Wonders are literally “extraordinary things”, all acts of God that produce astonishment and awe. It is a term more often used in Psalms to describe God’s works, which are numerous. These are primarily wonders of deliverance through judgment on enemies. He testifies to others of what God has done for him. Thus he first gives to God what is due to Him. Then follows the testimony to the outside world, so that they too will begin to ask for Him.
Even more than the wonders of deliverance, about which he tells, David is glad and exults in the Deliverer (Psalms 9:2). He jumps up with joy because of Him. To His Name he sings praise. The LORD is the “Most High”. He is exalted above everything and everyone. One who realizes this in faith can sing in spite of enemies who surround him. As noted earlier, the name “Most High” is God’s name in the realm of peace. David sees here, as it were, the full result of deliverance.`
In Psalms 9:3-4, David speaks of the reason for his joy. Both verses begin with a reasoning word. The first is “when” and then the description follows what happened to the enemies (Psalms 9:3). David is mindful of God’s successive dealings with his enemies. There is a climax – for the enemies an anticlimax – in it. It all happens “before You”, that is, it is His work.
In a vivid description, the defeat of the enemies is depicted; we see it happen: 1. God has caused his enemies to “turn back”. 2. Then they do not flee and escape, but “stumble”. 3. Finally, we see their end: they “perish” before God.
The word “for” makes it clear that the enemies perished because God has maintained David’s just cause (Psalms 9:4). God, by killing the enemies, justifies David. David has defeated his enemies, but he knows that it is not he, but God who has dealt with his enemies. God has enabled him to do that. Therefore, for that, all credit is due to Him.
David served God faithfully. Because He is the righteous Judge, Who is “judging righteously”, He stood up for David. He always stands up for those who suffer because of their faithfulness to Him. This is not always immediately apparent. Sometimes it even seems like the opposite, but it will become visible when He takes His seat on His throne.
Because God is the righteous Judge, Who cannot do other than judge righteously, He rebukes “the nations” (cf. Matthew 25:31-33) and destroys “the wicked” – singular, the antichrist (Psalms 9:5). The nations share in the fate of the antichrist because they have followed him and helped in carrying out his evil plans. Nothing remains of them; the eradication is radical.
Even their names – those of the nations and that of the antichrist – are blotted out, not for a shorter or longer period, but “forever and ever”. As in Psalms 9:3, here we have a climax for faith that is an anticlimax for unbelief: rebuked, destroyed and blotted out.
Psalms 9:5 begins with the letter gimel and Psalms 9:6 begins with the letter he. The letter daleth is skipped. This has to do here with the mention of “the wicked” in Psalms 9:5 and the “enemy” in Psalms 9:6. By both is meant the antichrist who is out to disrupt God’s governmental ways.
In Psalms 9:6 David says defiantly to the enemy, the antichrist, where does he now stand with all his exploits of which he has always boasted? He has done nothing but cause ruin, uproot cities and making life impossible for countless people. The testimony “destruction and misery are in their paths” (Romans 3:16) applies to him in particular. When he is put to death, there is an end forever to his destruction as well as to the uprooting of cities. The memory of his devastation has perished along with his destruction.
We can apply this to everything modern man boasts of. He strains to make the world more livable, that is, to bend it to his will, just for his own pleasure. The effect of his efforts is to make the world more and more uninhabitable. The trail of destruction that is in his paths becomes deeper and deeper. Not even a memory of him remains, no matter how much people may praise him and “immortalize” his name.
One of the greatest symbols of glorification of man is the Hollywood Walk of Fame with names of entertainment industry celebrities admired by countless people. When God takes His seat on the throne, He wipes out all those names and their memory of them. They disappear forever and ever. They are never thought of again, let alone longed for again.
Psalms 40:9
Introduction
We have in Psalms 9, which together with Psalms 10 forms a unit, a special stylistic form in the poetry of the Hebrew Psalms, called acrostic. In this, the first word of each verse, or group of verses, begins with the next letter of the Hebrew alphabet, called alephbeth in Hebrew. The Psalms written in the form of an acrostic are: Psalms 9-10; 25; 34; 37; 111; 112; 119; 145.
The first psalm is Psalms 9 to which Psalms 10 belongs directly because Psalms 10 continues the alphabetical sequence of Psalm 9. Also, Psalms 10 lacks a heading, which is unusual for book 1 of Psalms (Psalms 1-41). This means that the heading of Psalm 9 applies to Psalms 9-10 together.
However, the alphabetical sequence of these two psalms is not compelling, for some letters are missing, being one letter in Psalms 9 and six letters in Psalms 10. Further consideration of this shows that the letters are missing where the antichrist, the man of sin, becomes manifest. Six in the Bible is the number of man.
The psalm shows us the governmental ways of God in the life of the oppressed faithful remnant (Psalms 10:18) in “times of trouble” (Psalms 9:9; Psalms 10:1). This involves primarily enemies from without in Psalms 9, and enemies from within in Psalms 10. The way of God when there are enemies is to first bring praise to Him (Psalms 9:1b-2; cf. 2 Chronicles 20:21). After all, the fight is the LORD’s; it is His fight.
Praise to God, the Righteous Judge
For “for the choir director” (Psalms 9:1a) see at Psalms 4:1.
The addition “on Muth-labben” which means ‘Death to the son’ is found only in the heading of this psalm. Several explanations of this expression have been given, which makes it difficult, if not impossible, to give the correct explanation.
There is, however, one explanation that appeals to us. That is that by ‘Death to the son’ is meant the death of “the man of lawlessness … the son of destruction” (2 Thessalonians 2:3) or the antichrist. This person plays the leading role in evil in this psalm and the next – and in many other psalms. He is the embodiment of lawlessness, which is expressed in the name ‘the man of lawlessness’.
The thought of his death also connects well with the previous psalm, Psalms 8, where the realm of peace is described. The establishment of the realm of peace means the death of the antichrist, ‘the son of destruction’. God proves that He is the righteous Judge by killing this person. This gives the God-fearing, who have suffered greatly from him, the occasion for a song of praise, which is heard through David in this psalm. The ‘Death to the son’ is the melody of this psalm by which the words which are sung are carried.
For “a Psalm of David”, see Psalms 3:1.
After a climax in Psalms 8, the thread with Psalms 7 is picked up. Psalms 7 ends with a song of praise about and to the LORD Most High. That is repeated here in Psalms 9:1b-2. David begins the psalm by giving thanks to the LORD (Psalms 9:1b). He does this with all his heart. There is nothing else in his heart but thanksgiving to God.
Next, he says to God that he will tell of all His wonders. Wonders are literally “extraordinary things”, all acts of God that produce astonishment and awe. It is a term more often used in Psalms to describe God’s works, which are numerous. These are primarily wonders of deliverance through judgment on enemies. He testifies to others of what God has done for him. Thus he first gives to God what is due to Him. Then follows the testimony to the outside world, so that they too will begin to ask for Him.
Even more than the wonders of deliverance, about which he tells, David is glad and exults in the Deliverer (Psalms 9:2). He jumps up with joy because of Him. To His Name he sings praise. The LORD is the “Most High”. He is exalted above everything and everyone. One who realizes this in faith can sing in spite of enemies who surround him. As noted earlier, the name “Most High” is God’s name in the realm of peace. David sees here, as it were, the full result of deliverance.`
In Psalms 9:3-4, David speaks of the reason for his joy. Both verses begin with a reasoning word. The first is “when” and then the description follows what happened to the enemies (Psalms 9:3). David is mindful of God’s successive dealings with his enemies. There is a climax – for the enemies an anticlimax – in it. It all happens “before You”, that is, it is His work.
In a vivid description, the defeat of the enemies is depicted; we see it happen: 1. God has caused his enemies to “turn back”. 2. Then they do not flee and escape, but “stumble”. 3. Finally, we see their end: they “perish” before God.
The word “for” makes it clear that the enemies perished because God has maintained David’s just cause (Psalms 9:4). God, by killing the enemies, justifies David. David has defeated his enemies, but he knows that it is not he, but God who has dealt with his enemies. God has enabled him to do that. Therefore, for that, all credit is due to Him.
David served God faithfully. Because He is the righteous Judge, Who is “judging righteously”, He stood up for David. He always stands up for those who suffer because of their faithfulness to Him. This is not always immediately apparent. Sometimes it even seems like the opposite, but it will become visible when He takes His seat on His throne.
Because God is the righteous Judge, Who cannot do other than judge righteously, He rebukes “the nations” (cf. Matthew 25:31-33) and destroys “the wicked” – singular, the antichrist (Psalms 9:5). The nations share in the fate of the antichrist because they have followed him and helped in carrying out his evil plans. Nothing remains of them; the eradication is radical.
Even their names – those of the nations and that of the antichrist – are blotted out, not for a shorter or longer period, but “forever and ever”. As in Psalms 9:3, here we have a climax for faith that is an anticlimax for unbelief: rebuked, destroyed and blotted out.
Psalms 9:5 begins with the letter gimel and Psalms 9:6 begins with the letter he. The letter daleth is skipped. This has to do here with the mention of “the wicked” in Psalms 9:5 and the “enemy” in Psalms 9:6. By both is meant the antichrist who is out to disrupt God’s governmental ways.
In Psalms 9:6 David says defiantly to the enemy, the antichrist, where does he now stand with all his exploits of which he has always boasted? He has done nothing but cause ruin, uproot cities and making life impossible for countless people. The testimony “destruction and misery are in their paths” (Romans 3:16) applies to him in particular. When he is put to death, there is an end forever to his destruction as well as to the uprooting of cities. The memory of his devastation has perished along with his destruction.
We can apply this to everything modern man boasts of. He strains to make the world more livable, that is, to bend it to his will, just for his own pleasure. The effect of his efforts is to make the world more and more uninhabitable. The trail of destruction that is in his paths becomes deeper and deeper. Not even a memory of him remains, no matter how much people may praise him and “immortalize” his name.
One of the greatest symbols of glorification of man is the Hollywood Walk of Fame with names of entertainment industry celebrities admired by countless people. When God takes His seat on the throne, He wipes out all those names and their memory of them. They disappear forever and ever. They are never thought of again, let alone longed for again.
Psalms 40:10
Introduction
We have in Psalms 9, which together with Psalms 10 forms a unit, a special stylistic form in the poetry of the Hebrew Psalms, called acrostic. In this, the first word of each verse, or group of verses, begins with the next letter of the Hebrew alphabet, called alephbeth in Hebrew. The Psalms written in the form of an acrostic are: Psalms 9-10; 25; 34; 37; 111; 112; 119; 145.
The first psalm is Psalms 9 to which Psalms 10 belongs directly because Psalms 10 continues the alphabetical sequence of Psalm 9. Also, Psalms 10 lacks a heading, which is unusual for book 1 of Psalms (Psalms 1-41). This means that the heading of Psalm 9 applies to Psalms 9-10 together.
However, the alphabetical sequence of these two psalms is not compelling, for some letters are missing, being one letter in Psalms 9 and six letters in Psalms 10. Further consideration of this shows that the letters are missing where the antichrist, the man of sin, becomes manifest. Six in the Bible is the number of man.
The psalm shows us the governmental ways of God in the life of the oppressed faithful remnant (Psalms 10:18) in “times of trouble” (Psalms 9:9; Psalms 10:1). This involves primarily enemies from without in Psalms 9, and enemies from within in Psalms 10. The way of God when there are enemies is to first bring praise to Him (Psalms 9:1b-2; cf. 2 Chronicles 20:21). After all, the fight is the LORD’s; it is His fight.
Praise to God, the Righteous Judge
For “for the choir director” (Psalms 9:1a) see at Psalms 4:1.
The addition “on Muth-labben” which means ‘Death to the son’ is found only in the heading of this psalm. Several explanations of this expression have been given, which makes it difficult, if not impossible, to give the correct explanation.
There is, however, one explanation that appeals to us. That is that by ‘Death to the son’ is meant the death of “the man of lawlessness … the son of destruction” (2 Thessalonians 2:3) or the antichrist. This person plays the leading role in evil in this psalm and the next – and in many other psalms. He is the embodiment of lawlessness, which is expressed in the name ‘the man of lawlessness’.
The thought of his death also connects well with the previous psalm, Psalms 8, where the realm of peace is described. The establishment of the realm of peace means the death of the antichrist, ‘the son of destruction’. God proves that He is the righteous Judge by killing this person. This gives the God-fearing, who have suffered greatly from him, the occasion for a song of praise, which is heard through David in this psalm. The ‘Death to the son’ is the melody of this psalm by which the words which are sung are carried.
For “a Psalm of David”, see Psalms 3:1.
After a climax in Psalms 8, the thread with Psalms 7 is picked up. Psalms 7 ends with a song of praise about and to the LORD Most High. That is repeated here in Psalms 9:1b-2. David begins the psalm by giving thanks to the LORD (Psalms 9:1b). He does this with all his heart. There is nothing else in his heart but thanksgiving to God.
Next, he says to God that he will tell of all His wonders. Wonders are literally “extraordinary things”, all acts of God that produce astonishment and awe. It is a term more often used in Psalms to describe God’s works, which are numerous. These are primarily wonders of deliverance through judgment on enemies. He testifies to others of what God has done for him. Thus he first gives to God what is due to Him. Then follows the testimony to the outside world, so that they too will begin to ask for Him.
Even more than the wonders of deliverance, about which he tells, David is glad and exults in the Deliverer (Psalms 9:2). He jumps up with joy because of Him. To His Name he sings praise. The LORD is the “Most High”. He is exalted above everything and everyone. One who realizes this in faith can sing in spite of enemies who surround him. As noted earlier, the name “Most High” is God’s name in the realm of peace. David sees here, as it were, the full result of deliverance.`
In Psalms 9:3-4, David speaks of the reason for his joy. Both verses begin with a reasoning word. The first is “when” and then the description follows what happened to the enemies (Psalms 9:3). David is mindful of God’s successive dealings with his enemies. There is a climax – for the enemies an anticlimax – in it. It all happens “before You”, that is, it is His work.
In a vivid description, the defeat of the enemies is depicted; we see it happen: 1. God has caused his enemies to “turn back”. 2. Then they do not flee and escape, but “stumble”. 3. Finally, we see their end: they “perish” before God.
The word “for” makes it clear that the enemies perished because God has maintained David’s just cause (Psalms 9:4). God, by killing the enemies, justifies David. David has defeated his enemies, but he knows that it is not he, but God who has dealt with his enemies. God has enabled him to do that. Therefore, for that, all credit is due to Him.
David served God faithfully. Because He is the righteous Judge, Who is “judging righteously”, He stood up for David. He always stands up for those who suffer because of their faithfulness to Him. This is not always immediately apparent. Sometimes it even seems like the opposite, but it will become visible when He takes His seat on His throne.
Because God is the righteous Judge, Who cannot do other than judge righteously, He rebukes “the nations” (cf. Matthew 25:31-33) and destroys “the wicked” – singular, the antichrist (Psalms 9:5). The nations share in the fate of the antichrist because they have followed him and helped in carrying out his evil plans. Nothing remains of them; the eradication is radical.
Even their names – those of the nations and that of the antichrist – are blotted out, not for a shorter or longer period, but “forever and ever”. As in Psalms 9:3, here we have a climax for faith that is an anticlimax for unbelief: rebuked, destroyed and blotted out.
Psalms 9:5 begins with the letter gimel and Psalms 9:6 begins with the letter he. The letter daleth is skipped. This has to do here with the mention of “the wicked” in Psalms 9:5 and the “enemy” in Psalms 9:6. By both is meant the antichrist who is out to disrupt God’s governmental ways.
In Psalms 9:6 David says defiantly to the enemy, the antichrist, where does he now stand with all his exploits of which he has always boasted? He has done nothing but cause ruin, uproot cities and making life impossible for countless people. The testimony “destruction and misery are in their paths” (Romans 3:16) applies to him in particular. When he is put to death, there is an end forever to his destruction as well as to the uprooting of cities. The memory of his devastation has perished along with his destruction.
We can apply this to everything modern man boasts of. He strains to make the world more livable, that is, to bend it to his will, just for his own pleasure. The effect of his efforts is to make the world more and more uninhabitable. The trail of destruction that is in his paths becomes deeper and deeper. Not even a memory of him remains, no matter how much people may praise him and “immortalize” his name.
One of the greatest symbols of glorification of man is the Hollywood Walk of Fame with names of entertainment industry celebrities admired by countless people. When God takes His seat on the throne, He wipes out all those names and their memory of them. They disappear forever and ever. They are never thought of again, let alone longed for again.
Psalms 40:11
The LORD Is a Stronghold
Opposite to the temporary and destructive nature of the work of the antichrist described in the previous verses is the eternal throne of the LORD (Psalms 9:7). On that throne He sits “forever”. There will never be a time when another will sit on that throne, as is always the case with thrones on earth. Sitting on His throne, He will “judge the world in righteousness” and “execute judgment for the peoples with equity” (Psalms 9:8).
David applies the truth of Psa 9:7-8 to the needy of God’s people. While God’s throne is a judgment throne for the nations, God Himself is “a stronghold for the oppressed … in times of trouble” (Psalms 9:9). In “the oppressed” we see the faithful remnant, while with the “times of trouble” the great tribulation is meant.
God stands up for the oppressed, for those who are deprived of all rights and who are unjustly treated. He takes their trial upon Himself. He is their safety and protection. They know His Name and know that He is completely trustworthy (Psalms 9:10). They experienced this when they sought Him in times of trouble. Then He did not forsake them.
It is therefore understandable that David calls them to “sing praises to the LORD who dwells in Zion” and to “declare among the peoples His deeds” (Psalms 9:11). The word “for” with which Psalms 9:12 begins indicates the reason that follows for the call of Psa 9:11. God is the righteous Judge. They may know, and be encouraged by this, that He “requires blood” and “remembers them”.
That “He … remembers them” does not mean that He suddenly remembers that there is yet a retribution to be made. He has not forgotten “the cry of the afflicted”. He has never forgotten what His own have suffered and by whom suffering has been brought upon them. Their cry for help has never died away for Him even though enemies have silenced the voice. The fact that He remembers them means that He judges the time has come to act and to retaliate.
Psalms 40:12
The LORD Is a Stronghold
Opposite to the temporary and destructive nature of the work of the antichrist described in the previous verses is the eternal throne of the LORD (Psalms 9:7). On that throne He sits “forever”. There will never be a time when another will sit on that throne, as is always the case with thrones on earth. Sitting on His throne, He will “judge the world in righteousness” and “execute judgment for the peoples with equity” (Psalms 9:8).
David applies the truth of Psa 9:7-8 to the needy of God’s people. While God’s throne is a judgment throne for the nations, God Himself is “a stronghold for the oppressed … in times of trouble” (Psalms 9:9). In “the oppressed” we see the faithful remnant, while with the “times of trouble” the great tribulation is meant.
God stands up for the oppressed, for those who are deprived of all rights and who are unjustly treated. He takes their trial upon Himself. He is their safety and protection. They know His Name and know that He is completely trustworthy (Psalms 9:10). They experienced this when they sought Him in times of trouble. Then He did not forsake them.
It is therefore understandable that David calls them to “sing praises to the LORD who dwells in Zion” and to “declare among the peoples His deeds” (Psalms 9:11). The word “for” with which Psalms 9:12 begins indicates the reason that follows for the call of Psa 9:11. God is the righteous Judge. They may know, and be encouraged by this, that He “requires blood” and “remembers them”.
That “He … remembers them” does not mean that He suddenly remembers that there is yet a retribution to be made. He has not forgotten “the cry of the afflicted”. He has never forgotten what His own have suffered and by whom suffering has been brought upon them. Their cry for help has never died away for Him even though enemies have silenced the voice. The fact that He remembers them means that He judges the time has come to act and to retaliate.
Psalms 40:13
The LORD Is a Stronghold
Opposite to the temporary and destructive nature of the work of the antichrist described in the previous verses is the eternal throne of the LORD (Psalms 9:7). On that throne He sits “forever”. There will never be a time when another will sit on that throne, as is always the case with thrones on earth. Sitting on His throne, He will “judge the world in righteousness” and “execute judgment for the peoples with equity” (Psalms 9:8).
David applies the truth of Psa 9:7-8 to the needy of God’s people. While God’s throne is a judgment throne for the nations, God Himself is “a stronghold for the oppressed … in times of trouble” (Psalms 9:9). In “the oppressed” we see the faithful remnant, while with the “times of trouble” the great tribulation is meant.
God stands up for the oppressed, for those who are deprived of all rights and who are unjustly treated. He takes their trial upon Himself. He is their safety and protection. They know His Name and know that He is completely trustworthy (Psalms 9:10). They experienced this when they sought Him in times of trouble. Then He did not forsake them.
It is therefore understandable that David calls them to “sing praises to the LORD who dwells in Zion” and to “declare among the peoples His deeds” (Psalms 9:11). The word “for” with which Psalms 9:12 begins indicates the reason that follows for the call of Psa 9:11. God is the righteous Judge. They may know, and be encouraged by this, that He “requires blood” and “remembers them”.
That “He … remembers them” does not mean that He suddenly remembers that there is yet a retribution to be made. He has not forgotten “the cry of the afflicted”. He has never forgotten what His own have suffered and by whom suffering has been brought upon them. Their cry for help has never died away for Him even though enemies have silenced the voice. The fact that He remembers them means that He judges the time has come to act and to retaliate.
Psalms 40:14
The LORD Is a Stronghold
Opposite to the temporary and destructive nature of the work of the antichrist described in the previous verses is the eternal throne of the LORD (Psalms 9:7). On that throne He sits “forever”. There will never be a time when another will sit on that throne, as is always the case with thrones on earth. Sitting on His throne, He will “judge the world in righteousness” and “execute judgment for the peoples with equity” (Psalms 9:8).
David applies the truth of Psa 9:7-8 to the needy of God’s people. While God’s throne is a judgment throne for the nations, God Himself is “a stronghold for the oppressed … in times of trouble” (Psalms 9:9). In “the oppressed” we see the faithful remnant, while with the “times of trouble” the great tribulation is meant.
God stands up for the oppressed, for those who are deprived of all rights and who are unjustly treated. He takes their trial upon Himself. He is their safety and protection. They know His Name and know that He is completely trustworthy (Psalms 9:10). They experienced this when they sought Him in times of trouble. Then He did not forsake them.
It is therefore understandable that David calls them to “sing praises to the LORD who dwells in Zion” and to “declare among the peoples His deeds” (Psalms 9:11). The word “for” with which Psalms 9:12 begins indicates the reason that follows for the call of Psa 9:11. God is the righteous Judge. They may know, and be encouraged by this, that He “requires blood” and “remembers them”.
That “He … remembers them” does not mean that He suddenly remembers that there is yet a retribution to be made. He has not forgotten “the cry of the afflicted”. He has never forgotten what His own have suffered and by whom suffering has been brought upon them. Their cry for help has never died away for Him even though enemies have silenced the voice. The fact that He remembers them means that He judges the time has come to act and to retaliate.
Psalms 40:15
The LORD Is a Stronghold
Opposite to the temporary and destructive nature of the work of the antichrist described in the previous verses is the eternal throne of the LORD (Psalms 9:7). On that throne He sits “forever”. There will never be a time when another will sit on that throne, as is always the case with thrones on earth. Sitting on His throne, He will “judge the world in righteousness” and “execute judgment for the peoples with equity” (Psalms 9:8).
David applies the truth of Psa 9:7-8 to the needy of God’s people. While God’s throne is a judgment throne for the nations, God Himself is “a stronghold for the oppressed … in times of trouble” (Psalms 9:9). In “the oppressed” we see the faithful remnant, while with the “times of trouble” the great tribulation is meant.
God stands up for the oppressed, for those who are deprived of all rights and who are unjustly treated. He takes their trial upon Himself. He is their safety and protection. They know His Name and know that He is completely trustworthy (Psalms 9:10). They experienced this when they sought Him in times of trouble. Then He did not forsake them.
It is therefore understandable that David calls them to “sing praises to the LORD who dwells in Zion” and to “declare among the peoples His deeds” (Psalms 9:11). The word “for” with which Psalms 9:12 begins indicates the reason that follows for the call of Psa 9:11. God is the righteous Judge. They may know, and be encouraged by this, that He “requires blood” and “remembers them”.
That “He … remembers them” does not mean that He suddenly remembers that there is yet a retribution to be made. He has not forgotten “the cry of the afflicted”. He has never forgotten what His own have suffered and by whom suffering has been brought upon them. Their cry for help has never died away for Him even though enemies have silenced the voice. The fact that He remembers them means that He judges the time has come to act and to retaliate.
Psalms 40:16
The LORD Is a Stronghold
Opposite to the temporary and destructive nature of the work of the antichrist described in the previous verses is the eternal throne of the LORD (Psalms 9:7). On that throne He sits “forever”. There will never be a time when another will sit on that throne, as is always the case with thrones on earth. Sitting on His throne, He will “judge the world in righteousness” and “execute judgment for the peoples with equity” (Psalms 9:8).
David applies the truth of Psa 9:7-8 to the needy of God’s people. While God’s throne is a judgment throne for the nations, God Himself is “a stronghold for the oppressed … in times of trouble” (Psalms 9:9). In “the oppressed” we see the faithful remnant, while with the “times of trouble” the great tribulation is meant.
God stands up for the oppressed, for those who are deprived of all rights and who are unjustly treated. He takes their trial upon Himself. He is their safety and protection. They know His Name and know that He is completely trustworthy (Psalms 9:10). They experienced this when they sought Him in times of trouble. Then He did not forsake them.
It is therefore understandable that David calls them to “sing praises to the LORD who dwells in Zion” and to “declare among the peoples His deeds” (Psalms 9:11). The word “for” with which Psalms 9:12 begins indicates the reason that follows for the call of Psa 9:11. God is the righteous Judge. They may know, and be encouraged by this, that He “requires blood” and “remembers them”.
That “He … remembers them” does not mean that He suddenly remembers that there is yet a retribution to be made. He has not forgotten “the cry of the afflicted”. He has never forgotten what His own have suffered and by whom suffering has been brought upon them. Their cry for help has never died away for Him even though enemies have silenced the voice. The fact that He remembers them means that He judges the time has come to act and to retaliate.
Psalms 40:17
Prayer and Promise
David has sung in faith in the previous verses of the result of God’s exercise of justice in his favor. In Psalms 9:13 he speaks of the actual circumstances. The enemies have not yet been eradicated. They are making his life difficult. He supplicates for God’s grace, because he is miserable. This misery is caused by those who hate him and who continue to persecute him. He feels that he is before “the gates of death”, that is, in the power of death. In faith he expresses that God will “lift him up” from it, deliver him from it.
The Lord Jesus speaks of the “gates of Hades” as an expression of the power of death (Matthew 16:18). He does so in the context of the first communication to people ever about the church, which He calls “My church”, which He says He “will build”. That building began on the day of Pentecost with the outpouring of the Holy Spirit (Acts 2:1-4) and continues until the church is raptured.
The church includes all those who, because of their faith in the Lord Jesus, are sealed with the Holy Spirit of promise (Ephesians 1:13). Those who are members of the church of God remain so, even though they have died. The power of death, or the gates of Hades, cannot change that.
For David, his deliverance from the power of death is one of all God’s praises, which are all His praiseworthy deeds, deeds worthy of praise (Psalms 9:14). In faith in God’s deliverance “from the gates of death”, he speaks of being “in the gates of the daughter of Zion”, that is Jerusalem as the city will be in the realm of peace.
God has then fulfilled His purpose with that city. The gates of the city symbolize the power of God. The city is a monument of God’s power. God by His power has delivered the city from all its enemies, giving it His salvation. All who live in the city will rejoice in what God has done to the city. He acted in favor of her.