Verse-by-Verse Bible Commentary
Psalms 9:11

Clarke's Commentary

Verse Psalms 9:11. Declare among the people his doings. — It is the duty of all those who have received the salvation of God, to recommend him and his salvation to the whole circle of their acquaintance, Christians, so called, when they meet, seldom speak about God! Why is this? Because they have nothing to say.

Bridgeway Bible Commentary

Psalms 9-10 God fights for the oppressed

In Psalms 9:0 and 10 we meet another kind of Hebrew verse, the acrostic. (Other acrostics are Psalms 25, 34, 37, 111, 112, 119 and 145.) In an acrostic the first word of each verse (or stanza) begins with a different letter of the 22-letter Hebrew alphabet, moving in order, so to speak, ‘from A to Z’. The acrostic in this case moves unbroken through Psalms 9:0 and 10, indicating that originally they probably formed one psalm. The absence of a heading to Psalms 10:0 supports this view. The two psalms appear to belong to the days of David’s kingship.

David begins with an expression of praise to God (9:1-2) because of a notable victory that God has given Israel over its enemies (3-6). This victory illustrates God’s perfect justice in upholding what is right (7-8) and his unfailing love in caring for those who trust in him (9-10). David therefore calls on the whole congregation to join him in this hymn of praise (11-12).
As he recalls the enemy attacks, the grateful psalmist recalls also how he prayed desperately in the crisis and promised to offer public praise to God on his successful return to Jerusalem (13-14). Knowing that God is righteous in all his judgments, the psalmist is assured that God will punish the wicked and care for the faithful (15-18). He asks God to act decisively against those who defy him, and to show them that they are merely mortal beings (19-20).
At times it seems to the psalmist that God stands idly by while the ungodly do as they please. Self-seeking people use their power, influence and wealth to oppress the poor and trample on the rights of others (10:1-2). Because God does not act in judgment against him immediately, the unjust think that God is not concerned. They think there will be no judgment (3-6). Greed, lying, cruelty and deceit are the characteristics of such people (7-9). The more easily they crush people, the more confident they become that they have escaped God’s punishment (10-11).
But God is not indifferent to the arrogance of the oppressors; nor is he indifferent to the sufferings of the oppressed. Silently, he has been taking notice of everything. God has a particular concern for those who are defenceless and easily exploited (12-14). The arrogant can never triumph over God. Those who advance themselves by oppressing others will meet with certain punishment, but those who trust in God will be delivered (15-18).

Longing for judgment

Ideas commonly associated with God’s judgment are those of condemnation and punishment. Judgment is not usually something to look forward to. Yet the psalmists often long for God’s judgment and rejoice in anticipation of the day when it will come (Psalms 67:4; Psalms 96:12-13).

The reason for this longing for judgment is that, for the psalmists, God’s judgment means the administration of justice in the everyday affairs of life. The godly were oppressed and downtrodden. Corruption, bribery and injustice meant they had no way of obtaining justice, no way of gaining a hearing, no way of getting a judgment of their case (Psalms 10:1-6; Psalms 82:1-4). They knew they were in the right. That was why they longed for the day when God would act in judgment, righting the wrongs, declaring them to be right, and sentencing their oppressors to punishment (Psalms 7:6-8; Psalms 9:8,Psalms 9:12; Psalms 10:12,Psalms 10:17-18; Psalms 35:23-24).

Coffman's Commentaries on the Bible

“Sing praises to Jehovah, who dwelleth in Zion: Declare among the people his doings. For he that maketh inquisitions for blood remembereth them; He forgetteth not the cry of the poor.”

“Jehovah… dwelleth in Zion.” This is a reference to God’s personal presence in Jerusalem, as manifested in the tabernacle and in the temple.

“He that maketh inquisitions for blood.” This refers to the fact that God inquires and demands an explanation regarding every instance of a murderer’s slaying his victim, as God did in the case of Abel (Genesis 4:9).

“He remembereth them” is a promise that God knows of every crime against the defenseless and that he will require an account of it at the hands of the wicked.

“He forgetteth not the cry of the poor.” Just as God never forsakes his saints, as mentioned in the previous two verses, these verses stress God’s equal care and concern for the victims of crime and for the poor. These are among the wonderful actions of God that are commanded to be declared unto the peoples.

Barnes' Notes on the Whole Bible

Sing praises to the Lord - As the result of these views of his character, and at the remembrance of his doings. The heart of the psalmist is full of exultation and joy at the remembrance of the divine interposition, and he naturally breaks out into these strong expressions, calling on others to rejoice also.

Which dwelleth in Zion - On the word Zion, see the notes at Psalms 2:6. Compare Psalms 3:4; Psalms 5:7. As Zion was the place where at this time the tabernacle was set up, and the worship of God was celebrated, it is spoken of as his dwelling-place.

Declare among the people his doings - Make general and wide proclamation of what he has done; that is, make him known abroad, in his true character, that others may be brought also to put their trust in him, and to Praise him.

Calvin's Commentary on the Bible

11.Sing unto Jehovah. David, not contented with giving thanks individually, and on his own account, exhorts the faithful to unite with him, praising God, and to do this not only because it is their duty to stir up one another to this religious exercise, but because the deliverances of which he treats were worthy of being publicly and solemnly celebrated; and this is expressed more clearly in the second clause, where he commands them to be published among the nations. The meaning is, that they are not published or celebrated as they deserve, unless the whole world is filled with the renown of them. To proclaim God’s doings among the nations was indeed, as it were, to sing to the deaf; but by this manner of speaking, David intended to show that the territory of Judea was too narrow to contain the infinite greatness of Jehovah’s praises. He gives God this title, He who dwelleth in Sion, to distinguish him from all the false gods of the Gentiles. There is in the phrase a tacit comparison between the God who made his covenant with Abraham and Israel, and all the gods who, in every other part of the world except Judea, were worshipped according to the blinded and depraved fancies of men. It is not enough for persons to honor and reverence some deity indiscriminately or at random; they must distinctly yield to the only living and true God the worship which belongs to him, and which he commands. Moreover, as God had particularly chosen Sion as the place where his name might be called upon, David very properly assigns it to him as his peculiar dwelling-place, not that it is lawful to attempt to shut up, in any particular place, Him whom “the heaven of heavens cannot contain,” (1 Kings 8:1.) but because, as we shall afterwards see, (Psalms 132:12) he had promised to make it his rest for ever. David did not, according to his own fancy, assign God a dwelling-place there; but he understood, by a revelation from heaven, that such was the pleasure of God himself, as Moses had often predicted, (Deuteronomy 12:1.) This goes far to prove what I have said before, that this psalm was not composed upon the occasion of David’s victory over Goliath; for it was only towards the close of David’s reign that the ark of the covenant was removed to Sion according to the commandment of God. The conjecture of some that David spake by the Spirit of prophecy of the residence of the ark on Sion, as a future event, appears to me to be unnatural and forced. Farther, we see that the holy fathers, when they resorted to Sion to offer sacrifices to God, did not act merely according to the suggestion of their own minds; but what they did proceeded from faith in the word of God, and was done in obedience to his command; and they were, therefore, approved of by him for their religious service. Whence it follows, that there is no ground whatever to make use of their example as an argument or excuse for the religious observances which superstitious men have, by their own fancy, invented for themselves. Besides, it was not enough for the faithful, in those days, to depend upon the word of God, and to engage in those ceremonial services which he required, unless, aided by external symbols, they elevated their minds above these, and yielded to God spiritual worship. God, indeed, gave real tokens of his presence in that visible sanctuary, but not for the purpose of binding the senses and thoughts of his people to earthly elements; he wished rather that these external symbols should serve as ladders, by which the faithful might ascend even to heaven. The design of God from the commencement in the appointment of the sacraments, and all the outward exercises of religion, was to consult the infirmity and weak capacity of his people. Accordingly, even at the present day, the true and proper use of them is, to assist us in seeking God spiritually in his heavenly glory, and not to occupy our minds with the things of this world, or keep them fixed in the vanities of the flesh, a subject which we shall afterwards have a more suitable opportunity of discussing more fully. And as the Lord, in ancient times, when he called himself, He who dwelleth in Sion, intended to give his people full and solid ground of trust, tranquillity, and joy; so even now, after the law has come out of Sion, and the covenant of grace has flowed to us from that fountain, let us know and be fully persuaded, that wherever the faithful, who worship him purely and in due form, according to the appointment of his word, are assembled together to engage in the solemn acts of religious worship, he is graciously present, and presides in the midst of them.

Smith's Bible Commentary

Psalms 9:1-20

The ninth psalm is to the chief musician on Muthlabben. Muthlabben is the death of a son. This could have been when Bathsheba's first son died.

I will praise thee, O LORD, with my whole heart; I will show forth all thy marvelous works. I will be glad and rejoice in thee: I will sing praise to thy name, O thou Most High. When mine enemies are turned back, they shall fall and perish at thy presence. For thou hast maintained my right and my cause; you sat in the throne judging right. You have rebuked the heathen, and you have destroyed the wicked, you have put out their name for ever and ever. O thou enemy, destructions come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them. But the LORD ( Psalms 9:1-7 )

And here is contrast: they have perished,

But the LORD will endure for ever: he hath prepared his throne for judgment. And he shall judge the world ( Psalms 9:7-8 )

Now you are building thought upon thought, "He has prepared His throne for judgment."

And he shall judge the world with righteousness, he shall minister judgment to the people in uprightness. The LORD will be a refuge for the oppressed, a refuge in time of trouble. And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee. Sing praises to the LORD, which dwells in Zion: declare among the people his doings. When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble. Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou liftest me up from the gates of death: That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation. The heathen are sunk down in the pit that they made: in the net which is hid their own foot is taken. The LORD is known by the judgment which he executes: the wicked is snared in the work of his own hands ( Psalms 9:8-16 ).

And that Higgaion is "meditate on that." "The wicked is snared in the work of his own hands." Just, meditate on it.

The wicked shall be turned into hell, and all nations that forget God. For the needy shall not always be forgotten: the expectation of the poor shall not perish for ever. Arise, O LORD; let not man prevail: let the heathen be judged in thy sight. Put them in fear, O LORD: that the nations may know themselves to be but men ( Psalms 9:17-20 ).

O God, answer that. Put the leaders, the heathen in fear, that the nations may know themselves to be but men. We so often get an exalted idea of ourselves. "

Dr. Constable's Expository Notes

1. Praise for righteous judgment 9:1-12

This first section speaks of God as the righteous Judge in whom the afflicted may hope.

Dr. Constable's Expository Notes

Psalms 9

The Septuagint translators combined Psalms 9, 10 into one psalm, even though they are separate in the Hebrew text. Consequently, from this psalm through Psalms 147, the numbering of the psalms in the Roman Catholic versions of the Bible differs from the numbering in the Protestant versions. The Roman Catholic versions follow the Septuagint (Greek) and Vulgate (Latin) versions, whereas the Protestant versions follow the Hebrew Bible. Twice the Septuagint translators combined or renumbered two psalms into one (Psalms 9, 10 into 9, and Psalms 114, 115 into 113), and twice they divided two psalms into four (Psalms 116 into 114 and 115, and Psalms 147 into 146 and 147).

The Septuagint translators evidently combined Psalms 9, 10 for two reasons. First, together they complete a somewhat modified acrostic in which each verse (almost) begins with the succeeding letter of the Hebrew alphabet. Second, the same unusual terms and the same basic structure occur in both psalms, suggesting that they may have been linked originally (e.g., "in times of trouble," Psalms 9:9 and Psalms 10:18; "the nations," Psalms 9:5; Psalms 9:15; Psalms 9:17; Psalms 9:19-20 and Psalms 10:16; and a closing emphasis on man’s mortality, Psalms 9:20 and Psalms 10:18). In spite of these similarities, the differences between Psalms 9, 10 justify their separation. Each psalm is complete in itself and has its own purpose. Psalms 9 is a positive song of thanksgiving, whereas Psalms 10 is a negative complaint and petition dealing with the godless. Both psalms are individual laments.

David praised God for demonstrating His righteousness in judging wicked nations in Psalms 9. He expressed gratitude that the afflicted can trust in such a Judge. He concluded with a petition that the Lord would remove affliction from him so he could honor God by thanking Him for His deliverance. He did not identify his enemy specifically, perhaps to enable the Israelites to use this individual lament as a community lament.

In the title, the word "Muth-labben" (NASB) means "The Death of the Son" (NIV), which was evidently a tune name.

Dr. Constable's Expository Notes

David closed this pericope of praise (Psalms 9:1-12), by appealing to the afflicted and oppressed, to praise God and testify to others about God’s care of them. The NIV and marginal NASB reading "avenges bloodshed" (Psalms 9:12) more clearly expresses David’s thought than "requires blood" (cf. Genesis 9:5).

Gill's Exposition of the Whole Bible

Sing praises to the Lord, which dwelleth in Zion,.... The psalmist having determined in the strength of grace to praise the Lord himself, and show forth all his marvellous works, and given his reasons for it, both with respect to himself in particular, and with respect to the people of God in general, here calls upon others to engage in the same work; the Lord is not only to be praised, which may be done by celebrating the perfections of his nature, and the works of his hands; by giving him thanks for mercies temporal and spiritual, and by living to his glory; but his praises are to be sung by a modulation of the voice in musical notes, as the word used signifies; see Song of Solomon 2:12; where the same word is used of the singing of birds; and this is to be done by the saints jointly, in concert together, as Paul and Silas in prison sang the praises of God; and there is great reason why they should join together in this work, since they share the blessings of divine grace in common together; and it is their duty to stir up one another to this service, as well as to other parts of worship: and this perfectly agrees with the exhortation to the saints, and the work they shall be employed in at the fall of Babylon, or destruction of antichrist,

Revelation 14:1. Jehovah, to whom praises are to be sung, is described as the inhabitant of Zion, the ark and tabernacle being there before the temple was built, which were symbols of the divine Presence. The Targum paraphrases it, "who causeth his Shechinah to dwell in Zion"; as many of the Jewish writers interpret this psalm of Goliath, a doubt arises here about it, since in the days of Saul, and at the time of Goliath's death, Zion was in the hands of the Jebusites, and the ark of God was not there till many years afterwards; to this it is replied, that David might compose this psalm upon that occasion not immediately at that time, but after he was king of Israel, and when the ark was brought to Zion; or that he said this by a prophetic spirit, foreseeing that, God would dwell there; and Kimchi observes, that it was everywhere a received tradition among the people of Israel that the sanctuary would be built there; but however this be, certain it is that the church of God goes by the name of Zion frequently; see Psalms 2:6

Hebrews 12:22. God by his essence and power is everywhere, he fills heaven and earth, and cannot be contained in either; his glorious presence is in heaven; his gracious presence is in his church and among his people; where they dwell he dwells, and where he dwells they dwell: hence the church is called by the same name as the Lord is here, the inhabitant of Zion, Isaiah 12:6; and this description of him points out the place where his praises are to be sung, in Zion; who are to sing them, the members of the church; and the reason why, because the Lord dwells in Zion; and is there a refuge for his people, and protects them;

declare among the people his doings; what God does for the souls of men is not only to be declared among the people of God, Psalms 66:16; but also among the people of the world, when a suitable opportunity offers; and especially in the public ministry of the word; partly that the name of God may be exalted, his grace, goodness, and mercy be displayed; and partly that it might be the means of the conversion of God's chosen ones among them, Psalms 96:2; though it may be here his doings in providence are meant, his special providential care of his church and people, and his vengeance on their enemies, on Babylon; for upon the ruin of antichrist, the judgments of God, his providential dispensations towards his church and people, will be made manifest, and all nations will be called upon to fear and worship him; see

Jeremiah 50:28; the word k which is here used signifies such deeds and actions as are the effects of thought and counsel, and which are purposely and industriously done; and whatsoever is done by the Lord, whether in a way of grace or providence, is done after the counsel of his own will; as he thought so it is, as he purposes so it comes to pass, and all things are done well and wisely, and answer the ends and designs of them.

k עלילה "significat tam machinationes, sive consilia", 1 Sam. ii. 3. "quam consiliorum eventus, seu opera ipsa, quomodo", Jer. xxxii. 19. Gejerus.

Henry's Complete Commentary on the Bible

      11 Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.   12 When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.   13 Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death:   14 That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.   15 The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken.   16 The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.   17 The wicked shall be turned into hell, and all the nations that forget God.   18 For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever.   19 Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.   20 Put them in fear, O LORD: that the nations may know themselves to be but men. Selah.

      In these verses,

      I. David, having praised God himself, calls upon and invites others to praise him likewise, Psalms 9:11; Psalms 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 (Psalms 9:1; Psalms 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,Psalms 126:3; Psalms 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, Psalms 9:12; Psalms 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 (Deuteronomy 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 Isaiah 26:21; Jeremiah 51:35. In that day it will appear how precious the blood of God's people is to him (Psalms 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 (Psalms 9:13; Psalms 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 (Psalms 9:14; Psalms 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 (Psalms 9:11; Psalms 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, Psalms 9:15; Psalms 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 (Psalms 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, 2 Samuel 5:17; 2 Samuel 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 (Psalms 9:17; Psalms 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 (Psalms 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, Psalms 9:18; Psalms 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! (Psalms 9:19; Psalms 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, Revelation 14:10. 3. "Lord, frighten them: Put them in fear, O Lord! (Psalms 9:20; Psalms 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.