Verse-by-Verse Bible Commentary
Psalms 9:1

Clarke's Commentary

PSALM IX

David praises God for the benefits which he has granted to

Israel in general, and to himself in particular, 1-4.

He encourages himself in the Lord, knowing that he will ever

judge righteously, and be a refuge for the distressed, 7-10.

He exhorts the people to praise God for his judgments, 11, 12;

prays for mercy and support; and thanks God for his judgments

executed upon the heathen, 13-16.

He foretells the destruction of the ungodly, 17;

prays for the poor and needy, and against their oppressors,

18-20.

NOTES ON PSALM IX

The inscription to this Psalm in the HEBREW text is, To the chief Musician upon Muth-lab-ben, A Psalm of David. The CHALDEE has, "A Song of David, to be sung concerning the Death of the Strong Man, (or champion, דגברא degabra,) who went out between the Camps;" that is, Goliath, on account of whose defeat this Psalm has been supposed by many to have been composed. The date in the margin is several years posterior to the death of Goliath. See the introduction.

The VULGATE: A Psalm of David, for the end; concerning the secrets of the Son."

The SEPTUAGINT and AETHIOPIC are the same with the Vulgate.

The SYRIAC: "A Psalm of David concerning Christ's receiving the throne and the kingdom, and defeating his enemies.

The ARABIC: "Concerning the mysteries of the Son, as to the glory of Christ, his resurrection, and kingdom, and the destruction of all the disobedient."

Houbigant causes the Hebrew title to agree with the Vulgate, Septuagint, and AEthiopic, by uniting על מות al muth, "concerning the death," into the word עלמות alamoth, which signifies secrets or hidden things. "To the chief musician, or conqueror; secrets concerning the Son: A Psalm of David.

About a hundred MSS. and printed editions unite the words as above. Some translate עלמות alamoth, "concerning the youth or infancy; the infancy of the Son." Several of the fathers have on this ground interpreted it, "concerning the incarnation of our Lord." Indeed the title and the Psalm have been so variously understood, that it would be as painful as it would be useless to follow the different commentators, both ancient and modern, through all their conjectures.

Verse Psalms 9:1. I will praise thee, O Lord, with my whole heart — And it is only when the whole heart is employed in the work that God can look upon it with acceptance.

I will show forth — אספרה asapperah, "I will number out, or reckon up;" a very difficult task, נפלאותיך niphleotheycha, "thy miracles;" supernatural interventions of thy power and goodness. He whose eye is attentive to the operation of God's hand will find many of these. In the Vulgate this Psalm begins with Confitebor tibi, Domine, "I will confess unto thee, O Lord," which my old MS. above quoted translates thus: I sal schrife Lard, til the, in al my hert, I sal tel al twi wonders. On which we find the following curious paraphrase: "Here the prophete spekes agaynes that grucches with ese of il men: and the travel and anguis of gude men. I sal schrife til the Lard; that is, I sal lufe the in al my hert, hally gederant it til thi luf: and gyfand na party tharof tyl errour, na to covatyse: ne til fleschly luf. A vile errour it is that some men says, that God dose unrightwisly in mani thinges in erthe: for tham thynk that tay sold noght be done. Als I hard say noght lang sythem, of a man of religyon, and of grete fame, that qwen he was in the see, in poynte to peryshe, he said tyl Gode: Lard thu dos unryghtwysly if thou sofyr us to perysch here. God myght haf answered and said, My rightwysnes reches to sofer a beter man than thou ert to perisse here: for I hope, had he ben a ryghtwyse man, he had noght sayd swa: for al ar unryghtwyse, that hopes that any unrightwysnes may be in Godes wylle. Bot I sal luf the in al thi workes; and tel al thy wonders; that is, bathe that er sene, and that ar noght sene; visibels and invisibels."

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

“I will give thanks unto Jehovah with my whole heart; I will show forth all thy marvelous works. I will be glad and exult in thee; I will sing praise in thy Name, O thou Most High.”

The reason for the exultation and joyful thanksgiving and praise of these verses is, “God’s mighty acts of salvation on behalf of Israel.”Arnold Rhodes, The Layman’s Bible Commentary, Vol. 9 (Atlanta: John Knox Press, 1960), p. 37. Furthermore, this is true regardless of whether or not the victories had already been given or merely prophesied. What God’s prophets prophesied was as certain of fulfillment as if it had already happened; and that is why the Hebrew writers used the present or the past tense regarding the promise of future events. Such verbs are called prophetic past, or prophetic present.

This is the reason why it really makes little difference just how the text of Psalms 9:3 here reads. Our margin gives the option of reading “when my enemies turn back” (which is future) as “because mine enemies have turned back.”Cross-Reference Bible (New York: The Cross-Reference Bible Company, 1910), p. 932. (which is past). The events, whether future or past, are equally certain.

“O thou Most High.” See comment on this expression under Psalms 7:17.

Barnes' Notes on the Whole Bible

I will praise thee, O Lord - That is, in view of the merciful interpositions referred to in the psalm Psalms 9:3-5, and in view of the attributes of God’s character which had been displayed on that occasion Psalms 9:7-12.

With my whole heart - Not with divided affection, or with partial gratitude. He meant that all his powers should be employed in this service; that he would give utterance to his feelings of gratitude and adoration in the loftiest and purest manner possible.

I will show forth - I will recount or narrate - to wit, in this song of praise.

All thy marvelous works - All his works or doings fitted to excite admiration or wonder. The reference here is particularly to what God had done which had given occasion to this psalm, but still the psalmist designs undoubtedly to connect with this the purpose to give a general expression of praise in view of all that God had done that was fitted to excite such feelings.

Calvin's Commentary on the Bible

1.I will praise the Lord. David begins the psalm in this way, to induce God to succor him in the calamities with which he was now afflicted. As God continues his favor towards his own people without intermission, all the good he has hitherto done to us should serve to inspire us with confidence and hope, that he will be gracious and merciful to us in the time to come. ⁽¹⁵⁸⁾ There is, indeed, in these words a profession of gratitude for the favors which he has received from God; ⁽¹⁵⁹⁾ but, in remembering his past mercies, he encourages himself to expect succor and aid in future emergencies; and by this means he opens the gate of prayer. The whole heart is taken for an upright or sincere heart, which is opposed to a double heart. Thus he distinguishes himself not only from gross hypocrites, who praise God only with their lips outwardly, without having their hearts in any way affected, but also acknowledges that whatever he had hitherto done which was commendable, proceeded entirely from the pure grace of God. Even irreligious men, I admit, when they have obtained some memorable victory, are ashamed to defraud God of the praise which is due to him; but we see that as soon as they have uttered a single expression in acknowledgement of the assistance God has afforded them, they immediately begin to boast loudly, and to sing triumphs in honor of their own valor, as if they were under no obligations whatever to God. In short, it is a piece of pure mockery when they profess that their exploits have been done by the help of God; for, after having made oblation to Him, they sacrifice to their own counsels, skill, courage, and resources. Observe how the prophet Habakkuk, under the person of one presumptuous king, wisely reproves the ambition which is common to all, (Habakkuk 1:16.) Yea, we see that the famous generals of antiquity, who, upon returning victorious from some battle, desired public and solemn thanksgivings ⁽¹⁶⁰⁾ to be decreed in their name to the gods, thought of nothing less than of doing honor to their false deities; but only abused their names under a false pretense, in order thereby to obtain an opportunity of indulging in vain boasting, that their own superior prowess might be acknowledged. ⁽¹⁶¹⁾ David, therefore, with good reason, affirms that he is unlike the children of this world, whose hypocrisy or fraud is discovered by the wicked and dishonest distribution which they make between God and themselves, ⁽¹⁶²⁾ arrogating to themselves the greater part of the praise which they pretended to ascribe to God. He praised God with his whole heart, which they did not; for certainly it is not praising God with the whole heart when a mortal man dares to appropriate the smallest portion of the glory which God claims for himself. God cannot bear with seeing his glory appropriated by the creature in even the smallest degree, so intolerable to him is the sacrilegious arrogance of those who by praising themselves, obscure his glory as far as they can.

I will tell of all thy marvellous works. Here David confirms what I have already said, that he does not treat in this psalm of one victory or one deliverance only; for he proposes to himself in general all the miracles which God had wrought in his behalf, as subjects of meditation. He applies the term marvellous not to all the benefits which he had received from God, but to those more signal and memorable deliverances in which was exhibited a bright and striking manifestation of the divine power. God would have us to acknowledge him as the author of all our blessings; but on some of his gifts he has engraven more evident marks in order the more effectually to awaken our senses, which are otherwise as if asleep or dead. David’s language, therefore, is an acknowledgement that he was preserved of God, not by ordinary means, but by the special power of God, which was conspicuously displayed in this matter; inasmuch as he had stretched forth his hand in a miraculous manner, and above the common and usual way.

(158) “Doit servir pour nous asseurer et faire esperer qu’il nous sera propice et debonnaire, l’advenir.” — Fr.

(159) “De la faveur qu’il a receu, de Dieu.” — Fr.

(160) “Processions.” — Fr.

(161) “Afin que leurs belles prouesses veissent en cognaissance.” — Fr.

(162) “Qu’ils sont entre Dieu et eux.” — Fr.

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

In view of the aspects of Yahweh’s character that he would yet describe, David said he would thank God wholeheartedly. He would announce His extraordinary works publicly, rejoice in Him, and sing the praises of the Most High. [Note: See VanGemeren’s excursus on Yahweh as El Elyon, the Most High, pp. 123-24.]

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.

Gill's Exposition of the Whole Bible

I will praise [thee], O Lord, with my whole, heart,.... This is what is called in the New Testament making melody in the heart, or singing with grace in the heart, Ephesians 5:19; and yet does not signify mere mental singing, but vocal singing, the heart joining therein; for the word here used for praise signifies to confess, to speak out, to declare openly the praises of God in the public congregation, as David elsewhere determines to do, Psalms 111:1; the heart ought to, be engaged in every, part of divine service and worship, whether in preaching or in hearing, or in prayer, or in singing of praise; and the whole heart also: sometimes God has nothing of the heart in worship, it is removed far from, him, and gone after other objects; and sometimes it is divided between God and the creature; hence the psalmist prays that God would unite his heart to fear him, and then he should praise him with all his heart, with all that was within him, with all the powers and faculties of his soul; see

Psalms 86:11. This phrase is not expressive of the perfection of this duty, or of performing it in such manner as that there would be no imperfection in it, or sin attending it; for good men fail in all their performances, and do nothing good without sin; hence provision is made for the iniquities of holy things; but of the heartiness and sincerity of it; and in such a sincere and upright manner the psalmist determines, in the strength of divine grace, to praise the Lord;

I will show forth all thy marvellous works; such as the creation of all things out of nothing, and the bringing them into the form and order in which they are by the word of God; and in which there is such a display of the power and wisdom of God; and particularly the formation of man out of the dust of the earth, in the image, and after the likeness of God; the sustentation of the whole world of creatures in their being, the providential care of them all, the preservation of man and beast; and especially the work of redemption: it is marvellous that God should think of redeeming sinful men; that he should fix the scheme of it in the way he has; that he should pick upon his own Son to be the Redeemer; that ungodly men, sinners, the chief of sinners, and enemies, should be the persons redeemed; and that not all the individuals of human nature, but some out of every kindred, tongue, people, and nation: as also the work of grace, which is a new creation, and more marvellous than the old; a regeneration, or a being born again, which is astonishing to a natural man, who cannot conceive how this can be; a resurrection from the dead, or a causing dry bones to live; a call of men out of darkness into marvellous light; and it is as wondrous how this work is preserved amidst so many corruptions of the heart, temptations of Satan, and snares of the world, as that it is; to which may be added the wonderful works yet to be done, as the setting up of the kingdom of Christ, the destruction of antichrist, the resurrection of the dead, the last judgment, and the eternal glory and happiness of the saints; and doubtless the psalmist may have respect to the many victories which he, through the divine power, obtained over his enemies; and particularly the marvellous one which was given him over Goliath with a stone and sling: these the psalmist determined to make the subject of his song, to dwell and enlarge upon, to show forth unto others, and to point out the glories, beauties, and excellency of them: and when he says "all" of them, it must be understood of as many of them as were within the compass of his knowledge, and of as much of them as he was acquainted with; for otherwise the marvellous works of God are infinite and without number, Job 5:9.

Henry's Complete Commentary on the Bible

To the chief musician upon Muth-labben. A psalm of David.

      1 I will praise thee, O LORD, with my whole heart; I will show forth all thy marvellous works.   2 I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.   3 When mine enemies are turned back, they shall fall and perish at thy presence.   4 For thou hast maintained my right and my cause; thou satest in the throne judging right.   5 Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.   6 O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.   7 But the LORD shall endure for ever: he hath prepared his throne for judgment.   8 And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.   9 The LORD also will be a refuge for the oppressed, a refuge in times of trouble.   10 And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.

      The title of this psalm gives a very uncertain sound concerning the occasion of penning it. It is upon Muth-labben, which some make to refer to the death of Goliath, others of Nabal, others of Absalom; but I incline to think it signifies only some tone, or some musical instrument, to which this psalm was intended to be sung; and that the enemies David is here triumphing in the defeat of are the Philistines, and the other neighbouring nations that opposed his settlement in the throne, whom he contested with and subdued in the beginning of his reign, 2 Samuel 5:8. In these verses,

      I. David excites and engages himself to praise God for his mercies and the great things he had of late done for him and his government, Psalms 9:1; Psalms 9:2. Note, 1. God expects suitable returns of praise from those for whom he has done marvellous works. 2. If we would praise God acceptably, we must praise him in sincerity, with our hearts, and not only with our lips, and be lively and fervent in the duty, with our whole heart. 3. When we give thanks for some one particular mercy we should take occasion thence to remember former mercies and so to show forth all his marvellous works. 4. Holy joy is the life of thankful praise, as thankful praise is the language of holy joy: I will be glad and rejoice in thee. 5. Whatever occurs to make us glad, our joy must pass through it, and terminate in God only: I will be glad and rejoice in thee, not in the gift so much as in the giver. 6. Joy and praise are properly expressed by singing psalms. 7. When God has shown himself to be above the proud enemies of the church we must take occasion thence to give glory to him as the Most High. 8. The triumphs of the Redeemer ought to be the triumphs of the redeemed; see Revelation 12:10; Revelation 19:5; Revelation 15:3; Revelation 15:4.

      II. He acknowledges the almighty power of God as that which the strongest and stoutest of his enemies were no way able to contest with or stand before, Psalms 9:3; Psalms 9:3. But, 1. They are forced to turn back. Their policy and their courage fail them, so that they cannot, they dare not, push forward in their enterprises, but retire with precipitation. 2. When once they turn back, they fall and perish; even their retreat will be their ruin, and they will save themselves no more by flying than by fighting. If Haman begin to fall before Mordecai, he is a lost man, and shall prevail no more; see Esther 6:13. 3. The presence of the Lord, and the glory of his power, are sufficient for the destruction of his and his people's enemies. That is easily done which a man does with his very presence; with that God confounds his enemies, such a presence has he. This was fulfilled when our Lord Jesus, with one word, I am he, made his enemies to fall back at his presence (John 18:6) and he could, at the same time, have made them perish. 4. When the enemies of God's church are put to confusion we must ascribe their discomfiture to the power, not of instruments, but of his presence, and give him all the glory.

      III. He gives to God the glory of his righteousness, in his appearing on his behalf (Psalms 9:4; Psalms 9:4): "Thou hast maintained my right and my cause, that is, my righteous cause; when that came on, thou satest in the throne, judging right." Observe, 1. God sits in the throne of judgment. To him it belongs to decide controversies, to determine appeals, to avenge the injured, and to punish the injurious; for he has said, Vengeance is mine. 2. We are sure that the judgment of God is according to truth and that with him there is no unrighteousness. Far be it from God that he should pervert justice. If there seem to us to be some irregularity in the present decisions of Providence, yet these, instead of shaking our belief of God's justice, may serve to strengthen our belief of the judgment to come, which will set all to-rights. 3. Whoever disown and desert a just and injured cause, we may be sure that the righteous God will maintain it and plead it with jealousy, and will never suffer it to be run down.

      IV. He records, with joy, the triumphs of the God of heaven over all the powers of hell and attends those triumphs with his praises, Psalms 9:5; Psalms 9:5. By three steps the power and justice of God had proceeded against the heathen, and wicked people, who were enemies to the king God had lately set up upon his holy hill of Zion. 1. He had checked them: "Thou hast rebuked the heathen, hast given them real proofs of thy displeasure against them." This he did before he destroyed them, that they might take warning by the rebukes of Providence and so prevent their own destruction. 2. He had cut them off: Thou hast destroyed the wicked. The wicked are marked for destruction, and some are made monuments of God's vindictive justice and destructive power in this world. 3. He had buried them in oblivion and perpetual infamy, had put out their name for ever, that they should never be remembered with any respect.

      V. He exults over the enemy whom God thus appears against (Psalms 9:6; Psalms 9:6): Thou hast destroyed cities. Either, "Thou, O enemy! hast destroyed our cities, at least in intention and imagination," or "Thou, O God! hast destroyed their cities by the desolation brought upon their country." It may be taken either way; for the psalmist will have the enemy to know, 1. That their destruction is just and that God was but reckoning with them for all the mischief which they had done and designed against his people. The malicious and vexatious neighbours of Israel, as the Philistines, Moabites, Ammonites, Edomites, and Syrians, had made incursions upon them (when there was no king in Israel to fight their battles), had destroyed their cities and done what they could to make their memorial perish with them. But now the wheel was turned upon them; their destructions of Israel had come to a perpetual end; they shall now cease to spoil and must themselves be spoiled, Isaiah 33:1; Isaiah 33:2. 2. That it is total and final, such a destruction as should make a perpetual end of them, so that the very memorial of their cities should perish with them, So devouring a thing is time, and much more such desolations do the righteous judgments of God make upon sinners, that great and populous cities have been reduced to such ruins that their very memorial has perished, and those who have sought them could not find where they stood; but we look for a city that has stronger foundations.

      VI. He comforts himself and others in God, and pleases himself with the thoughts of him. 1. With the thoughts of his eternity. On this earth we see nothing durable, even strong cities are buried in rubbish and forgotten; but the Lord shall endure for ever,Psalms 9:7; Psalms 9:7. There is no change of his being; his felicity, power, and perfection, are out of the reach of all the combined forces of hell and earth; they may put an end to our liberties, our privileges, our lives, but our God is still the same, and sits even upon the floods, unshaken, undisturbed, Psalms 29:10; Psalms 93:2. 2. With the thoughts of his sovereignty both in government and judgment: He has prepared his throne, has fixed it by his infinite wisdom, has fixed it by his immutable counsel. It is the great support and comfort of good people, when the power of the church's enemies is threatening and the posture of its affairs melancholy and perplexed, that God now rules the world and will shortly judge the world. 3. With the thoughts of his justice and righteousness in all the administrations of his government. He does all every day, he will do all at the last day, according to the eternal unalterable rules of equity (Psalms 9:8; Psalms 9:8): He shall judge the world, all persons and all controversies, shall minister judgment to the people (shall determine their lot both in this and in the future state) in righteousness and in uprightness, so that there shall not be the least colour of exception against it. 4. With the thoughts of that peculiar favour which God bears to his own people and the special protection which he takes them under. The Lord, who endures for ever, is their everlasting strength and protection; he that judges the world will be sure to judge for them, when at any time they are injured or distressed (Psalms 9:9; Psalms 9:9): He will be a refuge for the oppressed, a high place, a strong place, for the oppressed, in times of trouble. It is the lot of God's people to be oppressed in this world and to have troublous times appointed to them. Perhaps God may not immediately appear for them as their deliverer and avenger; but, in the midst of their distresses, they may by faith flee to him as their refuge and may depend upon his power and promise for their safety, so that no real hurt shall be done them. 5. With the thoughts of that sweet satisfaction and repose of mind which those have that make God their refuge (Psalms 9:10; Psalms 9:10): "Those that know thy name will put their trust in thee, as I have done" (for the grace of God is the same in all the saints), "and then they will find, as I have found, that thou dost not forsake those that seek thee;" for the favour of God is the same towards all the saints. Note, (1.) The better God is known the more he is trusted. Those who know him to be a God of infinite wisdom will trust him further than they can see him (Job 35:14); those who know him to be a God of almighty power will trust him when creature-confidences fail and they have nothing else to trust to (2 Chronicles 20:12); and those who know him to be a God of infinite grace and goodness will trust him though he slay them,Job 13:15. Those who know him to be a God of inviolable truth and faithfulness will rejoice in his word of promise, and rest upon that, though the performance be deferred and intermediate providences seem to contradict it. Those who know him to be the Father of spirits, and an everlasting Father, will trust him with their souls as their main care and trust in him at all times, even to the end. (2.) The more God is trusted the more he is sought unto. If we trust God we shall seek him by faithful and fervent prayer, and by a constant care to approve ourselves to him in the whole course of our conversations. (3.) God never did, nor ever will, disown or desert any that duly seek to him and trust in him. Though he afflict them, he will not leave them comfortless; though he seem to forsake them for a while, yet he will gather them with everlasting mercies.