Psalm 9:18 Komentář

In this psalm, I. David praises God for pleading his cause, and giving him victory over his enemies and the enemies of his country (Psa 9:1-6), and calls upon others to join with him in his songs of praise (Psa 9:11, Psa 9:12). II. He prays to God that he might have still further occasion to praise him, for his own deliverances and the confusion of his enemies (Psa 9:13, Psa 9:14, Psa 9:19, Psa 9:20). III. He triumphs in the assurance he had of God's judging the world (Psa 9:7, Psa 9:8), protecting his oppressed people (Psa 9:9, Psa 9:10, Psa 9:18), and bringing his and their implacable enemies to ruin (Psa 9:15-17). This is very applicable to the kingdom of the Messiah, the enemies of which have been in part destroyed already, and shall be yet more and more till they all be made his footstool, which we are to assure ourselves of, that God may have the glory and we may take the comfort. To the chief musician upon Muth-labben. A psalm of David.

INTRODUCTION TO PSALM 9 To the chief Musician upon Muthlabben, a Psalm of David. Some, take "muthlabben" to be the name of the tune to which this psalm was sung, and to design the same note which we call the counter-tenor: others think, that "upon muth", or "almuth", are but one word, and the same as "alamoth", Psa 45:1, title; and that it is the name of a musical instrument; and that "Ben" in "labben", is the name of the chief musician, who was over that sort of instrument, to whom the psalm is inscribed (l); and indeed R. Sol Jarchi says, that he had seen in the great Masorah these words as one; and so it seems the Septuagint interpreters read them, who render them, "for the hidden things of the son"; and the Arabic version, "concerning the mysteries of the son": and Ben is a name, it is said, of one of the singers, whose kindred and companions were appointed with psalteries on "alamoth", Ch1 15:18. And so then the title runs thus; "to the chief musician on alamoth, [even to] Ben". But others are of opinion that the subject matter or occasion of the psalm is designed by this phrase; and that as "muth" signifies "death", the death of some person is intended, on account of which this psalm was composed; some say Nabal, seeing the word "Laban", inverted, or read backwards, is "Nabal" (m), whose death affected David; as appears from Sa1 25:38. Others, that it was one of the kings of the Gentiles, whose name was Labben, and is mentioned nowhere else, who fought with David, and whom he slew, and upon his death penned this psalm (n). Others, Goliath the Philistine (o), who is called, Sa1 17:4. , which we render "champion" and dueller, one of two that fight together. But rather the reason of the name is, as given by the Jewish commentators (p), because he went and stood between the two camps of the Philistines and the Israelites; and so the Chaldee paraphrase renders the title of this psalm, "to praise, concerning the death of the man who went out between the camps, a song of David.'' And so the psalm itself, in the Targum, and by other Jewish writers, is interpreted of Goliath and the Philistines, and of the victory over them; and which does not seem amiss. Arama interprets it of the death of Saul. Others interpret Almuth Labben "of the death of the son"; and understand it of the death of Absalom, the son of David (q): but David's passion moved in another way, not in joy, but in grief, Sa2 18:33; nor is there anything in the psalm that can be referred unto it. Others, of the death of the son of God; but of that there is not the least hint in the psalm. Theodoret interprets it of Christ's victory over death by dying, which was a mystery or hidden thing. Rather, I should think, it might be interpreted of the death of the son of perdition, the man of sin and his followers; who may be typified by Goliath, and the Philistines: and so, as Ainsworth observes, as the former psalm was concerning the propagation of Christ's kingdom, this is of the destruction of antichrist. And Jerom, long ago said, this whole psalm is sung by the prophet in the person of the church, concerning antichrist: and to this agrees the Syriac version; which makes the subject of the psalm to be, "concerning Christ, taking the throne and kingdom, and routing the enemy.'' And also the Arabic version, according to which the argument of the psalm is, "concerning the mysteries of the Son, with respect to the glory of Christ, and his resurrection and kingdom, and the destruction of all the children of disobedience.'' To which may be added, that this psalm, according to R. Sol Jarchi, belongs to the time to come, to the days of the Messiah, and the future redemption by him. (l) Kimchi & Abendana in Miclol Yophi in loc. (m) So some in Jarchi & Aben Ezra in loc. (n) Donesh Hallevi in ibid. (o) Kimchi & Ben Melech in loc. (p) Jarchi, Kimchi, Levi Ben Gersom, R. Isaiah, & Ben Melech in 1 Sam. xvii. 4. (q) So some in Jarchi in loc.

Arise, O Lord,.... To the destruction of thine enemies, and the salvation of thy people; See Gill on Psa 7:6; let not man prevail; the man of sin, antichrist, that is, let him not always prevail; he is the little horn that was to prevail against the saints, and has prevailed, Dan 7:21; but he shall not always prevail; this petition will be heard and answered; for though he shall cast down many thousands, he shall not be "strengthened" by it, Dan 11:12; where the same word is used as here; the Lamb at last shall overcome him and his ten kings, his supporters, and all that shall aid and assist him, Rev 17:14; let the Heathen be judged in thy sight; that is, the antichristian nations that adhere to the man of sin, let them be judged and punished in the sight of God, the Judge of all the earth, whose eyes are as a flame of fire; compare with this Joe 3:12.

In this life the wicked are raised up, in no sense comprehending their own wicked wrongdoing. But there will be a time of the judgment of God in which the crime that they have admitted will be overturned [in hades, when they are about to receive punishments; LXX]. Every person of God, however humbled in this life, whenever poor in spirit and however much he is trampled by the wicked so that it seems that God denies him by his forgetfulness, through it all is never rejected. “For the poor shall not be forgotten forever,” and the patience that he brings to this life and his calm spirit will not follow the end without fruit.

"For there shall not be forgetfulness of the poor man to the end" [Psalm 9:18]; who now seems to be in forgetfulness, when sinners are thought to flourish in this world's happiness, and the righteous to be in travail: but "the patience," says He, "of the poor shall not perish for ever." Wherefore there is need of patience now to bear with the evil, who are already separated in will, till they be also separated at the last judgment.

Even if by some permission his people suffered and were humbled, yet God will not forget his own forever. “The perseverance of the needy will not be lost forever”; instead, he trains his own in perseverance, and when he sees them persevering properly, the patience he produces in them is not without purpose.

Let Christian kindness overflow in you, dearly beloved. As you desire the recurring seasons of the year to be filled with fruit, so let your hearts be generous in feeding the poor. Assuredly, God … could produce the necessary materials for them, since all things are his. He could distribute so much goods to them that they would need nothing from your generosity. Much of the matter of virtue would be lacking to them and to you, if their want did not drive them to the crown of patience or your abundance lead you to the glory of compassion. Divine Providence has wonderfully arranged it that there should be in the church both holy poor and good rich people, who in turn benefit each other from their very diversity. In order for the eternal and incorruptible rewards to be gained, those receiving give thanks to God, and those distributing give thanks to God, for as it is written, … “the patience of the poor will not perish forever,” and “God loves a cheerful giver.”

If patience is lacking in any hardships, the soul is not able to be perfect. For patience is the act of giving thanks, maintained continuously in the fear of the Lord throughout the anxious trials of life to the point of death.

All who are proud should realize that since the beginning of the world they have been, are and should be rebuked in all kinds of publications. However, in both the Old and New Testaments all the humble and mild have been, are and should be blessed, because God does not lie when he says, “God resists the proud but gives grace to the humble.”

On the part of the just, there is another cause which demands vengeance upon sinners. Now among the just there are two things which demand vengeance: namely temporal abasement and spiritual virtue. As to the first, he says: "because the poor man shall not be forgotten unto the end." Cheap things are held in contempt, words are given to oblivion; but the just are not so given to oblivion before God. Jas. 2: "God has chosen the poor, rich in faith, heirs of the kingdom which God has promised to those who love him." Mt. 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Therefore, although here they seem to be given to oblivion, this is nevertheless not "unto the end," that is, not finally. Is. 54: "For a brief moment I forsook you, and with great mercies I will gather you." And there follows: "And with everlasting mercy I have had compassion on you." For when he remembers, then he will punish those who oppress. Ps. 76: "God will not forget to have mercy, nor will he shut up his mercies in his wrath." As to the second, "the patience of the poor," etc. Or "the expectation" according to Jerome. For since they endure oppression and poverty here patiently, through patience they merit vengeance; nor shall their expectation perish unto the end, because they shall obtain the good they await. Otherwise, "unto the end," which is eternal life. But is patience in the heavenly homeland? It must be said that it is not according to its essence, but according to its fruit; it is otherwise with charity and justice, which will exist also according to their essence.

Upon Muthlabben, or, after the manner according to "death to the Son," by which some song was known, to whose air or melody the musician is directed to perform this Psalm. This mode of denoting a song by some prominent word or words is still common (compare Psa 22:1). The Psalmist praises God for deliverance from his enemies and celebrates the divine government, for providing security to God's people and punishment to the wicked. Thus encouraging himself, he prays for new occasions to recount God's mercies, and confident of His continued judgment on the wicked and vindication of the oppressed, he implores a prompt and efficient manifestation of the divine sovereignty. (Psa. 9:1-20) Heartfelt gratitude will find utterance.

(Compare Psa 13:1-6). the needy--literally, "poor," as deprived of anything; hence miserable. expectation of the poor--or, "meek," "humble," made so by affliction.