And let them trust in thee who know thy name: for thou hast not forsaken them that seek thee, O Lord.

“Those who are wild in respect of faith and polluted in life, not purified by the righteousness that is according to the law, are called wild beasts. But changed from wild beasts by the faith of the Lord, they become people of God, advancing from the wish to change to the fact. For some the Lord exhorts, and to those who have already made the attempt he stretches forth his hand and draws them up. "For the Lord dreads not the face of anyone, nor will he regard greatness; for he has made small and great and cares alike for all." And David says, "For the heathen are fixed in the destruction they have caused; their foot is taken in the snare that they hid." "But the Lord was a refuge to the poor, a help in season also in affliction." Those, then, who were in affliction had the gospel seasonably proclaimed. And therefore it said, "Declare among the heathen his pursuits," that they may not be judged unjustly.”

“What do you mean? Does the one whose throne is heaven and his footstool earth, in whose hands are the bounds of the earth, dwell in Zion? Yes: he refers here to his dwelling, not for him to be circumscribed (his greatness, after all, is unbounded) but to indicate his affinity with the place and his feeling at home there with a view to winning the Jews over to him through this considerateness.… Now, in a spiritual sense Zion refers to the church: "You have approached Mount Zion," remember, "and church of the firstborn." Rightly is the church called a mountain on account of being firm, solid and unshakeable. You see, just as it is impossible to shake a mountain, so too the church of God.”

“"Sing to the Lord, who dwells in Sion" [Psalm 9:11], is said to them, whom the Lord forsakes not as they seek Him. He dwells in Sion, which is interpreted watching, and which bears the likeness of the Church that now is; as Jerusalem bears the likeness of the Church that is to come, that is, the city of Saints already enjoying life angelical; for Jerusalem is by interpretation the vision of peace. Now watching goes before vision, as this Church goes before that one which is promised, the city immortal and eternal. But in time it goes before, not in dignity: because more honourable is that whither we are striving to arrive, than what we practise, that we may attain to arrive; now we practise watching, that we may arrive at vision. But again this same Church which now is, unless the Lord inhabit her, the most earnest watching might run into any sort of error. And to this Church it was said, "For the temple of God is holy, which temple you are:" [1 Corinthians 3:17] again, "that Christ may dwell in the inner man in your hearts by faith." [Ephesians 3:17] It is enjoined us then, that we sing to the Lord who dwells in Sion, that with one accord we praise the Lord, the Inhabitant of the Church. "Show forth His wonders among the heathen." It has both been done, and will not cease to be done.”

“Above, in the Psalm, he gave thanks for the benefits bestowed on the whole human race; but in this Psalm he gives thanks specially for a benefit bestowed on himself in the destruction of his enemies: and this is clear from the title according to Jerome, which is as follows, "To the victor, a song for the death of his son, by David," and so forth. And it touches the history in 2 Kings 18 and 19, that when Absalom died he recovered his kingdom: and for this benefit he made this Psalm. But in our text the title is more hidden: "Unto the end, for the hidden things of the son. A Psalm of David." The hidden things of the son, the death of the son, namely because through it he is hidden from the eyes of all. According to the mystical sense it is referred to Christ, who is called "son" by antonomasia: who is the natural son of God the Father. John 8: "if the son shall make you free, you shall be free indeed." Likewise the son promised to David principally. Luke 18: "have mercy on me, son of David." "For the hidden things of the son," that is, of Christ, which are hidden. There is a twofold coming of the Son of God. The first was hidden, as to his divinity and its glory, which lay hidden in the weakness of the flesh. Isaiah 45: "truly thou art a hidden God." The second will be manifest. Luke 21: "they shall see the Son of man coming in a cloud with great power and majesty." Likewise there is a twofold judgment of Christ. One hidden; and this is in the disposition of the world, according as he permits the good to suffer persecution from the wicked. Psalm 25: "thy judgments are a great deep." The other is manifest at the end. 1 Corinthians 4: "until the Lord come, who will both bring to light the hidden things of darkness, and will make manifest the counsels of hearts." For it treats of the hidden judgment, according to which the good suffer affliction from the wicked. Job 30: "I looked for good things, and behold evil; I waited for light," and so forth. And it all comes to the same thing: because he gives thanks concerning deliverance from enemies. This Psalm is divided into two parts. First he sets down the giving of thanks; second, the matter of the thanksgiving, at "when my enemy is turned back." He gives thanks in three ways: with heart, with mouth, and with work. With the mouth in two ways: by praising and by preaching. By praising, since he says, "I will give praise." Now confession is threefold: namely of faith: Romans 10: "confession is made unto salvation." Psalm 31: "I said, I will confess," and so forth. Of sins. James, last chapter: "confess your sins one to another." Of praise (Tobit 12): "in the presence of all that live, give praise to him," and so forth. And it is of this confession that he speaks here. "O Lord, I will give praise to thee," that is, I will give thanks, that is, I will praise thee. Psalm 68: "I will praise the name of my God," and so forth. This is in the heart: because 1 Kings 16: "man seeth those things that appear, but the Lord beholdeth the heart." Against this, Isaiah 29 and Mark 7: "this people honoureth me with their lips, but their heart is far from me." But he says "with my whole heart," because God is greater than our heart. 1 John 3. And therefore, however much we praise according to our power, it is less than himself. Deuteronomy 6: "thou shalt love the Lord thy God with thy whole heart." He therefore who does not give his whole heart to God, but wishes to have something else along with him, loses him. Isaiah 28: "the bed is straitened, so that one must fall out; and a short covering cannot cover both." He therefore praises him with his whole heart who accepts nothing against God, but refers everything, in act or in habit, to him. Tobit 12: "it is honourable to reveal and confess the works of God" (namely by announcing them). "I will relate," by preaching and announcing, to others, because God gives benefits to be communicated to others: and this is done well by declaring them to others. Luke 8: "go, and tell how great things God hath done to thee": and therefore he says, "I will relate all thy wonders." But there is a reason why he says "wonders," because the works of God are wonderful. Psalm 76: "thou art the God who doest wonders." But what does it mean that he says "all"? This seems impossible. Job 5: "who doth great things and unsearchable, and wonderful things without number." How then does he say "all"? It must be said that "all" means all according to their kind, or that whatever he relates, all are wonderful; or "all" because the intention of the one relating ought not to come to a stop at anything, but proceed as far as it can. Hilary, in the book On the Trinity: "he who devoutly pursues things infinite, even though he will never arrive, will make progress in advancing." Ecclesiasticus 43: "glorifying the Lord as much as you can, he will yet far exceed, and his admirable majesty," and 42: "hath not God made his saints declare his wonderful works?" "I will be glad." Here he gives thanks as to the heart. Some relate their goods to others and rejoice in themselves, like sinners. Luke 18, concerning the Pharisee, who said: "I give thee thanks, that I am not," and so forth. But this man rejoices always in God. Ecclesiasticus 51: "in every gift show a cheerful countenance, and sanctify thy tithes with joy." "I will be glad," inwardly in the heart, "and rejoice in thee," leaping forth into exterior gladness. Habakkuk 3: "but I will rejoice in the Lord, and I will joy in God my Jesus." "I will sing." Here he gives thanks as to work: for to sing psalms is a manual work, and by this is understood good operation: because all our works ought to terminate in the glory of God. Matthew 5: "so let your light shine," and so forth. Psalm 145: "I will sing to my God as long as I shall be." But he adds "to thy name, O most high"; as if to say: God does not profit from the fact that I confess and sing psalms to thee, since thy name is most high, but it profits us. Psalm 34: "my prayer shall be turned into my own bosom." Job 35: "if thou do justly, what shalt thou give him, or what shall he receive of thy hand?" Ecclesiasticus 22: "what doth it profit God if thou be just, or what dost thou confer upon him if thy way be undefiled?" "When." Here the matter of the thanksgiving is set forth. First, in particular, for himself; second, in general, "let them be converted." Concerning the first he does three things. First he sets forth the deed done; second he praises the authority of the one who does it, at "the Lord remaineth for ever"; third he appends the fruit, at "let them hope in thee." He sets forth two things: the deed, and the justice of the deed. The second, at "because thou hast done." The deed is the destruction of the enemy, concerning which he says three things: because if someone is destroyed, first he fails in his purpose: and as to this he says, "when my enemy is turned back," supply, in this, "I will give praise," that is, I will give thanks to God. Then the enemy is turned back, when he fails from what he proposed. Psalm 69: "let them be turned backward, and be ashamed, that desire evils to me." Second, his power is weakened: and as to this he says, "they shall be weakened," namely in their power. Jeremiah 20: "the Lord is with me as a strong warrior: therefore they that persecute me shall fall, and shall be weak." Third, they themselves perish; therefore he says, "they shall perish," either by ceasing from impiety, and this "from thy face," that is, from thy knowledge, or thy condemnation. Or, "they shall perish," by thee avenging and passing sentence on their malice. Or they shall perish from thy face, because they will not be able to see thee. Isaiah 26, according to another translation: "let the wicked be taken away, that he see not the glory of God." Here he sets forth the justice of the deed. First on his own part, when he says, "because thou hast done." Sometimes one has justice on his side, yet has no judge to execute it. Sometimes he has a judge, but no witness or advocate; but this man, having justice, found a judge; and therefore he says, "because thou hast done my judgment," that is, thou hast rendered it, "and my cause," that is, thou art my witness. Jeremiah 29: "I am the witness and the judge, saith the Lord." For God is both judge and witness: inasmuch as judge, he executes judgment; inasmuch as witness, he defends the cause. Second, he sets forth the justice of the deed on the part of the judge: and he speaks of God's authority to judge: "thou hast sat on the throne," which is the seat of a judge, that is, thou hast royal power to destroy evil. Proverbs 20: "a king that sitteth on the throne, scattereth away all evil with his look." Likewise thou hast love of justice; therefore he says, "who judgest justice." Jeremiah 11: "but thou, O Lord of hosts, who judgest," etc., as if to say: this is proper to thee. Psalm 10: "the Lord is just, and hath loved justice." Isaiah 63: "I that speak justice, and am a defender to save." Or if this be referred to Christ, "because thou hast done," and so forth. Christ was judged and had a cause. Job 36: "thy cause hath been judged as that of the wicked." But it was his own cause, because he arrived at his own glory. "Thou hast sat," namely God the Father, "upon the throne," that is, the soul of Christ. Or Christ sits at the right hand of God the Father: adapt the rest as you wish. "Thou hast rebuked." Above, the Psalmist showed judgment done on his own part, because in this a judgment owed to him was rendered, and on the part of the judge; here he shows judgment or justice done to him on the part of those who took vengeance. And first he sets forth this justice itself. Second he explains it, at "the enemies have failed." The Lord, punishing the wicked, does three things to them in order. First, because he does not proceed at once to the final punishment; but first he rebukes; second, unless they are corrected, he punishes; third, he exterminates. As to the first he says, "thou hast rebuked," through preachers. Isaiah 58: "declare to my people their wicked doings, and to the house of Jacob their sins." Second to Timothy 4: "reprove, entreat, rebuke in all patience and doctrine." Likewise through tribulations. Job 33: "he rebuketh also by sorrow in the bed, and he maketh all his bones to wither"; and as to this he says, "the wicked hath perished," or Absalom, or the Devil, Job 4: "because none understandeth, they shall perish for ever." "Thou hast rebuked the Gentiles," namely, those who were deceived, "and the wicked one hath perished," instigating them, because the whole multitude rebelled; but it was not destroyed, because it was seduced. As to the third he says, "thou hast blotted out their name," which the wicked strive to perpetuate; but they themselves are not found forever. Against this: the name of Judas is in memory. It must be said that men do not intend to magnify a name in evil, but in good; but the name of Judas remains in evil. Proverbs 10: "the name of the wicked shall rot." Jerome says that a certain unknown man, that he might be remembered, burned down the temple; and so the name of the wicked remains in evil. "The enemy." Here he explains how he perished: and he does two things. First he assigns the cause why he perished. Second, the manner, at "their memory hath perished." The cause why he perished is that that from which he wished to make a name for himself perished. Sometimes indeed some make a name for themselves from military power and wars: whence Genesis 6: "these are the mighty men of old, men of renown." Sometimes by building a city: Ecclesiasticus 40: "the building of a city shall establish a name, and above this a blameless woman shall be reckoned"; as the name of Romulus through Rome; but the Lord destroyed both. "The swords," namely, "of the enemy have failed unto the end": Psalm 73: "there hath he broken the powers." "Their cities thou hast destroyed": Isaiah 1: "your land is desolate, your cities are burnt with fire." Here the enemy is specially the Devil: Matthew 13: "an enemy hath done this." His sword, temptations. Cities, evil counsels, which he uses to pervert the good. "Perished." Here is set forth the manner in which he perished: this is explained in two ways. "Perished," that is, their memory and their sound perish together. The wicked make a sound by shaking kingdoms, they destroy cities: Ezekiel 31: "they are all delivered up to death, to the lowest parts of the earth, in the midst of the children of men, with them that go down into the pit." Or "the wicked": when a wicked man is destroyed, it is not without a great tumult: because he must suffer some tribulation, as is clear in Matthew 9, when the Devil went out crying and rending greatly. Jerome's text has, "their memory hath perished with the wicked," because they did nothing good whereby their memory might remain in good: Ecclesiasticus 6: "he cometh in vain, and goeth into darkness, and his name shall be blotted out in oblivion." "And the Lord remaineth for ever." Here he sets forth the authority of the one who acts; and touches six conditions concerning God's judgment. First, that it is not momentary, but eternal. The power of others is of short life: therefore the Psalmist says, "the Lord remaineth for ever." Jerome: "the Lord sitteth as it were for judgment." Likewise he says that it is always ready, which is not so with others: whence he says, "he hath prepared his throne in judgment," that is, he has it prepared: Isaiah 3: "the Lord standeth up to judge, he standeth to judge the people." Likewise he says that it is universal; whence he says, "he shall judge the world," and not only the Jews, Genesis 18: "be it far from thee to destroy the just with the wicked." Likewise, that it is just; whence he says, "in equity, he shall judge the people in justice." He states two things: namely equity and justice: because justice implies the execution of those things which are just in themselves, which are not just in a given case, because rules and numbers concern contingent matters, and cannot be adapted to every particular case, but in some case are set aside; just as there are certain rules and numbers and conclusions which for some reason are not observed in a given case. Now the application of these universal principles to particular deeds pertains to equity. Jerome says, "he shall judge the people in equity," because equity concerns particulars, and it in some manner restricts and regulates justice. Likewise he says that it is full of mercy. This is commended from the person to whom mercy is shown, for instance if you do it for one in need: Luke 14: "when thou makest a dinner or a supper, call not thy friends nor thy kinsmen, nor thy rich neighbours," and so forth. Job 30: "I wept heretofore over him that was afflicted, and my soul had compassion on the poor." And therefore he says, "the Lord is become a refuge for the poor," namely the oppressed: Isaiah 1: "relieve the oppressed, judge for the fatherless, defend the widow": Psalm 81: "judge for the needy and fatherless: do justice to the humble and poor"; and this is true where they have justice: Leviticus 19: "thou shalt not do that which is unjust, nor unequal; neither shalt thou consider the person of the poor, nor honour the countenance of the mighty." Likewise from the time, namely because at the time when they are in need, his mercy is accepted: Ecclesiasticus 33: "how good is God's mercy in the time of trouble, as a cloud of rain in the time of drought." And therefore he says: "a helper in due time in tribulation": and he adds "in opportunities," because in the time of tribulation men turn to God, and then they must be preached to. And these things can be expounded of Christ. "The Lord remaineth for ever," because "Jesus Christ, yesterday and today," Hebrews 13. "He hath prepared judgment," because he sits on his throne judging, "and he himself shall judge the world in equity": Isaiah 39 (11:5): "he is clothed with justice as with a breastplate, and the helmet of salvation upon his head." "And let them hope." Above, the Psalmist set forth the deed for which he gave thanks, and the authority of the one who did it; here he sets forth the fruit of the deed. And first as regards others; second as regards himself, at "have mercy on me, O Lord, see," and so forth. First he sets forth a threefold fruit in others. The first is knowledge, or confidence in the name of God. The second is spiritual joy of those who love him. The third is the proclamation of his name. The second, at "sing ye." The third, at "declare." He introduces these fruits by way of exhortation: and concerning this he does three things. First he induces them to hope. Second he shows to whom it belongs to hope. And third, why. He says therefore, "and let them hope in thee": Ecclesiasticus 2: "ye that fear the Lord, hope in him." But whence does this come? "Because they that know thy name." For hope arises from two things: that he be powerful, and this is clear because "the Lord is his name"; and that he be willing, because he is supremely good: whence Luke 18: "none is good but God alone." And especially this name, Jesus: Matthew 1: "he shall save his people," and so forth. Philippians 2: "in the name of Jesus every knee should bow." And why? "Because thou hast not forsaken them that seek thee": Wisdom 1: "he is found by them that tempt him not; and he sheweth himself to them that have faith in him," namely, who seek him with good intention, because the wicked do not find him: John 7: "you shall seek me, and shall not find me." Likewise, where he is, because not among relatives and acquaintances, Luke 2, Job 28: "neither is it found in the land of them that live in pleasures." Third, he induces to the second fruit, namely to joy. "Sing ye to the Lord who dwelleth in Sion." The Lord is said to dwell in a place not bodily: 2 Kings 6: David placed the ark in Sion; but according to the truth he dwells in the Church. Sion is interpreted "watchtower," and in the Church we watch for eternal things. We therefore ought to sing psalms, that is, rejoice with heart and mouth and works, for the benefits given. Third, he induces to the third fruit, "declare." 1 Peter 4: "as every man hath received grace, ministering the same one to another." And therefore first he induces that they ought to declare. Gregory: "he gathers abundant fruits of his preaching, who sends before him the seeds of good works." "Among the Gentiles," that is among those living in a gentile manner, that is, among sinners: Isaiah 21: "meet him that is thirsty, bring him water." "His endeavours," that is, his care or solicitude for the salvation of the human race: Jeremiah 29: "I think thoughts of peace." Second, he explains these endeavours at "because he requireth," and so forth. Something which a person does with study and diligence, he does not forget to keep on doing; but God is diligent for the salvation of men: and therefore he does not forget. Two things cause forgetfulness: namely death: Psalm 30: "I am forgotten as one dead, from the heart," likewise poverty: Proverbs 19: "the brethren of the poor man hate him": Apocalypse 6: "how long dost thou not avenge," and so forth. But does God not forget the dead? "For requiring their blood," namely of those who seek thee; even if it happens that they are killed; and this, in judging. Or he will require the blood of the saints, restoring it at the resurrection: Wisdom 5: "behold how they are numbered," and so forth. Now he is said to "remember," not because he had forgotten, but because he seemed to have forgotten on account of the delay. Likewise he does not forget the poor and the little ones: whence, "he hath not forgotten the cry of the poor": Psalm 33: "this poor man cried," either in dangers, or in prayer: James 5: "their cry," and so forth. Psalm 22: "he hath not slighted nor despised the supplication of the poor": Exodus 3: "seeing I have seen the affliction of my people who are in Egypt, and I have come down to deliver them." "Have mercy." Here he sets forth the fruit as regards himself. And first he recalls the benefit. Second he sets forth the fruit, at "that I may declare," and so forth. The benefit is twofold: one future, the other already had. "Who liftest me up," and so forth. First he does two things. First he sets forth the mercy. Second, the motive of the mercy. The future benefit is mercy. "Have mercy on me": Psalm 32: "the earth is full of the mercy of the Lord." The motive for it is the consideration of God. "See," that is, consider, "my abasement." This abasement does not imply virtue, as does that saying, "if I was not humbly minded," but rather cast-down misery. Whence Jerome's text has "affliction from my enemies," namely because they afflict. Or otherwise: "see my abasement," because he "giveth grace to the humble," James 4. But this can be considered from the consideration of the enemies, who are proud and evil. Consequently he confesses the benefit already had: "who liftest me up," etc.: as if to say: thou hast rescued me from such danger, that nothing remained but that I should die: Jeremiah 9: "death is come up through our windows, it is entered into our houses, to destroy the children from without." Spiritually, however, the gates of death are the heretics: Matthew 16: "the gates of hell shall not prevail against it." And the sense of man: Jeremiah 9: "death is come up through the windows." Hatred of the word of God: Psalm 126 (106): "their soul abhorred all manner of meat, and they drew nigh even to the gates of death." Temptations and vices: Wisdom 16: "thou leadest to the gates of death, and bringest back again." Whoever therefore is freed from these may say, "thou liftest me up," that is, thou hast delivered me from the gates of death. Consequently, when he says "that," he sets forth the fruit; but in reverse order. First, of proclamation. Second, of exultation, at "I will rejoice." Third, of knowledge, at "shall be known." I say that thou hast had mercy, and I ask that thou wilt have mercy; and this "that I may declare all thy praises." In ancient times judgments were held at the gates; and therefore he says, "in the gates of the daughter of Sion," that is, of Jerusalem, because it was subject to the citadel which was called Sion; as if to say: in the multitude of the people of Jerusalem, "I will declare all thy praises," not that he declares literally "all," but of every kind of praise. Likewise the gates of the daughter of Sion are said to be the teachers of the Church: Isaiah 54: "I will make thy gates of graven stones; all thy children taught of the Lord." Likewise of justice: "this is the gate of the Lord, the just shall enter into it," as is said in Psalm 117. Likewise good thoughts: Psalm 147: "the bars of thy gates." In these gates, therefore, I will declare thy praises. "I will rejoice." Having set down one fruit, namely the preaching of the divine praise, here he sets forth the second, namely spiritual gladness from God. And first he sets forth his own exultation. Second, the occasion for exulting, at "the Gentiles are fastened." He says therefore: "I will declare all thy praises." But these would be sterile, if they were in the mouth in such a way that there was no gladness in the heart: Psalm 146: "praise is comely to our God"; and therefore he adds, "I will rejoice in thy salvation." Not in the world or in the flesh, but in thy salvation by which thou dost lift me up. Or in Christ the Savior: Habakkuk 3: "I will rejoice in God my Jesus": 1 Kings 2: "I have rejoiced in thy salvation." The occasion of exultation is the destruction of the enemies who persecute the saints. And they persecute the saints in two ways: first by violence; second by deceit. He says therefore, as to the first, "the Gentiles are fastened," from the fact that they prepared slaughter for others, they themselves have been slain; and therefore he said "fastened," or according to Jerome "submerged," because that which is fastened is pressed down with violence. And those who seemed to want to kill others violently were violently oppressed: Isaiah 59: "their paths are crooked to them": Psalm 36: "let their own sword enter," and so forth. Or spiritually one is plunged into ruin when he commits sin, because from this he enters into eternal punishment and is damned; and in these works they are fastened by habit: Job 18: "he hath put his foot in a net, and walketh in its meshes." As to the second he says, "in this very snare." Those who lie in wait set snares for birds and animals: so those who proceed with treachery: Psalm 56: "they have prepared a net for my feet." And he says "have hidden," because literally fowlers hide their snares; so by deceitful words of peace which they give, they prepare the poison of seduction: Psalm 139 (140): "in this way wherein I walked, they have hidden a snare for me." The third fruit is the recognition of the divine majesty. "Their foot hath been caught," that is, their evil disposition: Hosea 13: "the iniquity of Ephraim is bound up, his sin is hidden," those who incline only to evil. And these hide a snare, but in vain: because "the Lord shall be known." And by what? Because in [his] works. Sometimes some do not know God in prosperity, like Pharaoh, but in adversity: Psalm 82 (83): "fill their faces with shame"; and therefore he says: "doing judgments." What the judgments of God are, he adds: "in the works of his hands." It is proper to the divine wisdom that it disposes all things sweetly, Wisdom 8. And this it does by giving to things that they tend through their own forms to their proper ends: thus through the very means by which sinners think to give offense, they fall into punishments: Job 5: "who catcheth the wise in their own craftiness." And therefore he says: "the sinner is caught in the works of his own hands": Proverbs 5: "his own iniquities catch the wicked, and he is fast bound with the ropes of his own sins": Job 18: "his own counsel shall cast him down." Likewise, "the Lord shall be known," here, by the saints, even one fleeing the snare: Proverbs 1: "the net is spread in vain before the eyes of them that have wings." The Gloss says there: "he easily escapes snares on earth who always has his eyes in heaven." Jerome: "each one carries with himself the ropes, chains, and torments by which he suffers evils; and by the hidden judgment of God sinners are caught in the snares which they hide, and the just escape." "Let them be converted." Above, the Psalmist pursued the judgment of God as regards his own adversaries; here he pursues it as regards the whole human race, and as regards the evils which are everywhere done by sinners: and concerning this he does two things. First, by way of prayer he foretells the judgment of God against the wicked. Second, he sets forth the progress of the wicked, at "why, O Lord," and so forth. Concerning the first he does two things. First he foretells the punishment of sinners; second he demands the divine judgment that punishes, at "arise, O Lord." Concerning the first he does three things. First he foretells the punishment to be desired. Second he sets down the cause of the punishment on the part of the sinners, at "all the nations." Third, on the part of the just, "for the poor man shall not be forgotten unto the end." He says therefore, "let them be converted." This petition can be understood in two ways. In one way, of the punishment of the wicked in the present, by death. In another way, in the future, by eternal punishment. And he says, "let sinners be converted," that is, let them be punished. But is this a thing to be prayed for? It must be said that the prophet says this by way of foretelling, and not of petition, or by conforming himself to the divine will: Psalm 62 (63): "they shall go into the lower parts of the earth." Isaiah 14: "yet thou shalt be brought down to hell," that is, to the depth of the pit. Or by "hell" is understood the obstinacy of the mind in sin, and so forth. Even while alive, a sinner is turned into hell, when he presses on into obstinacy: Romans 1: "he gave them up to a reprobate sense"; as if to say: let them be cast down in this life. The punishment, then, is conversion into hell, as has been said. The cause of the punishment is forgetfulness of God: for he who withdraws from one terminus disposes himself to tend toward the other. The two termini of man are the enjoyment of God, and Gehenna: and this is what he says, "let them be converted," etc., namely those sinners who forget the commandments and benefits of God. Psalm 77 (78): "they forgot his benefits, and his wonders that he had shewed them": Deuteronomy 32: "thou hast forsaken the God that begot thee, and hast forgotten the Lord thy creator." On the part of the just there is another cause, which asks for vengeance upon the sinners. Now there are in the just two things which demand vengeance: namely temporal abjection, and spiritual power. As to the first he says: "because the poor man shall not be forgotten unto the end." Vile things are held in contempt, speech is given over to oblivion; but the just are not so given over to oblivion with God: James 2: "God hath chosen the poor, rich in faith, and heirs of the kingdom which God hath promised to them that love him." Matthew 5: "blessed are the poor in spirit, for theirs is the kingdom of heaven." Although therefore they seem here to be given over to oblivion, this nevertheless is not "unto the end," namely finally: Isaiah 54: "for a small moment have I forsaken thee, but with great mercies will I gather thee." And it follows: "and in everlasting kindness have I had mercy on thee." For when he shall remember, then he will punish those who oppress: Psalm 76 (77): "will God forget to shew mercy? or will he in his anger shut up his mercies?" As to the second, "the patience of the poor," and so forth. Or "expectation," according to Jerome. For since here they endure oppression and poverty patiently, from their patience they merit vengeance: nor "shall the expectation perish unto the end," because they shall obtain the good which they expect. Otherwise, "unto the end," namely which is eternal life. But is there patience in the fatherland? It must be said, not according to essence, but according to fruit: otherwise it is with charity and justice, which will exist even according to essence. Consequently, when he says "arise," he foretells the divine judgment: and concerning this he does three things. First he rouses the judge. Second he implores the judgment. Third he shows the fruit of the judgment. He says that the poor are not forgotten unto the end; whence he himself, as one of the poor, says, I ask that thou defer not to reward until the end; but "arise." And concerning this he does three things. First he repudiates a perverse or merely human judgment. For man, oppressing inhumanly without reason, "let him not be strengthened," that is, let him not be able to do what he wishes: Proverbs 29 (28): "when the wicked rule, the people shall mourn." Second, he demands the judgment of another: "let the nations be judged," not according to human will, but "in thy sight," namely by thy judgment; as if to say, I appeal to thee. Acts 25: "I stand at Caesar's judgment seat, where I ought to be judged." Psalm 23 (26): "judge me, O Lord, for," and so forth. Third he asks for a helper: "appoint a lawgiver," namely thy Son: Isaiah 33: "the Lord is our lawgiver." Or otherwise, "appoint a lawgiver," that is, a punisher according to thy law; for according to the law is punishment inflicted. Jerome has: "set terror over them"; another translation: "send bitterness upon them." The Gloss: "let not man be strengthened," that is, Antichrist: "let them be judged," that is, let them be punished. The fruit of the judgment is that they recognize themselves to be men: "let the Gentiles know that they are men," fragile, sinful, and mortal. Isaiah 28: "vexation shall make understand." Thus Alexander, when he was struck, recognized that he was not the son of Jupiter, but mortal, as he himself said to his soldiers. Here he sets forth the progress of the wicked. And first he sets forth the cause of their wickedness. Second he describes the wickedness, at "by whose curse," and so forth. Third, against it he implores divine help, at "arise, O Lord God." The cause of wickedness is twofold: namely permissive and inductive. The second, at "because the sinner is praised." Concerning the first he does three things. First he sets forth the divine dissimulation, which seems to be the cause of the wicked doing evil. Ecclesiastes 8: "because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear"; whence he adds: "why, O Lord, hast thou retired afar off?" Inasmuch as thou dost not punish those who afflict us, and in this thou seemest to despise us, "in opportunities," that is, in the time when thou shouldst bring help. Or "in opportunities," that is, thou dost this opportunely, because the saints thereby profit toward the merit of eternal life. Second he sets forth the effect of the dissimulation, "while the wicked man is proud." And he sets forth a twofold effect in the wicked: pride, from the fact that they are not immediately punished by God; and therefore he says: "the wicked man is proud," in his powers, "the poor man is set on fire," that is, is afflicted. Or he is set on fire spiritually from the consideration of the pride of the wicked and their sins: Psalm 68 (69): "the zeal of thy house hath eaten me up." The third effect is that "they are caught in the counsels which they devise," because their counsels will finally destroy them: Proverbs 5: "his own iniquities catch the wicked, and he is fast bound with the ropes of his own sins." "Because." Here are set forth three causes leading to sin. The first is flattery. The second, contempt of God, at "for he hath said in his heart." The third, presumption, at "there is no God." Concerning the first he does three things. First he sets forth his flattery. Second, its effect. Third, the divine clemency. Now sinners are praised, according to the Gloss, for a twofold sin: namely carnal concupiscence with respect to themselves, and injustice with respect to their neighbor; therefore they grow proud. But according to Jerome, "because he is praised," and therefore "he hath provoked," in desires, as to concupiscence, "and the unjust man," as to injustice against his neighbor. Jerome's text has "the covetous man." Another text: "the plunderer." Isaiah 5: "woe to them that call evil good," because it is so. "The sinner hath provoked the Lord," that is, has provoked him to wrath. Jerome has all this in one verse, and another verse begins there, "the sinner according to the multitude," and so forth. Now it can be read: "according to the multitude of his wrath he will not seek," either because he punishes less than is deserved, or because for the present great wrath he does not punish, in order that he may punish more severely in the future. Or "of his wrath," namely of the sinner, "he will not seek," that is, God will not seek the sin. "There is no." Above, the Psalmist set down certain causes of the wickedness of the impious: of which one was permissive, because God withdrew far off; the second inductive, namely a flattering tongue: here other, motive causes are set down, namely intrinsic ones, which are two: namely contempt of God, and one's own presumption. The second, at "for he hath said in his heart." Concerning the first he does two things. He sets down, first, that he does not think again about God. Second, that he does not fear his judgments, at "are removed." Concerning the first he does two things: for first he sets down the aversion from God, or his contempt of him. Second, the effect of the aversion, at "have become defiled." He says therefore, "there is no God in his sight." Jerome has, "in his thoughts," because he thinks nothing about him; and it continues thus: the sinner "will not seek God, for he is not in his sight," that is, in his intention or thought: Job 21: "they said to God: depart from us, we desire not the knowledge of thy ways." The effect is that "his ways are defiled," that is, sordid, "at all times." The ways of a sinner are his thoughts or his wills: Wisdom 1: "wisdom will not enter into a malicious soul, nor dwell in a body subject to sins." And they are said to be defiled through sin, or in the likeness of the sins of the preceding time. This can be said allegorically of Antichrist, morally of sinners: because by the very fact that God is not in their intention, they turn themselves to temporal things; by which the soul is defiled, insofar as it is mixed with things that are worse than the soul. But the soul mixed with God, who is better than the soul, is not defiled, but clarified. Lamentations 1: "her filthiness is on her feet, and she hath not remembered her end": Psalm 34 (35): "let their way become dark and slippery": Jeremiah 2: "they have forsaken me, the fountain of living water, and have digged to themselves broken cisterns, that can hold no water." Jerome has, "his ways travail," because sinners propose to do various things: Luke 12: "soul, thou hast much goods laid up for many years, eat, drink, and make good cheer. And the Lord said, thou fool, this night," and so forth. Psalm 7: "he hath conceived sorrow, and brought forth iniquity." Clinging to temporal things, he is not fixed in any one, because it does not suffice: and for this reason he thinks of various things. "Are removed." Here he shows how they hold divine judgment in contempt. And first he sets down the cause. Second he shows the effect, at "all his enemies." "Thy judgments," that is, thy benefits, "are removed from his sight," that is, from his mind and memory: and thus he will not fear, because he does not think about them: Proverbs 28 (29): "wicked men do not think upon judgment"; but those who seek God take notice of all things: Daniel 13: "they turned away their eyes, that they might not look unto heaven." But Jerome's text obliges one to read, somewhat forced, "he shall despise all his enemies," namely because he does not believe in the judgments of God. "And he shall have dominion," supply, in his heart. Or sometimes, by God's permission, the wicked have dominion over their enemies. And this is the cause why divine judgments are not recognized: Habakkuk 1: "he hath triumphed over kings"; in the same place: "the wicked prevaileth against the just, therefore wrong judgment goeth forth." The other cause is presumption about himself: and he presumes two things. Stability; and this is what he says: "he hath said in his heart, I shall not be moved from generation," that is, my dominion will not extend from one nation to another, I will not bring evils upon many; "I shall not be moved," that is, I shall not lose my prosperity: Isaiah 47: "thou hast made thy yoke very heavy, thou hast said, I shall be a lady for ever." Jerome has, "and he said, forever I shall be from generation to generation without evil," that is, I shall never suffer evil: Apocalypse 18: "I sit a queen, and am no widow." And Luke 3, the Gloss explaining one reading: the sinner said, wishing to perpetuate his name, he shall not go on through celebrity and fame. "Without evil," that is, I shall do no evil. Or "I shall not be moved," that is, I shall not come to the possession of houses, "without evil," of violence and injustice. And thus Antichrist will act, according to the Gloss. Or, I, Antichrist, "shall not be moved," that is, disquieted, "from generation to generation without evil," namely, I shall act according to what is lawful. "Whose." Here he sets forth the progress of wickedness. And first, in the heart, of which it has already been spoken. Second, of the mouth. Third, of the deed, "he sitteth in ambush," and so forth. Concerning the first he sets down two things. The sin of the mouth, which is committed in three ways. Sometimes by cursing God or one's neighbor, which is to break out into blasphemy: Isaiah 1: "they have blasphemed the Holy One of Israel." Sometimes they curse half-heartedly, when they are held back by fear. Sometimes by breaking out into injuries, and this is "a mouth full of bitterness," the Gloss: "with bitter words and threats." Ephesians 4: "let all bitterness, and anger, and blasphemy, and clamor be put away from you." Sometimes by deceiving, and this is "full of deceit": 1 Corinthians 6: "nor the maledictors, nor extortioners, shall possess the kingdom of God": Hebrews 12: "lest any root of bitterness springing up hinder, and by it many be defiled." Second, he sets down the root of the heart, "under his tongue," that is, in the interior of the heart, labor lies hidden: the Gloss, "that is, iniquity." For he thinks to accomplish the iniquity in which he labors: Jeremiah 9: "they have labored to do unjustly": Job 20: "when it shall be sweet in his mouth," and so forth. Or "labor," because he thinks to bring labor and sorrow upon others: "sorrow," that is, the ruin that follows from the labor: Isaiah 59: "the lips of the man have spoken lies, and thy tongue worketh deceit and iniquity." Here he shows the progress of the wicked as regards the body; and concerning this he does two things. First he sets forth their progress. Second, the terminus of the progress, at "in the snare." Concerning the first he does three things. First he sets forth with whom he lies in wait, at "with the rich." Second, against whom: "that he may kill the innocent." Third, how he lies in wait: "he lieth in wait in secret." He says therefore: the wicked, not content with speech, labor to accomplish, whence "he sitteth in ambush," thinking how he may harm others. "In secret places," on account of dissimulation: Ecclesiastes 11: "many are the snares of the deceitful." "With the rich," that is, with counselors: Ecclesiasticus 13: "the hunting of the lion is the wild ass in the wilderness: so also the pastures of the rich are the poor." Jerome has, "near the entrance," that is, his chamber. Against whom does he show it? Surely against the innocent: whence, "that he may kill the innocent," bodily or spiritually: Exodus 23: "the innocent and just person thou shalt not put to death." And against the poor; whence, "his eyes are upon the poor." Isaiah 3: "why do ye consume my people, and grind the faces of the poor?" The Gloss: "Antichrist will take counsel with the rich against the poor." Jerome has, "his eyes are upon the strong," because the poor are not strong in temporal things, but in spiritual things: Job 16: "my enemy hath beheld me with terrible eyes." "He lieth in wait." Here is set forth the manner of lying in wait. And first he sets forth a comparison, "as a lion in his den," namely, so do wicked princes oppress the poor: Proverbs 28: "as a roaring lion, and a hungry bear, so is a wicked prince over the poor people." Second, the manner itself of the ambush: "he lieth in wait that he may catch": Proverbs 12: "the words of the wicked lie in wait for blood." Or he lies in wait that he may catch "the poor man," that is, the goods of the poor man, by violence and by deceit. He adds the manner of the plundering, "while he draweth him to him," alluring him by promises, or by violence, or by deceit: Proverbs 7: "with the flattery of her lips she draweth him along." "In his net." Here two things are set forth. First, to what end their effort arrives. Second, the cause, at "for he said." For the effort of the sinner arrives, according to his own intention, at the overthrow of the poor man; whence, "in his net"; but according to God's ordering it arrives first at the emptying-out of his power; whence, "he shall bow down." For it happens that warlike men, sometimes at the beginning, afterward turn to pleasures, and thus, made effeminate, they are cast out. And therefore the Philosopher says that those who wish to preserve their dominion should not have their sons raised delicately. Ecclesiasticus 47: "thou didst bow down thy loins to women": Psalm 13 (14): "they are all gone aside." Second, at the total downfall: Proverbs 16: "before destruction, exaltation," because exaltation is a sign of ruin. The Gloss explains this of Antichrist. Jerome has it otherwise: "while he draws him to his net, and having broken him he shall subject him and shall fall upon him with his strength, mightily." The lion first prostrates the captured animal. Second he subjects it. Third he lies down upon it. Now the cause is the false security which he conceives. First concerning the past: because "God hath forgotten," namely the sinner. Against this, Ecclesiasticus 16: "say not in thy heart, I am hidden from God, and who shall remember me from on high?" Likewise, in the same place, 23: "he will not remember my sins, and the most High does not consider, and he does not understand that all things are seen by his eye." Second, concerning the future: "he hath turned away his face, not to see to the end": Job 37: "a cloud is his hiding place," and so forth. "Arise." Above, the Psalmist diligently pursued the order of human iniquity; here, as if led by zeal and crying out, he implores help against this kind of wickedness. And first he implores help. Second he introduces prayers and their hearing. Third he foretells his own being heard. The second, at "forget not." The third, at "break thou." And he asks one thing, and presupposes another: he asks that he arise, "arise." The Lord seems to sleep when he allows the good to be afflicted; he rises, when he delivers: Isaiah 51 (52): "arise, arise, put on thy strength, O Sion": he presupposes the divine power, "let thy hand be exalted," in power: and he speaks after the likeness of one striking in anger, when he wishes to strike an enemy who raises his hand: Ecclesiasticus 36: "lift up thy hand over the strange nations, that they may see thy power." Isaiah 26: "let thy hand be exalted, and let them not see. Let them see," and so forth. "And let them be confounded who zealously oppose thy people." He sets forth reasons, "forget not." And note that because this Psalm is made against sinners persecuting the just, he always sets down, on one side, the malice of the sinners, and on the other, the affliction of the just. He therefore sets forth first the reasons. Second he shows them to be effective, at "thou seest, because," and so forth. And he sets forth two reasons: one on the part of the just, and the other on the part of the wicked, at "wherefore hath the wicked provoked?" He says therefore, "let it be exalted," because otherwise it would appear true what the wicked say, that thou hast forgotten the poor: Isaiah 49: "can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet will I not forget thee": Psalm 136 (137): "let my tongue cleave to my jaws, if I do not remember thee." The other reason is on the part of the wicked, who sin more gravely if they are not punished: Ecclesiastes 8: "because sentence is not speedily pronounced against the evil," and so forth. And therefore he says, "wherefore"; as if to say, on this account, by sinning, the wicked provoke God, because they do not believe that a reckoning is required of them through punishments: Job 22: "he walketh about the poles of heaven, and considereth not our things; and thou sayest, what doth God know? and he judgeth as it were through a mist": Ezekiel 9: "God hath forsaken the earth." "Thou seest." He fortifies the reasons. First the second, saying, thou alone seest the labor which the wicked inflict on the good, so that from this thou mayest hand them over, that is, in time to come, "into thy hands," that is, into the hands of thy justice—thou who now hold them in the hands of thy power, but do not now exercise justice. Now this the sinners do not know: because the reason of thy providence is unknown to them: Job 11: "seeing iniquity, does he not consider?" Likewise, in the same place, 12: "with him is strength and wisdom, he knoweth both him that deceiveth, and him that is deceived: and he bringeth counsellors to a foolish end, and judges to astonishment": Romans 11: "his judgments are incomprehensible." Or, "into thy hands," that is, of thy Son: John 13: "knowing that the Father had given him all things into his hands." Or, according to Augustine, this verse is spoken on the part of the impious, who said in his heart "he will not require," namely God. And again he said, "because thou seest labor." A prelate sometimes sees the fault of his subject, and does not punish, fearing the labor, or even the punishment, from the one punished; and therefore he says, "the wicked man has said": O God, thou dost not punish, because labor and sorrow do not follow thee. But the first is the better reading. "To thee." Here he confirms the first reason; as if to say: thou oughtst not to forget, because "to thee is the poor man left," whence the care of him pertains to thee. Isaiah 52: "rejoice and be glad together, O thou desert of Jerusalem: for the Lord hath comforted his people." All who have nothing in the world but God alone—their help pertains to God alone; 2 Chronicles 20: "as we know not what to do, we can only turn our eyes to thee." But he speaks with special meaning: for men in this world sometimes defend themselves through riches. Psalm 48 (49): "they that trust in their own strength, and glory in the multitude of their riches." Sometimes through relatives and friends and defenders; but those who do not have these are left to God, and therefore he says, "for to thee is the poor man left": Job 36: "he shall deliver the poor out of his distress." Likewise, in the same place, 3: "I wept heretofore over him that was afflicted," and so forth. Lamentations, last chapter: "we are become orphans without a father": Psalm 87 (88): "as a man without help." And if this is so of the poor man from necessity, much more of the poor man in spirit: and this as to the first point. As to the second he says, "thou wilt be a helper to the orphan," who has no defender: Psalm 67 (68): "the father of orphans and judge of widows." Likewise 26 (27): "for my father and my mother have left me, but the Lord hath taken me up." "Break thou." Here he foretells his being heard. And first as regards the sinners. Second, as regards the poor, at "the desire of the poor," and so forth. Concerning the first he does two things. First he foretells the cessation of the power of the wicked, by which they inflicted evils. Second, the cessation of the evils themselves. As to the first he says, "break thou the arm of the sinner," who sins against God: Isaiah 14: "the Lord hath broken the staff of the wicked, the rod of the rulers that struck the peoples," and so forth? "And of the malignant," who sins against his neighbor: Psalm 36 (37): "the arms of the wicked shall be broken," and so forth. Job 38: "from the wicked their light shall be taken away, and their arm shall be broken." But sometimes it happens that some tyrant does wickedness, and although he himself is consumed, the wickedness endures. But it is not so: because "his sin shall be sought, and shall not be found," that is, the very act of his sin passes away, but not the guilt: and the punishment of the sinner remains. Or, "his sin shall be sought and shall not be found," in the world. 1 Maccabees 2: "today he is lifted up, and tomorrow he shall not be found." Sometimes God permits some to sin on account of the good he elicits from it: as, from the wrath of a tyrant, the suffering or the patience of martyrs; and therefore here is found a place for evils; but then it will not be found that the sin has any usefulness. But how will this come to pass? Because the kingdom of God cannot be taken away, therefore the wicked shall be crushed by it, "the Lord shall reign for ever," which comprehends all the ages, "and for ever and ever," that is, eternally. Or, "for ever," which succeeds the age: Daniel 4: "his power is an everlasting power, which shall not be taken away, and his kingdom that shall not be destroyed, and you, wicked ones, shall perish from this land of the living": Psalm 1: "like the dust which the wind driveth from the face of the earth." Psalm 36 (37): "I have seen the wicked highly exalted, and lifted up like the cedars of Libanus; and I passed by, and lo, he was not; and I sought him, and his place was not found." "The desire." Here he foretells the hearing of prayer on the part of the poor; and he sets down three things. First, the hearing itself, at "the desire." Second, in what he has heard, at "to judge." Third, with what fruit, at "that man may no more." Concerning the first he shows that the poor are heard effectively, because God gives them what they desire: Proverbs 10: "the desire of the just shall be granted." Sometimes indeed they are heard in particular desires, as the saints are heard in those things which they desire most. Likewise, "he hath heard," swiftly, the preparation: Isaiah, last chapter: "before they cry, I will hear": Psalm 90 (91): "he shall cry to me, and I will hear him." Now he has heard in this, that "he judgeth for the fatherless," because he is fatherless: Isaiah, last chapter: "he shall judge the poor in justice, and reprove with equity for the meek of the earth," namely the humble. He is called humble who does not lean on his own strength; Joel 2: "the judgment of the poor," and so forth. Job 36: "he giveth judgment to the poor." And with what fruit? "That man may no more," namely be terrified: this is not good, because it is pride. Psalm 130 (131): "if I was not humbly minded, but exalted my soul": "as a weaned child," and so forth. Likewise 11 (12): "we will magnify our tongue."”

“In these verses, I. David, having praised God himself, calls upon and invites others to praise him likewise, Psa 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 (Psa 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, Psa 126:3, Psa 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, Psa 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 (Deu 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 Isa 26:21; Jer 51:35. In that day it will appear how precious the blood of God's people is to him (Psa 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 (Psa 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 (Psa 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 (Psa 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, Psa 9:15, Psa 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 (Psa 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, Sa2 5:17, Sa2 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 (Psa 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 (Psa 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, Psa 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! (Psa 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, Rev 14:10. 3. "Lord, frighten them: Put them in fear, O Lord! (Psa 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.”

“He hath said in his heart, God hath forgotten,.... Meaning either his own sins, because they are not immediately punished; wherefore he hopes to go on for ever with impunity, but will be mistaken, for God will remember the iniquities of Babylon, and render to her double, Rev 18:5; see Amo 7:17; or else the poor ones he oppresses; for though they seem for a while to be forgotten by God, they are not, a book of remembrance is written for them; he hideth his face; that is, from his poor saints, which is true oftentimes; but then the use the wicked one makes of it is bad, namely, to insult them on that account, and to imagine that it is grateful to God, and doing him good service, to afflict and persecute them; and that God will never regard them, nor return to them more, as follows; he will never see it; or them; he will never more look upon the poor, he will no more regard them, and take notice of them and their afflictions; than which nothing is more false; for though he hides his face for a moment, yet with everlasting kindness will he gather them to himself; and he beholds all their oppressions and afflictions, and not as a bare spectator; he sympathizes with them, and delivers them out of them. Or "he will never" the wickedness committed by the wicked; which is a very foolish thought, since what is done in the dark, and in the most secret manner, is seen by God, the darkness and the light are alike to him; he is all-seeing and ever-seeing, and everywhere seeing; and he it is that has made the eye, and shall not he see? Psa 94:5; the sense of the whole in general is, that God takes no notice of good men or bad men, nor of what is done by either of them; he does not concern himself with the affairs of this world, which is an impious denial of divine Providence; see Eze 9:9.”

“(Heb.: 9:12-13) Thus then the z-strophe summons to the praise of this God who has done, and will still do, such things. The summons contains a moral claim, and therefore applies to all, and to each one individually. Jahve, who is to be praised everywhere and by every one, is called ישׁב ציּון, which does not mean: He who sits enthroned in Zion, but He who inhabiteth Zion, Ges. 138, 1. Such is the name by which He is called since the time when His earthly throne, the ark, was fixed on the castle hill of Jerusalem, Psa 76:3. It is the epithet applied to Him during the period of the typical kingship of promise. That Jahve's salvation shall be proclaimed from Zion to all the world, even outside Israel, for their salvation, is, as we see here and elsewhere, an idea which throbs with life even in the Davidic Psalms; later prophecy beholds its realisation in its wider connections with the history of the future. That which shall be proclaimed to the nations is called עלילותיו, a designation which the magnalia Dei have obtained in the Psalms and the prophets since the time of Hannah's song, Sa1 2:3 (from עלל, root על, to come over or upon anything, to influence a person or a thing, as it were, from above, to subject them to one's energy, to act upon them). With כּי, quod, in Psa 9:13, the subject of the proclamation of salvation is unfolded as to its substance. The praett. state that which is really past; for that which God has done is the assumption that forms the basis of the discourse in praise of God on account of His mighty acts. They consist in avenging and rescuing His persecuted church-persecuted even to martyrdom. The אותם, standing by way of emphasis before its verb, refers to those who are mentioned afterwards (cf. Psa 9:20): the Chethb calls them עניּים, the Keri ענוים. Both words alternate elsewhere also, the Ker at one time placing the latter, at another the former, in the place of the one that stands in the text. They are both referable to ענה to bend (to bring low, Isa 25:5). The neuter signification of the verb ענה = ענו, Arab.. ‛nâ, fut o., underlies the noun ענו (cf. שׁלו), for which in Num 12:3 there is a Ker עניו with an incorrect Jod (like שׁליו Job 21:23). This is manifest from the substantive ענוה, which does not signify affliction, but passiveness, i.e., humility and gentleness; and the noun עני is passive, and therefore does not, like ענו, signify one who is lowly-minded, in a state of ענוה, but one who is bowed down by afflictions, עני. But because the twin virtues denoted by ענוה are acquired in the school of affliction, there comes to be connected with עני - but only secondarily - the notion of that moral and spiritual condition which is aimed at by dispensations of affliction, and is joined with a suffering life, rather than with one of worldly happiness and prosperity, - a condition which, as Num 12:3 shows, is properly described by ענו (ταπεινός and πραΰ́ς). It shall be proclaimed beyond Israel, even among the nations, that the Avenger of blood, דּמים דּרשׁ, thinks of them (His דּרשׁים), and has been as earnest in His concern for them as they in theirs for Him. דּמים always signifies human blood that is shed by violence and unnaturally; the plur. is the plural of the product discussed by Dietrich, Abhandl. S. 40. דּרשׁ to demand back from any one that which he has destroyed, and therefore to demand a reckoning, indemnification, satisfaction for it, Gen 9:5, then absolutely to punish, Ch2 24:22.”