For thou hast maintained my judgment and my cause: thou hast sat on the throne, who judgest justice.

“"You sat on the throne Who judgest equity" [Psalm 9:4]. Whether the Son say this to the Father, who said also, "You could have no power against Me, except it were given you from above," [John 19:11] referring this very thing, that the Judge of men was judged for men's advantage, to the Father's equity and His own hidden things: or whether man say to God, "You sat on the throne Who judgest equity," giving the name of God's throne to his soul, so that his body may perhaps be the earth, which is called God's "footstool:" [Isaiah 66:1] for "God was in Christ, reconciling the world unto Himself:" [2 Corinthians 5:19] or whether the soul of the Church, perfect now and without spot and wrinkle, [Ephesians 5:27] worthy, that is, of the hidden things of the Son, in that "the King has brought her into His chamber," [Song of Songs 1:4] say to her spouse, "You sat upon the throne Who judgest equity," in that You have risen from the dead, and ascended up into heaven, and sittest at the right hand of the Father: whichsoever, I say, of those opinions, whereunto this verse may be referred, is preferred, it transgresses not the rule of faith.”

“my judgment and my cause Heb. משפטי ודיני, words doubled in Scripture, for there is no difference between them, as (in Job 16:19): “my Witness is in heaven, and He Who testifies for me is on high”; (ibid. 40:18), “His limbs are as strong as copper, his bones as a load of iron.” my judgment and my cause in heaven (?). You sat on the throne The throne of judgment.”

“For Thou hast maintained my right and my cause: – Thou hast fought for me, for it was a great miracle that the stone reached his forehead, as he was altogether clad in iron; and it found an exposed place in his forehead. Thou didst take Thy seat in the throne: – Thou satest on the throne of judgment, Thou who art A judge of righteousness, – to exact Thy judgment from him who reviled the armies of the living God. The lamedh of לכסא is used in the place of beth. And so also lamedh is used in the phrase לחרב לפניכם, “(they shall fall) before you by the sword” (Lev. 26:7), where לחרב is equivalent to בחרב; (and again in the verse) “I have slain (a man) by my wounding” (לפצעי, Gen. 4:23).”

“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."”

“His ways are always grievous,.... To God and to his people; or, "his ways cause terror" (a), so Aben Ezra; make men fear; as antichrist has made the whole world tremble at him, Rev 13:4; or, "his ways are defiled", as the Septuagint and Vulgate Latin render it; for to him is nothing pure, his mind and conscience being defiled, Tit 1:15; or, "his ways always remain" (b); they are always the same, there is no change in them for the better: or they "prosper" (c) as Jarchi interprets it; and this is sometimes stumbling to the saints, Jer 12:1; thy judgments are far above, out of his sight: meaning either the laws, statutes, and commandments of God, which are not taken notice of by him; but his own decrees or orders are set in the room of them; or the examples of punishment inflicted on wicked men, as on the old world, on Sodom and Gomorrah, the Egyptians, and other nations; these are not regarded, when they should be a terror to him; as for all his enemies, he puffeth at them; who are the poor saints, and are looked upon by antichrist as feeble creatures, and all their efforts against him and his kingdom are treated with contempt: he blows upon them, and suggests that he can cause them to fall with the breath of his mouth, or strike them down with a straw or a feather; see Psa 12:6. (a) "terrent", Cocceius. (b) "Permanent sive perdurant", Lutherus, Gejerus. (c) "Prosperantur", Musculus, Calvin, Ainsworth, Piscator.”

“The Hebrew term means judgment ; but the sense is the justice of my cause. The psalmitt gives thanks to God for the defeat of his enemies, which he regards as a manifestation of divine justice. He represents God as seated on a tribunal, and passing sentence in his favor, which was followed by the utter discomfiture of his foes. The particular event referred to is not known : but those who were defeated, are spoken of as gentiles.”

“(Heb.: 9:6-7) The strophe with ג, which is perhaps intended to represent ד and ה as well, continues the confirmation of the cause for thanksgiving laid down in Psa 9:4. He does not celebrate the judicial act of God on his behalf, which he has just experienced, alone, but in connection with, and, as it were, as the sum of many others which have preceded it. If this is the case, then in Psa 9:6 beside the Ammonites one may at the same time (with Hengstenb.) think of the Amalekites (Sa1 8:12), who had been threatened since the time of Moses with a "blotting out of their remembrance" (Exo 17:14; Deu 25:19, cf. Num 24:20). The divine threatening is the word of omnipotence which destroys in distinction from the word of omnipotence that creates. רשׁע in close connection with גּוים is individualising, cf. Psa 9:18 with Psa 9:16, Psa 9:17. ועד is a sharpened pausal form for ועד, the Pathach going into a Segol (קטן פתח); perhaps it is in order to avoid the threefold a-sound in לעולם ועד (Ngelsbach 8 extr.). In Psa 9:7 האויב (with Azla legarme) appears to be a vocative. In that case נתשׁתּ ought also to be addressed to the enemy. But if it be interpreted: "Thou hast destroyed thine own cities, their memorial is perished," destroyed, viz., at the challenge of Israel, then the thought is forced; and if we render it: "the cities, which thou hast destroyed, perished is the remembrance of them," i.e., one no longer thinks of thine acts of conquest, then we have a thought that is in itself awkward and one that finds no support in any of the numerous parallels which speak of a blotting out and leaving no trace behind. But, moreover, in both these interpretations the fact that זכרם is strengthened by המּה is lost sight of, and the twofold masculine זכרם המּה is referred to ערים (which is carelessly done by most expositors), whereas עיר, with but few exceptions, is feminine; consequently זכרם המה, so far as this is not absolutely impossible, must be referred to the enemies themselves (cf. Psa 34:17; Psa 109:15). האויב might more readily be nom. absol.: "the enemy - it is at end for ever with his destructions," but חרבּה never has an active but always only a neuter signification; or: "the enemy - ruins are finished for ever," but the signification to be destroyed is more natural for תּמם than to be completed, when it is used of ruinae. Moreover, in connection with both these renderings the retrospective pronoun (חרבותיו) is wanting, and this is also the case with the reading חרבות (lxx, Vulg., Syr.), which leaves it uncertain whose swords are meant. But why may we not rather connect האויב at once with תּמּוּ as subject? In other instances תּמּוּ is also joined to a singular collective subject, e.g., Isa 16:4; here it precedes, like הארב in Jdg 20:37. חרבות לנצח is a nominative of the product, corresponding to the factitive object with verbs of making: the enemies are destroyed as ruins for ever, i.e., so that they are become ruins; or, more in accordance with the accentuation: the enemy, destroyed as ruins are they for ever. With respect to what follows the accentuation also contains hints worthy of our attention. It does not take נתשׁתּ (with the regular Pathach by Athnach after Olewejored, vid., on Psa 2:7) as a relative clause, and consequently does not require זכרם המה to be referred back to ערים. We interpret the passage thus: and cities (viz., such as were hostile) thou hast destroyed (נתשׁ evellere, exstirpare), perished is their (the enemies') memorial. Thus it also now becomes intelligible, why זכרם, according to the rule Ges. 121, 3, is so remarkably strengthened by the addition of המּה (cf. Num 14:32; Sa1 20:42; Pro 22:19; Pro 23:15; Eze 34:11). Hupfeld, whose interpretation is exactly the same as ours, thinks it might perhaps be the enemies themselves and the cities set over against one another. But the contrast follows in Psa 9:8 : their, even their memorial is perished, while on the contrary Jahve endures for ever and is enthroned as judge. This contrast also retrospectively gives support to the explanation, that זכרם refers not to the cities, but to האויב as a collective. With this interpretation of Psa 9:7 we have no occasion to read זכרם מהמּה (Targ.), nor זכר מהמּה (Paul., Hitz.). The latter is strongly commended by Job 11:20, cf. Jer 10:2; but still it is not quite admissible, since זכר here is not subjective (their own remembrance) but objective (remembrance of them). But may not ערים perhaps here, as in Psa 139:20, mean zealots = adversaries (from עיר fervere, zelare)? We reply in the negative, because the Psalm bears neither an Aramaising nor a North Palestinian impress. Even in connection with this meaning, the harshness of the ערים without any suffix would still remain. But, that the cities that are, as it were, plucked up by the root are cities of the enemy, is evident from the context.”