Albert Barnes Commentary Psalms 9

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

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

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

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

I will be glad – I will rejoice, and will express my joy.

And rejoice in thee – I will exult; I will triumph. That is, he would express his joy in God – in knowing that there was such a Being; in all that God had done for him; and in all the evidences of God's favor and friendship.

Will sing praise to thy name – To you; the name often representing the person.

O thou Most High – You who are supreme – the God over all. See the notes at Psalms 7:17.

When mine enemies are turned back - The psalmist does not say who these enemies were. It is clear, however, as was remarked in the introduction, that the psalm was composed:

• in view of a victory that had been achieved over some formidable enemies; and
• in view of some dangers still impending from a similar source.

The literal meaning of the passage here is, “In the turning of my enemies back;” that is, in their retreat, defeat, overthrow. As far as the Hebrew form of expression is concerned, this may refer to what had been done or to what would be. It may imply either that they had been turned back, or that the psalmist hoped and believed that they would be. In either case, the fact would show the divine perfections and give occasion for gratitude and praise.

The verbs with which this is connected - they shall fall and perish - are indeed in the Hebrew, as in our version, in the future tense. However, this does not necessarily determine whether the psalmist refers to what had occurred or what would occur.

His attitude is this: he contemplates his enemies as mighty and formidable. He sees the danger that exists when such enemies surround one. He looks at the interposition of God and sees that whenever it occurs, it would be followed by this consequence: that they would stumble and fall before Him.

But while this verse does not determine whether he refers to what has been or to what would be, the subsequent verses (Psalms 9:4–6) seem to settle it. In those verses, he speaks as if this were already done and as if God had interposed in a remarkable manner in defeating his foes.

I regard this, therefore, as a reflection on what had occurred, and as expressing what was then actually a ground of praise and thanksgiving.

They shall fall and perish - This is a general statement in view of what had occurred, meaning that this would always be the case.

At thy presence - This means before You; that is, when You manifest Yourself.

This was the reason why they would stumble and fall, and it is equivalent to saying, "Whenever mine enemies are turned back, the reason they stumble and fall is ‘thy presence.’ It is the interposition of Your power. It is not to be traced to the prowess of man that they thus turn back and perish, but rather to the fact that You are present—that You interpose."

It is thus an acknowledgment of God as the author of the victory in all cases.

For you have maintained my right and my cause – My righteous cause; that is, when he was unequally attacked. When his enemies came upon him in an unprovoked and cruel manner, God had intervened and defended his cause.

This shows that the psalmist refers to something that had occurred in the past. It also shows that he regarded his cause as right, for God’s intervention on his behalf had confirmed him in this belief.

You sat on the throne judging right – as if he had been seated on a bench of justice and had decided on the merits of his cause before he intervened on his behalf. It was not the result of impulse, folly, partiality, or favoritism. Rather, it was because he, as a judge, had considered the matter and had decided that the right was with the author of the psalm, and not with his enemies. As a result of that determination, he intervened to vindicate him and to overthrow his adversaries. .

Thou hast rebuked the heathen—This refers not to pagans in general, or the nations at large, but to those who are particularly mentioned in this psalm—those described as the enemies of the writer and of God. On the word rendered “heathen” here—גוים gôyim—see the notes at (Psalms 2:1).

The word “rebuke” here does not mean, as it usually means to us, to scold with words; rather, it means that God had done this by deeds—that is, by overcoming or vanquishing them.

The reference is undoubtedly to some of those nations with whom the writer had been at war, who were enemies of both himself and God. It points to some notable act of divine intervention by which they had been overcome, or in which the author of the psalm had gained a victory.

DeWette understands this as referring to “barbarians, foreigners, pagan?” David, in the course of his life, was often in circumstances like those supposed here, though it is not possible now to determine to which particular event he refers.

Thou hast destroyed the wicked—The Hebrew word here is in the singular number—רשׁע râshâ‛—though it may be used collectively and as synonymous with the word “heathen.” (Psalms 84:10; Psalms 125:3).

The Aramaic Paraphrase renders this, “You have destroyed the impious Goliath.” The reference is undoubtedly to the enemies meant by the word “pagan,” and the writer speaks of them not only as pagan or foreigners but also as characterized by wickedness, which was undoubtedly a correct description of their general character.

Thou hast put out their name forever and ever—This is like when a nation is conquered and subdued; when it is made a province of the conquering nation, loses its own government and its distinct existence as a people, and its name is no longer recorded among the kingdoms of the earth.

This language denotes entire subjugation, and the psalmist probably refers to such an event. Nations have often lost their independence and distinct existence in this way through conquest, by being incorporated into others.

The psalmist undoubtedly refers here to some such complete subjugation by conquest.