Read-Post Through the Bible

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Psalms 7 - The psalmist prays against the malice of his enemies, Psa_7:1, Psa_7:2; protests his own innocence, Psa_7:3-5; prays to God that he would vindicate him, for the edification of his people, Psa_7:6-8; prays against the wickedness of his enemies, Psa_7:9; expresses strong confidence in God, Psa_7:10; threatens transgressors with God’s judgments, Psa_7:11-13; shows the conduct and end

 of the ungodly, Psa_7:14-16; and exults in the mercy and lovingkindness of his Maker, Psa_7:17.
This Psalm is entitled, Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite. The word שגיון  shiggayon comes from שגה  shagah, to wander, a wandering song; i.e., a Psalm composed by David in his wanderings, when he was obliged to hide himself from the fury of Saul.

Bishop Horsley thinks it may have its name, a wandering ode, from its being in different parts, taking up different subjects, in different styles of composition. But he has sometimes thought that shiggaion might be an unpremeditated song; an improviso.

As to Cush the Benjamite, he is a person unknown in the Jewish history; the name is probably a name of disguise; and by it he may covertly mean Saul himself, the son of Kish, who was of the tribe of Benjamin. The subject of the Psalm will better answer to Saul’s unjust persecution and David’s innocence, than to any other subject in the history of David. — Clarke 

Psalms 7 - It appears by the title that this psalm was penned with a particular reference to the malicious imputations that David was unjustly laid under by some of his enemies. Being thus wronged, 

I. He applies to God for favour (Psa_7:1, Psa_7:2).

 II. He appeals to God concerning his innocency as to those things whereof he was accused (Psa_7:3-5). 

III. He prays to God to plead his cause and judge for him against his persecutors (Psa_7:6-9). 

IV. He expresses his confidence in God that he would do so, and would return the mischief upon the head of those that designed it against him (Psa_7:10-16). 

V. He promises to give God the glory of his deliverance (Psa_7:17). In this David was a type of Christ, who was himself, and still is in his members, thus injured, but will certainly be righted at last.

Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite. — Henry 

Psalms 7 - Title - “Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite.” - “ Shiggaion of David.” As far as we can gather from the observations of learned men, and from a comparison of this Psalm with the only other Shiggaion in the Word of God (Hab. 3), this title seems to mean “variable songs,” with which also the idea of solace and pleasure is associated. Truly our life-psalm is composed of variable verses; one stanza rolls along with the sublime metre of triumph, but another limps with the broken rhythm of complaint. There is much bass in the saint's music here below. Our experience is as variable as the weather in England.

From the title we learn the occasion of the composition of this song. It appears probable that Cush the Benjamite had accused David to Saul of treasonable conspiracy against his royal authority. This the king would be ready enough to credit, both from his jealousy of David, and from the relation which most probably existed between himself, the son of Kish, and this Cush, or Kish, the Benjamite. He who is near the throne can do more injury to a subject than an ordinary slanderer.

This may be called the Song of the Slandered Saint. Even this sorest of evils may furnish occasion for a Psalm. What a blessing would it be if we could turn even the most disastrous event into a theme for song, and so turn the tables upon our great enemy. Let us learn a lesson from Luther, who once said, “David made Psalms; we also will make Psalms, and sing them as well as we can to the honour of our Lord, and to spite and mock the devil.”

Division - In the first and second verses the danger is stated, and prayer offered. Then the Psalmist most solemnly avows his innocence (Psa_7:3, Psa_7:4, Psa_7:5). The Lord is pleaded with to arise to judgment (Psa_7:6, Psa_7:7). The Lord, sitting upon his throne, hears the renewed appeal of the Slandered Supplicant (Psa_7:8, Psa_7:9). The Lord clears his servant, and threatens the wicked (Psa_7:10, Psa_7:11, Psa_7:12, Psa_7:13). The slanderer is seen in vision bringing a curse upon his own head (Psa_7:14, Psa_7:15, Psa_7:16) while David retires from trial singing a hymn of praise to his righteous God. We have here a noble sermon upon that text: “No weapon that is formed against thee shall prosper, and every tongue that riseth against thee in judgment thou shalt condemn.” — Psalms   

Psa 7:1-9 - David flees to God for succour. But Christ alone could call on Heaven to attest his uprightness in all things. All His works were wrought in righteousness; and the prince of this world found nothing whereof justly to accuse him. Yet for our sakes, submitting to be charged as guilty, he suffered all evils, but, being innocent, he triumphed over them all. The plea is, “For the righteous God trieth the hearts and the reins.” He knows the secret wickedness of the wicked, and how to bring it to an end; he is witness to the secret sincerity of the just, and has ways of establishing it. When a man has made peace with God about all his sins, upon the terms of grace and mercy, through the sacrifice of the Mediator, he may, in comparison with his enemies, appeal to God's justice to decide. — MHCC

Psa 7:1-9 - Shiggaion is a song or psalm (the word is used so only here and Hab_3:1) - a wandering song (so some), the matter and composition of the several parts being different, but artificially put together - a charming song (so others), very delightful. David not only penned it, but sang it himself in a devout religious manner unto the Lord, concerning the words or affairs of Cush the Benjamite, that is, of Saul himself, whose barbarous usage of David bespoke him rather a Cugotcha2e, or Ethiopian, than a true-born Israelite. Or, more likely, it was some kinsman of Saul named Cush, who was an inveterate enemy to David, misrepresented him to Saul as a traitor, and (which was very needless) exasperated Saul against him, one of those children of men, children of Belial indeed, whom David complains of (1Sa_26:19), that made mischief between him and Saul. David, thus basely abused, has recourse to the Lord. The injuries men do us should drive us to God, for to him we may commit our cause. Nay, he sings to the Lord; his spirit was not ruffled by it, nor cast down, but so composed and cheerful that he was still in tune for sacred songs and it did not occasion one jarring string in his harp. Thus let the injuries we receive from men, instead of provoking our passions, kindle and excite our devotions. In these verses,

I. He puts himself under God's protection and flies to him for succour and shelter (Psa_7:1): “Lord, save me, and deliver me from the power and malice of all those that persecute me, that they may not have their will against me.” He pleads, 1. His relation to God. “Thou art my God, and therefore whither else should I go but to thee? Thou art my God, and therefore my shield (Gen_15:1), my God, and therefore I am one of thy servants, who may expect to be protected.”

2. His confidence in God: “Lord, save me, for I depend upon thee: In thee do I put my trust, and not in any arm of flesh.” Men of honour will not fail those that repose a trust in them, especially if they themselves have encouraged them to do so, which is our case. 3. The rage and malice of his enemies, and the imminent danger he was in of being swallowed up by them: “Lord, save me, or I am gone; he will tear my soul like a lion tearing his prey,” with so much pride, and pleasure, and power, so easily, so cruelly. St. Paul compares Nero to a lion (2Ti_4:17), as David here compares Saul.

4. The failure of all other helpers: “Lord, be thou pleased to deliver me, for otherwise there is none to deliver,” Psa_7:2. It is the glory of God to help the helpless.

II. He makes a solemn protestation of his innocency as to those things whereof he was accused, and by a dreadful imprecation appeals to God, the searcher of hearts, concerning it, Psa_7:3-5. Observe, in general, 1. When we are falsely accused by men it is a great comfort if our own consciences acquit us -

 - Hic murus aheneus esto,
Nil conscire sibi. -
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence. -
and not only they cannot prove their calumnies (Act_24:13), but our hearts can disprove them, to our own satisfaction.

2. God is the patron of wronged innocency. David had no court on earth to appeal to. His prince, who should have righted him, was his sworn enemy. But he had the court of heaven to fly to, and a righteous Judge there, whom he could call his God. And here see,

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(1.) What the indictment is which he pleads not guilty to. He was charged with a traitorous design against Saul's crown and life, that he compassed and imagined to depose and murder him, and, in order to that, levied war against him. This he utterly denies. He never did this; there was no iniquity of this kind in his hand (Psa_7:3); he abhorred the thought of it. He never rewarded evil to Saul when he was at peace with him, nor to any other, Psa_7:4. Nay, as some think it should be rendered, he never rendered evil for evil, never did those mischief that had injured him.

(2.) What evidence he produces of his innocency. It is hard to prove a negative, and yet this was a negative which David could produce very good proof of: I have delivered him that without cause is my enemy, Psa_7:4. By this it appeared, beyond contradiction, that David had no design against Saul's life - that, once and again, Providence so ordered it that Saul lay at his mercy, and there were those about him that would soon have dispatched him, but David generously and conscientiously prevented it, when he cut off his skirt (1Sa_24:4) and afterwards when he took away his spear (1Sa_26:12), to attest for him what he could have done. Saul himself owned both these to be undeniable proofs of David's integrity and good affection to him. If we render good for evil, and deny ourselves the gratifications of our passion, our so doing may turn to us for a testimony, more than we think of, another day.

(3.) What doom he would submit to if he were guilty (Psa_7:5): Let the enemy persecute my soul to the death, and my good name when I am gone: let him lay my honour in the dust. This intimates,

[1.] That, if he had been indeed injurious to others, he had reason to expect that they would repay him in the same coin. He that has his hand against every man must reckon upon it that every man's hand will be against him.

[2.] That, in that case, he could not with any confidence go to God and beg of him to deliver him or plead his cause. It is a presumptuous dangerous thing for any that are guilty, and suffer justly, to appeal to God, as if they were innocent and suffered wrongfully; such must humble themselves and accept the punishment of their iniquity, and not expect that the righteous God will patronise their unrighteousness.

[3.] That he was abundantly satisfied in himself concerning his innocency. It is natural to us to wish well to ourselves; and therefore a curse to ourselves, if we swear falsely, has been thought as awful a form of swearing as any. With such an oath, or imprecation, David here ratifies the protestation of his innocency, which yet will not justify us in doing the like for every light and trivial cause; for the occasion here was important.

III. Having this testimony of his conscience concerning his innocency, he humbly prays to God to appear for him against his persecutors, and backs every petition with a proper plea, as one that knew how to order his cause before God.

1. He prays that God would manifest his wrath against his enemies, and pleads their wrath against him: “Lord, they are unjustly angry at me, be thou justly angry with them and let them know that thou art so, Psa_7:6. In thy anger lift up thyself to the seat of judgment, and make thy power and justice conspicuous, because of the rage, the furies, the outrages (the word is plural) of my enemies.” Those need not fear men's wrath against them who have God's wrath for them. Who knows the power of his anger?

2. He prays that God would plead his cause.

(1.) He prays, Awake for me to judgment (that is, let my cause have a hearing), to the judgment which thou hast commanded; this speaks,

[1.] The divine power; as he blesses effectually, and is therefore said to command the blessing, so he judges effectually, and is therefore said to command the judgment, which is such as none can countermand; for it certainly carries execution along with it.

[2.] The divine purpose and promise: “It is the judgment which thou hast determined to pass upon all the enemies of thy people. Thou hast commanded the princes and judges of the earth to give redress to the injured and vindicate the oppressed; Lord, awaken thyself to that judgment.” He that loves righteousness, and requires it in others, will no doubt execute it himself. Though he seem to connive at wrong, as one asleep, he will awake in due time (Psa_78:65) and will make it to appear that the delays were no neglects.

(2.) He prays (Psa_7:7), “Return thou on high, maintain thy own authority, resume thy royal throne of which they have despised the sovereignty, and the judgment-seat of which they have despised the sentence. Return on high, that is, visibly and in the sight of all, that it may be universally acknowledged that heaven itself owns and pleads David's cause.” Some make this to point at the resurrection and ascension of Jesus Christ, who, when he returned to heaven (returned on high in his exalted state), had all judgment committed to him. Or it may refer to his second coming, when he shall return on high to this world, to execute judgment upon all. This return his injured people wait for, and pray for, and to it they appeal from the unjust censures of men.

(3.) He prays again (Psa_7:8 ), “Judge me, judge for me, give sentence on my side.” To enforce this suit,

[1.] He pleads that his cause was now brought into the proper court: The Lord shall judge the people, Psa_7:8. He is the Judge of all the earth, and therefore no doubt he will do right and all will be obliged to acquiesce in his judgment.

[2.] He insists upon his integrity as to all the matters in variance between him and Saul, and desires only to be judged, in this matter, according to his righteousness, and the sincerity of his heart in all the steps he had taken towards his preferment.

[3.] He foretels that it would be much for the glory of God and the edification and comfort of his people if God would appear for him: “So shall the congregation of the people compass thee about; therefore do it for their sakes, that they may attend thee with their raises and services in the courts of thy house.” First, They will do it of their own accord. God's appearing on David's behalf, and fulfilling his promise to him, would be such an instance of his righteousness, goodness, and faithfulness, as would greatly enlarge the hearts of all his faithful worshippers and fill their mouths with praise. David was the darling of his country, especially of all the good people in it; and therefore, when they saw him in a fair way to the throne, they would greatly rejoice and give thanks to God; crowds of them would attend his footstool with their praises for such a blessing to their land. Secondly, If David come into power, as God has promised him, he will take care to bring people to church by his influence upon them, and the ark shall not be neglected, as it was in the days of Saul, 1Ch_13:3.

3. He prays, in general, for the conversion of sinners and the establishment of saints (Psa_7:9): “O let the wickedness, not only of my wicked enemies, but of all the wicked, come to an end! but establish the just.” Here are two things which everyone of us must desire and may hope for: -

(1.) The destruction of sin, that it may be brought to an end in ourselves and others. When corruption is mortified, when every wicked way and thought are forsaken, and the stream which ran violently towards the world and the flesh is driven back and runs towards God and heaven, then the wickedness of the wicked comes to an end. When there is a general reformation of manners, when atheists and profane are convinced and converted, when a stop is put to the spreading of the infection of sin, so that evil men proceed no further, their folly being made manifest, when the wicked designs of the church's enemies are baffled, and their power is broken, and the man of sin is destroyed, then the wickedness of the wicked comes to an end. And this is that which all that love God, and for his sake hate evil, desire and pray for.

(2.) The perpetuity of righteousness: But establish the just. As we pray that the bad maybe made good, so we pray that the good may be made better, that they may not be seduced by the wiles of the wicked nor shocked by their malice, that they may be confirmed in their choice of the ways of God and in their resolution to persevere therein, may be firm to the interests of God and religion and zealous in their endeavours to bring the wickedness of the wicked to an end. His plea to enforce this petition is, For the righteous God trieth the hearts and the reins; and therefore he knows the secret wickedness of the wicked and knows how to bring it to an end, and the secret sincerity of the just he is witness to and has secret ways of establishing.

As far as we have the testimony of an unbiased conscience for us that in any instance we are wronged and injuriously reflected on, we may, in singing these verses, lodge our appeal with the righteous God, and be assured that he will own our righteous cause, and will one day, in the last day at furthest, bring forth our integrity as the light. — Henry

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Psa 7:10-17 - David is confident that he shall find God his powerful Saviour. The destruction of sinners may be prevented by their conversion; for it is threatened, If he turn not from his evil way, let him expect it will be his ruin. But amidst the threatenings of wrath, we have a gracious offer of mercy. God gives sinners warning of their danger, and space to repent, and prevent it. He is slow to punish, and long-suffering to us-ward, not willing that any should perish. The sinner is described, Psa_7:14-16, as taking more pains to ruin his soul than, if directed aright, would save it. This is true, in a sense, of all sinners. Let us look to the Saviour under all our trials. Blessed Lord, give us grace to look to thee in the path of tribulation, going before thy church and people, and marking the way by thine own spotless example. Under all the persecutions which in our lesser trials mark our way, let the looking to Jesus animate our minds and comfort our hearts. — MHCC

Psa 7:10-17 - David having lodged his appeal with God by prayer and a solemn profession of his integrity, in the former part of the psalm, in this latter part does, as it were, take out judgment upon the appeal, by faith in the word of God, and the assurance it gives of the happiness and safety of the righteous and the certain destruction of wicked people that continue impenitent.

I. David is confident that he shall find God his powerful protector and Saviour, and the patron of his oppressed innocency (Psa_7:10): “My defence is of God. Not only, God is my defender, and I shall find him so; but I look for defence and safety in no other; my hope for shelter in a time of danger is placed in God alone; if I have defence, it must be of God.” My shield is upon God (so some read it); there is that in God which gives an assurance of protection to all that are his. His name is a strong tower, Pro_18:10. Two things David builds this confidence upon: -

1. The particular favour God has for all that are sincere: He saves the upright in heart, saves them with an everlasting salvation, and therefore will preserve them to his heavenly kingdom; he saves them out of their present troubles, as far as is good for them; their integrity and uprightness will preserve them. The upright in heart are safe, and ought to think themselves so, under the divine protection.

2. The general respect he has for justice and equity: God judgeth the righteous; he owns every righteous cause, and will maintain it in every righteous man, and will protect him. God is a righteous Judge (so some read it), who not only doeth righteousness himself, but will take care that righteousness be done by the children of men and will avenge and punish all unrighteousness.

II. He is no less confident of the destruction of all his persecutors, even as many of them as would not repent, to give glory to God. He reads their doom here, for their good, if possible, that they might cease from their enmity, or, however, for his own comfort, that he might not be afraid of them nor aggrieved at their prosperity and success for a time. He goes into the sanctuary of God, and there understands,

1. That they are children of wrath. They are not to be envied, for God is angry with them, is angry with the wicked every day. They are every day doing that which is provoking to him, and he resents it, and treasures it up against the day of wrath. As his mercies are new every morning towards his people, so his anger is new every morning against the wicked, upon the fresh occasions given for it by their renewed transgressions. God is angry with the wicked even in the merriest and most prosperous of their days, even in the days of their devotion; for, if they be suffered to prosper, it is in wrath; if they pray, their very prayers are an abomination. The wrath of God abides upon them (Joh_3:36) and continual additions are made to it.

2. That they are children of death, as all the children of wrath are, sons of perdition, marked out for ruin. See their destruction.

(1.) God will destroy them. The destruction they are reserved for is destruction from the Almighty, which ought to be a terror to every one of us, for it comes from the wrath of God, Psa_7:13, Psa_7:14. It is here intimated,

[1.] That the destruction of sinners may be prevented by their conversion, for it is threatened with that proviso: If he turn not from his evil way, if he do not let fall his enmity against the people of God, then let him expect it will be his ruin; but, if he turn, it is implied that his sin shall be pardoned and all shall be well. Thus even the threatenings of wrath are introduced with a gracious implication of mercy, enough to justify God for ever in the destruction of those that perish; they might have turned and lived, but they chose rather to go on and die and their blood is therefore upon their own heads.

[2.] That, if it be not thus prevented by the conversion of the sinner, it will be prepared for him by the justice of God. In general (Psa_7:13), He has prepared for him the instruments of death, of all that death which is the wages of sin. If God will slay, he will not want instruments of death for any creature; even the least and weakest may be made so when he pleases.

First, Here is variety of instruments, all which breathe threatenings and slaughter. Here is a sword, which wounds and kills at hand, a bow and arrows, which wound and kill at a distance those who think to get out of the reach of God's vindictive justice. If the sinner flees from the iron weapon, yet the bow of steel shall strike him through, Job_20:24.

Secondly, These instruments of death are all said to be made ready. God has them not to seek, but always at hand. Judgments are prepared for scorners. Tophet is prepared of old.

Thirdly, While God is preparing his instruments of death, he gives the sinners timely warning of their danger, and space to repent and prevent it. He is slow to punish, and long-suffering to us-ward, not willing that any should perish.

Fourthly, The longer the destruction is delayed, to give time for repentance, the sorer will it be and the heavier will it fall and lie for ever if that time be not so improved; while God is waiting the sword is in the whetting and the bow in the drawing.

Fifthly, The destruction of impenitent sinners, though it come slowly, yet comes surely; for it is ordained, they are of old ordained to it. Sixthly, Of all sinners persecutors are set up as the fairest marks of divine wrath; against them, more than any other, God has ordained his arrows. They set God at defiance, but cannot set themselves out of the reach of his judgments.

(2.) They will destroy themselves, Psa_7:14-16. The sinner is here described as taking a great deal of pains to ruin himself, more pains to damn his soul than, if directed aright, would save it. His conduct is described,

[1.] By the pains of a labouring woman that brings forth a false conception, Psa_7:14. The sinner's head with its politics conceives mischief, contrives it with a great deal of art, lays the plot deep, and keeps it close; the sinner's heart with its passions travails with iniquity, and is in pain to be delivered of the malicious projects it is hatching against the people of God. But what does it come to when it comes to the birth? It is falsehood; it is a cheat upon himself; it is a lie in his right hand. He cannot compass what he intended, nor, if he gain his point, will he gain the satisfaction he promised himself. He brings forth wind (Isa_26:18), stubble (Isa_33:11), death (Jam_1:15), that is, falsehood.

[2.] By the pains of a labouring man that works hard to dig a pit, and then falls into it and perishes in it. First, This is true, in a sense of all sinners. They prepare destruction for themselves by preparing themselves for destruction, loading themselves with guilt and submitting themselves to their corruptions. Secondly, It is often remarkably true of those who contrive mischief against the people of God or against their neighbours; by the righteous hand of God it is made to return upon their own heads. What they designed for the shame and destruction of others proves to be their own confusion.

 - Nec lex est jusitior ulla
Quam necis artifices arte perire sua -
There is not a juster law than that the author
of a murderous contrivance shall perish by it.
Some apply it to Saul, who fell upon his sword.

In singing this psalm we must do as David here does (Psa_7:17), praise the Lord according to his righteousness, that is, give him the glory of that gracious protection under which he takes his afflicted people and of that just vengeance with which he will pursue those that afflict them. Thus we must sing to the praise of the Lord most high, who, when his enemies deal proudly, shows that he is above them. — Henry

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(Psa 8 )  "To the chief Musician upon Gittith, A Psalm of David. O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. {2} Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.

{3} When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; {4} What is man, that thou art mindful of him? and the son of man, that thou visitest him? {5} For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. {6} Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: {7} All sheep and oxen, yea, and the beasts of the field; {8} The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. {9} O LORD our Lord, how excellent is thy name in all the earth!"

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Psalms 8 - The glory and excellence of God manifested by his works, Psa_8:1, Psa_8:2; particularly in the starry heavens, Psa_8:3; in man, Psa_8:4; in his formation, Psa_8:5; and in the dominion which God has given him over the earth, the air, the sea, and their inhabitants, Psa_8:6, Psa_8:7, Psa_8:8 : in consequence of which God’s name is celebrated over all the earth, Psa_8:9.

The inscription to this Psalm is the following: To the chief Musictan upon Gittith, A Psalm of David. This has been metaphrased, “To the conqueror, concerning the wine-presses;” and has been supposed to be a Psalm intended for the time of vintage: and as that happened about the time of the year in which it is supposed the world was created, hence there is a general celebration of those works, and of the creation, and the high privileges of man. The Chaldee gives it a different turn: “A Psalm of David, to be sung upon the harp, which he brought out of Gath.” That the Psalm has respect to our Lord and the time of the Gospel, is evident from the reference made to Psa_8:2, in Mat_11:25, the express quotation of it in Mat_21:16, and another reference to it in 1Co_1:27. The fourth and sixth verses are quoted Heb_2:6-9. See also 1Co_15:27, and Eph_1:22. The first and second Adam are both referred to, and the first and second creation also; and the glory which God has received, and is to receive, through both. It relates simply to Christ and redemption. — Clarke 

Psalms 8 - This psalm is a solemn meditation on, and admiration of, the glory and greatness of God, of which we are all concerned to think highly and honourably. It begins and ends with the same acknowledgment of the transcendent excellency of God's name. It is proposed for proof (Psa_8:1) that God's name is excellent in all the earth, and then it is repeated as proved (with a “quod erat demonstrandum” - which was to be demonstrated) in the last verse. For the proof of God's glory the psalmist gives instances of his goodness to man; for God's goodness is his glory. God is to be glorified, 

I. For making known himself and his great name to us (Psa_8:1).

II. For making use of the weakest of the children of men, by them to serve his own purposes (Psa_8:2).

III. For making even the heavenly bodies useful to man (Psa_8:3, Psa_8:4).

IV. For making him to have dominion over the creatures in this lower world, and thereby placing him but little lower then the angels (Psa_8:5-8 ). This psalm is, in the New Testament, applied to Christ and the work of our redemption which he wrought out; the honour given by the children of men to him (Psa_8:2, compared with Mat_21:16) and the honour put upon the children of men by him, both in his humiliation, when he was made a little lower then the angels, and in his exaltation, when he was crowned with glory and honour. Compare Psa_8:5, Psa_8:6, with Heb_2:6-8; 1Co_15:27. When we are observing the glory of God in the kingdom of nature and providence we should be led by that, and through that, to the contemplation of his glory in the kingdom of grace.

To the chief musician upon Gittith. A psalm of David. — Henry 

Psalms 8 - Title - “To the Chief Musician upon Gittith, a Psalm of David.” We are not clear upon the meaning of the word Gittith. Some think it refers in Gath, and may refer to a tune commonly sung there, or an instrument of music there invented, or a song of Obededom the Gittite, in whose house the ark rested, or, better still, a song sung over Goliath of Garb. Others, tracing the Hebrew to its root, conceive it to mean a song for the winepress, a joyful hymn for the treaders of grapes. The term Gittith is applied to two other Psalms (81 and Psa_84:1-12), both of which, being of a joyous character, it may be concluded, that where we find that word in the title, we may look for a hymn of delight.

We may style this Psalm the song of the Astronomer: let us go abroad and sing it beneath the starry heavens at eventide, for it is very probable that in such a position, it first occurred to the poet's mind. Dr. Chalmers says, “There is much in the scenery of a nocturnal sky, to lift the soul to pious contemplation. Thai moon, and these stars, what are they? They are detached from the world, and they lift us above it. We feel withdrawn from the earth, and rise in lofty abstraction from this little theatre of human passions and human anxieties. The mind abandons itself to reverie, and is transferred in the ecstasy of its thought to distant and unexplored regions. It sees nature in the simplicity of her great elements, and it sees the God of nature invested with the high attributes of wisdom and majesty.”

Division - The first and last verses are a sweet song of admiration, in which the excellence of the name of God is extolled. The intermediate verses are made up of holy wonder at the Lord's greatness in creation, and at his condescension towards man. Poole, in his annotation, has well said, “It is a great question among interpreters, whether this Psalm speaks of man in general, and of the honour which God puts upon him in his creation; or only of the man Christ Jesus. Possibly both may be reconciled and put together, and the controversy, if rightly stated, may be ended, for the scope and business of this Psalm seems plainly to be this: to display and celebrate the great love and kindness of God to mankind, not only in his creation, but especially in his redemption by Jesus Christ, whom, as he was man, he advanced to the honour and dominion here mentioned, that he might carry on his great and glorious work. So Christ is the principal subject of this Psalm, and it is interpreted of him, both by our Lord himself (Mat_21:16), and by his holy apostle (1Co_15:27; Heb_2:6, Heb_2:7).  — Psalms   

Psa 8:1-2 - The psalmist seeks to give unto God the glory due to his name. How bright this glory shines even in this lower world! He is ours, for he made us, protects us, and takes special care of us. The birth, life, preaching, miracles, suffering, death, resurrection, and ascension of Jesus are known through the world. No name is so universal, no power and influence so generally felt, as those of the Saviour of mankind. But how much brighter it shines in the upper world! We, on this earth, only hear God's excellent name, and praise that; the angels and blessed spirits above, see his glory, and praise that; yet he is exalted far above even their blessing and praise. Sometimes the grace of God appears wonderfully in young children. Sometimes the power of God brings to pass great things in his church, by very weak and unlikely instruments, that the excellency of the power might the more evidently appear to be of God, and not of man. This he does, because of his enemies, that he may put them to silence. — MHCC

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Psa 8:1-2 - The psalmist here sets himself to give to God the glory due to his name. Dr. Hammond grounds a conjecture upon the title of this psalm concerning the occasion of penning it. It is said to be upon Gittith, which is generally taken for the tune, or musical instrument, with which this psalm was to be sung; but he renders it upon the Gittite, that is, Goliath the Gittite, whom he vanquished and slew (1 Sa. 17); that enemy was stilled by him who was, in comparison, but a babe and a suckling. The conjecture would be probable enough but that we find two other psalms with the same title, Ps. 81 and Psa_84:1. Two things David here admires: -

I. How plainly God displays his glory himself, Psa_8:1. He addresses himself to God with all humility and reverence, as the Lord and his people's Lord: O Lord our Lord! If we believe that God is the Lord, we must avouch and acknowledge him to be ours. He is ours, for he made us, protects us, and takes special care of us. He must be ours, for we are bound to obey him and submit to him; we must own the relation, not only when we come to pray to God, as a plea with him to show us mercy, but when we come to praise him, as an argument with ourselves to give him glory: and we shall never think we can do that with affection enough if we consider,

1. How brightly God's glory shines even in this lower world: How excellent is his name in all the earth! The works of creation and Providence evince and proclaim to all the world that there is an infinite Being, the fountain of all being, power, and perfection, the sovereign ruler, powerful protector, and bountiful benefactor of all the creatures. How great, how illustrious, how magnificent, is his name in all the earth! The light of it shines in men's faces every where (Rom_1:20); if they shut their eyes against it, that is their fault. There is no speech or language but the voice of God's name either is heard in it or may be. But this looks further, to the gospel of Christ, by which the name of God, as it is notified by divine revelation, which before was great in Israel only, came to be so in all the earth, the utmost ends of which have thus been made to see God's great salvation, Mar_16:15, Mar_16:16.

2. How much more brightly it shines in the upper world: Thou hast set thy glory above the heavens.

(1.) God is infinitely more glorious and excellent than the noblest of creatures and those that shine most brightly.

(2.) Whereas we, on this earth, only hear God's excellent name, and praise that, the angels and blessed spirits above see his glory, and praise that, and yet he is exalted far above even their blessing and praise.

(3.) In the exaltation of the Lord Jesus to the right hand of God, who is the brightness of his Father's glory and the express image of his person, God set his glory above the heavens, far above all principalities and powers.

II. How powerfully he proclaims it by the weakest of his creatures (Psa_8:2): Out of the mouth of babes and sucklings hast thou ordained strength, or perfected praise, the praise of thy strength, Mat_21:16. This intimates the glory of God,

1. In the kingdom of nature. The care God takes of little children (when they first come into the world the most helpless of all animals), the special protection they are under, and the provision nature has made for them, ought to be acknowledged by every one of us, to the glory of God, as a great instance of his power and goodness, and the more sensibly because we have all had the benefit of it, for to this we owe it that we died not from the womb, that the knees then prevented us, and the breasts, that we should suck. “This is such an instance of thy goodness, as may for ever put to silence the enemies of thy glory, who say, There is no God.”

2. In the kingdom of Providence. In the government of this lower world he makes use of the children of men, some that know him and others that do not (Isa_45:4), and these such as have been babes and sucklings; nay, sometimes he is pleased to serve his own purposes by the ministry of such as are still, in wisdom and strength, little better than babes and sucklings.

3. In the kingdom of grace, the kingdom of the Messiah. It is here foretold that by the apostles, who were looked upon but as babes, unlearned and ignorant men (Act_4:13), mean and despicable, and by the foolishness of their preaching, the devil's kingdom should be thrown down as Jericho's walls were by the sound of rams' horns. The gospel is called the arm of the Lord and the rod of his strength; this was ordained to work wonders, not out of the mouth of philosophers or orators, politicians or statesmen, but of a company of poor fishermen, who lay under the greatest external disadvantages; yea, we hear children crying, Hosanna to the Son of David, when the chief priests and Pharisees owned him not, but despised and rejected him; to that therefore our Saviour applied this (Mat_21:16) and by it stilled the enemy. Sometimes the grace of God appears wonderfully in young children, and he teaches those knowledge, and makes those to understand doctrine, who are but newly weaned from the milk and drawn from the breasts, Isa_28:9. Sometimes the power of God brings to pass great things in his church by very weak and unlikely instruments, and confounds the noble, wise, and mighty, by the base, and weak, and foolish things of the world, that no flesh may glory in his presence, but the excellency of the power may the more evidently appear to be of God, and not of man, 1Co_1:27, 1Co_1:28. This he does because of his enemies, because they are insolent and haughty, that he may still them, may put them to silence, and put them to shame, and so be justly avenged on the avengers; see Act_4:14; Act_6:10. The devil is the great enemy and avenger, and by the preaching of the gospel he was in a great measure stilled, his oracles were silenced, the advocates of his cause were confounded, and unclean spirits themselves were not suffered to speak.

In singing this let us give God the glory of his great name, and of the great things he has done by the power of his gospel, in the chariot of which the exalted Redeemer rides forth conquering and to conquer, and ought to be attended, not only with our praises, but with our best wishes. Praise is perfected (that is, God is in the highest degree glorified) when strength is ordained out of the mouth of babes and sucklings. — Henry 

Psa 8:3-9 -
We are to consider the heavens, that man thus may be directed to set his affections on things above. What is man, so mean a creature, that he should be thus honoured! so sinful a creature, that he should be thus favoured! Man has sovereign dominion over the inferior creatures, under God, and is appointed their lord. This refers to Christ. In Heb_2:6-8, the apostle, to prove the sovereign dominion of Christ, shows he is that Man, that Son of man, here spoken of, whom God has made to have dominion over the works of his hands. The greatest favour ever showed to the human race, and the greatest honour ever put upon human nature, were exemplified in the Lord Jesus. With good reason does the psalmist conclude as he began, Lord, how excellent is thy name in all the earth, which has been honoured with the presence of the Redeemer, and is still enlightened by his gospel, and governed by his wisdom and power! What words can reach his praises, who has a right to our obedience as our Redeemer?

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Psa 8:3-9 - David here goes on to magnify the honour of God by recounting the honours he has put upon man, especially the man Christ Jesus. The condescensions of the divine grace call for our praises as much as the elevations of the divine glory. How God has condescended in favour to man the psalmist here observes with wonder and thankfulness, and recommends it to our thoughts. See here,

I. What it is that leads him to admire the condescending favour of God to man; it is his consideration of the lustre and influence of the heavenly bodies, which are within the view of sense (Psa_8:3): I consider thy heavens, and there, particularly, the moon and the stars. But why does he not take notice of the sun, which much excels them all? Probably because it was in a night-walk, but moon-light, that he entertained and instructed himself with this meditation, when the sun was not within view, but only the moon and the stars, which, though they are not altogether so serviceable to man as the sun is, yet are no less demonstrations of the wisdom, power, and goodness of the Creator. Observe, 1. It is our duty to consider the heavens. We see them, we cannot but see them. By this, among other things, man is distinguished from the beasts, that, while they are so framed as to look downwards to the earth, man is made erect to look upwards towards heaven. Os homini sublime dedit, coelumque tueri jussit - To man he gave an erect countenance, and bade him gaze on the heavens, that thus he may be directed to set his affections on things above; for what we see has not its due influence upon us unless we consider it.

2. We must always consider the heavens as God's heavens, not only as all the world is his, even the earth and the fulness thereof, but in a more peculiar manner. The heavens, even the heavens, are the Lord's (Psa_115:16); they are the place of the residence of his glory and we are taught to call him Our Father in heaven.

3. They are therefore his, because they are the work of his fingers. He made them; he made them easily. The stretching out of the heavens needed not any outstretched arm; it was done with a word; it was but the work of his fingers. He made them with very great curiosity and fineness, like a nice piece of work which the artist makes with his fingers.

4. Even the inferior lights, the moon and stars, show the glory and power of the Father of lights, and furnish us with matter for praise. 5. The heavenly bodies are not only the creatures of the divine power, but subject to the divine government. God not only made them, but ordained them, and the ordinances of heaven can never be altered. But how does this come in here to magnify God's favour to man?

(1.) When we consider how the glory of God shines in the upper world we may well wonder that he should take cognizance of such a mean creature as man, that he who resides in that bright and blessed part of the creation, and governs it, should humble himself to behold the things done upon this earth; see Psa_113:5, Psa_113:6.

(2.) When we consider of what great use the heavens are to men on earth, and how the lights of heavens are divided unto all nations (Duet. 4:19, Gen_1:15), we may well say, “Lord, what is man that thou shouldst settle the ordinances of heaven with an eye to him and to his benefit, and that his comfort and convenience should be so consulted in the making of the lights of heaven and directing their motions!”

II. How he expresses this admiration (Psa_8:4): “Lord, what is man (enosh, sinful, weak, miserable man, a creature so forgetful of thee and his duty to thee) that thou art thus mindful of him, that thou takest cognizance of him and of his actions and affairs, that in the making of the world thou hadst a respect to him! What is the son of man, that thou visitest him, that thou not only feedest him and clothest him, protectest him and providest for him, in common with other creatures, but visited him as one friend visits another, art pleased to converse with him and concern thyself for him! What is man - (so mean a creature), that he should be thus honoured - (so sinful a creature), that he should be thus countenanced and favoured!” Now this refers,

1. To mankind in general. Though man is a worm, and the son of man is a worm (Job_25:6), yet God puts a respect upon him, and shows him abundance of kindness; man is, above all the creatures in this lower world, the favourite and darling of Providence. For,

(1.) He is of a very honourable rank of beings. We may be sure he takes precedence of all the inhabitants of this lower world, for he is made but a little lower than the angels (Psa_8:5), lower indeed, because by his body he is allied to the earth and to the beasts that perish, and yet by his soul, which is spiritual and immortal, he is so near akin to the holy angels that he may be truly said to be but a little lower than they, and is, in order, next to them. He is but for a little while lower than the angels, while his great soul is cooped up in a house of clay, but the children of the resurrection shall be isangeloi - angels' peers (Luk_20:36) and no longer lower than they.

(2.) He is endued with noble faculties and capacities: Thou hast crowned him with glory and honour. He that gave him his being has distinguished him, and qualified him for a dominion over the inferior creatures; for, having made him wiser than the beasts of the earth and the fowls of heaven (Job_35:11), he has made him fit to rule them and it is fit that they should be ruled by him. Man's reason is his crown of glory; let him not profane that crown by disturbing the use of it nor forfeit that crown by acting contrary to its dictates.

(3.) He is invested with a sovereign dominion over the inferior creatures, under God, and is constituted their lord. He that made them, and knows them, and whose own they are, has made man to have dominion over them, Psa_8:6. His charter, by which he holds this royalty, bears equal date with his creation (Gen_1:28) and was renewed after the flood, Gen_9:2. God has put all things under man's feet, that he might serve himself, not only of the labour, but of the productions and lives of the inferior creatures; they are all delivered into his hand, nay, they are all put under his feet. He specifies some of the inferior animals (Psa_8:7, Psa_8:8 ), not only sheep and oxen, which man takes care of and provides for, but the beasts of the field, as well as those of the flood, yea, and those creatures which are most at a distance from man, as the fowl of the air, yea, and the fish of the sea, which live in another element and pass unseen through the paths of the seas. Man has arts to take these; though many of them are much stronger and many of them much swifter than he, yet, one way or other, he is too hard for them, Jam_3:7. Every kind of beasts, and birds, and things in the sea, is tamed, and has been tamed. He has likewise liberty to use them as he has occasion. Rise, Peter, kill and eat, Act_10:13. Every time we partake of fish or of fowl we realize this dominion which man has over the works of God's hands; and this is a reason for our subjection to God, our chief Lord, and to his dominion over us.

2. But this refers, in a particular manner, to Jesus Christ. Of him we are taught to expound it, Heb_2:6-8, where the apostle, to prove the sovereign dominion of Christ both in heaven and in earth, shows that he is that man, that son of man, here spoken of, whom God has crowned with glory and honour and made to have dominion over the works of his hands. And it is certain that the greatest favour that ever was shown to the human race, and the greatest honour that ever was put upon the human nature, were exemplified in the incarnation and exaltation of the Lord Jesus; these far exceed the favours and honours done us by creation and providence, though they also are great and far more than we deserve. We have reason humbly to value ourselves by it and thankfully to admire the grace of God in it,

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(1.) That Jesus Christ assumed the nature of man, and, in that nature, humbled himself. He became the Son of man, a partaker of flesh and blood; being so, God visited him, which some apply to his sufferings for us, for it is said (Heb_2:9), For the suffering of death, a visitation in wrath, he was crowned with glory and honour. God visited him; having laid upon him the iniquity of us all, he reckoned with him for it, visited him with a rod and with stripes, that we by them might be healed. He was, for a little while (so the apostle interprets it), made lower than the angels, when he took upon him the form of a servant and made himself of no reputation.

(2.) That, in that nature, he is exalted to be Lord of all. God the Father exalted him, because he had humbled himself, crowned him with glory and honour, the glory which he had with him before the worlds were, set not only the head of the church, but head over all things to the church, and gave all things into his hand, entrusted him with the administration of the kingdom of providence in conjunction with and subserviency to the kingdom of grace. All the creatures are put under his feet; and, even in the days of his flesh, he gave some specimens of his power over them, as when he commanded the winds and the seas, and appointed a fish to pay his tribute. With good reason therefore does the psalmist conclude as he began, Lord, how excellent is thy name in all the earth, which has been honoured with the presence of the Redeemer, and is still enlightened by his gospel and governed by his wisdom and power!

In singing this and praying it over, though we must not forget to acknowledge, with suitable affections, God's common favours to mankind, particularly in the serviceableness of the inferior creatures to us, yet we must especially set ourselves to give glory to our Lord Jesus, by confessing that he is Lord, submitting to him as our Lord, and waiting till we see all things put under him and all his enemies made his footstool. — Henry 

V. 4: “What is man, that thou art mindful of him?” It is estimated that this visible universe contains 70 sextillion (7 followed by 22 zeros) stars, and billions of planets, and to think that God has chosen earth as the one upon which He centers His attention, because He has made us the peculiar objects of His interest and love, is humbling and “awe-some” and calls for reverence and appreciation on our part. And the reality that if only man would abide by His precepts and principals this planet would be wholly blessed — in contrast to it's fallen and injurious condition today — is a testimony to the goodness of God's laws and the wickedness of man in response.

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

{11} Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings. {12} When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble. {13} Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death: {14} That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation. {15} The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken. {16} The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. {17} The wicked shall be turned into hell, and all the nations that forget God. {18} For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever. {19} Arise, O LORD; let not man prevail: let the heathen be judged in thy sight. {20} Put them in fear, O LORD: that the nations may know themselves to be but men. Selah."

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Psalms 9 - David praises God for the benefits which he has granted to Israel in general, and to himself in particular, Psa_9:1-6. He encourages himself in the Lord, knowing that he will ever judge righteously, and be a refuge for the distressed, Psa_9:7-10. He exhorts the people to praise God for his judgments, Psa_9:11, Psa_9:12; prays for mercy and support; and thanks God for his judgments executed upon the heathen, Psa_9:13-16. He foretells the destruction of the ungodly, Psa_9:17; prays for the poor and needy, and against their oppressors, Psa_9:18-20. — Clarke  [abridged]

Psalms 9 - In this psalm, 

I. David praises God for pleading his cause, and giving him victory over his enemies and the enemies of his country (Psa_9:1-6), and calls upon others to join with him in his songs of praise (Psa_9:11, Psa_9:12). 

II. He prays to God that he might have still further occasion to praise him, for his own deliverances and the confusion of his enemies (Psa_9:13, Psa_9:14, Psa_9:19, Psa_9:20). 

III. He triumphs in the assurance he had of God's judging the world (Psa_9:7, Psa_9:8 ), protecting his oppressed people (Psa_9:9, Psa_9:10, Psa_9:18), and bringing his and their implacable enemies to ruin (Psa_9:15-17). This is very applicable to the kingdom of the Messiah, the enemies of which have been in part destroyed already, and shall be yet more and more till they all be made his footstool, which we are to assure ourselves of, that God may have the glory and we may take the comfort.

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

Psalms 9 - Title - “To the Chief Musician upon Muth labben, a Psalm of David.” The meaning of this title is very doubtful. It may refer to the tune to which the Psalm was to be sung, so Wilcocks and others think; or it may refer to a musical instrument now unknown, but common in those days; or it may have a reference to Ben, who is mentioned in 1Ch_15:18, as one of the Levitical singers. If either of these conjectures should be correct, the title of Muth labben has no teaching for us, except it is meant to show us how careful David was that in the worship of God all things should be done according to due order. From a considerable company of learned witnesses gather that the title will bear a meaning far more instructive, without being fancifully forced: it signifies a Psalm concerning the death of the Son. The Chaldee has, “concerning the death of the Champion who went out between the camps,” referring to Goliath of Garb, or some other Philistine, on account of whose death many suppose this Psalm to have been written in after years by David. Believing that out of a thousand guesses this is at least as consistent with the sense of the Psalm as any other, we prefer it; and the more especially so because it enables us to refer it mystically to the victory of the Son of God over the champion of evil, even the enemy of souls (Psa_9:6). We have here before us most evidently a triumphal hymn; may it strengthen the faith of the militant believer, and stimulate the courage of the timid saint, as he sees here The Conqueror, on whose vesture and thigh is the name written, King of kings and Lord of lords.

Order - Bonar remarks, “The position of the Psalms in their relations to each other is often remarkable. It is questioned whether the present arrangement of them was the order in which they were given forth to Israel, or whether some later compiler, perhaps Ezra, was inspired to attend to this matter, as well as to other points connected with the canon. Without attempting to decide this point, it is enough to remark that we have proof that the order of the Psalms is as ancient as the completing of the canon, and if so, it seems obvious that the Holy Spirit wished this book to come down to us in its present order.

We make these remarks, in order to invite attention to the fact, that as the eight caught up the last line of the seventh, this ninth Psalm opens with an apparent reference to the eighth: -

'I will praise thee, O Lord, with my whole heart;
I will shew forth all thy marvellous works.
I will be glad and rejoice in thee. (Comp. Son_1:4; Rev_19:7.)
I will sing to thy name, O thou Most High.' Psa_9:1, Psa_9:2.

As if 'The Name,' so highly praised in the former Psalm, were still ringing in the ear of the sweet singer of Israel. And in Psa_9:10, he returns to it, celebrating their confidence who 'know' that 'name' as if its fragrance still breathed in the atmosphere around.”

Division - The strain so continually changes, that it is difficult to give an outline of it methodically arranged: we give the best we can make. From Psa_9:1 to Psa_9:6 is a song of jubilant thanksgiving; from Psa_9:7 to Psa_9:12, there is a continual declaration of faith as to the future. Prayer closes the first great division of the Psalm in Psa_9:13 and Psa_9:14. The second portion of this triumphal ode, although much shorter, is parallel in all its parts to the first portion, and is a sort of rehearsal of it. Observe the song for past judgments, Psa_9:15, Psa_9:16; the declaration of trust in future justice, Psa_9:17, Psa_9:18; and the closing prayer, Psa_9:19, Psa_9:20. Let us celebrate the conquests of the Redeemer as we read this Psalm, and it cannot but be a delightful task if the Holy Ghost be with us.  — Psalms   

Psa 9:1-10 - If we would praise God acceptably, we must praise him in sincerity, with our whole heart. When we give thanks for some one particular mercy, we should remember former mercies. Our joy must not be in the gift, so much as in the Giver. The triumphs of the Redeemer ought to be the triumphs of the redeemed. The almighty power of God is that which the strongest and stoutest of his enemies are no way able to stand before. We are sure that the judgment of God is according to truth, and that with him there is no unrighteousness. His people may, by faith, flee to him as their Refuge, and may depend on his power and promise for their safety, so that no real hurt shall be done to them. Those who know him to be a God of truth and faithfulness, will rejoice in his word of promise, and rest upon that. Those who know him to be an everlasting Father, will trust him with their souls as their main care, and trust in him at all times, even to the end; and by constant care seek to approve themselves to him in the whole course of their lives. Who is there that would not seek him, who never hath forsaken those that seek Him? — MHCC

Psa 9:1-10 - The title of this psalm gives a very uncertain sound concerning the occasion of penning it. It is upon Muth-labben, which some make to refer to the death of Goliath, others of Nabal, others of Absalom; but I incline to think it signifies only some tone, or some musical instrument, to which this psalm was intended to be sung; and that the enemies David is here triumphing in the defeat of are the Philistines, and the other neighbouring nations that opposed his settlement in the throne, whom he contested with and subdued in the beginning of his reign, 2Sa_5:8. In these verses,

I. David excites and engages himself to praise God for his mercies and the great things he had of late done for him and his government, Psa_9:1, Psa_9:2. Note,

1. God expects suitable returns of praise from those for whom he has done marvellous works.

2. If we would praise God acceptably, we must praise him in sincerity, with our hearts, and not only with our lips, and be lively and fervent in the duty, with our whole heart. 3. When we give thanks for some one particular mercy we should take occasion thence to remember former mercies and so to show forth all his marvellous works.

4. Holy joy is the life of thankful praise, as thankful praise is the language of holy joy: I will be glad and rejoice in thee.

5. Whatever occurs to make us glad, our joy must pass through it, and terminate in God only: I will be glad and rejoice in thee, not in the gift so much as in the giver.

6. Joy and praise are properly expressed by singing psalms.

7. When God has shown himself to be above the proud enemies of the church we must take occasion thence to give glory to him as the Most High. 8. The triumphs of the Redeemer ought to be the triumphs of the redeemed; see Rev_12:10; Rev_19:5; Rev_15:3, Rev_15:4.

II. He acknowledges the almighty power of God as that which the strongest and stoutest of his enemies were no way able to contest with or stand before, Psa_9:3. But,

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1. They are forced to turn back. Their policy and their courage fail them, so that they cannot, they dare not, push forward in their enterprises, but retire with precipitation.

2. When once they turn back, they fall and perish; even their retreat will be their ruin, and they will save themselves no more by flying than by fighting. If Haman begin to fall before Mordecai, he is a lost man, and shall prevail no more; see Est_6:13.

3. The presence of the Lord, and the glory of his power, are sufficient for the destruction of his and his people's enemies. That is easily done which a man does with his very presence; with that God confounds his enemies, such a presence has he. This was fulfilled when our Lord Jesus, with one word, I am he, made his enemies to fall back at his presence (Joh_18:6) and he could, at the same time, have made them perish.

4. When the enemies of God's church are put to confusion we must ascribe their discomfiture to the power, not of instruments, but of his presence, and give him all the glory.

III. He gives to God the glory of his righteousness, in his appearing on his behalf (Psa_9:4): “Thou hast maintained my right and my cause, that is, my righteous cause; when that came on, thou satest in the throne, judging right.” Observe,

1. God sits in the throne of judgment. To him it belongs to decide controversies, to determine appeals, to avenge the injured, and to punish the injurious; for he has said, Vengeance is mine.

2. We are sure that the judgment of God is according to truth and that with him there is no unrighteousness. Far be it from God that he should pervert justice. If there seem to us to be some irregularity in the present decisions of Providence, yet these, instead of shaking our belief of God's justice, may serve to strengthen our belief of the judgment to come, which will set all to-rights.

3. Whoever disown and desert a just and injured cause, we may be sure that the righteous God will maintain it and plead it with jealousy, and will never suffer it to be run down.

IV. He records, with joy, the triumphs of the God of heaven over all the powers of hell and attends those triumphs with his praises, Psa_9:5. By three steps the power and justice of God had proceeded against the heathen, and wicked people, who were enemies to the king God had lately set up upon his holy hill of Zion.

1. He had checked them: “Thou hast rebuked the heathen, hast given them real proofs of thy displeasure against them.” This he did before he destroyed them, that they might take warning by the rebukes of Providence and so prevent their own destruction.

2. He had cut them off: Thou hast destroyed the wicked. The wicked are marked for destruction, and some are made monuments of God's vindictive justice and destructive power in this world.

3. He had buried them in oblivion and perpetual infamy, had put out their name for ever, that they should never be remembered with any respect.

V. He exults over the enemy whom God thus appears against (Psa_9:6): Thou hast destroyed cities. Either, “Thou, O enemy! hast destroyed our cities, at least in intention and imagination,” or “Thou, O God! hast destroyed their cities by the desolation brought upon their country.” It may be taken either way; for the psalmist will have the enemy to know,

1. That their destruction is just and that God was but reckoning with them for all the mischief which they had done and designed against his people. The malicious and vexatious neighbours of Israel, as the Philistines, Moabites, Ammonites, Edomites, and Syrians, had made incursions upon them (when there was no king in Israel to fight their battles), had destroyed their cities and done what they could to make their memorial perish with them. But now the wheel was turned upon them; their destructions of Israel had come to a perpetual end; they shall now cease to spoil and must themselves be spoiled, Isa_33:1.

2. That it is total and final, such a destruction as should make a perpetual end of them, so that the very memorial of their cities should perish with them, So devouring a thing is time, and much more such desolations do the righteous judgments of God make upon sinners, that great and populous cities have been reduced to such ruins that their very memorial has perished, and those who have sought them could not find where they stood; but we look for a city that has stronger foundations.

VI. He comforts himself and others in God, and pleases himself with the thoughts of him.

1. With the thoughts of his eternity. On this earth we see nothing durable, even strong cities are buried in rubbish and forgotten; but the Lord shall endure for ever, Psa_9:7. There is no change of his being; his felicity, power, and perfection, are out of the reach of all the combined forces of hell and earth; they may put an end to our liberties, our privileges, our lives, but our God is still the same, and sits even upon the floods, unshaken, undisturbed, Psa_29:10; Psa_93:2.

2. With the thoughts of his sovereignty both in government and judgment: He has prepared his throne, has fixed it by his infinite wisdom, has fixed it by his immutable counsel. It is the great support and comfort of good people, when the power of the church's enemies is threatening and the posture of its affairs melancholy and perplexed, that God now rules the world and will shortly judge the world.

3. With the thoughts of his justice and righteousness in all the administrations of his government. He does all every day, he will do all at the last day, according to the eternal unalterable rules of equity (Psa_9:8 ): He shall judge the world, all persons and all controversies, shall minister judgment to the people (shall determine their lot both in this and in the future state) in righteousness and in uprightness, so that there shall not be the least colour of exception against it.

4. With the thoughts of that peculiar favour which God bears to his own people and the special protection which he takes them under. The Lord, who endures for ever, is their everlasting strength and protection; he that judges the world will be sure to judge for them, when at any time they are injured or distressed (Psa_9:9): He will be a refuge for the oppressed, a high place, a strong place, for the oppressed, in times of trouble. It is the lot of God's people to be oppressed in this world and to have troublous times appointed to them. Perhaps God may not immediately appear for them as their deliverer and avenger; but, in the midst of their distresses, they may by faith flee to him as their refuge and may depend upon his power and promise for their safety, so that no real hurt shall be done them.

5. With the thoughts of that sweet satisfaction and repose of mind which those have that make God their refuge (Psa_9:10): “Those that know thy name will put their trust in thee, as I have done” (for the grace of God is the same in all the saints), “and then they will find, as I have found, that thou dost not forsake those that seek thee;” for the favour of God is the same towards all the saints. Note,

(1.) The better God is known the more he is trusted. Those who know him to be a God of infinite wisdom will trust him further than they can see him (Job_35:14); those who know him to be a God of almighty power will trust him when creature-confidences fail and they have nothing else to trust to (2Ch_20:12); and those who know him to be a God of infinite grace and goodness will trust him though he slay them, Job_13:15. Those who know him to be a God of inviolable truth and faithfulness will rejoice in his word of promise, and rest upon that, though the performance be deferred and intermediate providences seem to contradict it. Those who know him to be the Father of spirits, and an everlasting Father, will trust him with their souls as their main care and trust in him at all times, even to the end.

(2.) The more God is trusted the more he is sought unto. If we trust God we shall seek him by faithful and fervent prayer, and by a constant care to approve ourselves to him in the whole course of our conversations.

(3.) God never did, nor ever will, disown or desert any that duly seek to him and trust in him. Though he afflict them, he will not leave them comfortless; though he seem to forsake them for a while, yet he will gather them with everlasting mercies. — Henry 

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Psa 9:11-20 - Those who believe that God is greatly to be praised, not only desire to praise him better themselves, but desire that others may join with them. There is a day coming, when it will appear that he has not forgotten the cry of the humble; neither the cry of their blood, or the cry of their prayers. 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 hope, that in all our distresses he will be a very present help to us. The overruling providence of God frequently so orders it, that persecutors and oppressors are brought to ruin by the projects they formed to destroy 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 plain to all, that the destruction of sinners is of themselves. All wickedness came originally with the wicked one from hell; and those who continue in sin, must go to that place of torment. The true state, both of nations and of individuals, may be correctly estimated by this one rule, whether in their doings they remember or forget God. David encourages the people of God to wait for his salvation, though it should be long deferred. God will make it appear that he never did forget them: it is not possible he should. Strange that man, dust in his and about him, should yet need some sharp affliction, some severe visitation from God, to bring him to the knowledge of himself, and make him feel who and what he is. — MHCC

Psa 9:11-20 - 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, 2Sa_5:17, 2Sa_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.”

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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. — Henry

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(Psa 10)  "Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble? {2} The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined. {3} For the wicked boasteth of his heart's desire, and blesseth the covetous, whom the LORD abhorreth. {4} The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. {5} His ways are always grievous; thy judgments are far above out of his sight: as for all his enemies, he puffeth at them. {6} He hath said in his heart, I shall not be moved: for I shall never be in adversity. {7} His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity. {8} He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor. {9} He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net. {10} He croucheth, and humbleth himself, that the poor may fall by his strong ones. {11} He hath said in his heart, God hath forgotten: he hideth his face; he will never see it.

{12} Arise, O LORD; O God, lift up thine hand: forget not the humble. {13} Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it. {14} Thou hast seen it: for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless. {15} Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none. {16} The LORD is King for ever and ever: the heathen are perished out of his land. {17} LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear: {18} To judge the fatherless and the oppressed, that the man of the earth may no more oppress."

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Psalms 10 - The psalmist complains to God of the oppressions which the poor suffer from the wicked man, whom he describes as the hater of the poor, Psa_10:1, Psa_10:2; proud, Psa_10:3; one who will not seek God, Psa_10:4; and is regardless of his judgments, Psa_10:5; self-confident, Psa_10:6; blasphemous and deceitful, Psa_10:7; strives by subtlety and treachery to destroy the poor, Psa_10:8-10; and supposes that God is regardless of his conduct, Psa_10:11. The psalmist calls earnestly on God to preserve the poor and humble, and cast down the oppressor, Psa_10:12-15. He foresees that his prayer is heard; that judgment will be executed, and the poor delivered, Psa_10:16-18. — Clarke 

Psalms 10 -
The Septuagint translation joins this psalm with the ninth, and makes them but one; but the Hebrew makes it a distinct psalm, and the scope and style are certainly different. In this psalm, 

I. David complains of the wickedness of the wicked, describes the dreadful pitch of impiety at which they had arrived (to the great dishonour of God and the prejudice of his church and people), and notices the delay of God's appearing against them (Psa_10:1-11).

II. He prays to God to appear against them for the relief of his people and comforts himself with hopes that he would do so in due time (Psa_10:12-18). — Henry 

Psalms 10 - Since this Psalm has no title of its own, it is supposed by some to be a fragment of Psa_11:1-7 We prefer, however, since it is complete in itself, to consider it as a separate composition. We have had instances already of Psalms which seem meant to form a pair (Psa_1:1-6 and Psa_2:1-12, Psa_3:1-8 and Psa_4:1-8 ), and this, with the ninth, is another specimen of the double Psalm.

The prevailing theme seems to be the oppression and persecution of the wicked; we will, therefore, for our own guidance, entitle it, The Cry of the Oppressed.

Division - The first verse, in an exclamation of surprise, explains the intent of the Psalm, viz., to invoke the interposition of God for the deliverance of his poor and persecuted people. From Psa_10:2 to Psa_10:11, the character of the oppressor is described in powerful language. In Psa_10:12, the cry of the first verse bursts forth again, but with a clearer utterance. In the next place (Psa_10:13-15), God's eye is clearly beheld as regarding all the cruel deeds of the wicked; and as a consequence of divine omniscience the ultimate judgment of the oppressed is joyously anticipated (Psa_10:16-18). To the Church of God during times of persecution, and to individual saints who are smarting under the hand of the proud sinner, this Psalm furnishes suitable language both for prayer and praise.  — Psalms   

Psa 10:1-11 - God's withdrawings are very grievous to his people, especially in times of trouble. We stand afar off from God by our unbelief, and then complain that God stands afar off from us. Passionate words against bad men do more hurt than good; if we speak of their badness, let it be to the Lord in prayer; he can make them better. The sinner proudly glories in his power and success. Wicked people will not seek after God, that is, will not call upon him. They live without prayer, and that is living without God. They have many thoughts, many objects and devices, but think not of the Lord in any of them; they have no submission to his will, nor aim for his glory. The cause of this is pride. Men think it below them to be religious. They could not break all the laws of justice and goodness toward man, if they had not first shaken off all sense of religion. — MHCC


Psa 10:1-11 - David, in these verses, discovers,

I. A very great affection to God and his favour; for, in the time of trouble, that which he complains of most feelingly is God's withdrawing his gracious presence (Psa_10:1): “Why standest thou afar off, as one unconcerned in the indignities done to thy name and the injuries done to the people?” Note, God's withdrawings are very grievous to his people at any time, but especially in times of trouble. Outward deliverance is afar off and is hidden from us, and then we think God is afar off and we therefore want inward comfort; but that is our own fault; it is because we judge by outward appearance; we stand afar off from God by our unbelief, and then we complain that God stands afar off from us.

II. A very great indignation against sin, the sins that made the times perilous, 2Ti_3:1. he beholds the transgressors and is grieved, is amazed, and brings to his heavenly Father their evil report, not in a way of vain-glory, boasting before God that he was not as these publicans (Luk_18:11), much less venting any personal resentments, piques, or passions, of his own; but as one that laid to he art that which is offensive to God and all good men, and earnestly desired a reformation of manners. passionate and satirical invectives against bad men do more hurt than good; if we will speak of their badness, let it be to God in prayer, for he alone can make them better. This long representation of the wickedness of the wicked is here summed up in the first words of it (Psa_10:2), The wicked in his pride doth persecute the poor, where two things are laid to their charge, pride and persecution, the former the cause of the latter. Proud men will have all about them to be of their mind, of their religion, to say as they say, to submit to their dominion, and acquiesce in their dictates; and those that either eclipse them or will not yield to them they malign and hate with an inveterate hatred. Tyranny, both in state and church, owes its origin to pride. The psalmist, having begun this description, presently inserts a short prayer, a prayer in a parenthesis, which is an advantage and no prejudice to the sense: Let them be taken, as proud people often are, in the devices that they have imagined, Psa_10:2. Let their counsels be turned headlong, and let them fall headlong by them. These two heads of the charge are here enlarged upon.

1. They are proud, very proud, and extremely conceited of themselves; justly therefore did he wonder that God did not speedily appear against them, for he hates pride, and resists the proud. (1.) The sinner proudly glories in his power and success. He boasts of his heart's desire, boasts that he can do what he pleases (as if God himself could not control him) and that he has all he wished for and has carried his point. Ephraim said, I have become rich, I have found me out substance, Hos_12:8. “Now, Lord, is it for thy glory to suffer a sinful man thus to pretend to the sovereignty and felicity of a God?”

(2.) He proudly contradicts the judgment of God, which, we are sure, is according to truth; for he blesses the covetous, whom the Lord abhors. See how God and men differ in their sentiments of persons: God abhors covetous worldlings, who make money their God and idolize is; he looks upon them as his enemies, and will have no communion with them. The friendship of the world is enmity to God. But proud persecutors bless them, and approve their sayings, Psa_49:13. They applaud those as wise whom God pronounces foolish (Luk_12:20); they justify those as innocent whom God condemns as deeply guilty before him; and they admire those as happy, in having their portion in this life, whom God declares, upon that account, truly miserable. Thou, in thy lifetime, receivedst thy good things.

(3.) He proudly casts off the thoughts of God, and all dependence upon him and devotion to him (Psa_10:4): The wicked, through the pride of his countenance, that pride of his heart which appears in his very countenance (Pro_6:17), will not seek after God, nor entertain the thoughts of him. God is not in all his thoughts, not in any of them. All his thoughts are that there is not God. See here,