Psalm 9:1


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 we 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 Gath, 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 to enemy of souls ( Psalms 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 relation to each other is often remarkable." It is questioned whether the present arrangement of them was the order to 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 eighth 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. (Compare Song of Solomon 1:4 Revelation 19:7 ) I will sing to THY NAME, O thou Most High." Psalms 1-2.

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 Psalms 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 Psalms 9:1-6 is a song of jubilant thanksgiving; from

Psalms 9:7-12 , there is a continued declaration of faith as to the future. Prayer closes the first great division of the Psalm in Psalms 9:13-14 . 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, Psalms 9:15-16 ; the declaration of trust in future justice, Psalms 9:17-18 ; and the closing prayer, Psalms 9:19-20 . 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.


Verse 1. With a holy resolution the songster begins his hymn;

I will praise thee, O Lord. It sometimes needs all our determination to face the foe, and bless the Lord in the teeth of his enemies; vowing that whoever else may be silent we will bless his name; here, however, the overthrow of the foe is viewed as complete, and the song flows with sacred fulness of delight. It is our duty to praise the Lord; let us perform it as a privilege. Observe that David's praise is all given to the Lord. Praise is to be offered to God alone; we may be grateful to the intermediate agent, but our thanks must have long wings and mount aloft to heaven.

With my whole heart. Half heart is no heart.

I will show forth. There is true praise to the thankful telling forth to others of our heavenly Father's dealings with us; this is one of the themes upon which the godly should speak often to one another, and it will not be casting pearls before swine if we make even the ungodly hear of the lovingkindness of the Lord to us.

All thy marvellous works. Gratitude for one mercy refreshes the memory as to thousands of others. One silver link in the chain draws up a long series of tender remembrances. Here is eternal work for us, for there can be no end to the showing forth of all his deeds of love. If we consider our own sinfulness and nothingness, we must feel that every work of preservation, forgiveness, conversion, deliverance, sanctification, etc., which the Lord has wrought for us, or in us is a marvellous work. Even in heaven, divine lovingkindness will doubtless be as much a theme of surprise as of rapture.


Whole Psalm. We are to consider this song of praise, as I conceive, to be the language of our great Advocate and Mediator, "in the midst of the church giving thanks unto God," and teaching us to anticipate by faith his great and final victory over all the adversaries of our peace temporal and spiritual, with especial reference to his assertion of his royal dignity on Zion, his holy mountain. The victory over the enemy, we find by the fourth verse, is again ascribed to the decision of divine justice, and the award of a righteous judge, who has at length resumed his tribunal. This renders it certain, that the claim preferred to the throne of the Almighty, could proceed from the lips of none but our MELCHISEDEC. John Fry, B.A., 1842.

Verse 1. I will praise thee, O Lord, with my whole heart. As a vessel by the scent thereof tells what liquor is in it, so should our mouths smell continually of that mercy wherewith our hearts have been refreshed: for we are called vessels of mercy. William Cowper, 1612.

Verse 1. I will praise the Lord with my whole heart, I will shew forth all thy marvellous works. The words With my whole heart, serve at once to show the greatness of the deliverance wrought for the psalmist, and to distinguish him from the hypocrites -- the coarser, who praise the Lord for his goodness merely with the lips; and the more refined, who praise him with just half their heart, while they secretly ascribe the deliverance more to themselves than to him. All thy wonders, the marvellous tokens of thy grace. The psalmist shows by this term, he recognized them in all their greatness. Where this is done, there the Lord is also praised with the whole heart. Half heartedness, and the depreciation of divine grace, go hand in hand. The b is the b instrum. The heart is the instrument of praise, the mouth only its organ. E.W. Hengstenberg.

Verse 1. (second clause). When we have received any special good thing from the Lord, it is well, according as we have opportunities, to tell others of it. When the woman who had lost one of her ten pieces of silver, found the missing portion of her money, she gathered her neighbours and her friends together, saying, "Rejoice with me, for I have found the piece which I had lost." We may do the same; we may tell friends and relations that we have received such and such a blessing, and that we trace it directly to the hand of God. Why have we not already done this? Is there a lurking unbelief as to whether it really came from God; or are we ashamed to own it before those who are perhaps accustomed to laugh at such things? Who knows so much of the marvellous works of God as his own people; if they be silent, how can we expect the world to see what he has done? Let us not be ashamed to glorify God, by telling what we know and feel he has done; let us watch our opportunity to bring out distinctly the fact of his acting; let us feel delighted at having an opportunity, from our own experience, of telling what must turn to his praise; and them that honour God, God will honour in turn; if we be willing to talk of his deeds, he will give us enough to talk about. P. B. Power, in "I Wills" of the Psalms.

Verse 1-2. I will confess unto thee, O Lord, with my whole heart, etc. Behold with what a flood of the most sweet affections he says that he will confess, show forth, rejoice, be glad, and sing, being filled with ecstasy! He does not simply say, "I will confess, but, with my heart, and with my whole heart." Nor does he propose to speak simply of "works," but of the marvellous works of God, and of all those "works." Thus his spirit (like John in the womb) exults and rejoices in God his Saviour, who has done great things for him, and those marvellous things which follow. In which words are opened the subject of this Psalm: that is, that he therein sings the marvellous works of God. And these works are wonderful, because he converts, by those who are nothing, those who have all things, and, by the ALMUTH who live in hidden faith, and are dead to the world, he humbles those who flourish in glory, and are looked upon in the world. Thus accomplishing such mighty things without force, without arms, without labour, by the cross only and blood. But how will his saying, that he will show forth "all" his marvellous works, agree with that of Job 9:10 , "which doeth great things past finding out; yea, and wonders without number"? For, who can show forth all the marvellous works of God? We may say, therefore, that these things are spoken in that excess of feeling in which he said, ( Psalms 6:6 ), "I will water my couch with my tears." That is, he hath such an ardent desire to speak of the wonderful works of God, that, as far as his wishes are concerned, he would set the "all" forth, though he could not do it, for love has neither bounds nor end: and, as Paul saith (1Co 13:7), "Love beareth all things, believeth all things, hopeth all things;" hence it can do all things, and does do all things, for God looketh at the heart and spirit. Martin Luther.


Verse 1.

  1. The only object of our praise -- thee, O Lord.
  2. The abundant themes of praise -- all thy marvellous works.
  3. The proper nature of praise -- with my whole heart. B. Davies.

Verse 1. I will show forth. Endless employment and enjoyment.

Verse 1. Thy marvellous works. Creation, Providence, Redemption, are all marvellous, as exhibiting the attributes of God in such a degree as to excite the wonder of all God's universe. A very suggestive topic.