PSALMS 9Other translations - previous - next - meaning - Psalms - BM Home - Full Page
To him that presides upon Muth-Labben, a Psalm of David.
Thanksgiving and joy of the lord that the wicked are judged and destroyed, verses 1-8, 19, 20; and the good delivered, verses 9-14; the thanksgiving of the good that the wicked are subdued and cast into hell, verses 15-17.
Verses 4, 5, 7. For you have executed my judgement and my cause; you sit on the throne dispensing justice. You have rebuked the nations, you have destroyed the wicked: their name have you blotted out for ever and ever. But jehovah shall sit for ever; he has established his throne for judgement. In the Word, frequent mention is made of a throne, and by it, when applied to the lord, is signified in general, heaven, specifically, the spiritual heaven, and abstractedly, the divine truth proceeding from the lord, because this constitutes heaven. Hence, also, a throne is mentioned in reference to judgement, since all judgement is performed from truths. That these things are signified by a throne in the Word may be manifest from the following passages: "Thus says jehovah, The heavens are my throne" (Isaiah 66:1) and in David, "jehovah has established his throne in the heavens;" (Psalm 103:19) and in Matthew, "He that swears by heaven, swears by the throne of god, and by him that sits thereon." Matt 23:22. That by a throne is here signified heaven, is evident, for it is said that the heavens are his throne; that he has established his throne in the heavens; that he that swears by heaven, swears by the throne of god; not that jehovah, or the lord, sits there on a throne, but because his Divine Principle in the heavens is called a throne, and likewise occasionally appears as a throne, to those to whom it is given to look into heaven. AE 253.
Verse 7. jehovah shall sit for ever. As jehovah, that is, the lord, is the very Esse of the life of all things, therefore it is said of him that he sits; as in David: "jehovah shall sit for ever;" (Psalm 9:7) again, jehovah sits upon the flood; yea, jehovah sits king for ever;" (Psalm 29:10) again, "god reigns over the nations: god sits on the throne of his holiness;" (Psalm 47:8) and in Matthew, "When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit on the throne of his glory;" (Matt 25:31) where to sit on the throne of his glory, signifies to be in his divine truth, from which comes judgement. AE 687.
Verse 8. He will judge the world in justice, he will pass sentence on the peoples in equity. As by the world is meant the church as to good, and justice is predicated of good, therefore it is said, jehovah will judge the world in justice; and as they are called peoples who are in truths and equity is truth, therefore it is said. He shall pass sentence on the peoples in equity. AE 741.
Verse 13. You that liftest me up from the gates of death. As death signifies damnation and hell, it is evident what it signifies in the following passages: "He will swallow up death for ever; and the lord jehovih will wipe away tears from off all faces;" (Isaiah 25:8) again, "You liftest me up from the gates of death's" (Psalm 9:13) again, "You shall not be afraid of the arrow that flies by day, nor of the destruction that wastes at noon day;" (Psalm 91:5, 6) and in John, "If any one keep my word, he shall never see death:' (John 8:52.) AE 186.
Verse 14. That I may recount all your praises in the gates of the daughter of Zion. By doors and gates, is signified a letting-in, and specifically, the truths which let-in, which are truths grounded in good from the lord; whence it is evident what is signified by doors and gates in the following passages; "Lift up your heads, O you gates, and be you lifted up, you everlasting doors; and the King of Glory shall come in;" (Psalm 24:7, 9) again, "That 1 may recount all your praises in the gates of the daughter of Zion;" (Psalm 9:14) again, "jehovah loves the gates of Zion more than all the dwellings of Jacob." Psalm 87:2. By Zion, and by the daughter of Zion, is meant the celestial church. AE 208.
Verse 2. - I will rejoice and exult in you. What intelligent mind, if it admits the testimony of revealed truth, cannot discern, and also confirm itself in the discernment, that one idea is here suggested by rejoicing, and another by exulting, and thus that the two expressions involve in them distinct sensations, which ought to be seen distinctly and not confounded? For how frequently, in the Sacred Scriptures or word of god, do we find the two terms, joy and gladness, or, what amounts to the same thing, rejoicing and exulting, combined in close alliance, for the purpose of expressing two distinct kinds and degrees of bliss! Thus it is written in the book of Isaiah: "Behold joy and gladness, slaying oxen and killing sheep;" (Is 22:13) and again, "They shall attain joy and gladness, and sorrow and sighing shall flee away;" (Is 35:10; 51:11) and in Jeremiah, "There shall be heard in this place the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride;" (Jer 33:10, 11) and in Joel, "Joy and gladness is cut off from the house of our god;" (Joel 1:16) and in Zechariah, "The fast of the tenth shall be to the house of Judah and gladness;" (Zech 8:19) and again in Isaiah, "Joy and gladness shall be found therein, thanksgiving and the voice of melody;" (Is 51:3) "Be glad in Jerusalem, and rejoice in her;" (Is 66:10) not to mention several other passages to the same effect. What intelligent mind, then, cannot hence see clearly, that these two terms, joy and gladness, like the two terms, honour and glory, spoken of in the foregoing Psalm, have reference to the two distinct principles of Love and Wisdom in the divine mind, and of Goodness and Truth in every angelic and human mind, and that without such reference to the divine and heavenly marriage of these principles, they would constitute an unmeaning and superfluous tautology?
It ought therefore to be kept in continual remembrance by every lover of revealed truth, that there are two distinct sources of bliss in the human mind, namely will and understanding, the will being receptive of the good of heavenly love, whilst the understanding is receptive of the truth of heavenly wisdom; and that the gratification resulting from the good of heavenly love is denominated joy, whilst the gratification resulting from the truth of heavenly wisdom is denominated gladness. It ought also to be further recollected, that human bliss can never be complete and full, only so far as it is a compound of joy and gladness, in other words, a compound of the two heavenly principles of good in the will, and of truth in the understanding; since joy without gladness, or good without truth, and in like manner gladness without joy, or truth without good, affect only one part of the human mind, and consequently are only half a blessing.
Verse 18. For not always shall the needy be forgotten; the expectation of the poor shall not perish for ever more. Mention is here made of two distinct classes or characters of persons, called the needy and the poor; as also in other parts of the holy word; for thus it is written in Isaiah: "When the poor and needy seek water, and there is none, I jehovah will hear them, I the god of Israel will not forsake them;" (Is 41:17) and again, "The first-born of the poor shall feed, and the needy shall lie down in safety;" (Is 14:30) and again, in the book of Psalms: "All my bones shall say, jehovah, who is like you, who delivers the poor from him that is too strong for him, yea, the poor and needy from him that spoils him?" Psalm 35:10. That the persons who are here described as being poor and needy, were not of this character according to the literal sense of the words, but only according to the spiritual sense, is evident from the confession of David, where he says, "I am poor and needy, yet the lord thinks upon me;" (Psalm 40:17) and in another place: "I am needy and poor; make haste to me, O god;" (Psalm 70:6) for David, it is plain, was not poor and needy in any other sense than what related to his mind, or spirit, when he appeared to himself to be destitute of the true riches, the love and the wisdom of god; and therefore it is equally evident that, according to a spiritual idea, the poor and needy denote all those sons and daughters of men, who are destitute of the love and knowledge of the supreme.PSALMS 9 Other translations - previous - next - meaning - Psalms - BM Home - Full Page