A TRIUMPHAL HYMN PSALMS 9 AND 10 The ninth and the tenth psalms are closely connected. It is generally agreed that they constitute a single poem. In fact the ancient Greek Septuagint, followed by the Latin Vulgate and the ancient liturgical texts of the Eastern and Western Church, calls them simply Psalm 9. Many convincing reasons are present for uniting the two psalms: * A certain Hebrew alphabetical or acrostic structure which extends throughout both psalms is noticeable. * The absence of a title to psalm 10 supports the view that it runs on from psalm 9. * The tradition of the church in the East and West. * The continuity of ideas and vocabulary. In psalm 9 David writes about external enemies (heathen nations), in psalm 10 he writes about internal enemies who oppress the poor, humble and orphans. Both mention "times of trouble" (9:9; 10:1). Besides, both indicate the conflict between righteousness and wickedness. THE OCCASION INSPIRING THE PSALM David, the Prophet, may have uttered this psalm as a thanksgiving in gratitude for one of his victories, perhaps over Goliath, the terrible. Weiser considers that the celebration of the Lord's covenant was the occasion when this psalm was recited. Evidence of this is the reference to God as the King enthroned (9:4; 10:16) in Zion (9:11) who passes judgment on the nations, thus pointing to a cult festival. He suggests that the two psalms represent a "prayer of supplication." Mowinckel, however, classifies them as one of the "national (or congregational) psalms." THE LITERARY FORM The psalm's literary form is mixed similar to (Ps. 36, 40, 89, 90 and 139). It is a lament, as well as a thanksgiving and liturgical psalm expressing sapiential confidence. The temple liturgy at Jerusalem may have begun with praise and thanksgiving and then proceeded to petition for help and expressing sorrow due to difficulties, and then ending with confidence and dependence on God. KEY WORDS AND IDEAS * The Gentile nations [10 times]. * The poor [10 times]. * Insolent and deviously wicked people [15 times]. * God's justice [8 times]. * God's enthronement in the temple [5 times] * The state of being vanquished and lost [5 times]. THE OUTLINE 1. The praise of the Most High [1-2]. 2. The Lord, the Judge [3-8]. 3. The Lord, the Refuge [9-11]. 4. The Lord, the Redeemer [12-20]. https://coptic-treasures.com/ THE TITLE "To the chief musician upon muth-labben, a psalm of David," and according to the Septuagint: "Of David, to the end, for the hidden things of the Son (for Muth-labben)." 1. "For the hidden things to come:" this has already been explained in Psalms 4, 5, 6, 8. "Unto the end" is used since we have been saved by Christ's death and that was the goal for which Christ came in the flesh. This is what St. Peter refers to in his words: "Receiving the end of your faith, even the salvation of your souls. Of which salvation the prophets have inquired and searched diligently and they prophesied of the grace that should come for your sake: Searching what or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow" (1 Peter 1:9- 11)1. St. Athanasius of Alexandria The words "unto the end," do not refer to the Jews, but to us who in the end believed. The Jews are the first son, we who are the last, ought to heed this psalm because it concerns those who believed at the end. St. Jerome 2."Muth-labben" occurs in the Septuagint as "For the Mysteries of the Son." A. "Muth-labben" means "the death of the Son" and could refer to the death of Betheba's first son or to Goliath, or Nabal or Absalom. Some suppose that "Labben" was the name of a great captain, who commanded forces, hostile to David and Israel, and that this psalm celebrates deliverance from him after his death2. B. Some are inclined to see it as reference to the death of the Son of man on Calvary, where the devil was conquered. As "to the hidden things of the Son" there may be a question: but since this Son is not defined, the very Only-Begotten Son of God should be understood... Obviously, this psalm is a song celebrating the mysteries of God's only-begotten Son. St. Augustine 3. "Higgalon" means "meditate on that." 1. THE PRAISE OF THE MOST HIGH [1-2] "I will praise You, O Lord, with my whole heart; I will show forth all Your marvelous works, I will be glad and rejoice in You.I will sing praise to Your name, O You Most High" [1-2]. The opening of this psalm is a thanksgiving uttered in gratitude for a decisive victory which the psalmist gained over his enemies. It is to be understood as a vow to the Lord that the worshiper will testify to His name and tell of His wonderful deeds. It contains characteristic phrases for public liturgy. In the opening verses, the points may be noted: 1 Onsemius of Jerusalm, Ps. 9. 2 Plumer: Psalms, p. 132. https://coptic-treasures.com/ A. The spirit of thanksgiving is one of the principal marks by which the true church, and believers, as members of the heavenly church are distinguished from the world. B. The psalmist enters the fight to praise the Lord who grants victory over evil rather than to face the enemy. In other words, he does not want to focus on the troubles he faces, but , rather, wishes to stress rich blessings the Lord has granted him. Consequently, his heart over praises the Lord incessantly. This is what Isaiah says: "And in that day you shall say : O Lord, I will praise you, though you were angry with me, Your anger is turned away... Behold, God is my salvation: I will trust, and not be afraid: for the Lord (Jehovah) is my strength and my song; He also has become my salvation. Therefore, with joy shall you draw water out of the wells of salvation," (Isa. 12: 1-3). C. Another feature to be noted and which is closely related to the previous one, is the gladness arising from being with the Lord and not merely enjoying His wondrous work. In this context, St. Augustine says: [If you wish your joy to be steadfast and lasting, stick to the eternal God who never changes but is the same always1.] Joy in the Lord, and in His wondrous miracles creates in us the spirit of praise and thanksgivingng. Besides, the constant practice of praise increases our joy and cheerfulness. In this way, the believer mounts from one joy to a greater one, and from one glorification to another. It is the whole hearted praise of a forgiven and spirit filled people, who praise the Saviour for His redeeming work. "I will praise You, O Lord, with my whole heart" [1]. He does not, with a whole heart, confess unto God if he doubts of His Providence in any particular matter: but he who sees, already the hidden secrets of the wisdom of God, and how great is His invisible reward can do that and can say, "We rejoice in tribulations" (Rom. 5:3). He can also see how all torments inflicted on the body are either for the exercising of those that are converted to God, or act as a warning that they might be converted. Or torments could just be for the preparation of the obdurate unto their last damnation: and so now all things are referred to the governance of Divine Providence, which fools think are done, as it were, by chance and at random, and without any Divine ordering. St. Augustine Great men have spoken not of God but rather of His work, saying, "Who shall declare the powers of the Lord?" (Ps. 106:2) and "I will relate all Your wonders" (Ps. 9:2), and "Generation unto generation shall praise Your works" (Ps. 145:4). This is what they discuss and this is what they have to say in their attempt to translate reality into words. But when their discourse touches on that which transcends all knowledge, it is only silence that they prescribe. For they speak "of the magnificence of the glory of His holiness there is no end2." St. Gregory of Nyssa 1 Fr. T. Malaty: Isaiah, 1990, p. 155-156 (in Arabic). 2 Comm.. on Eccles., sermon 7: 44. https://coptic-treasures.com/ d. Thanksgiving arises from the whole heart. Thus a worshiper does not give lip service while his heart is divided between the love of God and the love of the world. A heart filled with God's love constantly praises God from the depth and sincerely. Some scholars divide worshipers into three classes1: Those who serve God but are hypocrites, Those who serve Him with divided heart, and Those who worship Him wholeheartedly. Father Onsemius of Jerusalem says: [He who loves God with all his heart, praises Him with all his heart, that is with all energy and strength. It is similar to a person who repents over his sins with all his heart.] Likewise, St. John Chrysostom interprets this as he says: [I thank you Lord for everything, not only for a good life and a clear soul, but even for what is contrary to that." Thanking God for everything is like settling a debt. On the other hand, giving thanks to God in times of stress and suffering make God as though a debtor. In return for your thanks, He will bless you with strength thus arming you against pain...] Jesus Christ, "the Only-Begotten Son" offered praise and recognition to God with all His heart, rejoiced in the spirit because the wisdom of our salvation was hidden from the knowledge of the haughty while it was revealed to simple-minded children. Thus the Lord says, "I thank You, O Father, Lord of heaven and earth, for You have hidden these things from the wise and prudent and has revealed them to babes" (Matt. 11:25). This might explain why the title of the psalm is "For the secret [mystery] of the Son." Let us be united with our Lord so that He might renew our hearts with His Spirit. Thus we will be able to sing His praise and give thanks with all our hearts incessantly. We will do so particularly concerning the mystery of salvation which He has declared to us. We should constantly cheer His name as the secret of our salvation and power so that we might ultimately share in His eternal glory. 2. THE LORD, THE JUDGE David was not absorbed in victory over the visible enemy, but he was involved in God's presence and work, glorifying Him as the fair Judge [1-8, 15-20], the Refuge [9-12], and the Redeemer from the true enemy [13-14]. "When my enemies turn back, they shall be feeble and perish at Your presence" [3]. When our spiritual enemies are fallen, this is a result of God's presence. It is that and the glory of His power that alone are capable of destroying the enemies of God's people. An example of such an occasion occurred when Jesus came forward and said: "I am He," His enemies then stepped backwards and fell upon the ground (John 18:6)2. 1. For forty days Goliath continued to insult God, while king Saul and his army were in shame. As for David, the pious youth, he believed in God who is the Just Judge, God does not prevent the wicked from practicing their wickedness but He leaves them only for a while. He judges justly amongst His people in the due time; He delivers the godly men from their evil plans of the wicked, while He leaves the wicked to attain the fruits of their wickedness if they insist not to repent. God's honor and glory are vindicated 1 Plumer, p. 133 2 M. Henry Comm. In one volume, p. 586 https://coptic-treasures.com/ when He judges and punishes the wicked. Thus the psalmist says, "When my enemy is put to flight, my foes weaken and perish from Your presence" [3]. The believer thus leans on the Lord's bosom (John 13:23) acknowledges that God is long- suffering, waiting for the repentance of all men, even for His persecutors. At the same time, He is just and cannot leave evil for ever. Some Fathers consider this section to be a reference to the Jews who resisted Christ. This has been the case with the Jews. They said that they would kill Jesus, lest the Romans should come and take away their place and nation... He who was slain is in Heaven, and they who slew Him, have for their portion, hell1. St. John Chrysostom St. Augustine says, [For now the Person of the Lord begins to appear speaking in this Psalm, for the following verse says, "I will sing to Your Name, O Most High, in turning mine enemy behind" [2, 3]. His enemy then, was he turned back? Was it when it was said to him, "Get you behind, Satan"? (Matt 16:23). For then he who was tempting desired to put himself before, when he was turned behind as he failed to deceive Him who was tempted, and by availing nothing against Him... For in truth the devil is turned behind. St. Augustine We may say that this was fulfilled in the life of Jesus Christ who forced the devil, the opponent of goodness, to retreat in defeat and shame fullness. This still continues today in Christ's church, namely whenever Satan plans to become its head and weaves temptations to entrap God's people. In the process, the Real Head forces Satan to retreat powerlessly. a. The temptation on the mountain is an instance when Christ allowed Satan to tempt Him, but He conquered for our sake and forced Satan to retreat. b. When the wicked wanted to arrest Christ, He said: "I am He." They were so surprised and ashamed of themselves that they could not face Him and stepped back, but He came forward and surrendered by His own will. c. St. Augustine also says that when we flee from the devil, our persecutor, and follow our Lord as our Leader, the first turns behind us. d. We can also say that when we accept the cross with our Lord Jesus crucified wear the new man which, according to the heavenly image of his Creator, while the old man retreats back to the apostate. e. The second Adam (Jesus Christ) came to lead our life, while the first Adam retreated. St Paul says: "The first man is of the earth, earthly; the second Man is from heaven, heavenly; (1 Cor. 15: 47). He also says that he forgets those things that are behind, and reaches forth unto those things that are before (Phil. 3: 13). Thus the enemy of righteousness is destroyed by the Second Adam who forces him to fall behind. Thus our old man is crucified and we can sing and say: "You uphold my cause and my right" [3]. 1 In John, hom. 65: 1. https://coptic-treasures.com/ 2. God, the Judge, establishes His righteous and all powerful heavenly throne within the heart in order to erase the multitude of sins that have occupied our depths. Thus cities are utterly destroyed so that holy cities may be established within us, hence the psalmist says: "You uphold my cause and my right, sitting enthroned, judging justly. You have rebuked the nations, You have wiped out his name for all eternity You have destroyed cities" [4-6]. Since our Lord is the Judge of the earth, who will come to judge the living and the dead, dealing to each according to his deeds...He establishes now, therefore, His throne in the hearts of believers. In so doing, the power of His cross condemns and destroys all sin and evil thus unseating the evil one from the seat he has usurped. At the same time, Christ announces His kingdom within us - a kingdom based on His justice and righteousness. Thus He takes charge of the problems in our lives and never forsakes us or allows oppression or injustice to befall us. a. The righteous Judge sitting on the Throne: As a king who is getting ready to debate an important and dangerous issue relating to His kingdom, He sits on the throne to declare judgment. Similarly, the Almighty takes charge of the case of His believers and announces His awesome rule. "You sat on the throne judging right" [4]. The Son says this to the Father. He also says: "You could have no power against Me, except it were given you from above," (John 19:11) meaning that the Judge of men was judged for men's advantage in order to achieve the Father's equity and His own mysteries. Man could be the speaker here addressing God: "You sat on the throne,You who judges right," indicating that God's throne is in man's soul, so that his body may be the earth, which is called God's footstool (Isa. 66:1). Or the reference could be to the soul, or the whole Church, which is without spot or wrinkle (Eph. 5:27). Thus the soul or the Church is worthy of the "hidden things" of the Son in that the king has brought her into His chamber (Song of Songs 1:4). She consequently says to her spouse: "You sat upon the throne judging right," in that You have risen from the dead, and ascended into heaven, and sat on the right hand... St. Augustine b. "You have rebuked the nations (the heathen)": who are the heathen rebuked by God who reigns in our hearts as well as in His Church where He is enthroned? They could be nothing else but sin and evil. For where God reigns there can be no evil even as light and darkness cannot co-exist. May the Lord enter into our innermost depths to uproot all our weaknesses and reign righteously within us, granting us His holiness and the fruit of His holy Spirit. c. "And the wicked one has perished:" Sins - the heathen - have been spoken of in the plural, whereas the cause of these sins is Satan, the one enemy of mankind. The enemy mentioned by the psalmist is spoken of in the singular, not in the plural, and his swords have become blunt. Who is that enemy but Satan whose weapons are the thousand erroneous theories he employs like sharp swords directed to carry the sail to death? https://coptic-treasures.com/ St. Augustine. d. "You have wiped out his name for all eternity:" sin does not last as it is destroyed. Satan, too, and his band will not have lasting power for their names and memory will be put out for ever. e. "The swords of the enemy have utterly failed:" the enemy is proud of the injustice he brings about as he believes he can threaten the righteous by his sword... but God, Who condemns evil, seizes that sword and flashes the sword of God's Word which amputates evil and disjoins it, thus glorifying God. The sword of Satan is destroyed by the sword proceeding from the mouth of Jesus Christ (Rev. 1:16). The psalmist also says: "Gird Your sword upon Your thigh, O most mighty, with Your glory and Your majesty. And in Your majesty ride prosperously" (Ps 45:3). f. "You have destroyed their cities:" God destroys all traces of sin: He rebukes the heathen, and erases their name, he destroys their sword and demolishes their cities....thus the enemy is wholly devoted and can find no place to settle in our hearts. The judge destroys all the cities of the enemy that exist within us in order to erect for us an eternal city that has been created and founded by God Himself. And their cities were destroyed, that is those who were like towers and cities1. St. Cyril of Alexandria These cities are places where the devil holds sway, where insidious and deceitful suggestions are held, as it were, in a royal court... The populace of these cities are but the sensual appetites and disturbing emotions which stir up daily discovered within man... Our Lord destroys these cities when He casts out their prince as He told us: "The prince of this world has been cast out" (John 12:31)... In this way, the words of the apostle are fulfilled: "Sin may no longer reign in our mortal body," (Rom. 6:12). St. Augustine 3. THE LORD, THE REFUGE "The Lord is the poor man's refuge, his helper in times of trouble" [9]. The godly, who know the name of God, suffer much tribulation. Through these, they discover God as a Refuge. Various names are used in Pss. 9 and 10 to refer to the godly : the poor, the humble, the afflicted, the needy, the innocent, the orphans, and all those who seek God and cherish His name. a. God is a Refuge to the oppressed and to the poor [9]. Some of the special titles of God in the Psalter is, in fact, the Defender of the lowly (147: 6), the Father of the orphans the Defender of the widow (68:5) as well as the Guardian of the little ones (116: 6). God is a high place for the protection of His saints. Thus He is beyond the reach of the mightiest evil enemies. What harm will come to those to whom the Lord is become a refuge? It is as though they have chosen to be poor in this world, over which the Satan is ruler, not setting 1 Comm.. on Luke, hom. 12. https://coptic-treasures.com/ their hearts on the things that are temporary and which tempt a man even though he lives and loves them, but when he dies they have to be left behind. Such are the poor for whom the Lord has become "a helper in times of trouble" [9]. St. Augustine b. God never forsakes His believers who want Him and know His name as their Father, trusting Him and rejoicing in His promises, seeking Him with their hearts and their conduct. "Let those who know Your name put their trust in You, for You have never failed those who seek You, O Lord" [10]. God's name means His personality which we get to know through our communion with Him. To seek God means to desire to know Him, love Him, obey Him, serve Him, trust in His protection, and to be in communion with Him. And finally to be with Him in His heavenly glory. Believers must seek Him intelligently, not superstitiously; diligently, not carelessly; humbly, not proudly; with all the heart, not hypocritically; in the name of Christ, not relying on our own righteousness1. Believers are required to trust God and that is achieved through the grace of active spiritual knowledge which they choose to seek actively. At the same time who should pray God to come to Him to enjoy His presence. c. God is a Refuge to His believers as they hide in Him while He lives in them: they find in Him protection while He finds pleasure in them, so that He lives in His church, which is His holy city, and the spiritual Zion. "Sing to the Lord Who dwells in Zion, declare His ways among the nations" [11]. When the soul tears itself away from this world and seeks the Lord for its trust, the knowledge of god's name comes opportunely to the rescue. St. Augustine. 4. THE LORD, THE REDEEMER The psalmist compares between the destruction the enemy hopes will overtake me and the Salvation that Christ offers me. First: the enemy is blood thirsty and God hears the cry of innocent blood: "As the avenger of blood He remembers them; He does not forget the prayer of the poor" [12]. God sometimes permits His believers to be martyred, but at the appropriate time there is an inquisition for their blood, every drop of it. At that time the prayers of the humble are answered and He would say to the wicked what He said of old to the first persecutor: "Your brother's blood cries to Me from the ground" (Gen. 4:10). A crime or an act of injustice may seem forgotten, but God never forgets the old cries and never disregards injustice. 1 Plumer, p. 138. https://coptic-treasures.com/ For when inquisition shall be made for their (the martyrs) blood [12], and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom1. St. Irenaeus God does not forget the cry of the oppressed or their prayers for as St. John Chrysostom says: [Prayer is a haven to the shipwrecked, an anchor to those sinking in the waves, a staff for limbs that totter, a mine of jewels to the poor, a healer of disease, and a shield of health. Prayer ensures the continuity of our blessings at once and dissipates the clouds of our calamities. O blessed be prayer! You are the unwearied conqueror of human woes, the firm foundation of human happiness, the source of eternal joy, the mother of philosophy. A man who can truly pray, though languishing in extreme indigence, is richer than all others. On the other hand, the wretched one who bows his knees, though proudly sitting as a monarch of all nations, is of all men the most destitute2.] Secondly: the enemy wishes to humiliate me, whereas God wishes to glorify me: "Have mercy upon me O Lord, see how my foes humiliate me" [13]. The enemy of the godly entices man with lust and sin. He wishes to disarm him of his honor and esteem in order to transform him into a humiliated slave. On the other hand, the Redeemer came to buy us with His precious blood as He wishes to set us as His honorable children of God and partakers in His glory. Thirdly: The enemy kills me by instilling anxiety within me; while God restores my joy and gladness: "You have lifted me up from the gates of death; That I may tell of all Your praises in the gates of the daughter of Zion. I will rejoice in Your salvation" [14]. Since the enemy pushes me into the grave of sin and deadens my soul, I cannot glorify God because "for in death no one remembers You: and who will confess You in hell?" (Ps. 6:5). Sin closes the gates of eternal death over us. It deprives our soul of its peace with God and with itself and consequently cannot praise the Lord. Our Lord, however, has conquered death and lifts us up after breaking the locks of its gates. Therefore our hearts have been liberated and sing to spread His praise. The Lord carries into the daughter of Zion, the heavenly Church, that joins the saints in their liturgy and thanksgiving. 1 Adv. Haer. 3: 18: 5. 2 Plumer, psalm 9. https://coptic-treasures.com/ The eternal Arms lift us out of the gates of hell to carry us into the gates of the daughter of Zion where there is a place for us in the Father's Bosom. Fourthly: the enemy sets up traps and enticing corruption while God leaves him to reap what he sows: "The nations are stuck in the rot that they made; in this trap which they hid is their own foot caught" [15]. Satan prepared a cross to get rid of Jesus Christ. However, he himself got destroyed and lost his power over believers. St. Cyril considers that this verse is applicable to the Jews who made Pilate bow down to their whites and issue the decree against the Lord Jesus Christ. It would have been better for them if Pilate's will had prevailed and the Lord, who was innocent and most righteous and sacred, set free. Thus the innocent would have been freed from His bonds which had been put unjustly. But they resisted and opposed vehemently, and so they gained a victory that was the mother of their undoing. They prepared a snare that led to their ruin1... Fifthly: God punishes evil and rewards the righteous for their patience: "The Lord is known by the judgment He makes; the sinner is caught in the works of his own hands. the patience of the needy will never perish" [16, 18] God's justice is apparent in the punishment of the wicked and the reward of the righteous. The Lord is known by executing judgments and others profit thereby2. St. John Chrysostom As the righteous who are perfected in good works shall not come into the judgment to be judged (Ps. 1:5), so of the wicked also whose sins are many, and the measure of whose offenses is overflowing, it shall not be required that they should draw nigh unto the judgment, but when they have been risen again they shall turn back to Shoel3. Fr. Aphrahat Sixthly: God announces the weakness of my enemy... 1 Comm.. on Luke, hom. 152 2 In Acts, hom. 12. 3 Demonstration 2 on Deathe and the Latter Times, 17. https://coptic-treasures.com/ Prayer Lift me O Lord from the gates of hell. Take me to You in order to enjoy salvation! Take me to Your joyful kingdom So that my life becomes an endless song of praise! My whole heart is Yours... You are mine, You are my righteousness, my refuge and my salvation! My enemy is a violent lion... before you he is nothing! Destroy his weapons of evil, dissipate his injustice, Free sinners from his captivity so that they might share with me Your love and Your glory!
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