Psalm 9:7
Experience is the great teacher; and especially as to our knowledge of the Divine nature. From what God has done (vers. 3-6) we are able to learn what he is, viz. righteous, and a Helper of the oppressed.


1. This seals the doom of the unrighteous. It will destroy them and their works (vers. 5, 6).

2. This secures the safety and the triumph of the righteous. Ultimately and really, if not immediately and in appearance.

3. This is a comfort and a refuge for those who suffer from injustice and oppression. (Ver. 9.) God is a strong Tower, into which they may run and find shelter from their troubles.


1. When we know how to name him. (Ver. 10.) Jacob wanted to know the name of the Being who wrestled with him, because the true name indicates the true nature. In our ignorance of the nature of things, we give arbitrary names; but if we have learnt anything of the nature of God, we shall know his true name, and then shall be able to trust in him without fear at all times.

2. God reveals himself as the faithful God to those who earnestly seek him. (Ver. 10.) And to none else. We can never prove the fidelity of any one of whom we have never felt the need. And we never seek earnestly for any one unless he becomes in some way necessary to us. And it is only thus, by experience, we find that God does not forsake those who seek him. Knowledge, faith; and experience are thus connected.


1. God specially dwells in the Church. (Ver. 11.) The glory between the cherubim was in Zion. He gathers with his people where they gather, and specially manifests himself. "Where two or three are gathered together," etc.

2. It is a high privilege to know and declare to others the Divine work. (Ver. 11.) To be able to expound God's work truly is to help to bring God nearer to men, and so to help to save them.

3. God always remembers the cause of the afflicted. (Ver. 12.) The meaning is - God will not let the murderer go unpunished, but will avenge the relatives of the murdered man, and so relieve and console their sufferings. But he hears the cry of all afflicted ones, whatever the cause of their suffering, and comforts them by his Spirit. - S.

The Lord shall endure forever.
David here draws a contrast between changing man and the unchanging God; between evermore vanishing thrones and the throne of God, high and lifted up — His throne of judgment — a throne erected to try and determine the cause, not of David only, nor of his people only, but all men — to judge the world in righteousness. He teaches that right and wrong everywhere are objects of the Divine regard, and will be through all time, and will be when time shall be no more; that the Divine judgment, like the Divine Omnipresence, embraces every creature in the vastness of its range. In this way David ascends in his reasoning from the particular to the general, and from the general to the universal, making the Lord's dealing with him, and His people Israel, the basis of the conclusion, that so He will deal with all men. He thus encourages all men everywhere to pursue the right, assuring them that, in pursuing it, the God of all righteousness is with them, and will in due time decide it in their favour.

(David Caldwell, A. M.)

And He shall judge the world in righteousness.
Corwin, the great orator and humorist, was once talking with several gentlemen. The conversation, which had been witty and epigrammatic, became grave and serious. One of the company made a remark about the unknown future. Corwin took it up, and said, "When I reflect that I am to be judged by a righteous and omnipotent God, I nearly go mad." So it is that the conscience within bears unequivocal testimony to our responsibility, not to a Something, of which we can form no conception, but to a Personal Being, who is the "righteous and omnipotent God," whose "offspring" we are as a Father, and whose subjects we are as Sovereign Lord Supreme.

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