to do or make · verb, qal perfect, 2nd person masculine singular
right
מִשְׁפָּטִ֣יmish.pa.Ti
H4941
properly · noun, common masculine singular construct + pronominal suffix
cause
וְדִינִ֑יve.di.Ni
H1779
judgement (the suit · conjunction + noun, common masculine singular construct + pronominal suffix
satest
יָשַׁ֥בְתָּya.Shav.ta
H3427
properly · verb, qal perfect, 2nd person masculine singular
throne
לְ֝כִסֵּ֗אle.khi.Se'
H3678
properly · preposition + noun, common masculine singular absolute
judging
שׁוֹפֵ֥טsho.Fet
H8199
to judge · verb, qal active participle, masculine singular construct
right
צֶֽדֶקTze.dek
H6664
the right (natural · noun, common masculine singular absolute
Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
Psalms 140:12 I know that the LORD will maintain the cause of the afflicted, and the right of the poor.
1 Peter 2:23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:
Psalms 98:9 Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.
Isaiah 11:4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod…
Psalms 47:8 God reigneth over the heathen: God sitteth upon the throne of his holiness.
Psalms 89:14 Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.
Psalms 16:5 The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot.
Psalms 45:6-7 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Matthew Henry on Psalms 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, Sa2 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…
When . . . are turned back--It is the result of God's power alone. He, as a righteous Judge (Psa 7:11), vindicates His people. He rebukes by acts as well as words (Psa 6:1; Psa 18:15), and so effectually as to destroy the names of nations as well as persons.
John Gill on Psalms 9:4
For thou hast maintained my right and my cause,.... Or vindicated and established his righteous cause; God had pleaded and defended it, and by the flight, fall, and ruin of his enemies, had clearly made it appear that his cause was just and good;
thou sittest in the throne judging right; God has not only a throne of grace on which he sits, and from whence he distributes grace and mercy to his people, but he has a throne of judgment, and which is prepared for it, as in Psalm 9:7; where he sits as the Judge of all the earth, and will do right; nor can he do otherwise, though his judgments are not always manifest in the present state of things; and the vindication of the psalmist's innocence a…
Psalm 9:4-5
4. For thou hast maintained my right and my cause; thou sittest upon the throne a righteous judge. [167] 5. Thou hast rebuked the nations; thou hast destroyed the wicked; thou hast blotted out their name for ever and ever.
The Psalmist proceeds a step farther in the 4th verse, declaring that God stretched forth his hand to give him succor, because he was unrighteously afflicted by his enemies. And surely if we desire to be favored with the assistance of God, we ought to see to it that we fight under his standard. David, therefore, calls him a judge of righteousness, or, which is the same thing, a righteous judge; as if he had said, God has acted towards me according to his ordi…
The Church Fathers
The same prophet showed elsewhere the difference between the present and future judgment of God. What did he say to the Lord about the verdict of the immediate trial? You have sat on the throne, you who judge justice. And what of God's future and everlasting judgment? "He shall judge the people in justice." By these words, he distinguished the time element between the present and the future judgments of God. To point to our present judgment, he wrote, "You judge," and to distinguish the future from the present he later added, "He shall judge."
He speaks in rather human terms by mentioning throne and seat, whereas the phrase "giving right judgment" is customary with God and expresses something remarkable of his essence. I mean, it is not something you can say in connection with human beings. They do not consistently give right judgments, you see, even if they are righteous over and over, ignorant as they are of what is righteous, sometimes from incompetence, sometimes from laziness. God, on the contrary, is free of all these impediments; knowing and willing a righteous verdict, he delivers it. So the phrase "you have sat on your throne" means God has judged, prosecuted, taken vengeance.
"You sat on the throne Who judgest equity" [Psalm 9:4]. Whether the Son say this to the Father, who said also, "You could have no power against Me, except it were given you from above," [John 19:11] referring this very thing, that the Judge of men was judged for men's advantage, to the Father's equity and His own hidden things: or whether man say to God, "You sat on the throne Who judgest equity," giving the name of God's throne to his soul, so that his body may perhaps be the earth, which is called God's "footstool:" [Isaiah 66:1] for "God was in Christ, reconciling the world unto Himself:" [2 Corinthians 5:19] or whether the soul of the Church, perfect now and without spot and wrinkle, [Ephesians 5:27] worthy, that is, of the hidden things of the Son, in that "the King has brought her into His chamber," [Song of Songs 1:4] say to her spouse, "You sat upon the throne Who judgest equity," in that You have risen from the dead, and ascended up into heaven, and sittest at the right hand of the Father: whichsoever, I say, of those opinions, whereunto this verse may be referred, is preferred, it transgresses not the rule of faith.
Dictionary and topics
Muth-labben — Occurring only in the title of Psalm 9. Some interpret the words as meaning “on the death of Labben,” some unknown person. Others render the word, “on the death of the son;” i.e., of Absalom (2 Sam.…
Psalms, Book Of — The present Hebrew name of the book is Tehill’im, “Praises;” but in the actual superscriptions of the psalms the word Tehillah is applied only to one, (Psalms 145:1) ... which is indeed emphatically…
Justice Of God, The · Exhibited in: His government — Exhibited in: His government
Throne · .Of God — .Of God
Dictionary: Easton's (1897) and Smith's (1863), public domain. Topics: Nave's Topical Bible (1896) and Torrey's Topical Textbook (1897), public domain. Both as parsed by NEUU (CC BY 4.0).
(Heb.: 9:4-5) The call upon himself to thanksgiving sounds forth, and the ב-strophe continues it by expressing the ground of it. The preposition בּ in this instance expresses both the time and the reason together (as in Psa 76:10; Ch2 28:6); in Latin it is recedentibus hostibus meis retro. אחור serves to strengthen the notion of being driven back, as in Psa 56:10, cf. Psa 44:11; and just as, in Latin, verbs compounded of re are strengthened by retro. In Psa 9:4 finite verbs take the place of the infinitive construct; here we have futt. with a present signification, just as in Ch2 16:7 we find a praet. intended as perfect. For the rendering which Hitzig adopts: When mine enemies retreat backw…
For thou hast maintained my right and my cause; thou satest in the throne judging right.
One of our nobility has for his motto, "I will maintain it;" but the Christian has a better and more humble one, "Thou hast maintained it." "God and my right, " are united by my faith: while God lives my right shall never be taken from me. If we seek to maintain the cause and honour of our Lord we may suffer reproach and misrepresentation, but it is a rich comfort to remember that he who sits on the throne knows our hearts, and will not leave us to the ignorant and ungenerous judgment of erring man.