Psalm 9:10
And they that know your name will put their trust in you: for you, LORD, have not forsaken them that seek you.
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(10) They that know.—They who know the name of Jehovah will trust Him, because they know it to be a watchword of strength and protection.

Seek.—From root meaning “to tread” or “frequent a place,” possibly with allusion to frequenting the courts of the Temple.

Psalm 9:10. They that know — That is, that thoroughly understand and duly consider thy name — Thy infinite power and wisdom, and faithfulness and goodness. The name of God is frequently put for God. Will put their trust in thee — The experience of thy faithfulness to thy people in all ages is a just ground for their confidence. Thou hast not forsaken them that seek thee — That seek help and relief from thee by fervent prayer, mixed with faith or trust in thee, as is expressed in the former clause.9:1-10 If we would praise God acceptably, we must praise him in sincerity, with our whole heart. When we give thanks for some one particular mercy, we should remember former mercies. Our joy must not be in the gift, so much as in the Giver. The triumphs of the Redeemer ought to be the triumphs of the redeemed. The almighty power of God is that which the strongest and stoutest of his enemies are no way able to stand before. We are sure that the judgment of God is according to truth, and that with him there is no unrighteousness. His people may, by faith, flee to him as their Refuge, and may depend on his power and promise for their safety, so that no real hurt shall be done to them. Those who know him to be a God of truth and faithfulness, will rejoice in his word of promise, and rest upon that. Those who know him to be an everlasting Father, will trust him with their souls as their main care, and trust in him at all times, even to the end; and by constant care seek to approve themselves to him in the whole course of their lives. Who is there that would not seek him, who never hath forsaken those that seek Him?And they that know thy name - All who are acquainted with thee; all those who have been made acquainted with the manifestations of thy goodness, and with the truth respecting thy character.

Will put their trust in thee - That is, all who have any just views of God, or who understand his real character, will confide in him. This is as much as to say, that he has a character which is worthy of confidence - since they who know him best most unreservedly rely on him. It is the same as saying that all the revelations of his character in his word and works are such as to make it proper to confide in him. The more intimate our knowledge of God, the more entirely shall we trust in him; the more we learn of his real character, the more shall we see that he is worthy of universal love. It is much to say of anyone that the more he is known the more he will be loved; and in saying this of God, it is but saying that one reason why men do not confide in him is that they do not understand his real character.

For thou, Lord, hast not forsaken them that seek thee - Thou hast never left them when they have come to time with a confiding heart. David means, doubtless, to refer here particularly to his own case, to derive a conclusion from his particular case in regard to the general character of God. But what is here affirmed is still true, and always has been true, and always will be true, that God does not forsake those who put their trust in him. Men forsake him; he does not forsake them.

9, 10. The oppressed, and all who know Him (Ps 5:3; 7:1), find Him a sure refuge. They that know, i.e. that thoroughly understand and duly consider. Thy name, i.e. thy nature and perfections, thy infinite power, and wisdom, and faithfulness, and goodness; which make a person a most fit and proper object for trust. The name of God is most frequently put for God, as he hath manifested himself in his word and works, as Deu 28:58 Psalm 7:17 20:1 Proverbs 18:10, &c.

Thou hast not forsaken; the experience of thy faithfulness to thy people in all ages is a just ground for their confidence.

Them that seek thee, i.e. that seek help and relief from thee by fervent prayer, mixed with faith, or trust in God, as is expressed in the former clause. And they that know thy name,.... As proclaimed in the Gospel, a God gracious and merciful, and forgiving sin; and as in Christ, in whom his name is, and in whom he is the God of love, grace, and mercy, though out of him a consuming fire; or the name of Christ himself, the Word of the Lord, who is the refuge of saints and sinners; his name Jesus, a Saviour: such who know him to be the able, willing, complete, all sufficient, and everlasting Saviour; who know his power and faithfulness to keep what is committed to him; and who know him not merely notionally and speculatively, and in a professional way only, but affectionately, spiritually, and experimentally: such

will put their trust in thee; as they have great reason to do; and the more they know of the grace and mercy of God in Christ, and of the ability and suitableness of Christ as a Saviour, the more strongly will they place their trust and confidence in him;

for thou, Lord, hast not forsaken them that seek thee: who are first sought out by God in the effectual calling, and then under the influence and direction of his grace and Spirit seek him in Christ, where he is only to be found; and seek Christ and his righteousness above all things else, and with their whole hearts, and diligently; and seek to Christ alone for life and salvation, and continue seeking the Lord, by prayer and supplication, for whatever they stand in need of; these God does not forsake: he may sometimes hide his face from them, as he does from his own children, and did from his own Son, yet he never forsakes them totally and finally; nor will he forsake the work of his own hands, which he has wrought in them, but will perfect it; he will never leave them so as that they shall perish by sin, Satan, or any enemy; he will not forsake them in life, nor at death, but will be the strength of their hearts, and their portion for ever.

And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.
10. they that know thy name] Who recognise the character of God thus revealed in His Providence. Cp. “they that love thy name,” Psalm 5:11; and Psalm 8:1; Psalm 91:14.

thou, Lord, hast not forsaken] Cp. the noble words of Sir 2:10; “Look at the generations of old and see; did ever any trust in the Lord, and was confounded? or did any abide in his fear, and was forsaken? or whom did he ever despise, that called upon him?”—the “sentence” which “fell with weight” upon John Bunyan’s spirit in the agony of his spiritual despair. “It was with such strength and comfort on my spirit, that I was as if it talked with me.” Grace Abounding, § 62 ff.

them that seek thee] See note on Psalm 24:6.Verse 10. - And they that know thy Name will put their trust in thee. "To know the Name of God is to know him according to his historical manifestation; when one hears him named, to call to remembrance all that he has done. His name is the focus in which all the rays of his actions meet" (Hengstenberg). All who "know God's Name" in this sense will be sure to "put their trust in him," since his historical manifestation shows that he is thoroughly to he depended on. For thou, Lord, hast not forsaken them that seek thee. Never in the past, so far as David knew, had God forsaken those who faithfully clung to him. They might be tried, like Job; they might be "hunted upon the mountains," like David himself; they might even have the sense of being forsaken (Psalm 22:1); but they were not forsaken nevertheless. God "forsaketh not his saints; they are preserved for ever" (Psalm 37:28). (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 Psalm 76:10; 2 Chronicles 28:6); in Latin it is recedentibus hostibus meis retro. אחור serves to strengthen the notion of being driven back, as in Psalm 56:10, cf. Psalm 44:11; and just as, in Latin, verbs compounded of re are strengthened by retro. In Psalm 9:4 finite verbs take the place of the infinitive construct; here we have futt. with a present signification, just as in 2 Chronicles 16:7 we find a praet. intended as perfect. For the rendering which Hitzig adopts: When mine enemies retreat backwards, they stumble... is opposed both by the absence of any syntactic indication in Psalm 9:4 of an apodosis (cf. Psalm 27:2); and also by the fact that יכּשׁלוּ is well adapted to be a continuation of the description of שׁוּב אחור (cf. John 18:6), but is tame as a principal clause to the definitive clause בשוב אויבי אחור. Moreover, אחור does not signify backwards (which would rather be אחרנּית Genesis 9:23; 1 Samuel 4:18), but back, or into the rear. The מן of מפּניך is the מן of the cause, whence the action proceeds. What is intended is God's angry countenance, the look of which sets his enemies on fire as if they were fuel (Psalm 21:10), in antithesis to God's countenance as beaming with the light of His love. Now, while this is taking place, and because of its taking place, will be sing praise to God. From Psalm 9:2 we see that the Psalm is composed directly after the victory and while the destructive consequences of it to the vanquished are still in operation. David sees in it all an act of Jahve's judicial power. To execute any one's right, משׁפּט (Micah 7:9), to bring to an issue any one's suit or lawful demand, דּין (Psalm 140:13), is equivalent to: to assist him and his good cause in securing their right. The phrases are also used in a judicial sense without the suffix. The genitive object after these principal words never denotes the person against whom, but the person on whose behalf, the third party steps forward with his judicial authority. Jahve has seated Himself upon His judgment-seat as a judge of righteousness (as in Jeremiah 11:20), i.e., as a judge whose judicial mode of procedure is righteousness, justice,

(Note: Also Proverbs 8:16 is probably to be read צדק כּל־שׁכּטי, with Norzi, according to the Targum, Syriac version, and old Codices; at any rate this is an old various reading, and one in accordance with the sense, side by side with כל־שׁפטי ארץ.)

and has decided in his favour. In ישׁב ל (as in Psalm 132:11), which is distinguished in this respect from ישׁב על (Psalm 47:9), the idea of motion, considere, comes prominently forward.

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