Psalm 9 and Psalm 10 may have initially been composed as one single psalm. "A number of indicators point in that direction. Psalm 10 is the only psalm from Psalm 3 to 32 that has no superscription, and the Hebrew text of the two psalms together appears to reflect an incomplete (or broken) acrostic structure" (Zondervan NIV Study Bible, note on Psalm 9). "Acrostic refers to the poetic practice of opening each line, verse, or stanza with a different letter of the alphabet. The acrostics are sometimes complete (Psalms 25; 34; 37; 111; 119; 145). Psalms 9 and 10 form an incomplete acrostic" (Expositor's Bible Commentary, introduction to Psalms). The Greek Septuagint translation of the Hebrew Bible treats them as a single psalm.

"Psalm 9 is predominantly praise (by the king) for God's deliverance from hostile nations.... It concludes with a short prayer from God's continuing righteous judgments (see v. 4) on the haughty nations. Psalm 10 is predominantly prayer against the rapacity of unscrupulous people within the realm—as arrogant and wicked in their dealings with the 'weak' (v. 2) as the nations were in their attacks on Israel (vv. 2-11 can serve equally as a description of both). The conjunction of these two within a single psalm is not unthinkable since the attacks of 'the wicked' (9:5; 10:4), whether from within or from without, on the godly community are equally threatening to true Israel.... Probably Ps 9-10 came to be separated for the purpose of separate liturgical [i.e., religious worship service] use" (Zondervan, note on Psalm 9).

"To {the tune of} [a now unknown song] 'Death of the Son'" could be the meaning of the Hebrew phrase almuth labben in the superscription of Psalm 9, as in the NKJV and NIV. However there are other possibilities (see Expositor's Bible Commentary, footnote on verse 1).

David says that those who seek God are those who know His name and put their trust in Him (verse 10). Those who reject God come to experience Him in a different way: "The Lord is known by the judgment He executes" (verse 16). David includes words relating to judgment six times in the psalm. God judges individuals (verse 3), nations (verses 5, 19) and the entire world (verse 8). God judges so that individuals and nations may learn that they are but men (verse 20) who live under the authority of the Creator. God has the power to destroy wicked men (verses 5-6) and to advance the cause of righteous men (verses 8-10, 12, 19). God's righteous judgment is a major factor in leading the humble to seek Him.

David, we should further note, also points out that the wicked bring about their own destruction (verses 15-16), just as was pointed out in Psalm 7:15-16. After making this point, the end of Psalm 9:16 notes: "Meditation. Selah." While the word translated "meditation" may be a musical notation, it could well be meant literally. Perhaps in conjunction with the musical term selah, which seems to indicate a pause or interlude, the idea here is to stop and think about what has just been sung. For all who would pursue a life of sin, it should be remembered that your sins will catch up with you. As Numbers 32:23 tells us, "Take note...be sure your sin will find you out."

Psalm 9:17 in the NKJV says that the wicked are headed for "hell." The Hebrew word here is sheol, which the NIV correctly translates as "the grave." (See our free booklet Heaven & Hell: What Does the Bible Really Teach?) The righteous, on the other hand, are brought "up from the gates of death" (verse 13) to praise God "in the gates of the daughter of Zion" (verse 14). Besides speaking of present deliverance, this seems to anticipate the future actual resurrection of the saints and their dwelling with Christ in Jerusalem.

Verses 19-20 call on God to act in accordance with His righteous judgment in the sight of all nations, foreshadowing the end of the age when God will do just that.