Psalms 20:9

The Lord hear thee - David had already offered the sacrifice and prayed. The people implore God to succor him in the day of trouble; of both personal and national danger. The name of the God of Jacob - This refers to Jacob's wrestling with the Angel; Gen 32:24 (note), etc. And who was this Angel? Evidently none other than the Angel of the Covenant, the Lord Jesus, in whom was the name of God, the fullness of the Godhead bodily. He was the God of Jacob, who blessed Jacob, and gave him a new name and a new nature. See the notes on the above place in Genesis. Verse 2 Send thee help from the sanctuary - This was the place where God recorded his name; the place where he was to be sought, and the place where he manifested himself. He dwelt between the cherubim over the mercyseat. He is now in Christ, reconciling the world to himself. This is the true sanctuary where God must be sought. Strengthen thee out of Zion - The temple or tabernacle where his prayers and sacrifices were to be offered. Verse 3 Remember all thy offerings - The minchah, which is here mentioned, was a gratitude-offering. It is rarely used to signify a bloody sacrifice. Burnt sacrifice - The olah here mentioned was a bloody sacrifice. The blood of the victim was spilt at the altar, and the flesh consumed. One of these offerings implied a consciousness of sin in the offerer; and this sacrifice he brought as an atonement: the other implied a sense of mercies already received, and was offered in the way of gratitude. David presents himself before the Lord with offerings of both kinds. This prayer of the people is concluded with Selah, which we have taken up in the general sense of so be it. Hear and answer. It will and must be so, etc. Verse 4 Grant thee according to thine own heart - May God give thee whatsoever thou art setting thy heart upon, and accomplish all thy desires! This was probably the prayer of the high priest. Verse 5 We will rejoice in thy salvation - We expect help from thee alone; it is in thy cause we engage; and to thee, as our war is a just one, we consecrate our banners, inscribed with thy name. It is said that the Maccabees had their name from the inscription on their banners; which was taken from Exo 15:11 , מי כמכה באלם יהוה mi camochah baelim Yehovah, "Who is like unto thee, O Lord, among the gods?" The word being formed from the initial letters מ M, כ C, ב B, י I, מכבי Ma Ca B I, whence Maccabeus and Maccabees. The words of this verse were spoken by David and his officers; immediately after which I suppose the high priest to have added, The Lord fulfill all thy petitions! Verse 6 Now know I that the Lord saveth his anointed - These are probably the words of the priest after the victim had been consumed; and those signs had accompanied the offering, which were proofs of God's acceptance of the sacrifice; and, consequently, that the campaign would have a successful issue. David is God's anointed; therefore, he is under his especial care. He will hear him. David must continue to pray, and to depend on God; else he cannot expect continual salvation. David has vast multitudes of enemies against him; he, therefore, requires supernatural help. Because of this, God will hear him with the saving strength of his right hand. The Hand of God is his power, the Right hand, his almighty power; the Strength of his right hand, his almighty power in action; the Saving strength of his right hand, the miraculous effects wrought by his almighty power brought into action. This is what David was to expect; and it was the prospect of this that caused him and his officers to exult as they do in the following verse. Verse 7 Some trust in chariots - The words of the original are short and emphatic: These in chariots; and these in horses; but we will record in the name of Jehovah our God. Or, as the Septuagint, μεγαλυνθησομεθα, "we shall be magnified." Or, as the Vulgate, invocabimus, "we shall invoke the name of the Lord." This and the following verse I suppose to be the words of David and his officers. And the mention of chariots and horses makes it likely that the war with the Ammonites and Syrians is that to which reference is made here; for they came against him with vast multitudes of horsemen and chariots. See 2Sam 10:6-8 . According to the law, David could neither have chariots nor horses; and those who came against him with cavalry must have a very great advantage; but he saw that Jehovah his God was more than a match for all his foes, and in him he trusts with implicit confidence. Verse 8 They are brought down and fallen - They were so confident of victory that they looked upon it as already gained. They who trusted in their horses and chariots are bowed down, and prostrated on the earth: they are all overthrown. But we are risen - We who have trusted in the name of Jehovah are raised up from all despondency; and we stand upright - we shall conquer, and go on to conquer. Verse 9 Save, Lord - This verse was spoken by all the congregation, and was the chorus and conclusion of the piece. The verse may be read, Lord, save the king! He will hear as in the day of our calling. The Vulgate, Septuagint, Ethiopic, Arabic, Anglo-Saxon, read the verse thus: Lord, save the king! and hear us whensoever we shall call upon thee. The Syriac reads differently: The Lord will save us: and our king will hear us in the day in which we shall call upon him. This refers all to God: while the others refer the latter clause to David. Lord, save David; and David will save us. "If thou preservest him, he will be thy minister for good to us." This appears to be the easiest sense of the place, and harmonizes with all the rest. Introduction The psalmist returns thanks to God for giving him the victory over his enemies; which victory he had earnestly requested, Psa 21:1 , Psa 21:2 . He enters into a detail of the blessings that in consequent of the victory he had obtained, Psa 21:3-7 . He predicts the destruction of all those who may hereafter rise up against him, Psa 21:8-12 ; and concludes with praising the power of Jehovah, Psa 21:13 . In the title of this Psalm there is nothing particularly worthy of remark. The occasion of it is variously understood. Some think it was composed to celebrate the victory obtained over Sennacherib; others, that it was made on the recovery of Hezekiah, and the grant of fifteen years of longer life; see Psa 21:4 . Others and they with most appearance of propriety consider it a song of rejoicing composed by David for his victory over the Ammonites which ended in the capture of the royal city of Rabbah, the crown of whose king David put on his own head, see Psa 21:3 , and to procure which victory David offered the prayers and sacrifices mentioned in the preceding Psalm. Lastly, many

e will hear him from his holy heaven with the saving strength of his right hand. 7 Some trust in chariots, and some in horses: but we will remember the name of the Lord our God. 8 They are brought down and fallen: but we are risen, and stand upright. 9 Save, Lord : let the king hear us when we call. Here is, I. Holy David himself triumphing in the interest he had in the prayers of good people ( v. 6 ): " Now know I (I that pen the psalm know it) that the Lord saveth his anointed, because he hath stirred up the hearts of the seed of Jacob to pray for him." Note, It bodes well to any prince and people, and may justly be taken as a happy presage, when God pours upon them a spirit of prayer. If he see us seeking him, he will be found of us; if he cause us to hope in his word, he will establish his word to us. Now that so many who have an interest in heaven are praying for him he doubts not but that God will hear him, and grant him an answer of peace, which will, 1. Take its rise from above: He will hear him from his holy heaven, of which the sanctuary was a type ( Heb. ix. 23 ), from the throne he hath prepared in heaven, of which the mercy-seat was a type. 2. It shall take its effect here below: He will hear him with the saving strength of his right hand; he will give a real answer to his prayers, and the prayers of his friends for him, not by letter, nor by word of mouth, but, which is much better, by his right hand, by the saving strength of his right hand. He will make it to appear that he hears him by what he does for him. II. His people triumphing in God and their relation to him, and his revelation of himself to them, by which they distinguish themselves from those that live without God in the world. 1. See the difference between worldly people and godly people, in their confidences, v. 7 . The children of this world trust in second causes, and think all is well if those do but smile upon them; they trust in chariots and in horses, and the more of them they can bring into the field the more sure they are of success in their wars; probably David has here an eye to the Syrians, whose forces consisted much of chariots and horsemen, as we find in the history of David's victories over them, 2 Sam. viii. 4 ; x. 18 . "But," say the Israelites, "we neither have chariots and horses to trust to nor do we want them, nor, if we had them, would we build our hopes of success upon that; but we will remember, and rely upon, the name of the Lord our God, upon the relation we stand in to him as the Lord our God and the knowledge we have of him by his name," that is, all that whereby he makes himself known; this we will remember and upon every remembrance of it will be encouraged. Note, those who make God and his name their praise may make God and his name their trust. 2. See the difference in the issue of their confidences and by that we are to judge of the wisdom of the choice; things are as they prove; see who will be ashamed of their confidence and who not, v. 8 . "Those that trusted in their chariots and horses are brought down and fallen, and their chariots and horses were so far from saving them that they helped to sink them, and made them the easier and the richer prey to the conqueror, 2 Sam. viii. 4 . But we that trust in the name of the Lord our God not only stand upright, and keep our ground, but have risen, and have got ground against the enemy, and have triumphed over them." Note, A believing obedient trust in God and his name is the surest way both to preferment and to establishment, to rise and to stand upright, and this will stand us in stead when creature-confidences fail those that depend upon them. III. They conclude their prayer for the king with a Hosanna, "Save, now, we beseech thee, O Lord!" v. 9 . As we read this verse, it may be taken as a prayer that God would not only bless the king, "Save, Lord, give him success," but that he would make him a blessing to them, " Let the king hear us when we call to him for justice and mercy." Those that would have good of their magistrates must thus pray for them, for they, as all other creatures, are that to us (and no more) which God makes them to be. Or it may refer to the Messiah, that King, that King of kings; let him hear us when we call; let him come to us according to the promise, in the time appointed; let him, as the great Master of requests, receive all our petitions and present them to the Father. But many interpreters give another reading of this verse, by altering the pause, Lord, save the king, and hear us when we call; and so it is a summary of the whole psalm and is taken into our English Liturgy; O Lord! save the king, and mercifully hear us when we call upon thee. In singing these verses we should encourage ourselves to trust in God, and stir up ourselves to pray earnestly, as we are in duty bound, for those in authority over us, that under them we may lead quiet and peaceable lives in all godliness and honesty. As the foregoing psalm was a prayer for the k

Let the king - God, the supreme monarch, the king of kings, and in a peculiar manner the king of Israel.