Psalms 20 commentary

Even the greatest of men may be much in trouble. Neither the crown on the king's head, nor the grace in his heart, would make him free from trouble. Even the greatest of men must be much in prayer. Let none expect benefit by the prayers of the church, or their friends, who are capable of praying for themselves, yet neglect it. Pray that God would protect his person, and preserve his life. That God would enable him to go on in his undertakings for the public good. We may know that God accepts our spiritual sacrifices, if by his Spirit he kindles in our souls a holy fire of piety and love to God. Also, that the Lord would crown his enterprises with success. Our first step to victory in spiritual warfare is to trust only in the mercy and grace of God; all who trust in themselves will soon be cast down. Believers triumph in God, and his revelation of himself to them, by which they distinguish themselves from those that live without God in the world. Those who make God and his name their praise, may make God and his name their trust. This was the case when the pride and power of Jewish unbelief, and pagan idolatry, fell before the sermons and lives of the humble believers in Jesus. This is the case in every conflict with our spiritual enemies, when we engage them in the name, the spirit, and the power of Christ; and this will be the case at the last day, when the world, with the prince of it, shall be brought down and fall; but believers, risen-from the dead, through the resurrection of the Lord, shall stand, and sing his praises in heaven. In Christ's salvation let us rejoice; and set up our banners in the name of the Lord our God, assured that by the saving strength of his right hand we shall be conquerors over every enemy.

PSALM 20.

This psalm contains a common prayer of the Church in behalf of the King of Israel, that God would succor him in danger; and in behalf of his kingdom, that God would maintain it in safety, and cause it to prosper: for in the person of David the safety and well-being of the whole community centred. To this there is added a promise, that God will preside over that kingdom of which he was the founder, and so effectually watch over it as to secure its continual preservation.

To the chief musician. A Psalm of David.

Psalm 20:1-2

1. May Jehovah hear thee in the day of trouble! may the name of the God of Jacob defend thee! 2. May he send thee help from his sanctuary, and sustain thee out of Sion!

The inscription shows that the psalm was composed by David; but though he was its author, there is no absurdity in his speaking of himself in the person of others. The office of a prophet having been committed to him, he with great propriety prepared this as a form of prayer for the use of the faithful. In doing this, his object was not so much to commend his own person, by authoritatively issuing a royal ordinance enjoining upon the people the use of this prayer, as to show, in the exercise of his office as a teacher, that it belonged to the whole Church to concern itself, and to use its endeavors that the kingdom which God had erected might continue safe and prosperous. Many interpreters view this prayer as offered up only on one particular occasion; but in this I cannot agree. The occasion of its composition at first may have arisen from some particular battle which was about to be fought, either against the Ammonites, or against some other enemies of Israel. But the design of the Holy Spirit, in my judgment, was to deliver to the Church a common form of prayer, which, as we may gather from the words, was to be used whenever she was threatened with any danger. God commands his people, in general, to pray for kings, but there was a special reason, and one which did not apply to any other kingdom, why prayer was to be made in behalf of this kingdom; for it was only by the hand of David and his seed that God had determined to govern and maintain his people. It is particularly to be noticed, that under the figure of this temporal kingdom, there was described a government far more excellent, on which the whole joy and felicity of the Church depended. The object, therefore, which David had expressly in view was, to exhort all the children of God to cherish such a holy solicitude about the kingdom of Christ, as would stir them up to continual prayer in its behalf.

1. May Jehovah hear thee, etc. The Holy Spirit, by introducing the people as praying that God would answer the prayers of the king, is to be viewed as at the same time admonishing kings that it is their duty to implore the protection of God in all their affairs. When he says, In the day of trouble, he shows that they will not be exempted from troubles, and he does this that they may not become discouraged, if at any time they should happen to be in circumstances of danger. In short, the faithful, that the body may not be separated from the head, further the king’s prayers by their common and united supplications. The name of God is here put for God himself and not without good reason; for the essence of God being incomprehensible to us, it behoves us to trust in him, in so far as his grace and power are made known to us. From his name, therefore, proceeds confidence in calling upon him. The faithful desire that the king may be protected and aided by God, whose name was called upon among the sons of Jacob. I cannot agree with those who think that mention is here made of that patriarch, because God exercised him with various afflictions, not unlike those with which he tried his servant David. I am rather of opinion that, as is usual in Scripture, the chosen people are denoted by the term Jacob. And from this name, the God of Jacob, the faithful encourage themselves to pray for the defense of their king; because it was one of the privileges of their adoption to live under the conduct and protection of a king set over them by God himself. Hence we may conclude, as I have said before, that under the figure of a temporal kingdom there is described to us a government much more excellent. “Et de le il nous convient recueiller, ce que jay dit, que sous a figure d’un regne temporel nous est descrie un gouvernement bien plus excellent.” — Fr. Since Christ our King, being an everlasting priest, never ceases to make intercession with God, the whole body of the Church should unite in prayer with him; As the people of Israel here unite in prayer with and for the monarch of Israel, whom we may picture to our minds as repairing to the tabernacle to offer sacrifices, where this animated ode was sung by the priests and people. and farther, we can have no hope of being heard except he go before us, and conduct us to God. “Si non qu’il marche derant, et nous conduise a Dieu.” — Fr. And it serves in no small degree to assuage our sorrows to consider that Jesus Christ, when we are afflicted, accounts our distresses his own, provided we, at the same time, take courage, and continue resolute and magnanimous in tribulation; which we should be prepared to do, since the Holy Spirit here forewarns us that the kingdom of Christ would be subject to dangers and troubles.

PSALM 20

Psa 20:1-9. David probably composed this Psalm to express the prayers of the pious for his success as at once the head of the Church and nation. Like other compositions of which David in such relations is the subject, its sentiments have a permanent value--the prosperity of Christ's kingdom being involved, as well as typified, in that of Israel and its king.

1. hear thee--graciously (Psa 4:1).

name of--or manifested perfections, as power, wisdom, &c.

defend thee--set thee on high from danger (Psa 9:9; 18:3).

2. strengthen thee--sustain in conflict; even physical benefits may be included, as courage for war, &c., as such may proceed from a sense of divine favor, secured in the use of spiritual privileges.

3. all thy offerings--or gifts, vegetable offerings.

accept--literally, "turn to ashes" (compare 1Ki 18:38).

Selah--(See on Psa 3:2).

4. thy counsel--or plan.

5. salvation--that wrought and experienced by him.

set up our banners--(Nu 2:3, 10). In usual sense, or, as some render, "may we be made great."

6. He speaks as if suddenly assured of a hearing.

his anointed--not only David personally, but as the specially appointed head of His Church.

his holy heaven--or, literally, "the heavens of His holiness," where He resides (Psa 2:6; 11:4).

saving ... hand--His power which brings salvation.

7. remember--or cause to remember, mention thankfully (1Sa 17:45; Psa 33:16).

8. They--that is, who trust in horses, &c.

stand upright--literally, "we have straightened ourselves up from our distress and fears."

9. let the king hear--as God's representative, delivered to deliver. Perhaps a better sense is, "Lord, save the king; hear us when we call," or pray.

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.

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.

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.

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.

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!

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.

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.

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.

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.

God of Jacob - God had made a covenant with Jacob and his posterity.

Sanctuary - From the tabernacle in Zion, where the ark then was; toward which the Israelites directed their prayers.

Rejoice - Hereby they shew their confidence in God, and their assurance of the victory. Name - To the honour of God. Set up - In way of triumph.

Now - We are already sure of victory by the consideration of God's power and faithfulness and love to David, and to his people. They speak as one person, because they were unanimous in this prayer. Saveth - Will certainly save. Strength - This shews how God will hear him, even by saving him with a strong hand.

Remember - Trust in it.

Brought down - From their horses and chariots, to which they trusted. Stand - Stand firmly, and keep the field.

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

1. THe LORD hear thee in the day of trouble : the Name of the God of Iacob defend thee.

In this time of War and Danger.

(i. e) God himself; For Names are oft put for Persons, as Numb. 26. 53. A[illegible: 1+ letters]. 1. 15. and 4. 12. and the Name of God, for God, as Deut. 28. 58. Ne[illegible: 1+ letters]. 9. 5. Psal. 44. 98. 20. Prov. 18. 10. and oft elsewhere. He calls him the God of Iacob, or Israel, partly to distinguish him from false God's; and partly as an Argument to enforce the Prayer, because God had made a League, or Covenant with Iacob and his Posterity, who are called by the Name of Iacob, Psal. 147. 19, 20. Isa. 44. 2. and whose cause David was now pleading against their Enemies.

Marginal references: Heb. [illegible: 1+ letters]t [illegible: 1 word] [illegible: 1 word] high [illegible: 1 word].

2. Send thee help from the sanctuary : and strengthen thee out of Zion.

Either, 1. From Heaven, as it is expressed, v. 6. Or rather, 2. From the Tabernacle in Sion, as it is explained in the next Words, where the Ark then was; towards which the Israelites directed their Prayers, and from which God heard and answered them.

Marginal references: Heb. thy help; Heb. support thee.

3. Remember all thy offerings , and accept thy burnt-sacrifice, S[illegible: 1+ letters]lah.

To wit, with acceptance, as it follows.

Offered either by th[illegible: 1+ letters]e, at thy entrance upon this Expedition: Or by us thy People on thy behalf, or by thine appointment.

Heb. turn to Ashes, by fire sent from Heaven▪ in token of his acceptance, as was usual; of which see Levit. 9. 24. 1 Kings 18. 38.

Marginal references: Heb. turn to Ashes; Or, mak[illegible: 1+ letters] fat.

4. Grant thee according to thine own heart , and fulfil all thy counsels .

(i. e.) That good success which thy Heart desires▪

Thy present design for God, and for his and thy People.

5. We will rejoyce in thy salvation, and in the Name of our God we will set up our banners : the LORD fulfil all thy Petitions.

Hereby they shew their Confidence in God, and their assurance of the Victory.

(i. e.) To the Honour of God, as the Conqueror.

In way of Triumph; which among other ways was celebrated by the setting up of Banners or Trophies.

Marginal references: [illegible: 1 word] 17. 15. [illegible: 1 word] ▪ [illegible: 1+ letters]4.

6. Now know I , that the LORD saveth his anointed , he will hear him from his holy Heaven, with the saving strength of his right hand.

We are already sure of Victory by the Consideration of God's power and faithfulness and Love to David, and to his People. They speak as one Person, because they were united, and Unanimous in this Prayer.

(i. e.) Will certainly save.

Our Lord and King.

p This shews how God will hear him, even by saving him with a strong hand.

Marginal references: [illegible: 1 word] [illegible: 1 word] the [illegible: 1 word] of his [illegible: 1 word] ▪; [illegible: 1 word] [illegible: 1+ letters]he [illegible: 1 word] of the [illegible: 1 word] of his [illegible: 1 word].

7. Some trust in chariots, and some in Horses: but we will remember the Name of the LORD our God.

Or, Remember; which may better be supplied out of the next Clause.

Or, make mention of, to wit, so as to boast of it, or trust in it; for such things men oft remember or mention.

Marginal references: [illegible: 1 word] ▪ 33. 16. [illegible: 1 word] ▪ [illegible: 1 word]. 31. [illegible: 1 word] [illegible: 1 word]. [illegible: 1+ letters].

8. They are brought down and fallen, but we are risen and stand upright .

From their Horses and Chariots, to which they trusted. Heb. They bowed down, as being unable to stand longer because of their mortal Wounds. Comp. Iudg. 5. 27.

Stand firmly upon our Legs, and keep the field, as Conquerers use to do.

9. Save, LORD, let the king hear us when we call.

Either, 1[illegible: 1+ letters] David. So the Sence is, O Lord▪ preserve and assist the King, that when we are distressed and Cry to him for Help, he may be able and ready to Help us, Or 2. God, the Supream Monarch, the King of Kings, and in a peculiar manner the King of Israel, hear and answer us, when we pray for our King and People. And for the change of Persons in this Verse, nothing is more common. Or 3. Christ, called the King both in the Old and New Testament. But this Verse is by divers learned Men rendred thus, Lord save the King. He (i. e. the Lord) will hear us (Or, Let him hear us; For the future Tense is oft put Imperatively:) When we Cry, Or call upon him. And this version is very agreeable to the Hebrew Text. For whereas the only ground of the other Translation, i[illegible: 1+ letters], that the Hebrew Accent called Athnoch is put under the word save, which is supposed to stop the Sence there, it is sufficiently evident, that Athnoch doth not always make such a Distinction in these Poetical Books, as appears from Psal. 11. 5. and 17. 10. and 19. 4. and 22. 31. and therefore this may seem to be the better Version.

Prayer for the King in Time of War

To Psa 19:1-14 is closely attached Psa 20:1-9, because its commencement is as it were the echo of the prayer with which the former closes; and to Psa 20:1-9 is closely attached Psa 21:1-13, because both Psalms refer to the same event relatively, as prayer and thanksgiving. Psa 20:1-9 is an intercessory psalm of the nation, and Psa 21:1-13 a thanksgiving psalm of the nation, on behalf of its king. It is clearly manifest that the two Psalms form a pair, being connected by unity of author and subject. They both open somewhat uniformly with a synonymous parallelism of the members, Psa 20:2-6; Psa 21:2-8; they then increase in fervour and assume a more vivid colouring as they come to speak of the foes of the king and the empire, Psa 20:7-9; Psa 21:9-13; and they both close with an ejaculatory cry to Jahve, Ps 20:10; 21:14. In both, the king is apostrophised through the course of the several verses, Psa 20:2-6; Psa 21:9-13; and here and there this is done in a way that provokes the question whether the words are not rather addressed to Jahve, Psa 20:6; Psa 21:10. In both Psalms the king is referred to by המּלך, Ps 20:10; Psa 21:8; both comprehend the goal of the desires in the word ישׁוּעה, Psa 20:6, cf. Psa 20:7, Psa 21:2, Psa 21:6; both delight in rare forms of expression, which are found only in these instances in the whole range of Old Testament literature, viz., נדגל Psa 20:6, נתעדד Psa 20:9, ארשׁת Psa 21:3, תחדהו, Psa 21:7.

If, as the לדוד indicates, they formed part of the oldest Davidic Psalter, then it is notwithstanding more probable that their author is a contemporary poet, than that it is David himself. For, although both as to form of expression (cf. Psa 21:12 with Psa 10:2) and as to thoughts (cf. Psa 21:7 with Psa 16:11), they exhibit some points of contact with Davidic Psalms, they still stand isolated by their peculiar character. But that David is their subject, as the inscription לדוד, and their position in the midst of the Davidic Psalms, lead one to expect, is capable of confirmation. During the time of the Syro-Ammonitish war comes David’s deep fall, which in itself and in its consequences made him sick both in soul and in body. It was not until he was again restored to God’s favour out of this self-incurred peril, that he went to his army which lay before Rabbath Ammon, and completed the conquest of the royal city of the enemy. The most satisfactory explanation of the situation referred to in this couplet of Psalms is to be gained from 2 Sam 11-12. Psa 20:1-9 prays for the recovery of the king, who is involved in war with powerful foes; and Psa 21:1-13 gives thanks for his recovery, and wishes him a victorious issue to the approaching campaign. The “chariots and horses” (Psa 20:8) are characteristic of the military power of Aram (2Sa 10:18, and frequently), and in Psa 21:4 and Psa 21:10 we perceive an allusion to 2Sa 12:30-31, or at least a remarkable agreement with what is there recorded.

Psa 20:1-5 (Hebrew_Bible_20:2-6) Litany for the king in distress, who offers sacrifices for himself in the sanctuary. The futures in Psa 20:2, standing five times at the head of the climactic members of the parallelism, are optatives. ימלּא, Psa 20:6, also continues the chain of wishes, of which even נרננה (cf. Psa 69:15) forms one of the links. The wishes of the people accompany both the prayer and the sacrifice. “The Name of the God of Jacob” is the self-manifesting power and grace of the God of Israel. יעקב is used in poetry interchangeably with ישראל, just like אלהים with יהוה. Alshêch refers to Gen 35:3; and it is not improbable that the desire moulds itself after the fashion of the record of the fact there handed down to us. May Jahve, who, as the history of Jacob shows, hears (and answers) in the day of distress, hear the king; may the Name of the God of Jacob bear him away from his foes to a triumphant height. שׂגּב alternates with רומם (Psa 18:49) in this sense. This intercession on the behalf of the praying one is made in the sanctuary on the heights of Zion, where Jahve sits enthroned. May He send him succour from thence, like auxiliary troops that decide the victory. The king offers sacrifice. He offers sacrifice according to custom before the commencement of the battle (1Sa 13:9., and cf. the phrase קדּשׁ מלחמה), a whole burnt-offering and at the same time a meat or rather meal offering also, מנחות;This, though not occurring in the Old Testament, is the principal form of the plural, which, as even David Kimchi recognises in his Lexicon, points to a verb מנח (just as שׂמלות, גּבעות, שׁפחות point to שׂמל, גּבע, שׂפח); whereas other old grammarians supposed נחה to be the root, and were puzzled with the traditional pronunciation menachôth, but without reason. for every whole offering and every shelamim - or peace-offering had a meat-offering and a drink-offering as its indispensable accompaniment. The word זכר is perfectly familiar in the ritual of the meal-offering. That portion of the meal-offering, only a part of which was placed upon the altar (to which, however, according to traditional practice, does not belong the accompanying meal-offering of the מנחת נסכים, which was entirely devoted to the altar), which ascended with the altar fire is called אזכּרה, μνημόσυνον (cf. Act 10:4), that which brings to remembrance with God him for whom it is offered up (not “incense,” as Hupfeld renders it); for the designation of the offering of jealousy, Num 5:15, as “bringing iniquity to remembrance before God” shows, that in the meal-offering ritual זכר retains the very same meaning that it has in other instances. Every meal-offering is in a certain sense a מנחת זכּרון a esnes . Hence here the prayer that Jahve would graciously remember them is combined with the meal-offerings.

As regards the ‛olah, the wish “let fire from heaven (Lev 9:24; 1Ki 18:38; 1Ch 21:26) turn it to ashes,” would not be vain. But the language does not refer to anything extraordinary; and in itself the consumption of the offering to ashes (Böttcher) is no mark of gracious acceptance. Moreover, as a denominative from דּשׁן, fat ashes, דּשּׁן means “to clean from ashes,” and not: to turn into ashes. On the other hand, דּשּׁן also signifies “to make fat,” Psa 23:5, and this effective signification is applied declaratively in this instance: may He find thy burnt-offering fat, which is equivalent to: may it be to Him a ריח ניחח [an odour of satisfaction, a sweet-smelling savour]. The voluntative ah only occurs here and in Job 11:17 (which see) and Isa 5:19, in the 3 pers.; and in this instance, just as with the cohortative in 1Sa 28:15, we have a change of the lengthening into a sharpening of the sound (cf. the exactly similar change of forms in 1Sa 28:15; Isa 59:5; Zec 5:4; Pro 24:14; Eze 25:13) as is very frequently the case in מה for מה. The alteration to ידשּׁנה or ידשׁנהּ (Hitzig) is a felicitous but needless way of getting rid of the rare form. The explanation of the intensifying of the music here is, that the intercessory song of the choir is to be simultaneous with the presentation upon the altar (הקטרה). עצה is the resolution formed in the present wartime. “Because of thy salvation,” i.e., thy success in war, is, as all the language is here, addressed to the king, cf. Psa 21:2, where it is addressed to Jahve, and intended of the victory accorded to him. It is needless to read נגדּל instead of נדגּל, after the rendering of the lxx megaluntheeso'metha. נדגּל is a denominative from דּגל: to wave a banner. In the closing line, the rejoicing of hope goes back again to the present and again assumes the form of an intercessory desire.

Psa 20:6-8 (Hebrew_Bible_20:7-9) While Psa 20:2 were being sung the offering of the sacrifice was probably going on. Now, after a lengthened pause, there ascends a voice, probably the voice of one of the Levites, expressing the cheering assurance of the gracious acceptance of the offering that has been presented by the priest. With עתּה or ועתּה, the usual word to indicate the turning-point, the instantaneous entrance of the result of some previous process of prolonged duration, whether hidden or manifest (e.g., 1Ki 17:24; Isa 29:22), is introduced. howshiya` is the perfect of faith, which, in the certainty of being answered, realises the fulfilment in anticipation. The exuberance of the language in Psa 20:7 corresponds to the exuberance of feeling which thus finds expression.

In Psa 20:3 the answer is expected out of Zion, in the present instance it is looked for from God’s holy heavens; for the God who sits enthroned in Zion is enthroned for ever in the heavens. His throne on earth is as it were the vestibule of His heavenly throne; His presence in the sanctuary of Israel is no limitation of His omnipresence; His help out of Zion is the help of the Celestial One and Him who is exalted above the heaven of heavens. גּבוּרות does not here mean the fulness of might (cf. Psa 90:10), but the displays of power (Psa 106:2; Psa 145:4; Psa 150:2; Psa 63:1-11 :15), by which His right hand procures salvation, i.e., victory, for the combatant. The glory of Israel is totally different from that of the heathen, which manifests itself in boastful talk. In Psa 20:8 הזכּירוּ or יזכּירוּ must be supplied from the נזכּיר in Psa 20:8 (lxx μεγαλυνθησόμεθα = נגביר, Psa 12:5); הזכּיר בּ, to make laudatory mention of any matter, to extol, and indirectly therefore to take credit to one’s self for it, to boast of it (cf. הלּל בּ, Psa 44:9). According to the Law Israel was forbidden to have any standing army; and the law touching the king (Deu 17:16) speaks strongly against his keeping many horses. It was also the same under the judges, and at this time under David; but under Solomon, who acquired for himself horses and chariots in great number (1Ki 10:26-29), it was very different. It is therefore a confession that must belong to the time of David which is here made in Psa 20:8, viz., that Israel’s glory in opposition to their enemies, especially the Syrians, is the sure defence and protection of the Name of their God alone. The language of David to Goliath is very similar, 1Sa 17:45. The preterites in Psa 20:9 are praet. confidentiae. It is, as Luther says, “a song of triumph before the victory, a shout of joy before succour.” Since קוּם does not mean to stand, but to rise, קמנוּ assumes the present superiority of the enemy. But the position of affairs changes: those who stand fall, and those who are lying down rise up; the former remain lying, the latter keep the field. The Hithpa. התעודד signifies to show one’s self firm, strong, courageous; like עודד, Psa 146:9; Psa 147:6, to strengthen, confirm, recover, from עוּד to be compact, firm, cogn. Arab. âd f. i., inf. aid, strength; as, e.g., the Koran (Sur. xxxviii. 16) calls David dhâ - l - aidi, possessor of strength, II ajjada, to strengthen, support, and Arab. 'dd, inf. add, strength superiority, V tāddada, to show one’s self strong, brave, courageous.

Psa 20:9 (Hebrew_Bible_v. 10) After this solo voice, the chorus again come on. The song is closed, as it was opened, by the whole congregation; and is rounded off by recurring to its primary note, praying for the accomplishment of that which is sought and pledged. The accentuation construes המּלך with יעננוּ as its subject, perhaps in consideration of the fact, that הושׁיעה is not usually followed by a governed object, and because thus a medium is furnished for the transition from address to direct assertion. But if in a Psalm, the express object of which is to supplicate salvation for the king, המלך הושׁיעה stand side by side, then, in accordance with the connection, המלך must be treated as the object; and more especially since Jahve is called מלך רב, in Psa 48:3, and the like, but never absolutely המלך. Wherefore it is, with Hupfeld, Hitzig, and others, to be rendered according to the lxx and Vulgate, Domine salvum fac regem. The New Testament cry Ὡσαννὰ τῷ υἱῷ Δαυίδ is a peculiar application of this Davidic “God bless the king (God save the king),” which is brought about by means of Psa 118:25. The closing line, Psa 20:9, is an expanded Amen.

Petitions against Sin.

1 The Lord hear thee in the day of trouble; the name of the God of Jacob defend thee; 2 Send thee help from the sanctuary, and strengthen thee out of Zion; 3 Remember all thy offerings, and accept thy burnt sacrifice; Selah. 4 Grant thee according to thine own heart, and fulfil all thy counsel. 5 We will rejoice in thy salvation, and in the name of our God we will set up our banners: the Lord fulfil all thy petitions.

This prayer for David is entitled a psalm of David; nor was it any absurdity at all for him who was divinely inspired to draw up a directory, or form of prayer, to be used in the congregation for himself and those in authority under him; nay it is very proper for those who desire the prayers of their friends to tell them particularly what they would have to be asked of God for them. Note, Even great and good men, and those that know ever so well how to pray for themselves, must not despise, but earnestly desire, the prayers of others for them, even those that are their inferiors in all respects. Paul often begged of his friends to pray for him. Magistrates and those in power ought to esteem and encourage praying people, to reckon them their strength (Zech. xii. 5, 10), and to do what they can for them, that they may have an interest in their prayers and may do nothing to forfeit it. Now observe here,

I. What it is that they are taught to ask of God for the king.

1. That God would answer his prayers: The Lord hear thee in the day of trouble (v. 1), and the Lord fulfil all thy petitions, v. 5. Note, (1.) Even the greatest of men may be much in trouble. It was often a day of trouble with David himself, of disappointment and distress, of treading down and of perplexity. Neither the crown on his head nor the grace in his heart would exempt him from the trouble. (2.) Even the greatest of men must be much in prayer. David, though a man of business, a man of war, was constant to his devotions; though he had prophets, and priests, and many good people among his subjects, to pray for him, he did not think that excused him from praying for himself. Let none expect benefit by the prayers of the church, or of their ministers or friends for them, who are capable of praying for themselves, and yet neglect it. The prayers of others for us must be desired, not to supersede, but to second, our own for ourselves. Happy the people that have praying princes, to whose prayers they may thus say, Amen.

2. That God would protect his person, and preserve his life, in the perils of war: "The name of the God of Jacob defend thee, and set thee out of the reach of thy enemies." (1.) "Let God by his providence keep thee safe, even the God who preserved Jacob in the days of his trouble." David had mighty men for his guards, but he commits himself, and his people commit him, to the care of the almighty God. (2.) "Let God by his grace keep thee easy from the fear of evil.—Prov. xviii. 10, The name of the Lord is a strong tower, into which the righteous run by faith, and are safe; let David be enabled to shelter himself in that strong tower, as he has done many a time."

3. That God would enable him to go on in his undertakings for the public good—that, in the day of battle, he would send him help out of the sanctuary, and strength out of Zion, not from common providence, but from the ark of the covenant and the peculiar favour God bears to his chosen people Israel. That he would help him, in performance of the promises and in answer to the prayers made in the sanctuary. Mercies out of the sanctuary are the sweetest mercies, such as are the tokens of God's peculiar love, the blessing of God, even our own God. Strength out of Zion is spiritual strength, strength in the soul, in the inward man, and that is what we should most desire both for ourselves and others in services and sufferings.

4. That God would testify his gracious acceptance of the sacrifices he offered with his prayers, according to the law of that time, before he went out on a dangerous expedition: The Lord remember all thy offerings and accept thy burnt-sacrifices (v. 3), or turn them to ashes; that is, "The Lord give thee the victory and success which thou didst by prayer with sacrifices ask of him, and thereby give as full proof of his acceptance of the sacrifice as ever he did by kindling it with fire from heaven." By this we may now know that God accepts our spiritual sacrifices, if by his Spirit he kindles in our souls a holy fire of pious and divine affection and with that makes our hearts burn within us.

5. That God would crown all his enterprises and noble designs for the public welfare with the desired success (v. 4): The Lord grant thee according to thy own heart. This they might in faith pray for, because they knew David was a man after God's own heart, and would design nothing but what was pleasing to him. Those who make it their business to glorify God may expect that God will, in one way or other, gratify them: and those who walk in his counsel may promise themselves that he will fulfil theirs. Thou shalt devise a thing and it shall be established unto thee.

II. What confidence they had of an answer of peace to these petitions for themselves and their good king (v. 5): "We will rejoice in thy salvation. We that are subjects will rejoice in the preservation and prosperity of our prince;" or, rather, "In thy salvation, O God! in thy power and promise to save, will we rejoice; that is it which we depend upon now, and which, in the issue, we shall have occasion greatly to rejoice in." Those that have their eye still upon the salvation of the Lord shall have their hearts filled with the joy of that salvation: In the name of our God will we set up our banners. 1. "We will wage war in his name; we will see that our cause be good and make his glory our end in every expedition; we will ask counsel at his mouth, and take him along with us; we will follow his direction, implore his aid and depend upon it, and refer the issue to him." David went against Goliath in the name of the Lord of hosts, 1 Sam. xvii. 45. (2.) "We will celebrate our victories in his name. When we lift up our banners in triumph, and set up our trophies, it shall be in the name of our God; he shall have all the glory of our success, and no instrument shall have any part of the honour that is due to him."

In singing this we ought to offer up to God our hearty good wishes to the good government we are under and to the prosperity of it. But we may look further; these prayers for David are prophecies concerning Christ the Son of David, and in him they were abundantly answered; he undertook the work of our redemption, and made war upon the powers of darkness. In the day of trouble, when his soul was exceedingly sorrowful, the Lord heard him, heard him in that he feared (Heb. v. 7), sent him help out of the sanctuary, sent an angel from heaven to strengthen him, took cognizance of his offering when he made his soul an offering for sin, and accepted his burnt-sacrifice, turned it to ashes, the fire that should have fastened upon the sinner fastening upon the sacrifice, with which God was well pleased. And he granted him according to his own heart, made him to see of the travail of his soul, to his satisfaction, prospered his good pleasure in his hand, fulfilled all his petitions for himself and us; for him the Father heareth always and his intercession is ever prevailing.

The Subject's Prayer for the Sovereign.

6 Now know I that the Lord saveth his anointed; he 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.

PSAL. XX.

To the master of the musicke, a Psalme of David.

IEhovah answer thee in day of distresse, the name of the God of Iakob set thee on high. Send thy helpe from the Sanctuarie, and uphold thee out of Sion. He remember all thy oblations, and thy burntoffering he turne to ashes Selah. He give to thee, according to thy heart, and fulfill all thy counsell. We will shout in thy salvation, and in the name of our God set up the banner; Iehovah fulfill all thy petitions. Now I know that Iehovah saveth his Anointed, answereth him out of the Heavens of his holinesse, with powers the salvation of his right hand. These (make mention) of chariots, and these of horses: but we make mention of the name of Iehovah our God. They stoope downe and fall, but we rise up and stand upright. Iehovah save thou the King, he answer us in the day we call.

Annotations. ANswer thee] thee O King, whom after he calleth Messias, or Anointed, vers. 7. And this sentence is set downe in Iaakobs words, Gen. 35. 3. as after he mentioneth the God of Iaakob. And the whole Psalme is a prophesie of Christs sufferings, and his deliverances out of them, for which the Church with him triumpheth. For answer, the Chaldee saith, accept thy prayer. set thee on high] in a high refuge, and so defend and keep thee safe: see Psal. 9. 10. As Gods name, even his onely is advanced high, Psal. 148. 13. so is it also a strong tower which the righteous runneth unto, and is set on high, Prov. 18. 10. Vers. 3. from the Sanctuarie] or sanctitie; Thus the tabernacle was called, Lev. 16. 2. and the temple, 1 King. 8. 10. as being the place of holinesse, for the presence of God there. Vers. 4. remember all thy oblations] This hath respect to the law, which appointed part of the oblation (or meat-offering) to be burnt on the altar unto God, with oile and incense for a memoriall, Levit. 2. 2. The Hebrew Minchah, is generalfy a gift or present carried to any, Psal. 45. 13. and 72. 10. Gen. 32. 13. and in speciall, a gift or oblation presented to God, Gen. 4. 3, 4, 5. Psal. 96. 8. most specially the oblation of corne or flower, called the meatoffering, Lev. 2. Num. 29. The Apostle in Greeke turneth it Prosphora, an oblation, Heb. 10. 5. 8. 10. from Psal. 40. 6. burnt-offering] which according to the originall word Ghnolah, signifieth an ascension, because this kind of sacrifice was wholly given up to God in fire, Lev. 1. 3,—9. 13. Therefore in Greeke it is translated holocautoma, that is, a whole burnt-offering. turne to ashes] that is, consume to ashes with heavenly fire: for so God approved and accepted the sacrifices of his people, Lev. 9. 24 1 Kings 18. 28. Vers. 5. fulfill all thy counsell] or accomplish it: Counsell is as empty if it be not effected and accomplished; and the performance is as the filling thereof. So to fill or accomplish petitions in the verse following: to fulfill joy, Ioh. 3. 29. and 15. 11. to fulfill words, is to confirme them, 1 Kings 1. 14. and to performe or effect them, 1 Kings 2. 27. Vers. 6. We will showt] or, that we may showt, or shrill. For these two phrases are used in differently: See the note on Psal. 43. 4. thy salvation] which thou (O King) hast received; or which thou (O God) hast given. set up the banner] or, display the slag or ensigne, which was for triumph and victorie, to honour God, and to terrifie the enemies, Song 6. 3. 9. Vers. 7. his anointed] or Messias, that is, his King, vers. 10. Psal. 2. 6. with powers the salvation] that is, with full power (or puissance,) even with the salvation of his right hand. For Gods right hand is of wondrous excellent force, and doth valiantly, Exod. 15 6. Psal. 118. 16. and 89 14. Vers. 8. These] that is, Some mention chariots and some horses. Chariot is used for chariots; as also in Psal. 68. 18. so bird for birds, Psal. 8. 9. Angell for Angels, Psal. 34. 8. make mention of the name] that is, make it to be knowne and to be remembred with honour, Psal. 45. 18. Esa. 49. 1. 2 Sam. 18. 18. Vers. 9. stand upright] or, set our selves sure to continue yet. So after in Psal. 146. 9. and 147. 6. Vers. 10. the King, he answer us] By the King here seemeth to be meant Christ, of whom this whole Psalme is composed: as also the Chaldee Paraphrast understood it, and therefore explained this verse thus; O word of the Lord, redeeme us; O mighty King, receive our prayer in the day of our invocation. But the Seventie (not keeping the distinctions) turne it in Greeke thus; Lord save the king, and here us in the day that we call upon thee.

PSAL. XX.

A Pſalm of David] Or, Concerning David; ſo Kimchi. Or for and on the behalf of David; ſo Aben-Ezra. David, as a Prophet, dictated this form of prayer to bee made by the people for himſelf, their King; when hee went forth to fight their battels, probably, againſt the Ammonites and Syrians; or when hee fled from Abſolom, and was to help them from the City, by his prayers, 2 Sam. 18.3. as Aben-Ezra thinketh.

Verſ. 1. The Lord hear thee in the day of trouble] Great men, though gracious, as David, have their diſtreſſes, and muſt pray for themſelves then; not truſting to the prayers of others for them; as did that prophane Earl of Weſtmorland, Camden. who ſaid, that hee had no need to pray, ſith hee had Tenants enough to pray for him.

The name of the God of Jacob defend thee] Heb. ſet thee in an high place, ſuch as Gods name is, Prov. 18.10. the righteous run thereto and are ſafe, as in a Tower of braſſe, or Town of war. By the name of God is meant, Deus nominatiſſimus, the moſt renowned God. ſaith Junius, and worthy to bee praiſed, as Pſal. 18.3. And hee is called the God of Jacob here, ſaith Another; firſt, becauſe Jacob was once in the like diſtreſſe, Gen. 32.6, 7. ſecondly, becauſe hee prayed to the like purpoſe, Gen. 35.3. thirdly, becauſe hee prevailed with God as a Prince; and there God ſpake with us, Hoſ. 12.5. fourthly, becauſe God of Jacob is the ſame with God of Iſrael; and ſo the Covenant is pleaded.

Verſ. 2. Send thee help from the Sanctuarie] Or, From his holy heaven, ſaith Tremellius; without which vain is the help of man. God is all the Dooer in battels; and whenceſoever the ſword comes, it is bathed in Heaven, Iſa. 34.5. whatſoever Ajax, Timotheus Athenienſis, and other Atheiſts think to the contrary. God will ſend from Heaven and ſave mee ſaith holy David.

And strengthen thee out of Sion] i. e. Out of the Aſſemblies of the Saints, where they are praying hard for thy well-fare, See Pſal. 76.2, 3. with the Note.

Verſ. 3. Remember all thine offerines] Before they went to war, they were wont to offer ſacrifices, as did Saul; though by his over-haſte therein hee loſt his Kingdome, 1 Sam. 13.9. From the people of God, the Heathens alſo had learned this courſe and cuſtome. Io Paean is in force Jehovah Peneh, that is, Lord look upon us. The Devil (Gods ape) had taught the Athenians, when they began the battel, to uſe theſe words, and thereby to hearten one another. The Romans alſo did the like; and would not deſiſt till they had an auſpicious anſwer; hence alſo they called a ſacrifice hoſtiam, becauſe, when they went againſt their enemies, they offered it.

And accept thy burnt ſacrifice] Or, turn it to aſhes (and ſo ſeal up his acceptance) or, make it fat, i. e. take delight in it, as men do in fat things full of marrow, ſaith R. Solomon.

Selah] This is added, to ſhew, ſaith Vatablus, with how great fervency the people ought to pray for their King.

Verſ. 4. Grant thee according to thine own heart] Davids heart was according to Godsheart (otherwiſe this had not been a warrantable Petition) and therefore might ſay (and the people on his behalf) as once Luther did, Fiat voluntas mea; mea Domine quiatua, Let my will be done; mine I ſay, Lord, becauſe the ſame with thine.

And fulfill all thy counſel] Anſwer thee, ad cardinem deſiderii, as a Father expreſſeth it;Aug. Confeſ. li. 5. c. 8. Let it be unto thee even as thou wilt. Sometimes God doth not only grant a mans prayer, but fulfilleth his counſel; that is, in that very way, by that very means, which his judgment pitcht upon in his thoughts.

Verſ. 5. We will rejoyce in thy ſalvation] i. e. We are well aſſured that God will ſave us by thee, O King; and that ſhall produce a general joy amongſt us. This confidence Prayer had begotten in them: for it is a ſure grain; and if men would ſow more of it in Gods boſome, they ſhould not fail ro reap the fruit and comfort of it in their greateſt need. Pray, that your joy may be full.

And in the name of our God will we ſet up our Banners] Our Flaggs of defiance to the enemie; or our tokens of triumph to Gods glory, who hath given us the Victory. The Romans when they had conquered an enemy, rode in triumph to the Capitol, where in all humility they preſented a Palm, or Laurel-buſh, to Jupiter.

Verſ. 6. Now know I that. &c.] This is Vox populi; I, that is All we; but they ſpeak as if they had been all one, and had uttered it all with one mouth; ſuch was their unity, and concent in prayer. Or, it is ſermo uniuſcujuſ que in Iſraele, as Kimchi will have it, the triumph of their truſt.

He will hear him from his holy heaven, &c.] He will hear him: he will do for him; Haec due ſunt documenta, ſaith Junius: by theſe two ways (beſides the Word) the Church comes to know the grace and good will of her God.

Verſ. 7. Some truſt in Chariots, &c.] i.e. in their National accommodations and military proviſions; but theſe were never true to thoſe that truſted them. All is but an arm of fleſh.

But we will remember, &c.] i. e. in the remembrance of his excellent Attributes, whereof we have had ſuch proof, we will take courage.

Verſ. 8. They are brought down, &c.] They lyc flat by the fall they have taken, being confuted in their confidences, as Benhadad was of old: as a late, the French at the Battle of Agincourt: Sigiſmund the young King of Hungary, and many others.

But we are riſen] Who before ſeemed to lye along, Et tanquam ſideratos humi ſerpere. God helpeth his when forſaken of their hopes almoſt.

Verſ. 9. Save Lord] A ſhort but pithy prayer: Quam multa quam paucis.

Let the King hear us] They beg of God that the King may hear them, ſo, as to govern and defend them in equity and tranquillity; or, Reſpondeat Rex (ſo Aben-Ezra readeth it) Let the King ſay, Amen, to our prayers to thee, and our requeſts to him.

"The Lord hear thee in the day of trouble." All loyal subjects pray for their king, and most certainly citizens of Zion have good cause to pray for the Prince of Peace. In times of conflict loving subjects redouble their pleas, and surely in the sorrows of our Lord his church could not but be in earnest. All the Saviour's days were days of trouble, and he also made them days of prayer; the church joins her intercession with her Lord's, and pleads that he may be heard in his cries and tears. The agony in the garden was especially a gloomy hour, but he was heard in that he feared. He knew that his Father heard him always, yet in that troublous hour no reply came until thrice he had fallen on his face in the garden; then sufficient strength was given in answer to prayer, and he rose a victor from the conflict. On the cross also his prayer was not unheard, for in the twenty-second Psalm he tells us, "thou hast heard me from the horns of the unicorns." The church in this verse implies that her Lord would be himself much given to prayer; in this he is our example, teaching us that if we are to receive any advantage from the prayers of others, we must first pray for ourselves. What a mercy that we may pray in the day of trouble, and what a still more blessed privilege that no trouble can prevent the Lord from hearing us! Troubles roar like thunder, but the believer's voice will be heard above the storm. O Jesus, when thou pleadest for us in our hour of trouble, the Lord Jehovah will hear thee. This is a most refreshing confidence, and it may be indulged in without fear. "The name of the God of Jacob defend thee;" or, as some read it, "set thee in a high place." By "the name" is meant the revealed character and Word of God; we are not to worship "the unknown God," but we should seek to know the covenant God of Jacob, who has been pleased to reveal his name and attributes to his people. There may be much in a royal name, or a learned name, or a venerable name, but it will be a theme for heavenly scholarship to discover all that is contained in the divine name. The glorious power of God defended and preserved the Lord Jesus through the battle of his life and death, and exalted him above all his enemies. His warfare is now accomplished in his own proper person, but in his mystical body, the church, he is still beset with dangers, and only the eternal arm of our God in covenant can defend the soldiers of the cross, and set them on high out of the reach of their foes. The day of trouble is not over, the pleading Saviour is not silent, and the name of the God of Israel is still the defence of the faithful. The name, "God of Jacob," is suggestive; Jacob had his day of trouble, he wrestled, was heard, was defended, and in due time was set on high, and his God is our God still, the same God to all his wrestling Jacobs. The whole verse is a very fitting benediction to be pronounced by a gracious heart over a child, a friend, or a minister, in prospect of trial; it includes both temporal and spiritual protection, and directs the mind to the great source of all good. How delightful to believe that our heavenly Father has pronounced it upon our favoured heads!

"Send thee help from the sanctuary." Out of heaven's sanctuary came the angel to strengthen our Lord, and from the precious remembrance of God's doings in his sanctuary our Lord refreshed himself when on the tree. There is no help like that which is of God's sending, and no deliverance like that which comes out of his sanctuary. The sanctuary to us is the person of our blessed Lord, who was typified by the temple, and is the true sanctuary which God has pitched, and not man: let us fly to the cross for shelter in all times of need and help will be sent to us. Men of the world despise sanctuary help, but our hearts have learned to prize it beyond all material aid. They seek help out of the armoury, or the treasury, or the buttery, but we turn to the sanctuary. "And strengthen thee out of Zion." Out of the assemblies of the pleading saints who had for ages prayed for their Lord, help might well result to the despised sufferer, for praying breath is never spent in vain. To the Lord's mystical body the richest comes in answer to the pleadings of his saints assembled for holy worship as his Zion. Certain advertisers recommend a strengthening plaster, but nothing can give such strength to the loins of a saint as waiting upon God in the assemblies of his people. This verse is a benediction befitting a Sabbath morning, and may be the salutation either of a pastor to his people, or of a church to its minister. God in the sanctuary of his dear Son's person, and in the city of his chosen church is the proper object of his people's prayers, and under such a character may they confidently look to him for his promised aid.

"Remember all thy offerings, and accept thy burnt sacrifice. Selah." Before war kings offered sacrifice, upon the acceptance of which the depended for success; our blessed Lord presented himself as a victim, and was a sweet savour unto the Most High, and then he met and routed the embattled legions of hell. Still does his burnt sacrifice perfume the courts of heaven, and through him the offerings of his people are received as his sacrifices and oblations. We ought in our spiritual conflicts to have an eye to the sacrifice of Jesus, and never venture to war until first the Lord has given us a token for good at the altar of the cross, where faith beholds her bleeding Lord. "Selah." It is well to pause at the cross before we march onward to battle, and with the psalmist cry "Selah." We are too much in a hurry to make good haste. A little pausing might greatly help our speed. Stay, good man, there is a haste which hinders; rest awhile, meditate on the burnt sacrifice, and put thy heart right for the stern work which lieth before thee.

"Grant thee according to thine own heart, and fulfil all thy counsel." Christ's desire and counsel were both set upon the salvation of his people; the church of old desired for him good speed in his design, and the church in these latter days, with all her heart desires the complete fulfilment of his purpose. In Christ Jesus sanctified souls may appropriate this verse as a promise; they shall have their desire, and their plans to glorify their Master shall succeed. We may have our own will, when our will is God's will. This was always the case with our Lord, and yet he said, "not as I will, but as thou wilt." What need for submission in our case; if it was necessary to him, how much more for us?

"We will rejoice in thy salvation." In Jesus there is salvation; it is his own, and hence it is called thy salvation; but it is ours to receive and ours to rejoice in. We should fixedly resolve that come what may, we will rejoice in the saving arm of the Lord Jesus. The people in this psalm, before their king went to battle, felt sure of victory, and therefore began to rejoice beforehand; how much more ought we to do this who have seen the victory completely won! Unbelief begins weeping for the funeral before the man is dead; why should not faith commence piping before the dance of victory begins? Buds are beautiful, and promises not yet fulfilled are worthy to be admired. If joy were more general among the Lord's people, God would be more glorified among men; the happiness of the subjects is the honour of the sovereign. "And in the name of our God we will set up our banners." We lift the standard of defiance in the face of the foe, and wave the flag of victory over the fallen adversary. Some proclaim war in the name of one king, and some of another, but the faithful go to war in Jesu's name, the name of the incarnate God, Immanuel, God with us. The times are evil at present, but so long as Jesus lives and reigns in his church we need not furl our banners in fear, but advance them with sacred courage.

"Jesu's tremendous name

Puts all our foes to flight;

Jesus, the meek, the angry Lamb

A lion is in fight."

The church cannot forget that Jesus is her advocate before the throne, and therefore she sums up the desires already expressed in the short sentence, "The Lord fulfil all thy petitions." Be it never forgotten that among those petitions is that choice one, "Father, I will that they also whom thou hast given me be with me where I am."

"Now know I that the Lord saveth his anointed." We live and learn, and what we learn we are not ashamed to acknowledge. He who thinks he knows everything will miss the joy of finding out new truth; he will never be able to cry, "now know I," for he is so wise in his own conceit that he knows all that can be revealed and more. Souls conscious of ignorance shall be taught of the Lord, and rejoice as they learn. Earnest prayer frequently leads to assured confidence. The church pleaded that the Lord Jesus might win the victory in his great struggle, and now by faith she sees him saved by the omnipotent arm. She evidently finds a sweet relish in the fragrant title of "anointed;" she thinks of him as ordained before all worlds to his great work, and then endowed with the needful qualifications by being anointed of the Spirit of the Lord; and this is evermore the choicest solace of the believer, that Jehovah himself hath anointed Jesus to be a Prince and a Saviour, and that our shield is thus the Lord's own anointed. "He will hear him from his holy heaven with the saving strength of his right hand." It is here asserted confidently that God's holiness and power would both come to the rescue of the Saviour in his conflict, and surely these two glorious attributes found congenial work in answering the sufferer's cries. Since Jesus was heard, we shall be; God is in heaven, but our prayers can scale those glorious heights; those heavens are holy, but Jesus purifies our prayers, and so they gain admittance; our need is great, but the divine arm is strong, and all its strength is "saving strength;" that strength, moreover, is in the hand which is most used and which is used most readily —the right hand. What encouragements are these for pleading saints!

Contrasts frequently bring out the truth vividly, and here the church sets forth the creature confidences of carnal men in contrast with her reliance upon the Prince Immanuel and the invisible Jehovah. "Some trust in chariots, and some in horses." Chariots and horses make an imposing show, and with their rattling, and dust, and fine caparisons, make so great a figure that vain man is much taken with them; yet the discerning eye of faith sees more in an invisible God than in all these. The most dreaded war-engine of David's day was the war-chariot, armed with scythes, which mowed down men like grass: this was the boast and glory of the neighbouring nations; but the saints considered the name of Jehovah to be a far better defence. As the Israelites might not keep horses, it was natural for them to regard the enemy's calvary with more than usual dread. It is, therefore, all the greater evidence of faith that the bold songster can here disdain even the horse of Egypt in comparison with the Lord of hosts. Alas, how many in our day who profess to be the Lord's are as abjectly dependent upon their fellow-men or upon an arm of flesh in some shape or other, as if they had never known the name of Jehovah at all. Jesus, be thou alone our rock and refuge, and never may we mar the simplicity of our faith. "We will remember the name of the Lord our God." "Our God" in covenant, who has chosen us and whom we have chosen; this God is our God. The name of our God is JEHOVAH, and this should never be forgotten; the self-existent, independent, immutable, ever-present, all-filling I AM. Let us adore that matchless name, and never dishonour it by distrust or creature confidence. Reader, you must know it before you can remember it. May the blessed Spirit reveal it graciously to your soul!

How different the end of those whose trusts are different! The enemies of God are uppermost at first, but they ere long are brought down by force, or else fall of their own accord. Their foundation is rotten, and therefore when the time comes it gives way under them; their chariots are burned in the fire, and their horses die of pestilence, and where is their boasted strength? As for those who rest on Jehovah, they are often cast down at the first onset, but an Almighty arm uplifts them, and they joyfully stand upright. The victory of Jesus is the inheritance of his people. The world, death, Satan, and sin, shall all be trampled beneath the feet of the champions of faith; while those who rely upon an arm of flesh shall be ashamed and confounded for ever.

The Psalm is here recapitulated. That Jesus might himself be delivered, and might then, as our King, hear us, is the two-fold desire of the Psalm. The first request is granted, and the second is sure to all the seed; and therefore we may close the Psalm with the hearty shout, "God save the King." "God save King Jesus, and may he soon come to reign."

Whole Psalm. This Psalm is the prayer which the church might be supposed offering up, had all the redeemed stood by the cross, or in Gethsemane, in full consciousness of what was doing there. Messiah, in reading these words, would know that he had elsewhere the sympathy he longed for, when he said to the three disciples, "Tarry ye here, and watch with me." Matthew 26:38. It is thus a pleasant song, of the sacred singer of Israel, to set forth the feelings of the redeemed in their Head, whether in his sufferings or in the glory that was to follow. —Andrew A. Bonar. Whole Psalm. There are traces of liturgical arrangement in many of the Psalms. There is frequently an adaptation to the circumstances of public worship. Thus, when the Jewish church wished to celebrate the great act of Messiah the High Priest making a sacrifice for the people on the day of atonement, as represented in the twenty-second Psalm, a subject so solemn, grand, and affecting, was not commenced suddenly and unpreparedly, but first a suitable occasion was sought, proper characters were introduced, and a scene in some degree appropriate to the great event was fitted for its reception. The priests and Levites endeavour to excite in the minds of the worshippers an exalted tone of reverent faith. The majesty and power of God, all the attributes which elevate the thoughts, are called in to fill the souls of the worshippers with the most intense emotion; and when the feelings are strung to the highest pitch, an awful, astounding impression succeeds, when the words are slowly chanted, "My God, my God, why hast thou forsaken me?" We are to suppose, then, that the series of Psalms, from the twentieth to the twenty-fourth inclusive, was used as a service or office in the public worship of the Jewish church.* —R. H. Ryland, M.A., in "The Psalms Restored to Messiah," 1853. * NOTE: This is a purely gratuitous statement, but is less unlikely than many other assertions of annotators who have a cause to plead. —C. H. S. Whole Psalm. Really good wishes are good things, and should be expressed in words and deeds. The whole Psalm thus teaches. Christian sympathy is a great branch of Christian duty. There may be a great deal of obliging kindness in that which costs us little. —William S. Plumer.

"The Lord hear thee in the day of trouble." All the days of Christ were days of trouble. He was a brother born for adversity, a man of sorrows and acquainted with griefs. . . . But more particularly it was a "day of trouble" with him when he was in the garden, heavy and sore amazed, and his sweat was, as it were, drops of blood falling on the ground, and his soul was exceeding sorrowful, even unto death; but more especially this was his case when he hung upon the cross. . . . when he bore all the sins of his people, endured the wrath of his Father, and was forsaken by him. Now, in this "day of trouble," both when in the garden and on the cross, he prayed unto his Father, as he had been used to do in other cases, and at other times; and the church here prays that God would hear and answer him, as he did. —Condensed from John Gill.

"The name." Whereas they say, "The name of the God of Jacob," thereby they mean God himself; but they thus speak of God because all the knowledge that we have of God ariseth from the knowledge of his name, and as to that end he hath given himself in the Scriptures sundry names, that thereby we might know not only what he is in himself, so far as it is meet for us to know, but especially what he is to us, so by them, and them principally, we know him to be, as he is, not only in himself, but unto us. . . . From this knowledge of the name of God ariseth confidence in prayer! as when they know him, and here call him "the God of Jacob," that is, he that hath made a covenant of mercy with him and with his posterity, that he will be their God and they shall be his people, that they may be bold to flee to him for succour, and confidently call upon him in the day of their trouble to hear them, and to help them, as they do. And the more that they know of his name, that is, of his goodness, mercy, truth, power, wisdom, justice, etc., so may they the more boldly pray unto him, not doubting but that he will be answerable unto his name. . . . For as among men, according to the good name that they have for liberality and pity, so will men be ready to come unto them in their need, and the poor will say, "I will go to such an house, for they have a good name, and are counted good to the poor, and merciful, all men speak well of them for their liberality;" and this name of theirs giveth the encouragement to come boldly and often. So when we know God thus by his name, it will make us bold to come unto him in prayer. . . . Or, if a man be never so merciful, and others know it not, and so they are ignorant of his good name that he hath, and that he is worthy of, they cannot, with any good hope, come unto him, for they know not what he is; they have heard nothing of him at all. So when, by unbelief, we hardly conceive of God and of his goodness, or for want of knowledge are ignorant of his good name, even of all his mercy, and of his truth, pity, and compassion that is in him, and so know not his great and glorious name, we can have little or no heart at all to come unto him in trouble, and seek unto him for help by prayer, as these did here; and this maketh some so forward unto prayer, they are so well acquainted with the name of God, that they doubt not of speeding, and others again are so backward unto it, they are so wholly ignorant of his name. —Nicholas Bownd, 1604.

"The name of the God of Jacob defend thee." This is a beautiful allusion to the history of the patriarch Jacob. Jehovah had appeared for him, when he fled from his brother Esau, at Bethel, and Jacob said to his household, "Let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went." Genesis 35:3. —John Morison.

"The name of the God of Jacob defend thee." Hebrew, "set thee in an high place," such as God's name is. Proverbs 18:10. "The righteous runneth into it and is safe," as in a tower of brass, or town of war. By the name of God is meant, Deus nominatissimus, the most renowned God, saith Junias, and "worthy to be praised," as Psalm 18:3; and he is called the God of Jacob here, saith another, first, because Jacob was once in the like distress (Genesis 32:6, 7); secondly, because he prayed to the like purpose (Genesis 35:3); thirdly, because he prevailed with God as a prince; "and there God spake with us" (Hosea 12:4); fourthly, because God of Jacob is the same with "God of Israel," and so the covenant is pleaded. —John Trapp.

"The name of the God of Jacob defend thee." There is an assurance of thy protection, of thy safety, in the midst of ten thousand foes, and of thy perseverance to the end. But you will say, how will the name of the God of Jacob defend me? Try it. I have, over and over again; therefore I speak what I do know, and testify what I have seen. "The name of the God of Jacob defend thee." I was once goaded by a poor silly Irish papist to try it, who told me, in his consummate ignorance and bigotry, that if a priest would but give him a drop of holy water, and make a circle with it around a field full of wild beasts, they would not hurt him. I retired in disgust at the abominable trickery of such villains, reflecting, what a fool I am that I cannot put such trust in my God as this poor deluded man puts in his priest and a drop of holy water! And I resolved to try what "the name of the God of Jacob" would do, having the Father's fixed decrees, the Son's unalterable responsibility, and the Spirit's invincible grace and operation around me. I tried it and felt my confidence brighten. O brethren, get encircled with covenant engagements, and covenant blood, and covenant grace, and covenant promises, and covenant securities; then will "the Lord hear you in the time of trouble, and the name of the God of Jacob will defend you." —Joseph Irons.

A sweeter wish, or a more consolatory prayer for a child of sorrow was never uttered by man, "The Lord hear thee in the day of trouble; the name of the God of Jacob defend thee." And who is there of the sons of men to whom a "day of trouble" does not come, whose path is not darkened at times, or with whom is it unclouded sunshine from the cradle to the grave? "Few plants," says old Jacomb, "have both the morning and the evening sun;" and one far older than he said, "Man is born to trouble." A "day of trouble," then, is the heritage of every child of Adam. How sweet, as I have said, how sweet the wish, "The Lord hear thee in the day of trouble." It is the prayer of another in behalf of some troubled one, and yet it implies that the troubled one himself had also prayed, "The Lord hear thee" —hear and answer thine own prayer! —Barton Bouchier.

The scene presented in this place to the eye of faith is deeply affecting. Here is the Messiah pouring out his heart in prayer in the day of his trouble; his spouse overhears his agonising groans; she is moved with the tenderest sympathy towards him; she mingles her prayers with his; she entreats that he may be supported and defended. . . . It may now, perhaps, be said, he is out of the reach of trouble, he is highly exalted, he does not want our sympathies or our prayers. True; yet still we may pray for him —see Matthew 25:40 —"Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." We can pray for him in his members. And thus is fulfilled what is written in Psalm 72:15, "And he shall live, and to him shall be given of the gold of Sheba; prayer also shall be made for him continually (that is, in his suffering members); and daily shall he be praised" (that is, in his own admirable person). —Hamilton Verschoyle, 1843.

The scene presented in this place to the eye of faith is deeply affecting. Here is the Messiah pouring out his heart in prayer in the day of his trouble; his spouse overhears his agonising groans; she is moved with the tenderest sympathy towards him; she mingles her prayers with his; she entreats that he may be supported and defended. . . . It may now, perhaps, be said, he is out of the reach of trouble, he is highly exalted, he does not want our sympathies or our prayers. True; yet still we may pray for him —see Matthew 25:40 —"Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." We can pray for him in his members. And thus is fulfilled what is written in Psalm 72:15, "And he shall live, and to him shall be given of the gold of Sheba; prayer also shall be made for him continually (that is, in his suffering members); and daily shall he be praised" (that is, in his own admirable person). —Hamilton Verschoyle, 1843.

These are the words of the people, which they spake unto God in the behalf of their king; and so they did as David desired them, namely, pray for him. If they did thus pray for him, being desired thereunto, and it was their bound duty so to do, and they knew it to be so, and therefore did make conscience of it, and it had been a great fault for them to have failed in it; then by consequence it followeth of necessity, that whensoever any of our brethren or sisters in Christ shall desire this duty at our hands, we must be careful to perform it; and it were a fault not to be excused in us, both against God and them, to fail in it. Therefore we must not think that when godly men and women at their parting or otherwise, desire our prayers, and say, "I pray you pray for me," or, "remember me in your prayers," that these are words of course (though I do not deny, but that many do so use them, and so doing they take the name of God in vain); but we should be persuaded, that out of the abundance of their feeling of their own wants they speak unto us, and so be willing by our prayers to help to supply them. And especially we should do it when they shall make known their estate unto us, as here David did to the people, giving them to understand that he should or might be in great danger of his enemies, and so it was "a time of trouble" unto him, as he called it. . . . Most of all, this duty of prayer ought to be carefully performed when we have promised it unto any upon such notice of their estate. For as all promises ought to be kept, yea, though it be to our own hindrance, so those most of all that so nearly concern them. And as if when any should desire us to speak to some great man for them, and we promise to do it, and they trust to it, hoping that we will be as good as our words; it were a great deceit in us to fail them, and so to frustrate their expectation; so when any have desired us to speak to God for them, and upon our promise they would comfort themselves over it, if we should by negligence deceive them, it were a great fault in us, and that which the Lord would require at our hands, though they should never know of it. Therefore, as we ought daily to pray one for another unasked, as our Saviour Christ hath taught us, "O our Father which art in heaven," etc., so more especially and by name should we do it for them that have desired it of us. And so parents especially should not forget their children in their prayers, which daily ask their blessing, and hope to be blessed of God by their prayers. Secondarily, if we should neglect to pray for them that have desired it at our hands, how could we have any hope that others whom we have desired to pray for us should perform that duty unto us? Nay, might not we justly fear that they would altogether neglect it, seeing we do neglect them? and should it not be just with God so to punish us? according to the saying of our Saviour Christ, "With what measure ye mete, it shall be measured to you again." Matthew 7:2. And I remember that this was the saying of a reverend father in the church, who is now fallen asleep in the Lord, when any desired him to pray for them (as many did, and more than any that I have known), he would say unto them, "I pray you, pray for me, and pray that I may remember you, and then I hope I shall not forget you." Therefore if we would have others pray for us, let us pray for them. —Nicholas Bownd.

In the first verse the psalmist says, "The Lord hear thee in the day if trouble;" and in the fifth he says, "The Lord perform all thy petitions." Does he in both these cases refer to one and the same time? The prayers mentioned in the first verse are offered in "the day of trouble," in the days of his flesh; are the petitions to which he refers in the fourth verse also offered in the days of his flesh? Many think not. Before our blessed Saviour departed out of this world, he prayed to the Father for those whom he had given him, that he would keep them from the evil of the world, that they might be one, even as he was one with the Father. He prayed too for his murderers. After his ascension into heaven, he sat down at the right hand of the Father, where he "maketh intercession for us." "If any man sin, we have an advocate with the Father, Jesus Christ, the righteous." It is to this, as many think, that the prophet refers when he says, "The Lord perform all thy petitions;" to the intercession which he is continually making for us. —F. H. Dunwell.

In the first verse the psalmist says, "The Lord hear thee in the day if trouble;" and in the fifth he says, "The Lord perform all thy petitions." Does he in both these cases refer to one and the same time? The prayers mentioned in the first verse are offered in "the day of trouble," in the days of his flesh; are the petitions to which he refers in the fourth verse also offered in the days of his flesh? Many think not. Before our blessed Saviour departed out of this world, he prayed to the Father for those whom he had given him, that he would keep them from the evil of the world, that they might be one, even as he was one with the Father. He prayed too for his murderers. After his ascension into heaven, he sat down at the right hand of the Father, where he "maketh intercession for us." "If any man sin, we have an advocate with the Father, Jesus Christ, the righteous." It is to this, as many think, that the prophet refers when he says, "The Lord perform all thy petitions;" to the intercession which he is continually making for us. —F. H. Dunwell.

"Send thee help from the sanctuary." Here we see the nature of true faith, that it causeth us to see help in heaven, and so to pray for it when there is none to be seen in the earth. And this is the difference between faith and unbelief; that the very unbelievers can by reason conceive of help, so long as they have any means to help them; but if they fail they can see none at all; so they are like unto those that are purblind, who can see nothing but near at hand. But faith seeth afar off, even into heaven, so that it is "the evidence of things that are not seen;" for it looketh unto the power of God, who hath all means in his hand, or can work without them, who made all of nothing, and "calleth the things that be not, as though they were." So that as the holy martyr Stephen, when his enemies were ready to burst for anger, and gnash at him with their teeth, looked steadfastly into heaven, and saw Christ standing at the right hand of God ready to defend him; so faith in the promises of the word doth see help in heaven ready for us, when there are no means in earth, —Nicholas Bownd.

"Send thee help from the sanctuary." Why "from the sanctuary," but because the Lord presented himself there as upon the mercy-seat! The sanctuary was in Zion, the mercy-seat was in the sanctuary, the Lord was in the mercy-seat; he would have himself set forth as residing there. Herein they pray, and pray in faith, for help and strength. —David Clarkson.

"Strengthen theee out of Zion." That is, out of the assemblies of the saints, where they are praying hard for thy welfare. —John Trapp.

"Remember all thy offerings, and accept thy burnt sacrifice." "All thy offerings;" the humiliation that brought him from heaven to earth; the patient tabernacling in the womb of the holy Virgin; the poor nativity; the hard manger; ox and ass for courtiers; the weary flight into Egypt; the poor cottage at Nazareth; the doing all good, and bearing all evil; the miracles, the sermons, the teachings; the being called a man gluttonous and a wine-bibber, the friend of publicans and sinners; the attribution of his wondrous deeds to Beelzebub. "And accept thy burnt sacrifice." As every part of the victim was consumed in a burnt sacrifice, so what limb, what sense of our dear Lord did not agonise in his passion? The thorny crown on his head; the nails in his hands and feet; the reproaches that filled his ears; the gloating multitude on whom his dying gaze rested; the vinegar and the gall; the evil odours of the hill of death and corruption. The ploughers ploughed upon his back, and made long furrows; his most sacred face was smitten with the palm of the hand, his head with the reed. What could have been done more for the vineyard than he did not do in it? Isaiah 5:4. So, what more could have been borne by the vine, that this dear Vine did not bear? "Remember" them now, O Father, call to mind for us sinners, for us miserable sinners, and for our salvation, "all" these "offerings;" "accept," instead of our eternal punishment, who are guilty, his "burnt sacrifice," who did no sin, neither was guile found in his mouth! —Dionysius, and Gerhohus (1093-1169), quoted by J. M. Neale.

"Accept:" Hebrew, "turn to ashes," by fire form heaven, in token of his acceptance, as was usual. —Matthew Poole.

"That thy burnt offering may be fat." That is, abundant, fruitful, and full. But here we must understand this burnt offering, as we did the sacrifice, in a spiritual sense, as we have before observed. Thus Christ offered up himself wholly upon the cross to be consumed by the fire of love. And here, instead of "all thy sacrifice," it might be rendered "the whole of thy sacrifice." Even as burnt sacrifice (holocaustum) signifies the whole of it being burnt with fire. By which groanings of the Spirit, he shows and teaches the righteous, that they should pray and hope that none of their sufferings shall be vain, but that all shall be well-pleasing, remembered, and fully acceptable. —Martin Luther.

"Selah." * This word, in the judgment of the learned, is sometime vox optantis, the voice of one that wisheth, equivalent to amen; of vox admirantis, the voice of one admiring, showing some special matter; or vox affirmantis, of one affirming, avouching what is said; or vox meditantis, of one meditating, requiring consideration of what is said. But withal, it is a rest in music. Jerome saith it is commutatio metri, or vicissitudo canendi. —Edward Marbury. * See pages 25, 29, 38. Psalm 3.

"Grant thee according to thine own heart, and fulfil all thy counsel." Let us here call to mind the zealous and earnest desire of the Redeemer to accomplish his work, "I have a baptism to be baptised with; and how am I straitened till it be accomplished." Luke 12:50. "With desire I have desired to eat this passover with you before I suffer" (Luke 22:15); that he might leave a memorial of his sufferings and death, for the strengthening and refreshing of their souls. These earnest desires and anticipations did the Father satisfy, as of one with whom he was well pleased. —W. Wilson.

"Fulfil all thy counsel;" whatever was agreed upon in the counsel and covenant of peace between him and his Father, relating to his own glory, and the salvation of his people. —John Gill.

"Fulfil all thy counsel." Answer thee, ad cardinem desiderii, as a father, Augustine, expresseth it; let it be unto thee even as thou wilt. Sometimes God doth not only grant a man's prayer, but fulfilleth his counsel; that is, in that very way, by that very means, which his judgment pitched upon in his thoughts. —John Trapp.

Verse 5 (first clause). Whosoever do partake with Christ's subjects in trouble, shall share with them also in the joy of their deliverance; therefore it is said, "We will rejoice in thy salvation." —David Dickson.

"In the name of our God." As those cried out, Judges 7:20, "The sword of the Lord and of Gideon;" and as we have it in Joshua 6:20, "And the people shouted, and the walls of Jericho fell down;" and king Abiah, crying out with his men in the same, killed five hundred thousand of the children of Israel; and so now also, according to the military custom in our day, the soldiers boast in the name and glory of their general, in order to encourage themselves against their enemies. And it is just this custom that the present verse is now teaching, only in a godly and religious manner. —Martin Luther.

"In the name of our God we will set up our banners." The banners formerly so much used were a part of military equipage, borne in times of war to assemble, direct, distinguish, and encourage the troops. They might possibly be used for other purposes also. Occasions of joy, splendid processions, and especially a royal habitation, might severally be distinguished in this way. The words of the psalmist may perhaps be wholly figurative: but if they should be literally understood, the allusion of erecting a banner in the name of the Lord, acknowledging his glory, and imploring his favour, might be justified from an existing practice. Certain it is that we find this custom prevalent on this very principle in other places, into which it might originally have been introduced from Judea. Thus Mr. Turner (Embassy to Thibet, p. 31), says, "I was told that it was a custom with the Soobah to ascend the hill every month, when he sets up a white flag, and performs some religious ceremonies, to conciliate the favour of a dewata, or invisible being, the genius of the place, who is said to hover about the summit, dispensing at his will, good and evil to every thing around him. —Samuel Burder's "Oriental Customs," 1812.

"In the name of our God we will set up our banners." In all religious as well as warlike processions the people carry banners. Hence, on the pinnacles of their sacred cars, on the domes or gateways of their temples, and on the roof of a new house, may be seen the banner of the caste of sect, floating in the air. Siva the Supreme, also, is described as having a banner in the celestial world. —Joseph Robert's "Oriental Illustrations".

"In the name of our God we will set up our banners." 1. We will wage war in his name, we will see that our cause be good, and make his glory our end in every expedition; we will ask counsel at his mouth, and take him along with us; we will follow his conduct, implore his aid, and depend upon it, and refer the issue to him. David went against Goliath in the name of the Lord of hosts. 1 Samuel 17:45. 2. We will celebrate our victories in his name. When "we lift up our banners" in triumph, and set up our trophies, it shall be "in the name of our God," he shall have all the glory of our success, and no instrument shall have any part of the honour that is due to him. —Matthew Henry.

"'We will set up our banners." Confession of Christ, as the only name whereby we can be saved, is the "banner" which distinguishes his faithful people. O that this confession were more distinct, more pure, more zealous, in those who seem to be his followers, then would they be more united, more bold, in the profession of their religion, more successful in the cause of Christ, terrible as an army with "banners." Canticles 5:4. —W. Wilson.

"Our banners." Will you know the staff, the colours, and the flag or streamer of this ensign? Why, the staff is his cross, the colours are blood and water, and the streamer the gospel, or preaching of them to the world. The staff that carried the colours, was of old time fashioned like a cross, a cross bar near the top there was, from which the flag or streamer hung; so as it were prefiguring, that all the hosts and armies of the nations were one day to be gathered under the banner of the cross, to which soldiers should daily flow out of all the nations and kingdoms of the earth. —Mark Frank, 1613-1664.

"The Lord fulfil all thy petitions," for thyself and for others, now that thou sittest on the right hand of the Father, pleading for us and showing thy side and thy wounds. —Dionysius, quoted by Isaac Williams.

"Now know I." A sudden change of number, speaking in the person of one, thereby to note the unity and consent of the people to this prayer, as though they had been all one, and uttered it all with one mouth. "The Lord will help his anointed;" that is, his king, whom he hath established. See Psalm 2:2; 18:50. "And will hear him (see verse 1), from his sanctuary." One readeth it thus —"from the heavens of his holiness;" meaning, from heaven where his holiness dwelleth. —Thomas Wilcocks.

"He will hear him." I would be glad of the prayers of all the churches of Christ; O that there were not a saint on earth but that I were by name in his morning and evening prayer (whosoever that art that readest, I beseech thee pray for me); but above all, let me have a property in those prayers and intercessions that are proper only to Christ; I am sure then I should never miscarry: Christ's prayers are heavenly, glorious, and very effectual. —Isaac Ambrose, 1592-1674.

"His anointed." As priests, and sometimes kings and prophets, were among the Jews anointed to their offices, so our Saviour was anointed as a Prophet, to preach glad tidings to the meek; as a Priest, to bind up the broken-hearted; and as a King to deliver the captives. As the unction means designation and ordination, it is properly applied to the divine person of the Mediator: he is spoken of as God, who was "anointed with the oil of gladness above his fellows." Hebrews 1:8, 9. As the anointing with the Holy Spirit signifies the gifts and aids of the Holy Spirit, it terminates upon his human nature only, and not his divine person, which has all the perfections in itself, and cannot properly, in the sense last mentioned, be said to be anointed with the Holy Spirit. But yet as the human nature is taken into a subsistence in his divine Person, the anointed may properly enough be predicated and affirmed of his Person. The unction of our Redeemer has a great stress laid upon it in Scripture. And therefore we read, "Whosoever believeth that Jesus is the Christ, is born of God." "Who is a liar but he that denieth that Jesus is the Christ?" 1 John 5:1; 2:22. Our Saviour's enemies were sensible of this, when they made an order, that if "any man did confess that he was Christ, he should be put out out of the synagogue." John 9:22. Our Saviour's anointing was superior to that of any other, and more excellent as to the work to which he was consecrated. The apostles and others, who are called his followers, had the Spirit by measure, but Christ without measure. He is "fairer than the sons of men" (Psalm 45:2); and had a glory as the "only begotten of the Father, full of grace and truth" (John 1:14, 16); and of his fullness the apostles and all others receive. Christ's anointing answers to that of Aaron his type; the precious ointment which was "poured upon his head, ran down to the skirts of his garments." Psalm 133:2. Our Saviour was so anointed, as to "fill all in all." Ephesians 1:23. He filleth all his members, and all their faculties, with all those measures of the Spirit, which they ever receive. —Condensed from John Hurrion, 1675-1731.

"Some trust in chariots, and some in horses: but we will remember the name of the Lord our God." About Michaelmas I was in the utmost extremity, and having gone out in very fine weather, I contemplated the azure heavens, and my heart was so strengthened in faith (which I do not ascribe to my own powers, but solely to the grace of God), that I thought within myself, "What an excellent thing it is when we have nothing, and can rely upon nothing, but yet are acquainted with the living God, who made heaven and earth, and place our confidence alone in him, which enables us to be so tranquil even in necessity!" Although I was well aware that I required something that very day, yet my heart was so strong in faith that I was cheerful, and of good courage. On coming home I was immediately waited upon by the overseer of the workmen and masons, who, as it was Saturday, required money to pay their wages. He expected the money to be ready, which he wished to go and pay, but enquired, however, whether I had received anything. "Has anything arrived?" asked he. I answered, "No, but I have faith in God." Scarcely had I uttered the words when a student was announced, who brought me thirty dollars from some one, whom he would not name. I then went into the room again, and asked the other "how much he required this time for the workmen's wages?" He answered, "Thirty dollars." "Here they are," said I, and enquired at the same time, "if he needed any more?" He said, "No," which very much strengthened the faith of both of us, since we so visibly saw the miraculous hand of God, who sent it at the very moment when it was needed. —Augustus Herman Frank, 1663-1727.

"Some trust in chariots," etc. Vain is the confidence of all wickedness. In war, chariots, horses, navies, numbers, discipline, former successes, are relied on; but the battle is not to the strong. "Providence favours the strong battalions" may sound well in a worldling's ear, but neither Providence nor the Bible so teaches. In peace, riches, friends, ships, farms, stocks, are relied upon, yet they can neither help nor save. Let him that glorieth glory in the Lord. —William S. Plumer.

"We will remember the name of the Lord our God." By the name of God is generally understood, in Holy Writ, the various properties and attributes of God: these properties and attributes make up and constitute the name of God. As when Solomon says, "The name of the Lord is a strong tower; the righteous runneth into it and is safe." And, by remembering, considering, meditating upon this name of God, the psalmist represents himself as comforted or strengthened, whatever might be the duties to which he was called, or the dangers to which he was exposed. Others were for looking to other sources of safety and strength, "some trusting in chariots, and some in horses;" but the psalmist always set himself to the "remembering the name of the Lord our God;" and always, it would seem, with satisfaction and success. And here is the peculiarity of the passage on which we wish to dwell, and from which we hope to draw important lessons and truths —the psalmist "remembers the name of the Lord his God;" not any one property or attribute of God; but the whole combination of divine perfections. And he "remembers" this "name;" the expression implying, not a transient thought, but meditation —consideration; and yet the result of the recollection is gladness and confidence. —Henry Melvill.

It is easy to persuade papists to lean on priests and saints, on old rags and painted pictures —on any idol; but it is hard to get a Protestant to trust in the living God. —William Arnot, 1858.

Weak man cannot choose but have some confidence without himself in case of apparent difficulties, and natural men do look first to some earthly thing wherein they confide. "Some trust in chariots, and some in horses," some in one creature, some in another. The believer must quit his confidence in these things, whether he have them or want them, and must rely on what God hath promised in his word to do unto us. "But we will remember the name of the Lord our God." —David Dickson.

They that "trust in chariots and horses," will have no king but Caesar; but the "armies in heaven" which follow thee have themselves no arms, and no strength but in following thee. —Isaac Williams.

Numa being told that his enemies were coming upon him, as he was offering sacrifices, thought it was sufficient for his safety that he could say, I am about the service of my God. When Jehoshaphat had once established a preaching ministry in all the cities of Judah, then, and not till then, the fear of the Lord fell on the neighbouring nations, and they made no war; albeit, he had before that placed forces in all the fenced cities. —Charles Bradbury.

"Some their warrior horses boast,

Some their chariots' marshall'd host;

But our trust we will proclaim

In our God Jehovah's name." Richard Mant.

"They are brought down," from their horses and chariots in which they trusted. Hebrew: they bowed down, as being unable to stand longer because of their mortal wounds. Compare Judges 5:27. "Stand upright." Standing firmly upon our legs, and keeping the field, as conquerors use to do. —Matthew Poole.

This Psalm has been much used for coronation, thanksgiving, and fast sermons, and no end of nonsense and sickening flattery has been tacked thereto by the trencher-chaplains of the world's church. If kings had been devils, some of these gentry would have praised their horns and hoofs; for although some of their royal highnesses have been very obedient servants of the prince of darkness, these false prophets have dubbed them "most gracious sovereigns," and have been as much dazzled in their presence as if they had beheld the beatific vision. —C. H. S. Whole Psalm. A loyal song and prayer for subjects of King Jesus.

Two great mercies in great trouble —hearing at the throne, and defence from the throne.

I. The Lord's trouble in its nature and its cause.

II. How the Lord exercised himself in his trouble.

III. We ought not to be unmoved spectators of the trouble of Jesus. Hamilton Verschoyle.

I. The Lord's trouble in its nature and its cause.

II. How the Lord exercised himself in his trouble.

III. We ought not to be unmoved spectators of the trouble of Jesus. Hamilton Verschoyle.

A model of good wishes for our friends.

I. They include personal piety. The person who is spoken of prays, goes to the sanctuary, and offers sacrifice. We must wish our friend grace.

II. They point upward. The blessings are distinctly recognised as divine.

III. They do not exclude trouble.

IV. They are eminently spiritual. Acceptance, etc.

Sanctuary help —a suggestive topic.

God's ceaseless respect to the sacrifice of Jesus.

The great privilege of this fourfold acceptance in the Beloved.

The great privilege of this fourfold acceptance in the Beloved.

Joy in salvation, to be resolved on and practised.

Setting up the banner. Open avowal of allegiance, declaration of war, index of perseverance, claim of possession, signal of triumph.

Verse 5 (last clause). The prevalence of our Lord's intercession, and the acceptance of our prayers through him.

"His anointed." Our Lord as the Anointed. When? With what unction? How? For what offices? etc.

"He will hear him." The ever-prevalent Intercessor.

God's "saving strength;" the strength of his most used and most skilful hand.

Verse 6 (first clause). "Now know I." The moment when faith in Jesus fills the soul. The time when assurance is given. The period when a truth gleams into the soul. etc.

Creature confidence. Apparently mighty, well adapted, showy, noisy, etc. Faithful trust. Silent, spiritual, divine, etc.

"The name of the Lord our God." Comfortable reflections from the name and character of the true God.

Tables turned.

"Save, Lord." One of the shortest and most pithy prayers in the Bible.

(last clause).

I. To whom we come, and what then. "To a king."

II. How we come, and what it means. "We call."

III. What we want, and what it implies. "Hear us."