The sacrifice has been offered; the choral prayer has gone up. Silence follows, the worshippers watching the curling smoke as it rises; and then a single voice breaks out into a burst of glad assurance that sacrifice and prayer are answered. Who speaks? The most natural answer is, "The king"; and the fact that he speaks of himself as Jehovah's anointed in the third person does not present a difficulty. What is the reference in that "now" at the beginning of ver. 6? May we venture to suppose that the king's heart swelled at the exhibition of his subjects' devotion and hailed it as a pledge of victory? The future is brought into the present by the outstretched hand of faith, for this single speaker knows that "Jehovah has saved," though no blow has yet been struck. The prayer had asked for help from Zion; the anticipation of answer looks higher: to the holier sanctuary, where Jehovah indeed dwells. The answer now waited for in sure confidence is "the mighty deeds of salvation of His right hand," some signal forthputting of Divine power scattering the foe. A whisper may start an avalanche. The prayer of the people has set Omnipotence in motion. Such assurance that petitions are heard is wont to spring in the heart that truly prays, and comes as a forerunner of fulfilment, shedding on the soul the dawn of the yet unrisen sun. He has but half prayed who does not wait in silence, watching the flight of his arrow and not content to cease till the calm certainty that it has reached its aim fills his heart.
Again the many voices take up the song, responding to the confidence of the single speaker and, like him, treating the victory as already won. Looking across the field to the masses of the enemy's cavalry and chariots, forces forbidden to Israel, though employed by them in later days, the song grandly opposes to these "the name of Jehovah our God." There is a world of contempt and confidence in the juxtaposition. Chariots and horses are very terrible, especially to raw soldiers unaccustomed to their whirling onset; but the Name is mightier, as Pharaoh and his array proved by the Red Sea. This reference to the army of Israel as unequipped with cavalry and chariots is in favour of an early date, since the importation and use of both began as soon as Solomon's time. The certain issue of the fight is given in ver. 8 in a picturesque fashion, made more vigorous by the tenses which describe completed acts. When the brief struggle is over, this is what will be seen—the enemy prone, Israel risen from subjection and standing firm. Then comes a closing cry for help, which, according to the traditional division of the verse, has one very short clause and one long drawn out, like the blast of the trumpet sounding the charge. The intensity of appeal is condensed in the former clause into the one word "save" and the renewed utterance of the name, thrice referred to in this short psalm as the source at once of strength and confidence. The latter clause, as in the A.V. and R.V., transfers the title of King from the earthly shadow to the true Monarch in the heavens, and thereby suggests yet another plea for help. The other division of the verse, adopted in the LXX. and by some moderns, equalises the clauses by transferring "the king" to the former ("O Lord, save the king, and answer us," etc.). But this involves a violent change from the second person imperfect in the first clause to the third person imperfect in the second. It would be intolerably clumsy to say, "Do Thou save; may He hear," and therefore the LXX. has had recourse to inserting "and" at the beginning of the second clause, which somewhat breaks the jolt, but is not in the Hebrew. The text, as it stands, yields a striking meaning, beautifully suggesting the subordinate office of the earthly monarch and appealing to the true King to defend His own army and go forth with it to the battle which is waged for His name. When we are sure that we are serving Jehovah and fighting for Him, we may be sure that we go not a warfare at our own charges nor alone.
[PSALM XXI.]
1 Jehovah, in Thy strength the king rejoices,
And in Thy salvation how greatly he exults!
2 The desire of his heart Thou hast given to him,
And the request of his lips Thou hast not refused.
3 For Thou meetest him with blessings of good;
Thou settest on his head a crown of pure gold.
4 Life he asked from Thee; Thou gavest it to him,
Length of days for ever and ever.
5 Great is his glory through Thy salvation;
Honour and majesty Thou layest upon him.
6 For Thou dost set him [to be] blessings for ever,
Dost gladden him in joy with Thy face.
7 For the king trusts in Jehovah,
And in the loving-kindness of the Most High he shall not be moved.
8 Thine hand shall reach towards all thy foes;
Thy right hand shall reach all thy haters.
9 Thou shalt make them as a furnace of fire at the time of thine appearance (face);
Jehovah in His wrath shall swallow them up: fire shall devour them.
10 Their fruit shalt thou destroy from the earth,
And their seed from the sons of men.
11 For they cause evil to hang over thee;
They meditate mischief: they will achieve nothing.
12 For thou shalt make them turn their back,
On thy bowstrings wilt aim [arrows] at their faces.
13 Lift Thyself up, Jehovah, in Thy strength;
We will sing and harp, [praising] Thy might.
This psalm is a pendant to the preceding. There the people prayed for the king; here they give thanks for him: there they asked that his desires might be fulfilled; here they bless Jehovah, who has fulfilled them: there the battle was impending; here it has been won, though foes are still in the field: there the victory was prayed for; here it is prophesied. Who is the "king"? The superscription points to David. Conjecture has referred to Hezekiah, principally because of his miraculous recovery, which is supposed to be intended in ver. 4. Cheyne thinks of Simon Maccabæus, and sees his priestly crown in ver. 3. But there are no individualising features in the royal portrait, and it is so idealised, or rather spiritualised, that it is hard to suppose that any single monarch was before the singer's mind. The remarkable greatness and majesty of the figure will appear as we read. The whole may be cast into two parts, with a closing strain of prayer. In the first part (vv. 1-7) the people praise Jehovah for His gifts to the king; in the second (vv. 8-12) they prophesy to the king complete victory; in ver. 13 they end, as in xx., with a short petition, which, however, here is, in accordance with the tone of the whole, more jubilant than the former and less shrill.
The former psalm had asked for strength to be given to the king; this begins with thanks for the strength in which the king rejoices. In the former the people had anticipated triumph in the king's salvation or victory; here they celebrate his exceeding exultation in it. It was his, since he was victor, but it was Jehovah's, since He was Giver of victory. Loyal subjects share in the king's triumph, and connect it with him; but he himself traces it to God. The extraordinarily lofty language in which Jehovah's gifts are described in the subsequent verses has, no doubt, analogies in the Assyrian hymns to which Cheyne refers; but the abject reverence and partial deification which these breathe were foreign to the relations of Israel to its kings, who were not separated from their subjects by such a gulf as divided the great sovereigns of the East from theirs. The mysterious Divinity which hedges "the king" in the royal psalms is in sharp contrast with the democratic familiarity between prince and people exhibited in the history. The phenomena common to these psalms naturally suggest that "the king" whom they celebrate is rather the ideal than the real monarch. The office rather than the individual who partially fulfils its demands and possesses its endowments seems to fill the singer's canvas. But the ideal of the office is destined to be realised in the Messiah, and the psalm is in a true sense Messianic, inasmuch as, with whatever mixture of conceptions proper to the then stage of revelation, it still ascribes to the ideal king attributes which no king of Judah exhibited. The transcendant character of the gifts of Jehovah enumerated here is obvious, however the language may be pared down. First, we have the striking picture of Jehovah coming forth to meet the conqueror with "blessings of goodness," as Melchizedek met Abraham with refreshments in his hands and benedictions on his lips. Victory is naturally followed by repose and enjoyment, and all are Jehovah's gift. The subsequent endowments may possibly be regarded as the details of these blessings, the fruits of the victory. Of these the first is the coronation of the conqueror, not as if he had not been king before, but as now more fully recognised as such. The supporters of the Davidic authorship refer to the crown of gold won at the capture of Rabbath of Ammon, but there is no need to seek historical basis for the representation. Then comes a signal instance of the king's closeness of intercourse with Jehovah and of his receiving his heart's desire in that he asked for "life" and received "length of days for ever and ever." No doubt the strong expression for perpetuity may be paralleled in such phrases as "O king, live for ever," and others which are obviously hyperbolical and mean not perpetual, but indefinitely protracted, duration; but the great emphasis of expression here and its repetition in ver. 6 can scarcely be disposed of as mere hyperbole. If it is the ideal king who is meant, his undying life is substantially synonymous with the continuance of the dynasty which 2 Sam. vii. represents as the promise underlying the Davidic throne. The figure of the king is then brought still nearer to the light of Jehovah, and words which are consecrated to express Divine attributes are applied to him in ver. 5. "Glory," "honour and majesty," are predicated of him, not as if there were an apotheosis, as would have been possible in Assyrian or Roman flattery, but the royal recipient and the Divine Giver are clearly separated, even while the lustre raying from Jehovah is conceived of as falling in brightness upon the king. These flashing emanations of the Divine glory make their recipient "blessings for ever," which seems to include both the possession and the communication of good. An eternal fountain of blessing and himself blessed, he is cheered with joy which comes from Jehovah's face, so close is his approach and so gracious to him is that countenance. Nothing higher could be thought of than such intimacy and friendliness of access. To dwell in the blaze of that face and to find only joy therein is the crown of human blessedness (Psalm xvi. 11). Finally, the double foundation of all the king's gifts is laid in ver. 7: he trusts and Jehovah's loving-kindness gives, and therefore he stands firm, and his throne endures, whatever may dash against it. These daring anticipations are too exuberant to be realised in any but One, whose victory was achieved in the hour of apparent defeat; whose conquest was both His salvation and God's; who prays knowing that He is always heard; who is King of men because He endured the cross,—and wears the crown of pure gold because He did not refuse the crown of thorns; who liveth for evermore, having been given by the Father to have life in Himself; who is the outshining of the Father's glory, and has all power granted unto Him; who is the source of all blessing to all, who dwells in the joy to which He will welcome His servants; and who Himself lived and conquered by the life of faith, and so became the first Leader of the long line of those who have trusted and therefore have stood fast. Whomsoever the psalmist saw in his vision, he has gathered into one many traits which are realised only in Jesus Christ.
The second part (vv. 8-12) is, by Hupfeld and others, taken as addressed to Jehovah; and that idea has much to recommend it, but it seems to go to wreck on the separate reference to Jehovah in ver. 9, on the harshness of applying "evil against thee" and "a mischievous device" (ver. 11) to Him, and on the absence of a sufficient link of connection between the parts if it is adopted. If, on the other hand, we suppose that the king is addressed in these verses, there is the same dramatic structure as in Psalm xx.; and the victory which has been won is now taken as a pledge of future ones. The expectation is couched in terms adapted to the horizon of the singer, and on his lips probably meant stern extermination of hostile nations. The picture is that of a fierce conqueror, and we must not seek to soften the features, nor, on the other hand, to deny the prophetic inspiration of the psalmist. The task of the ideal king was to crush and root out opposition to his monarchy, which was Jehovah's. Very terrible are the judgments of his hand, which sound liker those of Jehovah than those inflicted by a man, as Hupfeld and others have felt. In ver. 8 the construction is slightly varied in the two clauses, the verb "reach" having a preposition attached in the former, and not in the latter, which difference may be reproduced by the distinction between "reach towards" and "reach." The seeking hand is stretched out after, and then it grasps, its victims. The comparison of the "fiery oven" is inexact in form, but the very negligence helps the impression of agitation and terribleness. The enemy are not likened to a furnace, but to the fuel cast into it. But the phrase rendered in A.V. "in the time of thine anger" is very remarkable, being literally "in the time of thy face." The destructive effect of Jehovah's countenance (xxxiv. 17) is here transferred to His king's, into whose face has passed, as he gazed in joy on the face of Jehovah, some of the lustre which kills where it does not gladden. Compare "everlasting destruction from the face of the Lord" (2 Thess. i. 9). The king is so completely representative of Jehovah that the destruction of the enemy is the work of the one fire of wrath common to both. The destruction extends to the whole generation of enemies, as in the ferocious warfare of old days, when a nation was wiped off the earth. The psalmist sees in the extremest vengeance the righteous and inevitable consequence of hostility condemned by the nature of the case to be futile, and yet criminal: "They cause evil to hang over thee: they meditate mischief; they will achieve nothing." Then, in ver. 12, the dread scene is completed by the picture of the flying foe and the overtaking pursuer, who first puts them to flight, and then, getting in front of them, sends his arrows full in their faces. The ideal of the king has a side of terror; and while his chosen weapon is patient love, he has other arrows in his quiver. The pictures of the destroying conqueror are taken up and surpassed in the New Testament. They do not see the whole Christ who do not see the Warrior Christ, nor have they realised all His work who slur over the solemn expectation that one day men shall call on rocks and hills to cover them from "the steady whole of the Judge's face."
As in Psalm xx., the close is a brief petition, which asks the fulfilment of the anticipations in vv. 8-12, and traces, as in ver. 1, the king's triumph to Jehovah's strength. The loyal love of the nation will take its monarch's victory as its own joy, and be glad in the manifestation thereby of Jehovah's power. That is the true voice of devotion which recognises God, not man, in all victories, and answers the forthflashing of His delivering power by the thunder of praise.