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.” Heb. i. 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 v. 1; ii. 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 of the synagogue.”
John ix. 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 xlv. 2); and had a glory as the “only begotten of the
Father, full of grace and truth” (John i. 14, 16); and of his fulness
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 cxxxiii. 2.
Our Saviour was so anointed, as to “fill all in all.” Eph. i. 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._
_Verse 7.—“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 Franke, 1663-1727._
_Verse 7.—“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._
_Verse 7.—“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, as 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 to 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._
_Verse 7._—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._
_Verse 7._—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._
_Verse 7._—They that “_trust in chariots and horses_,” will have no king
but Cæsar; but the “armies in heaven” which follow thee have themselves
no arms, and no strength but in following thee.—_Isaac Williams._
_Verse 7._—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._
_Verse 7_:—
“Some their warrior horses boast,
Some their chariots marshall’d host;
But our trust will we proclaim
In our God Jehovah’s name.”
_Richard Mant._
_Verse 8.—“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 v. 27. “_Stand
upright._” Standing firmly upon our legs, and keeping the field, as
conquerors use to do.—_Matthew Poole._
HINTS TO PREACHERS.
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.
_Verse 1._—Two great mercies in great trouble—hearing at the throne, and
defence from the throne.
_Verses 1, 2._—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._
_Verses 1-3._—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 friends 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.
_Verse 2._—Sanctuary help—a suggestive topic.
_Verse 3._—God’s ceaseless respect to the sacrifice of Jesus.
_Verses 3, 4._—The great privilege of this fourfold acceptance in the
Beloved.
_Verse 5._—Joy in salvation, to be resolved on and practised.
_Verse 5.—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.
_Verse 6.—“His anointed.”_ Our Lord as the Anointed. When? With what
unction? How? For what offices? etc.
_Verse 6.—“He will hear him.”_ The ever-prevalent Intercessor.
_Verse 6._—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.
_Verse 7.—Creature confidence._ Apparently mighty, well adapted, showy,
noisy, etc. _Faithful trust._ Silent, spiritual, divine, etc.
_Verse 7.—“The name of the Lord our God.”_—Comfortable reflections from
the name and character of the true God.
_Verse 8.—Tables turned._
_Verse 9.—“Save, Lord.”_ One of the shortest and most pithy prayers in
the Bible.
_Verse 9 (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._”
Footnote 12:
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._
Footnote 13:
See pages 23, 26, 27, 35, 318.
PSALM XXI.
SUBJECT.—_The title gives us but little information; it is simply_, To
the chief Musician, a Psalm of David. _Probably written by David, sung
by David, relating to David, and intended by David to refer in its
fullest reach of meaning to David’s Lord. It is evidently the fit
companion of Psalm Twenty, and is in its proper position next to it.
Psalm Twenty anticipates what this regards as realized. If we pray
to-day for a benefit and receive it, we must, ere the sun goes down,
praise God for that mercy, or we deserve to be denied the next time. It
has been called David’s triumphant song, and we may remember it as_ The
Royal Triumphal Ode. _“The king” is most prominent throughout, and we
shall read it to true profit if our meditation of him shall be sweet
while perusing it. We must crown him with the glory of our salvation;
singing of his love, and praising his power. The next Psalm will take us
to the foot of the cross, this introduces us to the steps of the
throne._
DIVISION.—_The division of the translators will answer every purpose. A
thanksgiving for victory, verses 1 to 6. Confidence of further success,
verses 7 to 13._
EXPOSITION.
The king shall joy in thy strength, O Lord; and in thy salvation how
greatly shall he rejoice!
2 Thou hast given him his heart’s desire, and hast not withholden
the request of his lips. Selah.
3 For thou preventest him with the blessings of goodness: thou
settest a crown of pure gold on his head.
4 He asked life of thee, _and_ thou gavest _it_ him, _even_ length
of days for ever and ever.
5 His glory _is_ great in thy salvation: honour and majesty hast
thou laid upon him.
6 For thou hast made him most blessed for ever: thou hast made him
exceeding glad with thy countenance.
1. “_The king shall joy in thy strength, O Lord._” Jesus is a Royal
Personage. The question, “Art thou a King then?” received a full answer
from the Saviour’s lips: “Thou sayest that I am a King. To this end was
I born, and for this purpose came I into this world, that I might bear
witness unto the truth.” He is not merely _a_ King, but _the_ King; King
over minds and hearts, reigning with a dominion of love, before which
all other rule is but mere brute force. He was proclaimed King even on
the cross, for there, indeed, to the eye of faith, he reigned as on a
throne, blessing with more than imperial munificence the needy sons of
earth. Jesus has wrought out the salvation of his people, but as a man
he found his strength in Jehovah his God, to whom he addressed himself
in prayer upon the lonely mountain’s side, and in the garden’s solitary
gloom. That strength so abundantly given is here gratefully
acknowledged, and made the subject of joy. The Man of Sorrows is now
anointed with the oil of gladness above his fellows. Returned in triumph
from the overthrow of all his foes, he offers his own rapturous _Te
Deum_ in the temple above, and joys in the power of the Lord. Herein let
every subject of King Jesus imitate the King; let us lean upon Jehovah’s
strength, let us joy in it by unstaggering faith, let us exult in it in
our thankful songs. Jesus not only has thus rejoiced, but he _shall_ do
so as he sees the power of divine grace bringing out from their sinful
hiding-places the purchase of his soul’s travail; we also shall rejoice
more and more as we learn by experience more and more fully the strength
of the arm of our covenant God. Our weakness unstrings our harps, but
his strength tunes them anew. If we cannot sing a note in honour of our
own strength, we can at any rate rejoice in our omnipotent God.
“_And in thy salvation how greatly shall he rejoice!_” Everything is
ascribed to God; the source is _thy strength_ and the stream is _thy
salvation_. Jehovah planned and ordained it, works it and crowns it, and
therefore it is his salvation. The joy here spoken of is described by a
note of exclamation and a word of wonder: “_how greatly!_” The rejoicing
of our risen Lord must, like his agony, be unutterable. If the mountains
of his joy rise in proportion to the depth of the valleys of his grief,
then his sacred bliss is high as the seventh heaven. For the joy which
was set before him he endured the cross, despising the shame, and now
that joy daily grows, for he rests in his love and rejoices over his
redeemed with singing, as in due order they are brought to find their
salvation in his blood. Let us with our Lord rejoice in salvation, as
coming from God, as coming to us, as extending itself to others, and as
soon to encompass all lands. We need not be afraid of too much rejoicing
in this respect; this solid foundation will well sustain the loftiest
edifice of joy. The shoutings of the early Methodists in the excitement
of the joy were far more pardonable than our own lukewarmness. Our joy
should have some sort of inexpressibleness in it.
2. “_Thou hast given him his heart’s desire._” That desire he ardently
pursued when he was on earth, both by his prayer, his actions, and his
suffering; he manifested that his heart longed to redeem his people, and
now in heaven he has his desire granted him, for he sees his beloved
coming to be with him where he is. The desires of the Lord Jesus were
from his heart, and the Lord heard them; if our hearts are right with
God, he will in our case also “fulfil the desire of them that fear him.”
“_And hast not withholden the request of his lips._” What is in the well
of the heart is sure to come up in the bucket of the lips, and those are
the only true prayers where the heart’s desire is first, and the lip’s
request follows after. Jesus prayed vocally as well as mentally; speech
is a great assistance to thought. Some of us feel that even when alone
we find it easier to collect our thoughts when we can pray aloud. The
requests of the Saviour were not withheld. He was and still is a
prevailing Pleader. Our Advocate on high returns not empty from the
throne of grace. He asked for his elect in the eternal council-chamber,
he asked for blessings for them here, he asked for glory for them
hereafter, and his requests have speeded. He is ready to ask for us at
the mercy-seat. Have we not at this hour some desire to send up to his
Father by him? Let us not be slack to use our willing, loving,
all-prevailing Intercessor.
“_Selah._” Here a pause is very properly inserted, that we may admire
the blessed success of the king’s prayers, and that we may prepare our
own requests which may be presented through him. If we had a few more
quiet rests, a few more Selahs in our public worship, it might be
profitable.
3. “_For thou preventest him with the blessings of goodness._” The word
_prevent_ formerly signified to precede or go before, and assuredly
Jehovah preceded his Son with blessings. Before he died saints were
saved by the anticipated merit of his death, before he came believers
saw his day and were glad, and he himself had his delights with the sons
of men. The Father is so willing to give blessings through his Son, that
instead of his being constrained to bestow his grace, he outstrips the
Mediatorial march of mercy. “I say not that I will pray the Father for
you, for the Father himself loveth you.” Before Jesus calls the Father
answers, and while he is yet speaking he hears. Mercies may be bought
with blood, but they are also freely given. The love of Jehovah is not
caused by the Redeemer’s sacrifice, but that love, with its blessings of
goodness, preceded the great atonement, and provided it for our
salvation. Reader, it will be a happy thing for thee if, like thy Lord,
thou canst see both providence and grace preceding thee, forestalling
thy needs, and preparing thy path. Mercy, in the case of many of us, ran
before our desires and prayers, and it ever outruns our endeavours and
expectancies, and even our hopes are left to lag behind. Prevenient
grace deserves a song; we may make one out of this sentence, let us try.
All our mercies are to be viewed as “_blessings_;” gifts of a blessed
God, meant to make us blessed; they are “_blessings of goodness_,” not
of merit, but of free favour; and they come to us in a _preventing way_,
a way of prudent foresight, such as only preventing love could have
arranged. In this light the verse is itself a sonnet!
“_Thou settest a crown of pure gold on his head._” Jesus wore the
thorn-crown, but now wears the glory-crown. It is a “_crown_,”
indicating royal nature, imperial power, deserved honour, glorious
conquest, and divine government. The crown is of the richest, rarest,
most resplendent, and most lasting order—“_gold_,” and that gold of the
most refined and valuable sort, “_pure gold_,” to indicate the
excellence of his dominion. This crown is set upon his head most firmly,
and whereas other monarchs find their diadems fitting loosely, his is
fixed so that no power can move it, for Jehovah himself has set it upon
his brow. Napoleon crowned himself, but Jehovah crowned the Lord Jesus;
the empire of the one melted in an hour, but the other has an abiding
dominion. Some versions read, “a crown of precious stones;” this may
remind us of those beloved ones who shall be as jewels in his crown, of
whom he has said, “They shall be mine in the day when I make up my
jewels.” May we be set in the golden circlet of the Redeemer’s glory,
and adorn his head for ever!
4. “_He asked life of thee, and thou gavest it him, even length of days
for ever and ever._” The first words may suit King David, but the length
of days for ever and ever can only refer to the King Messiah. Jesus, as
man, prayed for resurrection and he received it, and now possesses it in
immortality. He died once, but being raised from the dead he dieth no
more. “Because I live, ye shall live also,” is the delightful intimation
which the Saviour gives us, that we are partakers of his eternal life.
We had never found this jewel, if he had not rolled away the stone which
covered it.
5. “_His glory is great in thy salvation._” Immanuel bears the palm; he
once bore the cross. The Father has glorified his Son, so that there is
no glory like unto that which surroundeth him. See his person as it is
described by John in the Revelation; see his dominion as it stretches
from sea to sea; see his splendour as he is revealed in flaming fire.
Lord, who is like unto thee? Solomon in all his glory could not be
compared with thee, thou once despised Man of Nazareth! Mark, reader:
salvation is ascribed to God; and thus the Son, as our Saviour,
magnifies his Father; but the Son’s glory is also greatly seen, for the
Father glorifies his Son.
“_Honour and majesty hast thou laid upon him._” Parkhurst reads,
“splendour and beauty.” These are put upon Jesus, as chains of gold, and
stars and tokens of honour are placed upon princes and great men. As the
wood of the tabernacle was overlaid with pure gold, so is Jesus covered
with glory and honour. If there be a far more exceeding and eternal
weight of glory for his humble followers, what must there be for our
Lord himself? The whole weight of sin was laid upon him; it is but meet
that the full measure of the glory of bearing it away should be laid
upon the same beloved person. A glory commensurate with his shame he
must and will receive, for well has he earned it. It is not possible for
us to honour Jesus too much; what our God delights to do, we may
certainly do to our utmost. Oh for new crowns for the lofty brow which
once was marred with thorns!
“Let him be crowned with majesty
Who bowed his head to death,
And be his honours sounded high
By all thing that have breath.”
6. “_For thou hast made him most blessed for ever._” He is most blessed
in himself, for he is God over all, blessed for ever; but this relates
to him as our Mediator, in which capacity blessedness is given to him as
a reward. The margin has it, _thou hast set him to be blessings_; he is
an overflowing wellspring of blessings to others, a sun filling the
universe with light. According as the Lord sware unto Abraham, the
promised seed is an everlasting source of blessings to all the nations
of the earth. He is set for this, ordained appointed, made incarnate
with this very design, that he may bless the sons of men. Oh that
sinners had sense enough to use the Saviour for that end to which he is
ordained, viz., to be a Saviour to lost and guilty souls.
“_Thou hast made him exceeding glad with thy countenance._” He who is a
blessing to others cannot but be glad himself; the unbounded good-doing
of Jesus ensures him unlimited joy. The loving favour of his Father, the
countenance of God, gives Jesus exceeding joy. This is the purest stream
to drink of, and Jesus chooses no other. His joy is full. Its source is
divine. Its continuance eternal. Its degree exceeding all bounds. The
countenance of God makes the Prince of Heaven glad; how ought we to seek
it, and how careful should we be lest we should provoke him by our sins
to hide his face from us! Our anticipations may cheerfully fly forward
to the hour when the joy of our Lord shall be shed abroad on all the
saints, and the countenance of Jehovah shall shine upon all the
blood-bought. So shall we “enter into the joy of our Lord.”
So far all has been “the shout of them that triumph, the song of them
that feast.” Let us shout and sing with them, for Jesus is our King, and
in his triumphs we share a part.
7 For the king trusteth in the LORD, and through the mercy of the
most High he shall not be moved.
8 Thine hand shall find out all thine enemies: thy right hand shall
find out those that hate thee.
9 Thou shalt make them as a fiery oven in the time of thine anger:
the LORD shall swallow them up in his wrath, and the fire shall
devour them.
10 Their fruit shalt thou destroy from the earth, and their seed
from among the children of men.
11 For they intended evil against thee: they imagined a mischievous
device, _which_ they are not able _to perform_.
12 Therefore shalt thou make them turn their back, _when_ thou shalt
make ready _thine arrows_ upon thy strings against the face of them.
13 Be thou exalted, LORD, in thine own strength: _so_ will we sing
and praise thy power.
7. “_For the king trusteth in the Lord._” Our Lord, like a true King and
leader, was a master in the use of the weapons, and could handle well
the shield of faith, for he has set us a brilliant example of unwavering
confidence in God. He felt himself safe in his Father’s care until his
hour was come, he knew that he was always heard in heaven; he committed
his cause to him that judgeth right, and in his last moments he
committed his spirit into the same hands. The joy expressed in the
former verses was the joy of faith, and the victory achieved was due to
the same precious grace. A holy confidence in Jehovah is the true mother
of victories. This Psalm of triumph was composed long before our Lord’s
conflict began, but faith overleaps the boundaries of time, and chants
her “Io triumphe,” while yet she sings her battle song.