20:1-9 This psalm is a prayer for the kings of Israel, but with relation to Christ. - 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.

Verse 9. - Save, Lord! This punctuation is adopted by Delitzsch, Kay, Professor Alexander, Hengstenberg, and our Revisers; but is opposed by Rosenmuller, Bishop Horsley, Ewald, Hupfeld, Cheyne, and the 'Speaker's Commentary.' It has the Hebrew Masoretie text in its favour, the Septuagint and Vulgate against it. Authorities are thus nearly equally balanced on the point; and we are at liberty to translate either, "Save, Lord: may the King hear us when we call!" or, "O Lord save the king: maybe hear us when we call (upon him)!" On the whole, perhaps, the former is preferable (see the arguments of Professor Alexander, 'Commentary on the Psalms,' p. 94).

Save, Lord,.... Not "the king", as the Septuagint, Ethiopic, and Arabic versions read the words, joining the word "king" to them, which is in the next clause; but this, as Aben Ezra observes, is not right, because of the accent "athnach", which divides these words from the following; rather the word us may be supplied; and so the Syriac version renders it, "the Lord will deliver us"; and the Targum is, "O Lord", , "redeem us", or "save us"; that is, with a temporal, spiritual, and eternal salvation: this petition is directed to Jehovah the Father, as the following is to the King Messiah;

let the King hear us when we call; for not God the Father is here meant, though he is an everlasting King, the King of kings; and who hears his people, when they call upon him, and while they are calling; yet he is rarely, if ever, called "the King", without any other additional epithet; whereas the Messiah often is, as in the next psalm, Psalm 20:1; and prayer is made to him, and he hears and receives the prayers of his people; and, as Mediator, presents them to his Father perfumed with his much incense; for he is a Priest as well as a King.

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.

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