answer us
The request for God to "answer us" reflects a deep desire for communication and response from the divine. In the Hebrew text, the word "anah" is used, which means to respond or reply. This implies a relationship where the psalmist expects God to hear and act upon their plea. The historical context of this psalm, attributed to David, suggests a time of national crisis or military defeat, where the people of Israel are seeking reassurance and intervention from God. The call for an answer is not just a request for words but for tangible action that demonstrates God's presence and favor.

that those You love may be delivered
The phrase "those You love" refers to God's chosen people, Israel, whom He has set apart and cherished. The Hebrew word for "love" here is "ahav," which denotes a deep, covenantal love that God has for His people. This love is not based on merit but on God's sovereign choice and promise. The term "delivered" is from the Hebrew "yasha," the same root as "save," reinforcing the theme of rescue and salvation. The historical context of this psalm may relate to a specific military campaign or period of distress, where the psalmist is reminding God of His covenantal promises to protect and preserve His beloved nation. This plea for deliverance is a testament to the faith and trust that the psalmist places in God's unfailing love and faithfulness.

(6, 7, 8) These three verses, forming the centre of the poem, are, plainly by their style, of different age and authorship from the beginning. Possibly, indeed, they formed an original poem by themselves, an ancient oracular saying descriptive of the relations of Israel to the tribes bordering on her territory, and were then employed by the compilers of this psalm and Psalms 108, to rouse the drooping spirits of the race in some less fortunate time. (See Introduction.) The speaker is God Himself, who, according to a familiar prophetic figure, appears in the character of a warrior, the captain of Israel, proclaiming the triumphs won through His might by their arms. (Comp. Isaiah 63:1-6.) Here, however, the picture is rather playful than terrible--rather ironic than majestic. The conqueror is returning, as in the passage of Isaiah referred to above, from the battle, but he is not painted "glorious in his apparel, travelling in the greatness of his strength." The fury of the fight, the carnage, the bloodstained garments are all implied, not described. Instead of answering a challenge, as in Isaiah, by a description of the fight, here the champion simply proclaims the result of his victory as he proceeds to disarm and prepare for the bath--figures expressing the utmost contempt for the foe so easily subdued.