We will rejoice in thy salvation; and in the name of our God we shall be exalted.

“"The Lord fulfil all Your petitions." The Lord fulfil not only the petitions which You made on earth, but those also whereby Thou intercedest for us in heaven. "Now have I known that the Lord has saved his Christ" [Psalm 20:6]. Now has it been shown to me in prophecy, that the Lord will raise up His Christ again. "He will hear Him from His holy heaven." He will hear Him not from earth only, where He prayed to be glorified; [John 17:1] but from heaven also, where interceding for us at the Right Hand of the Father, [Hebrews 7:25] He has from thence shed abroad the Holy Spirit on them that believe in Him. "In strength is the safety of His right hand." Our strength is in the safety of His favour, when even out of tribulation He gives help, that "when we are weak, then we may be strong." [2 Corinthians 12:10] "For vain is" that "safety of man," which comes not of His right hand but of His left: for thereby are they lifted up to great pride, whosoever in their sins have secured a temporal safety.”

“In the preceding Psalms the discussion concerned deliverance from persecution, and he gave thanks for deliverance; but here, being delivered, or existing in the hope of deliverance, he asks to be advanced to greater things. This Psalm, then, is divided into two parts. In the first part the petition for exaltation is set forth. In the second, a promise is proposed, at the place, "O Lord, in thy strength," etc. Concerning the first he does three things. For first the petition is set forth. Second, the hope of being heard is set forth, at the place, "now I have known." Third, the conclusion of the Psalm is set forth, at the place, "O Lord, save," etc. Concerning the first he does two things. First, the petition is set forth for evils. Second, for advancement to good, at the place, "may he reward thee." This Psalm proceeds in a different manner than the preceding ones. For in the other Psalms it is presented as the prayer of David asking for himself; here it is presented as the prayer of others on his behalf: and although according to the letter the things said here refer in some way to David, nevertheless properly and truly they pertain to Christ. According to the mystical sense, however, they pertain to the Church and to the just man: and however they are understood, concerning this part the Psalm does two things. First, the hearing of the one who prays is set forth. Second, the reason for being heard is set forth, at the place, "may he protect thee." He says therefore: O David, or O Christ, "may the Lord hear thee"; 1 Maccabees 1: "may he hear your prayers," etc. "May the Lord hear thee." David suffered tribulations, and Christ likewise in his passion: and therefore he says, "in the day of tribulation and chastisement": Isaiah 37: "a day of tribulation, and of rebuke, and of blasphemy is this day." And in this Christ was heard both for himself and for others: Hebrews 5: "in the day of his flesh, with a strong cry and tears, offering, he was heard." And the just man says, "when I was in tribulation, I cried, and he heard me." There is, then, a threefold cause which makes prayer able to be heard. The first is the divine goodness. The second is the intercession of the saints. The third is one's own merit; because, as is said in John 9, God does not hear sinners; but if any man be a worshipper of God, him he heareth. The reason for being heard is set forth when he says, "may the name of the God of Jacob protect thee." The first cause is, that is, on account of his name, that is, on account of his goodness. "May he protect thee," if this be referred to Christ. But if it pertain to others, it is set forth thus: of one who prays, "may the name of the God of Jacob protect thee." Which God he himself worshipped when he appeared to him at Bethel: Genesis 28: the God of Jacob, who leads earthly things to the heavens, and from the heavens helps earthly things. This one, then, "may he protect thee": Proverbs 18: "the name of the Lord is a strong tower"; Psalm 30: "thou shalt protect them in thy tabernacle," etc. This name is omnipotent: Exodus 15: "who is able to save," etc. Likewise it is a name of mercy: Luke 1, "holy," that is, merciful, "is his name"; Song of Songs 1: "thy name is as oil poured out." Thus, then, from the power and mercy of God we are protected: Isaiah 49: "he protected me under the shadow of his hand"; Psalm 16: "protect me under the shadow of thy wings." The second cause: "may he send thee help from the holy place," that is, from the assembly of the saints. And there is a twofold assembly of the saints: one of those reigning with God in glory, the other of those warring on earth; and from both we are helped, because the Angels intercede for us: 1 John 2: "we have an advocate," namely the assembly of Angels; Revelation 8: "the smoke of the incense of the prayers of the saints ascended from the hand of the Angel, before God." Smoke comes from moisture and heat. Likewise Christ, who is their king, stands by for us: Hebrews 7: "approaching through himself to God, to intercede for us." And therefore he says, "may he send thee help from the holy place," that is, from the incarnate Son, who is anagogically called holy; Luke 1: "that which shall be born of thee holy shall be called the Son of God"; Daniel 9: "let the holy of holies be anointed." Or, "from the holy place," that is, from Christ having suffered, because in his passion he sanctified himself for us: John 17: "for them I sanctify myself, that they also may be sanctified in truth"; 1 Kings 11: "tomorrow there will be salvation for you when the sun grows hot." Or, "may he send thee help from the holy place," namely from the assembly of the blessed: Psalm 2: "but thou dwellest in the holy place." "And out of Sion may he defend thee." Sion, that is, a watchtower, that is, from the citadel of David, where the ark was; there God was then worshipped; as if he were to say: from the prayers of those who watch for heavenly things in this world, "may he defend thee," that is, may he make thee safe. Or conversely, "from the holy place," namely the assembly of those who are in the world: and "out of Sion," namely those who are in glory. "May he defend thee." Or, "from the holy place," as regards those who are in the active life. And "out of Sion," as regards those who are in the contemplative life; that is, by the prayers of all these, "may he defend thee." The third cause is that his works be pleasing to God; whence he says, "may he be mindful of all thy sacrifice." Every good work is like a sacrifice, because all things ought to be offered to God: 1 Corinthians 10: "do all things for the glory of God." Therefore all our deeds are in a certain manner a sacrifice: whether alms — Hebrews, last chapter: "do not forget beneficence and fellowship, for by such sacrifices God is well pleased"; or fasting — Romans 12: "present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service." In the Old Testament, indeed, certain sacrifices were made which were not wholly burnt, but only a part; and a part came to the use of those offering, as with certain peace-offerings; while others were wholly burnt, which were called "most holy," and were called holocaust, from "olon," which means "whole," and "cauma," which means "burning." And therefore there is a twofold kind of good works. Some are called "sacrifice," when someone dedicates something of his goods to God, as if a married person should abstain for some days: Ecclesiastes 3: "a time to embrace, and a time to be far from embraces." But when someone gives the whole, reserving nothing for himself, or restrains himself entirely, this is called a holocaust; therefore he says, "may he be mindful of all thy sacrifice": Psalm 50: "a sacrifice to God," etc. "And may thy holocaust be made fat," that is, accepted by God: Ecclesiasticus 35: "the offering of the just enriches the altar, and is an odor of sweetness in the sight of the Lord." And he says "fat," because the holocaust was burnt and produced an odor, since fatty things give off more odor. And therefore he who offers a sacrifice more devoutly is more acceptable, however small it may be. These things can be referred to the sacrifice of Christ, who offered himself wholly on the altar of the cross. And thus, "may he be mindful," that is, may he make us mindful of his passion and death: Lamentations 3: "remember my poverty and my transgression, the wormwood and the gall." Or, may he be mindful of our good works which we have sacrificed to him. "May he grant." Above, the Psalmist, praying, asked for advancement to a good which is desired outwardly; here he asks for that good which is sought inwardly: and concerning this he does two things. First he asks that what he requests be fulfilled. Second he sets forth the reason, at the place, "we shall rejoice." Concerning the first he does two things. First he asks for that which is in the inner movement of the soul, according to the will regarding the end. Second he asks that counsel be fulfilled concerning those things which are for the end, "and confirm all thy counsel," etc. He says therefore, "may he grant thee according to thy heart," that is, according to the will which concerns the end; as if he were to say, may he lead thee through to the end which thou dost intend, which ought to be God: Proverbs 10: "the desire of the just shall be granted." "And confirm all thy counsel"; this concerns those things which are for the end — for our counsels are weak, because we cannot foresee all things: Wisdom 9: "the thoughts of mortal men are fearful, and our counsels uncertain." But it is God who confirms by directing our counsel, which ought to concern the seeking of eternal things: John 16: "ask that your joy may be full"; and by giving efficacy for carrying out our counsels. But he scatters the counsel of the perverse, as is said in Job 5. "We shall rejoice." Here the reason for being heard is set forth. God gladly gives good things to those who share them with others: 1 Peter 4: "ministering the same one to another." And therefore the reason for being heard is this, that the good which is sought ought to be shared with others. And this happens, first, as regards the joy of many; as if to say, we, being exalted, "shall rejoice in thy salvation," not in ourselves. Gregory: it is just that he should always find sorrow in himself, who, having forsaken God, sought joy in himself. "And we shall be magnified in the name of our God," through the invocation of him who exalted thee: Wisdom, last chapter: "in all things thou hast magnified thy people, and hast honored them, and hast not despised them, assisting them in every place and at every time." And therefore he says, "we shall be magnified," etc., that is, we shall be great. "May he fulfill." Here he treats of the outward petitions: and this is when God hears what we ask, because Christ made many petitions for us, John 16. "Now I have known." Here the hope of being heard is set forth, and he says: considering that we shall be multiplied from thy good, "now I have known that the Lord hath saved his Christ"; so that this may be understood either of Christ, through whom many have been saved, or of David, whom he made safe unto predestination. "Now," as it were from now, before it comes to pass: 1 Peter, concerning which salvation the prophets inquired, foretelling the sufferings that are in Christ, and the glories that should follow. And it is not only this, that he saved Christ Jesus by raising him from the dead, Psalm 15: "thou wilt not suffer thy holy one to see corruption"; and thus, the head being saved, the members will be saved; but he will hear him, namely Christ praying for the members: John 11: "Father, I know that thou hearest me always." Or, of David. "He will hear." Here the power of the one who hears is commended. And first he sets forth the power. Second, the proof of the power, at the place, "these in chariots." "Might" expresses the multitude of power. Might is the strong work of one who has dominion. And it can be referred to men, so that the sense is: "the salvation of thy right hand," by which thou dost save Christ and us through him, "appears in mighty deeds," that is, in every place, which is powerfully and mightily in us. Or it can be referred to God: and thus, "the salvation of thy right hand is in mighty deeds," that is, in the greatness of thy power: Psalm 67: "who bringeth out them that are bound in strength." And he says "of the right hand," because there is a twofold salvation of God. One is, namely, of the left hand, by which he saves in temporal things, bestowing temporal goods: Psalm 48: "men and beasts thou wilt save, O Lord." The other is the salvation of the right hand, which concerns eternal things, by which he saves the just, bestowing gifts: Wisdom 10: "God rendered to the just the wages of their labors." Next he sets forth the proof of the power. And first he sets forth the diversity of confidence and glorying that is found among men. Second he sets forth the outcome of both, at the place, "they are bound." For there is a twofold kind of men. Some indeed place their whole hope in worldly power: against whom it is said, Jeremiah 17: "cursed is the man that trusteth in man"; Psalm 51: "the just shall see, and shall laugh, and shall say," etc. Some place their hope in God: Psalm 117: "it is good to hope in the Lord." And therefore he says, "these in chariots, and these in horses"; as if to say, some trust in worldly power, of whom it is said, "these in chariots," etc. Or it is referred to warfare, or to triumphs; because some fight in chariots, some on horses: Exodus 15: "Pharaoh went in with chariots and horsemen." Or it refers to triumphs, and then they do not trust, but glory; because according to the Gloss, in ancient times there was a twofold kind of triumph: one greater, the other lesser. The first was called "laureate," because the victor was crowned with laurel; and this took place in a chariot. The second was called an "ovation"; and it took place on horseback. As if to say: some glory in great things, some on horses, as in an ovation. "Ovo, ovas" is the same as "to rejoice"; and it is drawn from children who rejoice when an egg is given to them. But we, in great things, that is, we glory in the name of the Lord. "Triumph" is said from "tris," which is three, and "phonos," which is sound; because a threefold sound was displayed to the returning victors. For first the whole people went out to meet him. Second, all the captives followed his chariot with bound hands. Third, he himself, clothed in the tunic of Jupiter, sat in the chariot which four white horses drew; and thus he was led to the Capitol. But in the chariot there was placed with him a certain servant, who struck him on the cheek, saying, "know thyself." "They." Here the diverse outcome is set forth, because there is an outcome for the wicked. Jerome has "bowed down," and then it is clear, because bending down is the way to a fall, and thus the power of the world little by little fails. Or, "bound," because temporal goods bind, and especially sinners: Wisdom 14: "the creatures of God are turned to an abomination, and a snare to the feet of the unwise," that is, of sinners. Whence he says, "and they have fallen," because in the end they will be ground down: Isaiah 8: "they shall fall, and shall be broken; and they shall be snared, and shall be taken." Likewise there is an outcome for the powerful, when he says, "but we are risen," little by little; Micah 7: "I have fallen, I shall rise again; when I shall sit in darkness, the Lord is my light." "And we are set upright." Just as bending down is the way to a fall, so being set upright is the way to rectitude of standing. And this consists in holiness. "O Lord." The conclusion of this whole Psalm is set forth: which indeed seems to tend toward two things. For he asks either for the true Christ, or for Christ in figure. As to the first, he says, "O Lord, save the king," that is, Christ. Or, for David. And thus he prays on behalf of those who are praying. "Hear us in the day wherein we shall call upon thee": Psalm 137: "in whatsoever day I shall call upon thee, hear me."”

“Here is, I. Holy David himself triumphing in the interest he had in the prayers of good people (Psa 20:6): "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 9:23), 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, Psa 20:7. 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, Sa2 8:4; Sa2 10:18. "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, Psa 20:8. "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, Sa2 8:4. 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!" Psa 20:9. 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.”

“Now know I that the Lord saveth his Anointed,.... Not David, though he was the anointed of the God of Jacob, and was anointed with material oil to be king of Israel by Samuel, at the express order of God himself; but David is not here speaking of himself, nor the church of him, but of the Messiah; anointed by Jehovah king over his holy hill of Zion, with the oil of gladness, or the Holy Spirit. The church in prayer rises in her faith, and is strongly assured of the salvation of the Messiah; that though his troubles would be many and great, he should be delivered out of them all; should be heard and helped in the day of salvation, and be freed from the sorrows of death and hell, he should be encompassed with; that he should be raised from the dead; have all power in heaven and earth given him; ascend on high, and triumph over all his enemies; and all his people, all the members of his body, should be saved through him, which is in a sense the salvation of himself; he will hear him from his holy heaven; where his throne and temple are, which is the habitation of his holiness, whither the prayers of the Messiah when on earth ascended, where they were received, heard, and answered. Before the church prays that he might be heard, now she believes he would; and that, with the saving strength of his right hand; that is, by the exertion of his mighty power, in strengthening him as man to bear up under his sorrows, go through his work, and finish it; by upholding him with his right hand while engaged in it, and by raising him up from the dead with it, and setting him down at it in the highest heavens.”

“Salvation. Jesus Christ, who gives us the victory over all our spiritual enemies, (Calmet) or in thy prosperity; (Worthington) which we shall attribute to God. The first words may also be addressed to Him. We shall rejoice if thou grant us the victory, and we will return thanks. Hebrew, “we shall praise, or be praised, for thy salvation; and in thy name we shall lift up the standard.” (Calmet) — But there is no proof that nodgol, (Haydock) which occurs no where else, has this signification. It is probable that the Septuagint read nogdol; and Houbigant adopts their version. St. Jerome has, “we shall dance.” All the versions denote joy. (Berthier)”

“(Heb.: 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., Kg1 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 (Kg1 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, Sa1 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.”