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6. Now I know. Here there follows grateful rejoicing, in which the faithful declare that they have experienced the goodness of God in the preservation of the king. To this there is at the same time added a doctrine of faith, namely, that God showed by the effect that he put forth his power in maintaining the kingdom of David, because it was founded upon his calling. The meaning is, It appears from certain experience, that God is the guardian of the kingdom which he himself set up, and of which he is the founder. For David is called Messiah, or anointed, that the faithful might be persuaded that he was a lawful and sacred king, whom God had testified, by outward anointing, to be chosen by himself. Thus, then, the faithful ascribe to the grace of God the deliverance which had been wrought for David from the greatest dangers, and at the same time, particularly mention the cause of this to be, that God had determined to protect and defend him who, by his commandment, had been anointed king over his people. They confirm still more clearly their hope, with respect to the future, in the following clause: God will hear him out of heaven I do not translate the verb which is here used into the past tense, but retain the future: for I have no doubt, that from the experience which God had already given them of his goodness, they concluded that it would be hereafter exercised in the continual preservation of the kingdom. Here the Psalmist makes mention of another sanctuary, ⁴⁷⁷⁴⁷⁷     Different from “the sanctuary” mentioned in verse second. namely, a heavenly. As God then graciously vouchsafed to descend among the Israelites, by the ark of the covenant, in order to make himself more familiarly known to them; so, on the other hand, he intended to draw the minds of his people upwards to himself, and thereby to prevent them from forming carnal and earthly conceptions of his character, and to teach them that he was greater than the whole world. Thus, under the visible sanctuary, which was made with hands, there is set forth the fatherly goodness of God, and his familiarity with his people; while, under the heavenly sanctuary, there is shown his infinite power, dominion, and majesty. The words, In the mightiness of the salvation, mean his mighty salvation, or his saving power. Thus, in the very expression there is a transposing of the words. The sense comes to this: May God by his wonderful power, preserve the king who was anointed by his commandment! The Holy Spirit, who dictated this prayer, saw well that Satan would not suffer David to live in peace, but would put forth all his efforts to oppose him, which would render it necessary for him to be sustained by more than human power. I do not, however, disapprove of the other exposition which I have marked on the margin, according to which the faithful, for their greater encouragement, set before themselves this truth, that the salvation of God’s right hand is in mightiness; in other words, is sufficiently strong to overcome all impediments.

7. Some trust in chariots. I do not restrict this to the enemies of Israel, as is done by other interpreters. I am rather inclined to think that there is here a comparison between the people of God and all the rest of the world. We see how natural it is to almost all men to be the more courageous and confident the more they possess of riches, power and military forces. The people of God, therefore, here protest that they do not place their hope, as is the usual way with men, in their military forces and warlike apparatus, but only in the aid of God. As the Holy Spirit here sets the assistance of God in opposition to human strength, it ought to be particularly noticed, that whenever our minds come to be occupied by carnal confidence, they fall at the same time into a forgetfulness of God. It is impossible for him, who promises himself victory by confiding in his own strength, to have his eyes turned towards God. The inspired writer, therefore, uses the word remember, to show, that when the saints betake themselves to God, they must cast off every thing which would hinder them from placing an exclusive trust in him. This remembrance of God serves two important purposes to the faithful. In the first place, however much power and resources they may possess, it nevertheless withdraws them from all vain confidence, so that they do not expect any success except from the pure grace of God. In the second place, if they are bereft and utterly destitute of all succor, it notwithstanding so strengthens and encourages them, that they call upon God both with confidence and constancy. On the other hand, when ungodly men feel themselves strong and powerful, being blinded with pride, they do not hesitate boldly to despise God; but when they are brought into circumstances of distress, they are so terrified as not to know what to become. In short, the Holy Spirit here recommends to us the remembrance of God, which, retaining its efficacy both in the want and in the abundance of power, subdues the vain hopes with which the flesh is wont to be inflated. As the verb נזכיר, nazkir, which I have translated we will remember, is in the conjugation hiphil, some render it transitively, we shall cause to remember. But it is no new thing in Hebrew for verbs to be used as neuter which are properly transitive; and, therefore, I have adopted the exposition which seems to me the most suitable to this passage.