Thanksgiving for victory is the leading motive of this Psalm, which is, as has already been remarked, a companion to Psalms 20. Its occasion need not be looked for in a coronation festival (Psalm 21:3), or a royal birthday (Psalm 21:4). It is quite natural that thanksgiving for victory should lead the poet to speak of the high dignity of the king, and to anticipate his future victories (Psalm 21:8-12).

The exalted language of Psalm 21:4-6 has led some interpreters to deny the historical reference of the Psalm, and to regard it as a prophecy of the Messianic King. The Targ. paraphrases king in Psalm 21:1; Psalm 21:7 by king Messiah. Such an interpretation is excluded by the general sense of the Psalm. The language applied to the king is not without parallel in the O.T.; and it is illustrated by expressions in the Assyrian royal Psalms: e.g. “Distant days, everlasting years, a strong weapon, a long life, many days of honour, supremacy among the kings, grant to the king, the lord, who made this offering to his gods” (quoted by Prof. Cheyne). Israel was not uninfluenced by the thoughts and language common to Oriental nations: and if other nations believed that their kings were reflections of the divinity, Israel believed that its king was the representative of Jehovah. Language which startles us by its boldness was used of him: language which was adopted and adapted by the Holy Spirit with a prophetic purpose, and only receives its ‘fulfilment’ in Christ. The Psalm then has a prophetic aspect, and looks forward through the earthly king of whom it spoke in the first instance, to Him who “must reign, till he hath put all his enemies under his feet” (1 Corinthians 15:25).

Hence its selection as one of the Proper Psalms for Ascension Day.

The structure of the Psalm is similar to that of Psalms 20.

i. A thanksgiving on behalf of the king for the victory granted to him: addressed to Jehovah and probably sung by the congregation or the Levites (Psalm 21:1-7).

ii. Anticipation of future triumphs, addressed to the king, and perhaps sung by a priest (Psalm 21:8-12).

iii. Concluding prayer of the congregation (Psalm 21:13).

1. The prayers of Psalms 20 have been answered. The victory is won, and the king rejoices. He has trusted in Jehovah, and now the ground of his rejoicing is the strength which Jehovah has put forth on his behalf, the deliverance which Jehovah has wrought for him. Cp. Psalm 9:14; Exodus 15:2.

1–7. The people’s thanksgiving for Jehovah’s favour to their king.

2. This verse refers chiefly, but not exclusively, to the prayers for the success of the expedition referred to in Psalm 20:3-5.

3. thou preventest him &c.] For prevent, see note on Psalm 18:18. Jehovah, as it were, goes to meet the king and bless him with success (goodness = good things, Proverbs 24:25): and once more crowns him king. The victory is a Divine confirmation of his sovereignty (1 Samuel 11:13 ff.). There may possibly be an allusion to the crown of the Ammonite king (2 Samuel 12:30).

4. He asked … thou gavest] Cp. Psalm 2:8. Long life was one of Jehovah’s special blessings under the old covenant. It was a natural object of desire when the hope of a future life was all but a blank. See Exodus 23:26; 1 Kings 3:11; Proverbs 3:2. But how can length of days for ever and ever be said of a mortal king? Partly in the same way as the salutation “Let the king live for ever” was used (1 Kings 1:31; Nehemiah 2:3); partly because he was regarded as living on in his posterity (2 Samuel 7:29). Cp. Psalm 45:2; Psalm 45:6; Psalm 61:6; Psalm 72:5; Psalm 72:17.

5. Glory, honour, majesty, are Divine attributes (Psalm 8:1; Psalm 8:5; Psalm 104:1); and the victorious king shines with a reflection of them.

hast thou laid] Rather as R.V., dost thou lay. Cp. Psalm 89:19 for the same word used of Divine endowment.

6. R.V. For thou makest him most blessed for ever:

Thou makest him glad with joy in thy presence.

Lit. thou makest him blessings, the possessor and the medium of blessing. Cp. Genesis 12:2. The victory is a pledge of Divine favour and fellowship, an evidence that the king walks in the light of Jehovah’s countenance. Cp. Psalm 4:6; Psalm 16:11; Psalm 89:15; Psalm 140:13.

7. The grounds of this blessing: on the king’s side, trust; on God’s side, lovingkindness (Psalm 18:50). This verse forms the transition to the second division of the Psalm.

8. shall find out] Reach them and get them into thy power (1 Samuel 23:17).

8–12. The king, who must be supposed to be present, is now addressed. This victory is an earnest of future victories. The total destruction of all his enemies is confidently anticipated.

9. Thou shalt make them as a fiery oven] R.V., as a fiery furnace.

The comparison is condensed, and inexact in form; but the sense is clear: thou wilt consume them as fuel in a furnace. The phrase is figurative (Malachi 4:1): yet there may be an allusion to the terrible vengeance inflicted on the Ammonites (2 Samuel 12:31).

in the time of thine anger] Lit. in the time of thy countenance, or presence: when Thou appearest in person. Cp. 2 Samuel 17:11. ‘The face of Jehovah’ is the manifestation of His Presence in wrath as well as in mercy (Psalm 34:16); and the king is His representative.

10. Even their posterity shall be utterly destroyed. Cp. Psalm 9:5; Psalm 37:28. Fruit = children, ‘the fruit of the womb’ (Lamentations 2:20).

11, 12. Though they threaten thee with evil,

Though they devise a mischievous plan, they shall avail naught,

For thou shalt make them turn their backs,

Aiming with thy bowstrings against their faces.

13. The congregation’s concluding prayer (as in Psalm 20:9), returning to the thought of Psalm 21:1. Jehovah is exalted when He manifests His strength (Psalm 7:6; Psalm 46:10; Psalm 57:5; Psalm 57:11). R.V., in thy strength, for in thine own strength.

thy power] Thy might, made known in mighty acts of salvation (Psalm 20:6).