I beseech thee, O Jehovah! save me As the term n', na, in Hebrew is frequently used as an adverb of time, not a few render it, in this place, now: Save, I beseech thee, now. It is also often used in the form of asking, and this is the meaning I attach to it, and which accords very well with this passage; for I am persuaded that the Holy Spirit, in repeating the same phrase, designed, by the mouth of the prophet, to stir up and stimulate the faithful to great earnestness and ardor in prayer. If any prefer a different interpretation, it will not be difficult to prevail on me to agree to it. One thing is plain, that there is here a form of prayer prescribed to the chosen people, to seek for prosperity to the kingdom of David, upon which the common safety of all depended. In these words, too, he protested that he held his kingdom by Divine legation, and, therefore, they who would not agree to wish prosperity to his reign were unworthy of occupying a place in the Church. In the verse following, a particular request is subjoined, which the faithful must entertain; namely, that as God had thus appointed David to be the minister of his grace, so he would also bless him Those are said to come in the name of the Lord, whom God employs for the welfare of his Church -- such as prophets and teachers, whom he raises up to gather together his Church; and generals and governors, whom he instructs by his Spirit. But as David was a type of Christ, his case was peculiar; it being the will of God that his people should dwell under him and his successors till the advent of Christ. The clause, blessed is he that cometh, may be viewed as a form of congratulation; but seeing that the benediction of the priests is immediately annexed, I am disposed rather to believe that the people wished for David God's grace and favor. To induce them to present this petition with more alacrity, and thus be encouraged to receive the king whom God appointed them, this promise is added in the person of the priests, We bless you out of the house of the Lord. They speak in this manner agreeably with the nature of their office, which enjoined on them the duty of blessing the people, as appears from several passages in the books of Moses, and particularly from Numbers 6:23. It is not without reason that they connect the welfare of the Church with the prosperity of the kingdom, it being their desire to throw out the suggestion, and to represent that the safety of the people would remain as long as that kingdom continued to flourish, and that they would all share in the blessings which would be conferred upon their king, because of the indissoluble connection which exists between the head and members. Knowing, as we now do, that when David was constituted king, the foundation of that everlasting kingdom, which was eventually manifested in the advent of Christ, was then laid, and that the temporal throne upon which the descendants of David were placed was a type of the eternal kingdom given to Christ by God his Father, in consequence of which he obtained all power, both in heaven and on earth, there can be no question that the prophet calls upon the faithful to pray fervently and constantly for the prosperity and progress of this spiritual kingdom; for it was incumbent on those who lived during the shadowy dispensation to pray for David and his successors; but after all the grandeur of that kingdom was overthrown, it behooved them to entreat the more ardently that God, in fulfillment of his promise, would re-establish it. In short, all that is here stated properly relates to the person of Christ; and that which was dimly adumbrated in David was brightly represented and fulfilled in Christ. The election of David was secret; and after he was anointed by Samuel to be king, he was rejected by Saul, and by all the heads of the people, and all abhorred him as if he had been a person deserving of a hundred deaths. Thus disfigured and dishonored, he did not appear to be a fit stone for occupying a place in the building. Similar to this was the beginning of the kingdom of Christ, who, being sent by his Father for the redemption of the Church, not only was despised by the world, but also hated and execrated, both by the common people and the dignitaries of the Church. But it may be asked, how the prophet designates those master-builders who, so far from wishing the protection of the Church, aim at nothing so much as the demolition of the entire structure? We know, for instance, with what vehemence the scribes and priests, in Christ's time, labored to subvert all true piety. The reply is not difficult. David refers solely to the office which they held, and not to the inclinations by which they were actuated. Saul and all his counsellors were subverters of the Church, and yet, in relation to their office, they were chief-builders. To the ungodly the Holy Ghost is wont to concede the honorable titles which belong to their office, until that God remove them from it. How abandoned, oftentimes, were the priests among the ancient people of God, and yet they retained the dignity and honor which belonged to their office, until they were denuded of it. Hence the words of Isaiah, "Who is blind, but my servant; and who is foolish., but he whom I have sent?" Isaiah 42:19 Now, though their intention was to undermine the whole constitution of the Church, yet, as they were divinely called for a different object, he calls them the servants and the sent of God. In our day, also, the Pope and his filthy clergy, who usurp the title of the priesthood, nevertheless continue the professed enemies of Christ; from which it follows, that they are any thing rather than God's legitimate servants, -and occupying the position of pastors -- while they scatter the flock, their condemnation will be the greater. Between them and the Levitical priests there is assuredly a wide difference. As, however, they are invested with the usual authority, there can be no harm in conceding the title to them, provided they do not use it as a cloak to conceal their vile tyranny; for if the mere title was sufficient to procure for them personal reverence, then Christ must, of necessity, have been silenced, seeing that the priests rejected his doctrine. This passage rather informs us, that those who are intrusted with the office of ruling the Church, sometime, prove the worst workmen. David, speaking by the Spirit, denominates chief-builders those who attempted to destroy the Son of God and the salvation of mankind, and by whom the worship of God was adulterated, religion wholly corrupted, and the temple of God profaned. If, therefore, all who are clothed with the ordinary authority must be listened to without exception, as legally appointed pastors, then must Christ not speak, because it very frequently occurs, that his bitterest enemies are concealed under the garb of pastors. Here we behold with how strong and impregnable a shield the Holy Ghost furnishes us against the empty vauntings of the Papal clergy. Be it so, that they possess the name, "chief-builders;" but if they disown Christ, does it necessarily follow that we must disown him also? Let us rather contemn and trample under our feet all their decrees, and let us reverence this precious stone upon which our salvation rests. By the expression, is become the head of the corner, we are to understand the real foundation of the Church, which sustains the whole weight of the edifice; it being requisite that the corners should form the main strength of buildings. I do not approve of the ingenious opinion of Augustine, who makes Christ the corner-stone, because he united both Jews and Gentiles, thus making the corner the middle stone between the two different walls. David then proceeds to repeat, at some length, as I have observed, that it is erroneous to estimate the kingdom of Christ by the sentiments and opinions of men, because, in spite of the opposition of the world, it is erected in an astonishing manner by the invisible power of God. In the meantime, we ought to remember, that all that was accomplished in the person of Christ extends to the gradual development of his kingdom, even until the end of the world. When Christ dwelt on the earth, he was despised by the chief priests; and now, those who call themselves the successors of Peter and Paul, but who are truly Ananiases and Caiaphases, giant-like wage war against the Gospel and the Holy Ghost. Not that this furious rebellion ought to give us any uneasiness: let us rather humbly adore that wonderful power of God which reverses the perverse decisions of the world. If our limited understandings could comprehend the course which God follows for the protection and preservation of his Church, there would be no mention made of a miracle. From this we conclude, that his mode of working is incomprehensible, baffling the understandings of men. Was it necessary, it may be asked, that Christ should be reproached by the master-builders? It would certainly indicate a sad state of the Church, if she never had any pastors except those who were deadly enemies to her welfare. When Paul styles himself "a master-builder," he informs us that this office was common to all the apostles, (1-Corinthians 3:10). My answer therefore is, that all who bear rule in the Church are not charged with perpetual blindness; but that the Holy Spirit meets with this stumblingblock, which, in other respects, is wont to prove a hindrance to many when they witness the name of Christ enveloped with worldly splendor. When God, for the purpose of making his glory shine forth more brightly, looseth Satan's rein, so that those who are invested with power and authority reject Christ, then it is that the Holy Spirit bids us be of good courage, and setting at nought all these perverse decisions, receive with all respect the King whom God has placed over us. From the first, we know that the master-builders have endeavored to subvert the kingdom of Christ. The same thing is taking place in our times, in those who are intrusted with the superintendence of the Church having made every attempt to overturn that kingdom, by directing against it all the machinery which they can devise. But if we call to mind this prophecy, our faith will not fail, but will be more and more confirmed; because, from these things it will the better appear that the kingdom of Christ does not depend upon the favor of men, and that it does not derive its strength from earthly supports, even as he has not attained it by the suffrages of men. If, however, the master-builders build well, the perverseness of those who will not permit themselves to be appropriated to the sacred edifice will be so much the less excusable. Moreover, as often as we shall, by this species of temptation, be put to the trial, let us not forget that it is unreasonable to expect that the Church must be governed according to our understanding of matters, but that we are ignorant of the government of it, inasmuch as that which is miraculous surpasses our comprehension. The next clause, this is the day that God hath made, reminds us that there will be nothing but the reign of moral darkness, until Christ the Sun of Righteousness illumine us by his gospel. We are also reminded that this work is to be ascribed to God, and that mankind must not arrogate to themselves any merit on account of their own endeavors. The call to the exercise of gratitude, which immediately follows, is intended to warn us against yielding to the madness of our enemies, however furiously they rage against us, in order to deprive us of the joy which Christ has brought to us. From him all our happiness is derived, and, consequently, there is no cause for surprise that all the ungodly fume with vexation, and feel indignant, that we should be elevated to such a pitch of joy as to suppress all the sorrows and soothe all the asperity of the trials we have to endure. Prior to the advent of Christ, the prayer that follows was familiar to the people, and even to the children, for the Evangelists declare that Christ was received with this form of salutation. And certainly it was the will of God to ratify, at that time, the prediction which he had spoken by the mouth of David; or rather that exclamation clearly demonstrates that the interpretation, against which the Jews now raise a clamor, was unanimously admitted; and this renders their obstinacy and malice the more inexcusable. I blame them not for their stupidity, seeing that they purposely spread around them the mists of ignorance to blind themselves and others. And as the Jews never ceased to put up this prayer during that sad desolation, and those hideous devastations, their perseverance ought to inspire us with new vigor in these days. At that time they had not the honor of a kingdom, no royal throne, no name but with God; and yet amid this deplorable and ruinous state of things, they adhered to the form of prayer formerly prescribed to them by the Holy Spirit. Instructed by their example, let us not fail to pray ardently for the restoration of the Church, which, in our day, is involved in sad desolation. Besides, in these words, we are also informed that Christ's kingdom is not upheld and advanced by the policy of men, but that this is the work of God alone, for in his blessing solely the faithful are taught to confide. Moreover, the very repetition of the words which, as we have observed, renders them more forcible, ought to arouse us from our lethargy, and render us more intensely ardent in breathing forth this prayer. God can, indeed, of himself, and independently of the prayer of any one, erect and protect the kingdom of his Son; but it is not without good cause that he has laid this obligation on us, as there is no duty more becoming the faithful than that of earnestly seeking for the advancement of his glory.

Save now, I beseech thee, O Lord - The word save here seems to be used in the general sense of imploring the divine interposition and mercy. It is a part of the word which in the New Testament is rendered "Hosanna" - save now Matthew 21:9 - and is the language which the multitudes employed when they followed the Saviour as he went from the Mount of Olives to Jerusalem. The language which they used on that occasion was borrowed from this psalm, and was eminently appropriate to the occasion - "Hosanna - blessed be he that cometh in the name of the Lord;" but the fact that it was thus employed does not prove that the psalm had original reference to the Messiah. The language was not improbably used on high festivals, and would be naturally employed when the Messiah came.
Send now prosperity - Give success; be favorable. God had interposed, and now the prayer is, that there might be continued and uninterrupted prosperity; that as the tide had begun to turn in the psalmist's favor, it might recede no more; that the calamities and woes which he had experienced might not be repeated. This was omitted in the acclamations of the multitude that attended the Saviour Matthew 21:9; but it is eminently an appropriate prayer to be used in connection with his coming - since his coming, whether to the world, to an individual, to a church, or to a community, brings the highest kind of "prosperity" in its train.

Save now, I beseech thee - These words were sung by the Jews on the feast of tabernacles, when carrying green branches in their hands; and from the הושיעה נא hoshiah nna, we have the word hosanna. This was sung by the Jewish children when Christ made his public entry into Jerusalem. See Matthew 21:9 (note), and see the note there, in which the word and the circumstance are both explained.

Save now, I beseech thee, (m) O LORD: O LORD, I beseech thee, send now prosperity.
(m) The people pray for the prosperity of David's kingdom, who was the figure of Christ.

Save now, I beseech thee, O Lord,.... Or, "we beseech thee"; for they are the words of the people, wishing all health and happiness to their king; and it is as if they had said, "vivat rex", that is, "let the king live", or, "God save the King": and no doubt these words were used by the people, when all the tribes united and made David king over all Israel, and when he became the head of the corner; which was attended with the shouts and acclamations of the people, expressing themselves after this manner, And certain it is that these words were used by the followers of Christ, and applied to him, when he made his public entry into Jerusalem, crying, "hosanna" to the son of David. The word "hosanna" is the same with "save now"; and is compounded of the two words in the text thus translated, Matthew 21:9;
O Lord, I beseech thee, send now prosperity; to our King: give him success in all his undertakings, and victory over all his enemies; may the pleasure of the Lord prosper in his hands; may his Gospel run and be glorified, and be spread all over the world, and multitudes bow to the sceptre of his kingdom; may his kingdom be enlarged, and his dominion be from sea to sea; and may this spiritual building rise, and be brought to perfection, of which he is the foundation and chief corner stone. The allusion may be to the shouts usually made at the laying of the foundation or corner stone of any considerable edifice, and at the bringing in the head stone of it; see Ezra 3:11.

Save now--Hebrew, "Hosanna" (compare Psalm 115:2, &c., as to now) a form of prayer (Psalm 20:9), since, in our use, of praise.

We - These seem to be the words of the Levites, to whom he spake Psalm 118:19.