Teks -- Psalms 20:1-9 (NET)
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God had made a covenant with Jacob and his posterity.
Wesley: Psa 20:2 - Sanctuary From the tabernacle in Zion, where the ark then was; toward which the Israelites directed their prayers.
From the tabernacle in Zion, where the ark then was; toward which the Israelites directed their prayers.
Wesley: Psa 20:5 - Rejoice Hereby they shew their confidence in God, and their assurance of the victory.
Hereby they shew their confidence in God, and their assurance of the victory.
To the honour of God.
In way of triumph.
Wesley: Psa 20:6 - Now We are already sure of victory by the consideration of God's power and faithfulness and love to David, and to his people. They speak as one person, be...
We are already sure of victory by the consideration of God's power and faithfulness and love to David, and to his people. They speak as one person, because they were unanimous in this prayer.
Will certainly save.
Wesley: Psa 20:6 - Strength This shews how God will hear him, even by saving him with a strong hand.
This shews how God will hear him, even by saving him with a strong hand.
Trust in it.
From their horses and chariots, to which they trusted.
Stand firmly, and keep the field.
Wesley: Psa 20:9 - Let the king God, the supreme monarch, the king of kings, and in a peculiar manner the king of Israel.
God, the supreme monarch, the king of kings, and in a peculiar manner the king of Israel.
JFB: Psa 20:1 - -- David probably composed this Psalm to express the prayers of the pious for his success as at once the head of the Church and nation. Like other compos...
David probably composed this Psalm to express the prayers of the pious for his success as at once the head of the Church and nation. Like other compositions of which David in such relations is the subject, its sentiments have a permanent value--the prosperity of Christ's kingdom being involved, as well as typified, in that of Israel and its king. (Psa 20:1-9)
Or manifested perfections, as power, wisdom, &c.
JFB: Psa 20:2 - strengthen thee Sustain in conflict; even physical benefits may be included, as courage for war, &c., as such may proceed from a sense of divine favor, secured in the...
Sustain in conflict; even physical benefits may be included, as courage for war, &c., as such may proceed from a sense of divine favor, secured in the use of spiritual privileges.
Or gifts, vegetable offerings.
Literally, "turn to ashes" (compare 1Ki 18:38).
Or plan.
That wrought and experienced by him.
JFB: Psa 20:5 - set up our banners (Num 2:3, Num 2:10). In usual sense, or, as some render, "may we be made great."
He speaks as if suddenly assured of a hearing.
JFB: Psa 20:6 - his anointed Not only David personally, but as the specially appointed head of His Church.
Not only David personally, but as the specially appointed head of His Church.
JFB: Psa 20:6 - his holy heaven Or, literally, "the heavens of His holiness," where He resides (Psa 2:6; Psa 11:4).
His power which brings salvation.
That is, who trust in horses, &c.
JFB: Psa 20:8 - stand upright Literally, "we have straightened ourselves up from our distress and fears."
Literally, "we have straightened ourselves up from our distress and fears."
JFB: Psa 20:9 - let the king hear As God's representative, delivered to deliver. Perhaps a better sense is, "LORD, save the king; hear us when we call," or pray.
As God's representative, delivered to deliver. Perhaps a better sense is, "LORD, save the king; hear us when we call," or pray.
Clarke: Psa 20:1 - The Lord hear thee The Lord hear thee - David had already offered the sacrifice and prayed. The people implore God to succor him in the day of trouble; of both persona...
The Lord hear thee - David had already offered the sacrifice and prayed. The people implore God to succor him in the day of trouble; of both personal and national danger
Clarke: Psa 20:1 - The name of the God of Jacob The name of the God of Jacob - This refers to Jacob’ s wrestling with the Angel; Gen 32:24 (note), etc. And who was this Angel? Evidently none ...
The name of the God of Jacob - This refers to Jacob’ s wrestling with the Angel; Gen 32:24 (note), etc. And who was this Angel? Evidently none other than the Angel of the Covenant, the Lord Jesus, in whom was the name of God, the fullness of the Godhead bodily. He was the God of Jacob, who blessed Jacob, and gave him a new name and a new nature. See the notes on the above place in Genesis.
Clarke: Psa 20:2 - Send thee help from the sanctuary Send thee help from the sanctuary - This was the place where God recorded his name; the place where he was to be sought, and the place where he mani...
Send thee help from the sanctuary - This was the place where God recorded his name; the place where he was to be sought, and the place where he manifested himself. He dwelt between the cherubim over the mercyseat. He is now in Christ, reconciling the world to himself. This is the true sanctuary where God must be sought
Clarke: Psa 20:2 - Strengthen thee out of Zion Strengthen thee out of Zion - The temple or tabernacle where his prayers and sacrifices were to be offered.
Strengthen thee out of Zion - The temple or tabernacle where his prayers and sacrifices were to be offered.
Clarke: Psa 20:3 - Remember all thy offerings Remember all thy offerings - The minchah, which is here mentioned, was a gratitude-offering. It is rarely used to signify a bloody sacrifice
Remember all thy offerings - The minchah, which is here mentioned, was a gratitude-offering. It is rarely used to signify a bloody sacrifice
Clarke: Psa 20:3 - Burnt sacrifice Burnt sacrifice - The olah here mentioned was a bloody sacrifice. The blood of the victim was spilt at the altar, and the flesh consumed. One of the...
Burnt sacrifice - The olah here mentioned was a bloody sacrifice. The blood of the victim was spilt at the altar, and the flesh consumed. One of these offerings implied a consciousness of sin in the offerer; and this sacrifice he brought as an atonement: the other implied a sense of mercies already received, and was offered in the way of gratitude
David presents himself before the Lord with offerings of both kinds
This prayer of the people is concluded with Selah, which we have taken up in the general sense of so be it. Hear and answer. It will and must be so, etc.
Clarke: Psa 20:4 - Grant thee according to thine own heart Grant thee according to thine own heart - May God give thee whatsoever thou art setting thy heart upon, and accomplish all thy desires! This was pro...
Grant thee according to thine own heart - May God give thee whatsoever thou art setting thy heart upon, and accomplish all thy desires! This was probably the prayer of the high priest.
Clarke: Psa 20:5 - We will rejoice in thy salvation We will rejoice in thy salvation - We expect help from thee alone; it is in thy cause we engage; and to thee, as our war is a just one, we consecrat...
We will rejoice in thy salvation - We expect help from thee alone; it is in thy cause we engage; and to thee, as our war is a just one, we consecrate our banners, inscribed with thy name. It is said that the Maccabees had their name from the inscription on their banners; which was taken from Exo 15:11,
The words of this verse were spoken by David and his officers; immediately after which I suppose the high priest to have added, The Lord fulfill all thy petitions!
Clarke: Psa 20:6 - Now know I that the Lord saveth his anointed Now know I that the Lord saveth his anointed - These are probably the words of the priest after the victim had been consumed; and those signs had ac...
Now know I that the Lord saveth his anointed - These are probably the words of the priest after the victim had been consumed; and those signs had accompanied the offering, which were proofs of God’ s acceptance of the sacrifice; and, consequently, that the campaign would have a successful issue. David is God’ s anointed; therefore, he is under his especial care. He will hear him. David must continue to pray, and to depend on God; else he cannot expect continual salvation. David has vast multitudes of enemies against him; he, therefore, requires supernatural help. Because of this, God will hear him with the saving strength of his right hand
The Hand of God is his power, the Right hand, his almighty power; the Strength of his right hand, his almighty power in action; the Saving strength of his right hand, the miraculous effects wrought by his almighty power brought into action. This is what David was to expect; and it was the prospect of this that caused him and his officers to exult as they do in the following verse.
Clarke: Psa 20:7 - Some trust in chariots Some trust in chariots - The words of the original are short and emphatic: These in chariots; and these in horses; but we will record in the name of...
Some trust in chariots - The words of the original are short and emphatic: These in chariots; and these in horses; but we will record in the name of Jehovah our God. Or, as the Septuagint,
Clarke: Psa 20:8 - They are brought down and fallen They are brought down and fallen - They were so confident of victory that they looked upon it as already gained. They who trusted in their horses an...
They are brought down and fallen - They were so confident of victory that they looked upon it as already gained. They who trusted in their horses and chariots are bowed down, and prostrated on the earth: they are all overthrown
Clarke: Psa 20:8 - But we are risen But we are risen - We who have trusted in the name of Jehovah are raised up from all despondency; and we stand upright - we shall conquer, and go on...
But we are risen - We who have trusted in the name of Jehovah are raised up from all despondency; and we stand upright - we shall conquer, and go on to conquer.
Clarke: Psa 20:9 - Save, Lord Save, Lord - This verse was spoken by all the congregation, and was the chorus and conclusion of the piece
The verse may be read, Lord, save the kin...
Save, Lord - This verse was spoken by all the congregation, and was the chorus and conclusion of the piece
The verse may be read, Lord, save the king! He will hear as in the day of our calling. The Vulgate, Septuagint, Ethiopic, Arabic, Anglo-Saxon, read the verse thus: Lord, save the king! and hear us whensoever we shall call upon thee. The Syriac reads differently: The Lord will save us: and our king will hear us in the day in which we shall call upon him. This refers all to God: while the others refer the latter clause to David. Lord, save David; and David will save us. "If thou preservest him, he will be thy minister for good to us."This appears to be the easiest sense of the place, and harmonizes with all the rest
Calvin: Psa 20:1 - May Jehovah hear thee, etc The inscription shows that the psalm was composed by David; but though he was its author, there is no absurdity in his speaking of himself in the per...
The inscription shows that the psalm was composed by David; but though he was its author, there is no absurdity in his speaking of himself in the person of others. The office of a prophet having been committed to him, he with great propriety prepared this as a form of prayer for the use of the faithful. In doing this, his object was not so much to commend his own person, by authoritatively issuing a royal ordinance enjoining upon the people the use of this prayer, as to show, in the exercise of his office as a teacher, that it belonged to the whole Church to concern itself, and to use its endeavors that the kingdom which God had erected might continue safe and prosperous. Many interpreters view this prayer as offered up only on one particular occasion; but in this I cannot agree. The occasion of its composition at first may have arisen from some particular battle which was about to be fought, either against the Ammonites, or against some other enemies of Israel. But the design of the Holy Spirit, in my judgment, was to deliver to the Church a common form of prayer, which, as we may gather from the words, was to be used whenever she was threatened with any danger. God commands his people, in general, to pray for kings, but there was a special reason, and one which did not apply to any other kingdom, why prayer was to be made in behalf of this kingdom; for it was only by the hand of David and his seed that God had determined to govern and maintain his people. It is particularly to be noticed, that under the figure of this temporal kingdom, there was described a government far more excellent, on which the whole joy and felicity of the Church depended. The object, therefore, which David had expressly in view was, to exhort all the children of God to cherish such a holy solicitude about the kingdom of Christ, as would stir them up to continual prayer in its behalf.
1.May Jehovah hear thee, etc The Holy Spirit, by introducing the people as praying that God would answer the prayers of the king, is to be viewed as at the same time admonishing kings that it is their duty to implore the protection of God in all their affairs. When he says, In the day of trouble, he shows that they will not be exempted from troubles, and he does this that they may not become discouraged, if at any time they should happen to be in circumstances of danger. In short, the faithful, that the body may not be separated from the head, further the king’s prayers by their common and united supplications. The name of God is here put for God himself and not without good reason; for the essence of God being incomprehensible to us, it behoves us to trust in him, in so far as his grace and power are made known to us. From his name, therefore, proceeds confidence in calling upon him. The faithful desire that the king may be protected and aided by God, whose name was called upon among the sons of Jacob. I cannot agree with those who think that mention is here made of that patriarch, because God exercised him with various afflictions, not unlike those with which he tried his servant David. I am rather of opinion that, as is usual in Scripture, the chosen people are denoted by the term Jacob. And from this name, the God of Jacob, the faithful encourage themselves to pray for the defense of their king; because it was one of the privileges of their adoption to live under the conduct and protection of a king set over them by God himself. Hence we may conclude, as I have said before, that under the figure of a temporal kingdom there is described to us a government much more excellent. 470 Since Christ our King, being an everlasting priest, never ceases to make intercession with God, the whole body of the Church should unite in prayer with him; 471 and farther, we can have no hope of being heard except he go before us, and conduct us to God. 472 And it serves in no small degree to assuage our sorrows to consider that Jesus Christ, when we are afflicted, accounts our distresses his own, provided we, at the same time, take courage, and continue resolute and magnanimous in tribulation; which we should be prepared to do, since the Holy Spirit here forewarns us that the kingdom of Christ would be subject to dangers and troubles.
Calvin: Psa 20:2 - May he send thee help 2.May he send thee help That is to say, may he succor thee out of mount Sion, where he commanded the ark of the covenant to be placed, and chose for ...
2.May he send thee help That is to say, may he succor thee out of mount Sion, where he commanded the ark of the covenant to be placed, and chose for himself a dwelling-place. The weakness of the flesh will not suffer men to soar up to heaven, and, therefore, God comes down to meet them, and by the external means of grace shows that he is near them. Thus the ark of the covenant was to his ancient people a pledge of his presence, and the sanctuary an image of heaven. But as God, by appointing mount Sion to be the place where the faithful should continually worship him, had joined the kingdom and priesthood together, David, in putting into the lips of the people a prayer for help out of Sion, doubtless had an eye to this sacred bond of union. Hence I conjecture that this psalm was composed by David in his old age, and about the close of his life. Some think he spake of Sion by the Spirit of prophecy before it had been appointed that the ark should be placed there; but this opinion seems strained, and to have little probability.
Calvin: Psa 20:3 - May he remember 3.May he remember I understand the word remember as meaning to have regard to, as it is to be understood in many other places; just as to forget...
3.May he remember I understand the word remember as meaning to have regard to, as it is to be understood in many other places; just as to forget often signifies to neglect, or not to deign to regard, nor even to behold, the object to which it is applied. It is, in short, a prayer that God would actually show that the king’s sacrifices were acceptable to him. Two kinds of them are here mentioned; first, the
Calvin: Psa 20:5 - That we may rejoice in thy salvation 5.That we may rejoice in thy salvation This verse may be explained in two other ways, besides the sense it bears according to the translation which I...
5.That we may rejoice in thy salvation This verse may be explained in two other ways, besides the sense it bears according to the translation which I have given. Some consider it to be a prayer, as if it had been said, Lord, make us to rejoice. Others think that the faithful, after having finished their prayer, encourage themselves to entertain good hope; 474 or rather, being already inspired with an assured hope of success, they begin to sing, so to speak, of the victory, even as it is usual with David to intermingle such kind of rejoicings with his prayers, thereby to stir up himself to continue with the more alacrity in prayer. But upon considering the whole more carefully, my opinion is, that what is meant to be expressed is the effect or fruit which would result from the bestowment of the grace and favor of God, for which the people prayed; and, therefore, I have thought it necessary to supply the particle that, in the beginning of the verse. The faithful, as an argument to obtain the favor of God towards their king, set forth the joy which they would all experience in common, in seeing it exercised towards him, and the thanksgiving which they would with one accord render for it. The import of their language is, It is not for the preservation and welfare of one man that we are solicitous; it is for the safety and well-being of the whole Church. The expression, In thy salvation, may be referred to God as well as to the king; for the salvation which God bestows is often called the salvation of God; but the context requires that it should be rather understood of the king. The people lived “under the shadow of the king,” to use the words of Jeremiah, (Lam 4:20;) and, therefore, the faithful now testify, that as long as he is safe and in prosperity, they will all be joyful and happy. At the same time, to distinguish their joy from the heathen dancings and rejoicings, they declare that they will set up their banners in the name of God; for the Hebrew word
Calvin: Psa 20:6 - Now I know 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 ...
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, 477 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.
Calvin: Psa 20:7 - Some trust in chariots 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 ...
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
Calvin: Psa 20:8 - They are bowed down 8.They are bowed down It is probable that there is here pointed out, as it were with the finger, the enemies of Israel, whom God had overthrown, when...
8.They are bowed down It is probable that there is here pointed out, as it were with the finger, the enemies of Israel, whom God had overthrown, when they regarded no event as less likely to happen. There is contained in the words a tacit contrast between the cruel pride with which they had been lifted up for a time when they audaciously rushed forward to make havoc of all things on the one hand, and the oppression of the people of God on the other. The expression, to rise, is applied only to those who were before sunk or fallen; and, on the other hand, the expression, bowed down and fallen, is with propriety applied to those who were lifted up with pride and presumption. The prophet therefore teaches by the event, how much more advantageous it is for us to place all our confidence in God than to depend upon our own strength.
Calvin: Psa 20:9 - Save, O Jehovah! etc 9.Save, O Jehovah! etc Some read in one sentence, O Jehovah! save the king; 478 perhaps because they think it wrong to attribute to an earthly king...
9.Save, O Jehovah! etc Some read in one sentence, O Jehovah! save the king; 478 perhaps because they think it wrong to attribute to an earthly king what is proper to God only, — to be called upon, and to hear prayer. But if we turn our eyes towards Christ, as it becomes us to do, we will no longer wonder that what properly belongs to him is attributed in a certain sense to David and his successors, in so far as they were types of Christ. As God governs and saves us by the hand of Christ, we must not look for salvation from any other quarter. In like manner, the faithful under the former economy were accustomed to betake themselves to their king as the minister of God’s saving grace. Hence these words of Jeremiah,
“The breath of our nostrils, the anointed of the Lord, of whom we said, Under his shadow we shall live among the heathen.” (Lam 4:20)
Whenever, therefore, God promises the restoration of his church, he sets forth a symbol or pledge of its salvation in the kingdom. We now see that it is not without very good reason that the faithful are introduced asking succor from their king, under whose guardianship and protection they were placed, and who, as the vicegerent of God, presided over them; as the Prophet Micah says, (Mic 2:13,) “Their king shall pass before them, and the Lord on the head of them;” by which words he intimates, that their king will be as it were a mirror in which they may see reflected the image of God. To return to the present passage:— The expression, Save, O Jehovah, is elliptical, but it has greater emphasis than if the object for which salvation is sought had been mentioned; for by this means David shows that this salvation belongs in common to the whole body of the church. In Psa 118:25, there is a prayer in the same words, and it is certain that it is the very same prayer. In short, this is a prayer, that God, by blessing the king, would show himself the Savior of the whole people. In the last clause of the verse there is expressed the means of this salvation. The people pray that the king may be furnished with power from God to deliver them whenever they are in distress, and cry to him for help. Let the king hear us in the day that we call upon him. God had not promised that his people would be saved in any other way than by the hand and conduct of the king whom he had given them. In the present day, when Christ is now manifested to us, let us learn to yield him this honor — to renounce all hope of salvation from any other quarter, and to trust to that salvation only which he shall bring to us from God his Father. And of this we shall then only become partakers when, being all gathered together into one body, under the same Head, we shall have mutual care one of another, and when none of us will have his attention so engrossed with his own advantage and individual interest, as to be indifferent to the welfare and happiness of others.
TSK: Psa 20:1 - hear // name // God // defend am 2968, bc 1036
hear : Psa 41:1, Psa 46:1, Psa 50:5, Psa 60:11, Psa 91:15, Psa 138:7; Jer 30:7; Mat 26:38, Mat 26:39; Heb 5:7
name : Psa 9:10, Psa 83...
am 2968, bc 1036
hear : Psa 41:1, Psa 46:1, Psa 50:5, Psa 60:11, Psa 91:15, Psa 138:7; Jer 30:7; Mat 26:38, Mat 26:39; Heb 5:7
name : Psa 9:10, Psa 83:18; Exo 34:5-7; Pro 18:10; Isa 50:10
God : Psa 46:7, Psa 46:11; Gen 32:27-29, Gen 48:15, Gen 48:16; Exo 3:13-15
defend : Heb. set thee on an high place, Psa 18:2, Psa 91:14, Psa 114:2
TSK: Psa 20:2 - thee help // from // strengthen // out thee help : Heb. thy help
from : Psa 73:17; 1Ki 6:16, 1Ki 8:44, 1Ki 8:45; 2Ch 20:8, 2Ch 20:9
strengthen : Heb. support thee
out : 2Sa 5:7, 2Sa 6:17; I...
TSK: Psa 20:3 - Remember // accept Remember : Gen 4:4; Isa 60:7; Eph 5:2; 1Pe 2:5
accept : Heb. turn to ashes, or, make fat, Lev 9:24; 1Ch 21:26; 2Ch 7:1
TSK: Psa 20:4 - -- Psa 21:2, Psa 37:4, Psa 145:19; Pro 11:23; Mat 21:22; Joh 11:42, Joh 16:23; Rom 8:27, Rom 8:28; 1Jo 5:14, 1Jo 5:15
TSK: Psa 20:5 - rejoice // and in rejoice : Psa 13:5, Psa 19:4, Psa 21:1, Psa 35:9, Psa 118:15; Isa 12:1-3, Isa 25:9, Isa 61:10; Hab 3:18; Luk 1:47
and in : Psa 60:4; Exo 17:15 *marg. ...
TSK: Psa 20:6 - Now // he will // his holy heaven // with Now : Psa 2:2, Psa 18:50, Psa 28:8, Psa 89:20-23; Act 2:36, Act 4:10
he will : 1Ki 8:30, 1Ki 8:43; Mat 6:9
his holy heaven : Heb. the heaven of his ho...
TSK: Psa 20:7 - Some trust // but we Some trust : Psa 33:16, Psa 33:17; 1Sa 13:5; 2Sa 8:4, 2Sa 10:18; Pro 21:31; Isa 30:16, Isa 31:1; Jer 17:5
but we : Psa 45:17; 2Ch 13:10-12, 2Ch 13:16,...
TSK: Psa 20:8 - They // but we They : Psa 34:21, Psa 34:22; Jdg 5:31
but we : Psa 125:1, Psa 146:5-9; Jer 17:7, Jer 17:8
TSK: Psa 20:9 - Save // let Save : etc. or, ""O Jehovah, save the king; answer us when we call upon thee.""Psa 118:25, Psa 118:26; Mat 21:9, Mat 21:15
let : Psa 2:6-10, Psa 5:2, ...
Save : etc. or, ""O Jehovah, save the king; answer us when we call upon thee.""Psa 118:25, Psa 118:26; Mat 21:9, Mat 21:15
let : Psa 2:6-10, Psa 5:2, Psa 24:7, Psa 44:4, Psa 74:12
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Poole: Psa 20:2 - From the sanctuary From the sanctuary either,
1. From heaven, as it is expressed, Psa 20:6 . Or rather,
2. From the tabernacle in Zion, as it is explained in the next...
From the sanctuary either,
1. From heaven, as it is expressed, Psa 20:6 . Or rather,
2. From the tabernacle in Zion, as it is explained in the next words, where the ark then was; toward which the Israelites directed their prayers, and from which God heard and answered them.
Poole: Psa 20:3 - Remember // Thy offerings // Accept Remember to wit, with acceptance, as it follows.
Thy offerings offered either by thee at thy entrance upon this expedition; or by us thy people on ...
Remember to wit, with acceptance, as it follows.
Thy offerings offered either by thee at thy entrance upon this expedition; or by us thy people on thy behalf, or by thine appointment.
Accept Heb. turn to ashes , by fire sent from heaven in token of his acceptance, as was usual; of which see Lev 9:24 1Ki 18:38 .
Poole: Psa 20:4 - According to thine own heart // All thy counsels According to thine own heart i.e. that good success which thy heart desires.
All thy counsels thy present design for God, and for his and thy peopl...
According to thine own heart i.e. that good success which thy heart desires.
All thy counsels thy present design for God, and for his and thy people.
Poole: Psa 20:5 - We will rejoice // In the name of our God // We will set up our banners We will rejoice: hereby they show their confidence in God, and their assurance of the victory.
In the name of our God i.e. to the honour of God, as...
We will rejoice: hereby they show their confidence in God, and their assurance of the victory.
In the name of our God i.e. to the honour of God, as the Conqueror.
We will set up our banners in way of triumph; which among other ways was celebrated by the setting up of banners or trophies.
Poole: Psa 20:6 - Saveth // His anointed // with the saving strength of his right hand We are already sure of victory, by the consideranon of God’ s power, and faithfulness, and love to David, and to his people. They speak as one ...
We are already sure of victory, by the consideranon of God’ s power, and faithfulness, and love to David, and to his people. They speak as one person, because they were united and unanimous in this prayer.
Saveth i.e. will certainly save.
His anointed our lord and king.
with the saving strength of his right hand: this shows how God will hear him, even by saving him with a strong hand.
Poole: Psa 20:7 - Some trust // We will remember Some trust or, remember ; which may better be applied out of the next clause.
We will remember or, make mention of , to wit, so as to boast of it...
Some trust or, remember ; which may better be applied out of the next clause.
We will remember or, make mention of , to wit, so as to boast of it, or trust in it; for such things men oft remember or mention.
Poole: Psa 20:8 - They are brought down // But we They are brought down from their horses and chariots, to which they trusted. Heb. They bowed down , as being unable to stand longer, because of thei...
They are brought down from their horses and chariots, to which they trusted. Heb. They bowed down , as being unable to stand longer, because of their mortal wounds. Compare Jud 5:27 .
But we stand firmly upon our legs, and keep the field, as conquerors use to do.
Poole: Psa 20:9 - the King // will hear us // when we cry Either,
1. David. So the sense is, O Lord, preserve and assist the king, that when we are distressed and cry to him for help, he may be able and re...
Either,
1. David. So the sense is, O Lord, preserve and assist the king, that when we are distressed and cry to him for help, he may be able and ready to help us. Or,
2. God, the supreme Monarch, the King of kings, and in a peculiar manner the King of Israel, hear and answer us, when we pray for our king and people. And for the change of persons in this verse, nothing is more common. Or,
3. Christ, called
the King both in the Old and New Testament. But this verse is by divers learned men rendered thus, Lord, save the king; he (i.e. the Lord)
will hear us (or, let him hear us ; for the future tense is oft put imperatively)
when we cry or call upon him. And this version is very agreeable to the Hebrew text. For whereas the only ground of the other translation is, that the Hebrew accent called athnach is put under the word save , which is supposed to stop the sense there, it is sufficiently evident that athnach doth not always make such a distinction in these poetical books, as appears from Psa 11:5 17:10 19:4 22:31 , and therefore this may seem to be the better version.
PBC -> Psa 20:1
See Philpot: HELP FROM THE SANCTUARY Psalm 20: 1, 2
Haydock: Psa 20:1 - Thy hand Praise to God for Christ's exaltation after his passion.
Thy hand. O king, Messias, or God. No earthly monarch can always punish his enemies. But...
Praise to God for Christ's exaltation after his passion.
Thy hand. O king, Messias, or God. No earthly monarch can always punish his enemies. But none can escape the hand of the Almighty. He will bring all to judgment. (Berthier) ---
The just approve of God's decree in punishing. This is all a prediction. (Worthington) ---
Let thine enemies find thy power, so as to return to good. (St. Jerome) ---
To find, often means to attack, (Judges i. 5., and 3 Kings xiii. 24.) or to accomplish with ease, Deuteronomy xxxiii. 1.
Haydock: Psa 20:1 - David David, after his victory over the Ammonites; (Du Pin; Calmet) though many passages relate only to the Messias, as the Chaldean and even some of the m...
David, after his victory over the Ammonites; (Du Pin; Calmet) though many passages relate only to the Messias, as the Chaldean and even some of the modern Jews confess, (Kimchi; Muis) with the holy Fathers, who explain all of Him. (Calmet) ---
Those who overcome the devil, are here concerned. (Worthington)
Haydock: Psa 20:2 - King King. Chaldean adds, "the Messias shall reign; and how shall he rejoice when thou shalt have delivered him!" The people had promised to return than...
King. Chaldean adds, "the Messias shall reign; and how shall he rejoice when thou shalt have delivered him!" The people had promised to return thanks in the former psalm. (Haydock) ---
Christ our king as man, having by his divine power overcome his enemies, rejoiceth. (Worthington)
Haydock: Psa 20:3 - Will Will. Hebrew aresheth, "the proof or request," (Haydock) which manifests the will. The term occurs no where else. (Berthier) ---
Our Saviour'...
Will. Hebrew aresheth, "the proof or request," (Haydock) which manifests the will. The term occurs no where else. (Berthier) ---
Our Saviour's greatest desire was the glory of his Father, (Haydock) in man's redemption. (Worthington)
Haydock: Psa 20:4 - Sweetness // Stones Sweetness. Hebrew, "of goodness," the effects of thy mercy. (Haydock) ---
Thou hast made David a king according to thy own heart, and granted him ...
Sweetness. Hebrew, "of goodness," the effects of thy mercy. (Haydock) ---
Thou hast made David a king according to thy own heart, and granted him victory, and many favours, even before he had asked for them. The humanity of Jesus Christ was still more glorified, (Calmet) by a gratuitous predestination." (St. Augustine, Prædest. 30., Persev. 24., &c.) ---
Stones. Hebrew, "fine gold or the topaz," Psalm xviii. 11. (Berthier) ---
David took the crown of Melchom, weighing a talent, 2 Kings xii. 30. (Calmet) ---
God gave him the victory on every occasion, Ecclesiasticus xlvii. 7. (Haydock) ---
He crowned Jesus Christ, the martyrs, and all those who have been ready to suffer for him. (Worthington)
Haydock: Psa 20:5 - And ever And ever. David was much favoured, and reigned a long time, as well as his posterity, 2 Kings vii. 12, 29. But this was literally verified only in ...
And ever. David was much favoured, and reigned a long time, as well as his posterity, 2 Kings vii. 12, 29. But this was literally verified only in the Messias, (Calmet) who was his son; (Haydock) and founded his Church on a rock, to endure unto the end. (Calmet) ---
What do we ask for on earth? All will be lost if we have not life; and this we cannot obtain for ever, without rising again. Therefore Jesus said, I am the resurrection and the life, John xi. 25. ---
We must live in him by faith, (Berthier) and suffer before we can expect a crown.
Haydock: Psa 20:7 - To be To be, ( in benedictionem. ) Thou shalt inebriate him with a torrent of thy blessings. (Haydock) ---
Blessing shall take hold of him, if we may so...
To be, ( in benedictionem. ) Thou shalt inebriate him with a torrent of thy blessings. (Haydock) ---
Blessing shall take hold of him, if we may so speak, (Berthier) and embrace him for ever. (Haydock) ---
All the saints receive glory. But Christ alone can impart it to others, as all are blessed in him, Genesis xxi., and John i. (Worthington) ---
When people wish any happiness to their friends, they need only desire that they may be like David. See Genesis xviii. 18., and xlviii 20., and Galatians iii. 16. (Calmet)
Gill: Psa 20:1 - The Lord hear thee in the day of trouble // the name of the God of Jacob defend thee The Lord hear thee in the day of trouble,.... All the days of Christ were days of trouble; he was a brother born for adversity; a man of sorrows, and ...
The Lord hear thee in the day of trouble,.... All the days of Christ were days of trouble; he was a brother born for adversity; a man of sorrows, and acquainted with griefs; he had his own sorrows, and he bore the griefs of others; he was persecuted by Herod in his infancy; he was tempted by Satan in the wilderness; he was harassed by the Scribes and Pharisees continually; he was grieved at the hardness, impenitence, and unbelief, of that perverse and faithless generation of men, and was sometimes made uneasy by his own disciples: at some particular seasons his soul or spirit is said to be troubled, as at the grave of Lazarus, and when in a view of his own death, and when he was about to acquaint his disciples that one of them should betray him, Joh 11:33; but more particularly it was a day of trouble with him, when he was in the garden, heavy, and sore amazed, and his sweat was, as it were, drops of blood falling on the ground, and his soul was exceeding sorrowful, even unto death; but more especially this was his case when he hung upon the cross, and is what seems to be principally respected here; when he was in great torture of body through the rack of the cross; when he endured the cruel mockings of men, of the common people, of the chief priests, and even of the thieves that suffered with him; when he had Satan, and all his principalities and powers, let loose upon him, and he was grappling with them; when he bore all the sins of his people, endured the wrath of his Father, and was forsaken by him: now in this day of trouble, both when in the garden and on the cross, he prayed unto his Father, as he had been used to do in other cases, and at other times; and the church here prays, that God would hear and answer him, as he did: he always heard him; he heard him at the grave of Lazarus; he heard him in the garden, and filled his human soul with courage and intrepidity, of which there were immediate instances; he heard him on the cross, and helped him as man and Mediator, Isa 49:8;
the name of the God of Jacob defend thee; that is, God himself, who is named the God of Jacob, whom Jacob called upon, and trusted in as his God, and who answered him in the day of his distress: Jacob was exercised with many troubles, but the Lord delivered him out of them all; and which may be the reason why the Lord is addressed under this character here; besides, Israel is one of the names of the Messiah, Isa 49:3; on whose account the petition is put to which may be added, that Jacob may design people of God, the spiritual sons of Jacob, the church of the living God, whose God the Lord is; and the phrase may be here used by the church, to encourage her faith in prayer: the petition, on account of the Messiah, is, that God would "defend" him, or "set" him on "an high place" n; or "exalt" him: he was brought very low in his state of humiliation; he was in the form of a servant; he was in a very low and mean condition throughout the whole of his life; through the suffering of death he was made lower than the angels, and he was laid in the lower parts of the earth: the church, in this petition, prays for his resurrection from the dead; for his ascension into the highest heavens; for his exaltation at the right hand of God; for the more visible setting him on his throne in his kingdom; in all which she has been answered.
Gill: Psa 20:2 - Send thee help from the sanctuary // and strengthen thee out of Zion Send thee help from the sanctuary,.... Meaning either from the tabernacle, the holy place, where was the ark, the symbol of the divine Presence; or ra...
Send thee help from the sanctuary,.... Meaning either from the tabernacle, the holy place, where was the ark, the symbol of the divine Presence; or rather heaven, the habitation of God's holiness unless the same is meant by it as by Zion, in the next clause, the church of God, from whence he sends the rod of his strength;
and strengthen thee out of Zion; and the "help" and "strength" prayed for are not to be understood of that assistance and support, which Christ, as man, had from his Father, at the time of his sufferings, which were promised him, and he believed he should have, and had, Psa 89:21; since these petitions follow that which relates to his exaltation; but of the help and strength afforded to the apostles and ministers of Christ, after they had received the commission from him to preach the Gospel to every creature; when, as a full answer to these petitions, God worked with them, greatly assisted them, strengthened them with strength in their souls; confirmed the word with signs and wonders following; made it the power of God to salvation to multitudes; and so strengthened the cause, interest, and kingdom of the Redeemer.
Gill: Psa 20:3 - Remember all thy offerings // and accept thy burnt sacrifice // Selah Remember all thy offerings,.... The spiritual sacrifices of prayer and praise which Christ, as the great High Priest, offers up for his people; or whi...
Remember all thy offerings,.... The spiritual sacrifices of prayer and praise which Christ, as the great High Priest, offers up for his people; or which they offer by him, and are acceptable to God through him, by virtue of the incense of his mediation; or the offering up of himself, which answers to, and is the body, the sum and substance, of all the offerings of the law; they were types of this, and what they could not do this did; and therefore it is expressed in the singular number in the next clause;
and accept thy burnt sacrifice. The word rendered "accept" signifies to "reduce to ashes" o; and the way in which it was known that sacrifices were acceptable to God was by fire coming down from heaven upon them and consuming them, Lev 9:24; and therefore the word is rightly rendered "accept"; and Christ's sacrifice of himself, putting away sin, and perfecting for ever them that are sanctified, is of a sweet smelling savour to God; for hereby his justice is satisfied, his law is magnified and made honourable, the sins of his people are atoned for, their persons are accepted, and their sacrifices of prayer and praise come up also with acceptance to him through the virtue of this sacrifice; and so these petitions have their accomplishment.
Selah; on this word; see Gill on Psa 3:2.
Gill: Psa 20:4 - Grant thee according to thine own heart // and fulfil all thy counsel Grant thee according to thine own heart,.... Which is to see his seed, the travail of his soul, and to have the pleasure of the Lord prosper in his ha...
Grant thee according to thine own heart,.... Which is to see his seed, the travail of his soul, and to have the pleasure of the Lord prosper in his hand; to have all his people called, preserved, and glorified;
and fulfil all thy counsel; whatever was agreed upon in the council and covenant of peace between him and his Father, relating to his own glory, and the salvation of his people.
Gill: Psa 20:5 - We will rejoice in thy salvation // and in the name of our God we will set up our banners // the Lord fulfil all thy petitions We will rejoice in thy salvation,.... That is, "so will we", &c. or "that we may" p, &c. or "let us"; these words, with what follow, point at the end ...
We will rejoice in thy salvation,.... That is, "so will we", &c. or "that we may" p, &c. or "let us"; these words, with what follow, point at the end of the church's requests, and what she resolved to do upon the accomplishment of the above things; for instance, she would rejoice in the salvation of the Messiah; meaning either the salvation and deliverance from death and the grave, and all other enemies, which he himself is possessed of, and which enters into, and is the occasion of the joy of his people; for not his sufferings and death only, but chiefly his resurrection from the dead, session at God's right hand, and intercession for them, cause the triumph of faith in him, and further the joy of it, Rom 8:33; or else the salvation he is the author of, which being so great, so suitable, so complete and perfect, and an everlasting one; is matter of joy to all sensible of their need of it, and who have a comfortable hope of interest in it;
and in the name of our God we will set up our banners; either as a preparation for war; see Jer 51:27; so when Caesar q set up his banner, it was a sign to his soldiers to run to their arms and prepare to fight; and then the sense is, putting our trust in the Lord, relying on his strength, and not on our own, we will cheerfully and courageously engage with all his and our enemies, sin, Satan, and the world; as good soldiers of Christ, we will endure hardness, fight his battles under the banners of the Lord of hosts, in whose service we are enlisted; or as a sign of victory, when standards were set up, and flags hung out r; see Jer 50:2; and then the meaning is, Christ, the great Captain of our salvation, having obtained a complete victory over all enemies, and made us more than conquerors thereby, we will set up our banners, hang out the flag, and in his name triumph over sin, Satan, the world, death, and hell;
the Lord fulfil all thy petitions: the same as in Psa 20:4; this is put here to show that the church will be in such a frame as before described, when the Lord shall have fulfilled all the petitions of his Anointed; of which she had a full assurance, as appears from the following words.
Gill: Psa 20:6 - Now know I that the Lord saveth his Anointed // he will hear him from his holy heaven // with the saving strength of his right hand 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 ...
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.
Gill: Psa 20:7 - Some trust in chariots, and some in horses // but we will remember the name of the Lord our God Some trust in chariots, and some in horses,.... That is, in chariots and horses prepared for war; which, besides their use for carriage, did great an...
Some trust in chariots, and some in horses,.... That is, in chariots and horses prepared for war; which, besides their use for carriage, did great annoyance to the enemy in battle, and were very terrible to them, and were greatly trusted in by those that possessed them, Deu 20:1; such chariots as were called "currus falcati", that had scythes at the sides of them, which being drove with fury among the infantry, cut them down as grass is mown with scythes; such the old Canaanites used, which were very terrible, Jos 17:16; and horses trained up for war do much execution in a battle by pawing and trampling; see Job 39:21; though these are vain things for safety, and not to be depended on, for salvation and victory are of the Lord, Psa 33:17; and such are the chariots and horses of the sun, and the idols in which the Gentiles trusted, 2Ki 23:11; and all external things in which men depend for salvation, as fleshly privileges, outward works of righteousness, morality, a profession of religion, a round of duties, &c. all which are disclaimed by those who know the way of life and salvation by Christ, Hos 14:3;
but we will remember the name of the Lord our God; not any of the names by which the Lord God is called, as Elohim, Elshaddai, Jehovah, and the like; though each of these are worthy of remembrance, and greatly serve to encourage faith in him; but rather the perfections of God, such as the goodness, wisdom, and power of God, which are to be remembered and confided in; and not the friendship of princes, the schemes of human policy, and the outward forces of strength; or else God himself is intended, whose name is himself, and is a strong tower to the righteous: and to remember him is to bear him in mind, and not forget him; to have the desires of the soul towards him, and to the remembrance of him; and to make mention of him, of his names, attributes, word, and works; which is both for his glory and for the encouragement of faith in him, both in ourselves and others; it is to call upon his name in times of trouble, and at all times, and also to trust in him and not in an arm of flesh; for it stands opposed to trusting in chariots and horses; and it is to call to mind past instances of his goodness, wisdom, and power, and be thankful for them, and make use of them to engage confidence in him; and which should be done from the consideration of his being God and not man, and of his being our God, our covenant God and Father.
Gill: Psa 20:8 - They are brought down and fallen // but we are risen, and stand upright They are brought down and fallen,.... These are they that rode in chariots and on horses, and trusted in them; who are brought down from their places ...
They are brought down and fallen,.... These are they that rode in chariots and on horses, and trusted in them; who are brought down from their places of honour and safety; and fall, not into the hands of their enemies, and into a low and mean estate, but to the ground by death; as also such who, being like Capernaum, lifted up to heaven with their own outward attainments, and think to get thither by them, are brought down to hell, and fall into the pit of corruption;
but we are risen, and stand upright; who remember the name of the Lord, and trust in him; the church is sometimes in a very low and depressed condition; it consists of a poor and an afflicted people, and who are persecuted by men; so the church has been under the Heathen Roman emperors, and under the Papacy, and will be as long as she is in the wilderness, and the witnesses prophesy in sackcloth; and especially when they will be slain, and their bodies lie on the earth unburied; but these shall rise and stand upright, and ascend to heaven; there will be a glorious state of the church; there will be a reviving of the interest of Christ, through the bringing in the fulness and forces of the Gentiles, and the conversion of the Jews; the dry bones will live again, and stand upon their feet, an exceeding great army; in those days the righteous will flourish and have abundance of peace and prosperity. This may also include the first resurrection, which the saints will have a part in; the dead in Christ will rise first, and will stand before the Lord with confidence, and not be ashamed; when the ungodly shall not stand in judgment, nor sinners in, the congregation of the righteous; for though these words are expressed in the present tense, because of the certainty of them, they belong to future times; hence the following petitions.
Gill: Psa 20:9 - Save, Lord // let the King hear us when we call Save, Lord,.... Not "the king", as the Septuagint, Ethiopic, and Arabic versions read the words, joining the word "king" to them, which is in the next...
Save, Lord,.... Not "the king", as the Septuagint, Ethiopic, and Arabic versions read the words, joining the word "king" to them, which is in the next clause; but this, as Aben Ezra observes, is not right, because of the accent "athnach", which divides these words from the following; rather the word us may be supplied; and so the Syriac version renders it, "the Lord will deliver us"; and the Targum is, "O Lord",
let the King hear us when we call; for not God the Father is here meant, though he is an everlasting King, the King of kings; and who hears his people, when they call upon him, and while they are calling; yet he is rarely, if ever, called "the King", without any other additional epithet; whereas the Messiah often is, as in the next psalm, Psa 20:1; and prayer is made to him, and he hears and receives the prayers of his people; and, as Mediator, presents them to his Father perfumed with his much incense; for he is a Priest as well as a King.