Psalms · Chapter 20

V. 1. God of Jacob-God had made a covenant with Jacob and his posterity.

Verse 1. The Lord hear thee] David had already offered the sacrifice and prayed. The people implore God to succour him in the day of trouble; of both personal and national danger.

The name of the God of Jacob] This refers to Jacob’s wrestling with the Angel; Genesis 32:24, &c. 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 fulness 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.

Verse 1. The Lord hear thee in the day of trouble — It was often a day of trouble with David. “Neither the crown on his head,” says Henry, “nor the grace in his heart, would exempt him from trouble.” But in his trouble he had recourse to God; and in this all, even the greatest of men, ought to imitate him. “Though he was a man of business, and a man of war, yet he was constant to his devotions. Though he had prophets, and priests, and many good people among his subjects to pray for him, yet he did not think that excused him from praying for himself. None must expect benefit by the prayers of the church, or of their ministers or friends for them, who are capable of praying for themselves, and yet neglect it. The prayers of others for us must be desired, not to supersede, but to second our own for ourselves.” The name of the God of Jacob — That is, God himself, for names are often put for persons. He calls him the God of Jacob, or Israel, not only to distinguish him from false gods, but as an argument to enforce the prayer, because God had made a covenant with Jacob and his posterity. Let God by his providence keep thee safe, and secure from the reach of evil, even the God who preserved Jacob in the days of his trouble; and let God by his grace keep thee easy and happy from the fear of evil.

Verse 1. The Lord hear thee in the day of trouble. We read in Psalm 83. that nearly all the surrounding nations, after David was made king, entered into a league to demolish the Jewish nation, and put down their king. But this psalm is understood to refer to an expedition against the Ammonites. David composed it to assist the church in praying for his success, for it was indeed a day of trouble: and God, who inspired his people with sentiments of confidence, crowned all their hopes with the laurels of victory.

Verses 1-5 contain a prayer of the people for their king in the straits of an impending battle; verses 6-8, a declaration of confidence in the saving power and presence of Jehovah; verse 9, a prayer for continued help.

1. The Lord hear thee, etc.—Literally, Jehovah shall answer thee in the day of distress. A prayer for the king as he enters the battle. See introduction. The name of the God— “Name,” here, may be considered as having the force of a reciprocal pronoun, equal to God himself. The name of Jehovah was a terror to the heathen nations and a shield of protection to Israel. Exodus 15:14; Deuteronomy 2:25; Joshua 2:9, 10.

V. 2. Sanctuary-From the tabernacle in Zion, where the ark then was; toward which the Israelites directed their prayers.

Verse 2. 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 mercy-seat. He is now in Christ, reconciling the world to himself. This is the true sanctuary where God must be sought.

Strengthen thee out of Zion] The temple or tabernacle where his prayers and sacrifices were to be offered.

Verses 2-4. Send thee help from the sanctuary — Either from heaven, as it is expressed verse 6; or, rather, from the tabernacle in Zion, where the ark then was; toward which the Israelites directed their prayers, and from which God heard and answered them. Thus it is explained in the next clause. Remember — Namely, with acceptance, as it follows; all thy offerings — Offered either by thee, or by us thy people in thy behalf. And accept thy burnt-sacrifice — Hebrew, hnvdy, jedasheneh, turn to ashes, by fire sent from heaven in token of acceptance, as was usual. Grant thee according to thy own heart — That is, that good success which thy heart desires; and fulfil all thy counsels — Thy present designs for the glory of God and the good of his and thy people.

2. Help from the sanctuary—The holy of holies of the tabernacle, where were the symbols of God, where the national expiation was made, and from whence the lively oracles proceeded.

Verse 3. Remember all thy offerings] The minchah, which is here mentioned, was a gratitude-offering. It is rarely used to signify a bloody 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 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, &c.

Verses 2-4. Send thee help from the sanctuary — Either from heaven, as it is expressed verse 6; or, rather, from the tabernacle in Zion, where the ark then was; toward which the Israelites directed their prayers, and from which God heard and answered them. Thus it is explained in the next clause. Remember — Namely, with acceptance, as it follows; all thy offerings — Offered either by thee, or by us thy people in thy behalf. And accept thy burnt-sacrifice — Hebrew, hnvdy, jedasheneh, turn to ashes, by fire sent from heaven in token of acceptance, as was usual. Grant thee according to thy own heart — That is, that good success which thy heart desires; and fulfil all thy counsels — Thy present designs for the glory of God and the good of his and thy people.

3. Offerings—The hjnm, (minchah,) was an unbloody offering of whatever material. Burnt sacrifice—The hl[, (‘olah,) was the burnt offering to be consumed upon the altar, always an animal sacrifice. The two terms seem here used genetically of all offerings whatsoever. Psalm 40:6; Jeremiah 14:12. The korbanim, or gifts to Jehovah, to be offered upon the altar, were divided into bloodless and bloody offerings, and these again into several varieties. Accept—Literally, make fat; but declaratively to pronounce fat, to consider and approve as of an excellent kind. Hebrews 11:4. Such will God do, whatever may be the external form and circumstances of the sacrifice, wherever it is a true expression of a sincere and humble heart.

Verse 4. 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.

Verses 2-4. Send thee help from the sanctuary — Either from heaven, as it is expressed verse 6; or, rather, from the tabernacle in Zion, where the ark then was; toward which the Israelites directed their prayers, and from which God heard and answered them. Thus it is explained in the next clause. Remember — Namely, with acceptance, as it follows; all thy offerings — Offered either by thee, or by us thy people in thy behalf. And accept thy burnt-sacrifice — Hebrew, hnvdy, jedasheneh, turn to ashes, by fire sent from heaven in token of acceptance, as was usual. Grant thee according to thy own heart — That is, that good success which thy heart desires; and fulfil all thy counsels — Thy present designs for the glory of God and the good of his and thy people.

4. Grant thee according—The answer is acknowledged, Psalm 21:2. Fulfil all thy counsel— “All thy plans and measures in the war.”— Perowne.

V. 5. Rejoice-Hereby they shew their confidence in God, and their assurance of the victory. Name-To the honour of God. Set up-In way of triumph.

Verse 5. 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 Exodus 15:11, יהוה באלם כמכה ym mi camochah baelim Yehovah, “Who is like unto thee, O Lord, among the gods?” The word being formed from the initial letters m M, k C, b B, y I, ybkm Ma Ca B I, whence Maccabeus and Maccabees.

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 fulfil all thy petitions!

Verses 5, 6. We will rejoice in thy salvation — Hereby they show their confidence in God, and their assurance of the victory. In the name of our God — That is, to the honour of God, we will set up our banners — In the way of triumph, which, among other ways, was celebrated by the setting up of banners, or trophies. Now know I, &c. — I am already assured of victory by the consideration of God’s power and faithfulness, and love to his people. These words seem to have been spoken by David himself; or rather, by the high-priest. The Lord saveth his anointed — Will certainly save, with the saving strength of his right hand — This shows how God would hear him, even by saving him with a strong hand.

5. Salvation—The deliverance, or victory, given by God. Set up our banners— “We shall have a triumphant procession upon the victory, with shouts, and banners displayed.”—Mudge. Fulfil all thy petitions—A repetition of verse 4, closing the first strophe, embracing the people’s prayer for the king.

V. 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, because they were unanimous in this prayer. Saveth-Will certainly save. Strength-This shews how God will hear him, even by saving him with a strong hand.

Verse 6. 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.

Verses 5, 6. We will rejoice in thy salvation — Hereby they show their confidence in God, and their assurance of the victory. In the name of our God — That is, to the honour of God, we will set up our banners — In the way of triumph, which, among other ways, was celebrated by the setting up of banners, or trophies. Now know I, &c. — I am already assured of victory by the consideration of God’s power and faithfulness, and love to his people. These words seem to have been spoken by David himself; or rather, by the high-priest. The Lord saveth his anointed — Will certainly save, with the saving strength of his right hand — This shows how God would hear him, even by saving him with a strong hand.

6. Now know I that the Lord saveth—The second strophe opens with the clarion note of victory and the confessed answer to prayer, ascribing all the glory to God. King and people rejoice in the triumph now obtained, and the special token of grace to the anointed, in whom the national life was bound up. He will hear—He will answer, as the verb is often used.

V. 7. Remember-Trust in it.

Verse 7. 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, megalunqhsomeqa, “we shall be magnified.” Or, as the Vulgate, invocabimus, “we shall invoke the name of the Lord.” This and the following verse I suppose to be the words of David and his officers. And the mention of chariots and horses makes it likely that the war with the Ammonites and Syrians is that to which reference is made here; for they came against him with vast multitudes of horsemen and chariots. See 2 Samuel 10:6-8. According to the law, David could neither have chariots nor horses; and those who came against him with cavalry must have a very great advantage; but he saw that Jehovah his God was more than a match for all his foes, and in him he trusts with implicit confidence.

Verses 7-9. Some trust in chariots — This again was spoken by the people. The word trust is not in the Hebrew, which is more literally translated, These in their chariots, and those on their horses, but we will remember, make mention of, or, celebrate, the name of the Lord our God; that is, we will remember, or make mention of it, so as to boast of or trust in it. They are brought down — From their horses and chariots, to which they trusted. Hebrew, w[rk, charegnu, they bowed down, as being unable to stand longer, because of their mortal wounds. See Judges 5:27. But we are risen, and stand upright — Stand firmly, and keep the field. Let the king hear us — Either, 1st, David; and 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, 2d, Let 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. But Dr. Waterland renders the verse, very agreeably to the Hebrew, Lord, save the king. He (that is, the Lord) will hear us when we call.

7. Chariots… horses—The most formidable war forces known to the nations west of the Indus, and here unmistakably identifying the Syrians, who were famous for their cavalry and war chariots. Hence they could fight advantageously only in plains. Note 1 Kings 20:23, 28. The contrast of the argument lies between human strength and divine power. 1 Samuel 17:45. The Hebrew kings were forbidden to multiply horses, as tempting them to luxury and military habits, (Deuteronomy 17:16;) but Solomon disobeyed (1 Kings 10:25-28) this command. The horse was, anciently, chiefly used for war.

V. 8. Brought down-From their horses and chariots, to which they trusted. Stand-Stand firmly, and keep the field.

Verse 8. 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.

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.

Verses 7-9. Some trust in chariots — This again was spoken by the people. The word trust is not in the Hebrew, which is more literally translated, These in their chariots, and those on their horses, but we will remember, make mention of, or, celebrate, the name of the Lord our God; that is, we will remember, or make mention of it, so as to boast of or trust in it. They are brought down — From their horses and chariots, to which they trusted. Hebrew, w[rk, charegnu, they bowed down, as being unable to stand longer, because of their mortal wounds. See Judges 5:27. But we are risen, and stand upright — Stand firmly, and keep the field. Let the king hear us — Either, 1st, David; and 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, 2d, Let 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. But Dr. Waterland renders the verse, very agreeably to the Hebrew, Lord, save the king. He (that is, the Lord) will hear us when we call.

V. 9. Let the king-God, the supreme monarch, the king of kings, and in a peculiar manner the king of Israel.

Verse 9. 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, Æthiopic, 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.

Verses 7-9. Some trust in chariots — This again was spoken by the people. The word trust is not in the Hebrew, which is more literally translated, These in their chariots, and those on their horses, but we will remember, make mention of, or, celebrate, the name of the Lord our God; that is, we will remember, or make mention of it, so as to boast of or trust in it. They are brought down — From their horses and chariots, to which they trusted. Hebrew, w[rk, charegnu, they bowed down, as being unable to stand longer, because of their mortal wounds. See Judges 5:27. But we are risen, and stand upright — Stand firmly, and keep the field. Let the king hear us — Either, 1st, David; and 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, 2d, Let 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. But Dr. Waterland renders the verse, very agreeably to the Hebrew, Lord, save the king. He (that is, the Lord) will hear us when we call.

Ver. 9. Save Lord: let the king hear us when we call. This is an unsuccessful reading, for the address is to the Lord alone, and not jointly to God and the king. The LXX, Oh Lord, save the king, and hear us in the day that we call upon thee. The Latin reads as the LXX.

9. Save, Lord—By a slight change in the punctuation of the Hebrew text, placing the Athnach after king instead of “save,” the verse would read:— O Jehovah, save the king;

He will answer in the day of our calling.

This view accords with verse 6, where “anointed” answers to “king” in verse 9, and both refer to the petition verse 1. With this, also, the Septuagint and Vulgate agree; and in the Messianic application of the psalm, it coincides with the phrases “O Jehovah, save now,” of Psalm 118:25, and “Hosanna to the Son of David,” of Matthew 21:9. See notes on the last two passages quoted.