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Psalm Twenty
Psalm 20
Chapter Contents
This psalm is a prayer for the kings of Israel, but with
relation to Christ.
Even the greatest of men may be much in trouble. Neither
the crown on the king's head, nor the grace in his heart, would make him free
from trouble. Even the greatest of men must be much in prayer. Let none expect
benefit by the prayers of the church, or their friends, who are capable of
praying for themselves, yet neglect it. Pray that God would protect his person,
and preserve his life. That God would enable him to go on in his undertakings
for the public good. We may know that God accepts our spiritual sacrifices, if
by his Spirit he kindles in our souls a holy fire of piety and love to God.
Also, that the Lord would crown his enterprises with success. Our first step to
victory in spiritual warfare is to trust only in the mercy and grace of God;
all who trust in themselves will soon be cast down. Believers triumph in God,
and his revelation of himself to them, by which they distinguish themselves
from those that live without God in the world. Those who make God and his name
their praise, may make God and his name their trust. This was the case when the
pride and power of Jewish unbelief, and pagan idolatry, fell before the sermons
and lives of the humble believers in Jesus. This is the case in every conflict
with our spiritual enemies, when we engage them in the name, the spirit, and
the power of Christ; and this will be the case at the last day, when the world,
with the prince of it, shall be brought down and fall; but believers,
risen-from the dead, through the resurrection of the Lord, shall stand, and sing
his praises in heaven. In Christ's salvation let us rejoice; and set up our
banners in the name of the Lord our God, assured that by the saving strength of
his right hand we shall be conquerors over every enemy.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 20
Verse 1
[1] The LORD hear thee in the day of trouble; the name of
the God of Jacob defend thee;
God of Jacob — God had made a covenant with
Jacob and his posterity.
Verse 2
[2] Send thee help from the sanctuary, and strengthen thee
out of Zion;
Sanctuary — From the tabernacle in Zion,
where the ark then was; toward which the Israelites directed their prayers.
Verse 5
[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.
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 6
[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 — 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 7
[7] Some trust in chariots, and some in horses: but we will
remember the name of the LORD our God.
Remember — Trust in it.
Verse 8
[8] They are brought down and fallen: but we are risen, and
stand upright.
Brought down — From their horses and chariots,
to which they trusted.
Stand — Stand firmly, and keep the field.
Verse 9
[9] Save, LORD: let the king hear us when we call.
Let the king — God, the supreme monarch, the
king of kings, and in a peculiar manner the king of Israel.
── John Wesley《Explanatory Notes on Psalms》
Psalm 20
Exposition
Explanatory Notes and Quaint Sayings
Hints to the Village Preacher
Other Work
SUBJECT. We
have before us a National Anthem, fitted to be sung at the outbreak of
war, when the monarch was girding on his sword for the fight. If David had not
been vexed with wars, we might never have been favoured with such psalms as
this. There is a needs be for the trials of one saint, that he may yield
consolation to others. A happy people here plead for a beloved sovereign, and
with loving hearts cry to Jehovah, "God save the King." We gather
that this song was intended to be sung in public, not only from the matter of
the song, but also from its dedication "To the Chief Musician." We
know its author to have been Israel's sweet singer, from the short title,
"A Psalm of David." The particular occasion which suggested it, it
would be mere folly to conjecture, for Israel was almost always at war in
David's day. His sword may have been hacked, but it was never rusted. Kimchi
reads the title, concerning David, or, for David, and it is clear
that the king is the subject as well as the composer of the song. It needs but
a moment's reflection to perceive that this hymn of prayer is prophetical of our
Lord Jesus, and is the cry of the ancient church on behalf of her Lord, as she
sees him in vision enduring a great fight of afflictions on her behalf. The
militant people of God, with the great Captain of salvation at their head, may
still in earnest plead that the pleasure of the Lord may prosper in his hand.
We shall endeavour to keep to this view of the subject in our brief exposition,
but we cannot entirely restrict out remarks to it.
DIVISION.
The first four verses are a prayer for the success of the king. Verses 5, 6,
and 7 express unwavering confidence in God and his Anointed; verse 8 declares
the defeat of the foe, and verse 9 is a concluding appeal to Jehovah.
EXPOSITION
Verse
1. "The Lord hear thee in the day of trouble." All loyal
subjects pray for their king, and most certainly citizens of Zion have good
cause to pray for the Prince of Peace. In times of conflict loving subjects
redouble their pleas, and surely in the sorrows of our Lord his church could
not but be in earnest. All the Saviour's days were days of trouble, and he also
made them days of prayer; the church joins her intercession with her Lord's,
and pleads that he may be heard in his cries and tears. The agony in the garden
was especially a gloomy hour, but he was heard in that he feared. He knew that
his Father heard him always, yet in that troublous hour no reply came until
thrice he had fallen on his face in the garden; then sufficient strength was
given in answer to prayer, and he rose a victor from the conflict. On the cross
also his prayer was not unheard, for in the twenty-second Psalm he tells us,
"thou hast heard me from the horns of the unicorns." The church in
this verse implies that her Lord would be himself much given to prayer; in this
he is our example, teaching us that if we are to receive any advantage from the
prayers of others, we must first pray for ourselves. What a mercy that we may
pray in the day of trouble, and what a still more blessed privilege that no
trouble can prevent the Lord from hearing us! Troubles roar like thunder, but
the believer's voice will be heard above the storm. O Jesus, when thou pleadest
for us in our hour of trouble, the Lord Jehovah will hear thee. This is a most
refreshing confidence, and it may be indulged in without fear.
"The
name of the God of Jacob defend thee;" or, as some read it, "set
thee in a high place." By "the name" is meant the
revealed character and Word of God; we are not to worship "the unknown
God," but we should seek to know the covenant God of Jacob, who has been
pleased to reveal his name and attributes to his people. There may be much in a
royal name, or a learned name, or a venerable name, but it will be a theme for
heavenly scholarship to discover all that is contained in the divine name. The
glorious power of God defended and preserved the Lord Jesus through the battle
of his life and death, and exalted him above all his enemies. His warfare is
now accomplished in his own proper person, but in his mystical body, the
church, he is still beset with dangers, and only the eternal arm of our God in
covenant can defend the soldiers of the cross, and set them on high out of the
reach of their foes. The day of trouble is not over, the pleading Saviour is
not silent, and the name of the God of Israel is still the defence of the
faithful. The name, "God of Jacob," is suggestive; Jacob had
his day of trouble, he wrestled, was heard, was defended, and in due time was
set on high, and his God is our God still, the same God to all his wrestling
Jacobs. The whole verse is a very fitting benediction to be pronounced by a
gracious heart over a child, a friend, or a minister, in prospect of trial; it
includes both temporal and spiritual protection, and directs the mind to the
great source of all good. How delightful to believe that our heavenly Father
has pronounced it upon our favoured heads!
Verse
2. "Send thee help from the sanctuary." Out of heaven's
sanctuary came the angel to strengthen our Lord, and from the precious
remembrance of God's doings in his sanctuary our Lord refreshed himself when on
the tree. There is no help like that which is of God's sending, and no
deliverance like that which comes out of his sanctuary. The sanctuary to us is
the person of our blessed Lord, who was typified by the temple, and is the true
sanctuary which God has pitched, and not man: let us fly to the cross for
shelter in all times of need and help will be sent to us. Men of the world
despise sanctuary help, but our hearts have learned to prize it beyond all
material aid. They seek help out of the armoury, or the treasury, or the
buttery, but we turn to the sanctuary. "And strengthen thee out of
Zion." Out of the assemblies of the pleading saints who had for ages prayed
for their Lord, help might well result to the despised sufferer, for praying
breath is never spent in vain. To the Lord's mystical body the richest comes in
answer to the pleadings of his saints assembled for holy worship as his Zion.
Certain advertisers recommend a strengthening plaster, but nothing can give
such strength to the loins of a saint as waiting upon God in the assemblies of
his people. This verse is a benediction befitting a Sabbath morning, and may be
the salutation either of a pastor to his people, or of a church to its
minister. God in the sanctuary of his dear Son's person, and in the city of his
chosen church is the proper object of his people's prayers, and under such a
character may they confidently look to him for his promised aid.
Verse
3. "Remember all thy offerings, and accept thy burnt sacrifice.
Selah." Before war kings offered sacrifice, upon the acceptance of
which the depended for success; our blessed Lord presented himself as a victim,
and was a sweet savour unto the Most High, and then he met and routed the
embattled legions of hell. Still does his burnt sacrifice perfume the courts of
heaven, and through him the offerings of his people are received as his
sacrifices and oblations. We ought in our spiritual conflicts to have an eye to
the sacrifice of Jesus, and never venture to war until first the Lord has given
us a token for good at the altar of the cross, where faith beholds her bleeding
Lord. "Selah." It is well to pause at the cross before we
march onward to battle, and with the psalmist cry "Selah." We are too
much in a hurry to make good haste. A little pausing might greatly help our
speed. Stay, good man, there is a haste which hinders; rest awhile, meditate on
the burnt sacrifice, and put thy heart right for the stern work which lieth
before thee.
Verse
4. "Grant thee according to thine own heart, and fulfil all thy
counsel." Christ's desire and counsel were both set upon the salvation
of his people; the church of old desired for him good speed in his design, and the
church in these latter days, with all her heart desires the complete fulfilment
of his purpose. In Christ Jesus sanctified souls may appropriate this verse as
a promise; they shall have their desire, and their plans to glorify their
Master shall succeed. We may have our own will, when our will is God's will.
This was always the case with our Lord, and yet he said, "not as I will,
but as thou wilt." What need for submission in our case; if it was
necessary to him, how much more for us?
Verse
5. "We will rejoice in thy salvation." In Jesus there is
salvation; it is his own, and hence it is called thy salvation; but it
is ours to receive and ours to rejoice in. We should fixedly resolve that come
what may, we will rejoice in the saving arm of the Lord Jesus. The people in
this psalm, before their king went to battle, felt sure of victory, and
therefore began to rejoice beforehand; how much more ought we to do this who
have seen the victory completely won! Unbelief begins weeping for the funeral
before the man is dead; why should not faith commence piping before the dance
of victory begins? Buds are beautiful, and promises not yet fulfilled are
worthy to be admired. If joy were more general among the Lord's people, God
would be more glorified among men; the happiness of the subjects is the honour
of the sovereign. "And in the name of our God we will set up our
banners." We lift the standard of defiance in the face of the foe, and
wave the flag of victory over the fallen adversary. Some proclaim war in the
name of one king, and some of another, but the faithful go to war in Jesu's
name, the name of the incarnate God, Immanuel, God with us. The times are evil
at present, but so long as Jesus lives and reigns in his church we need not
furl our banners in fear, but advance them with sacred courage.
"Jesu's
tremendous name
Puts all our foes to flight;
Jesus, the meek, the angry Lamb
A lion is in fight."
The
church cannot forget that Jesus is her advocate before the throne, and
therefore she sums up the desires already expressed in the short sentence, "The
Lord fulfil all thy petitions." Be it never forgotten that among those
petitions is that choice one, "Father, I will that they also whom thou
hast given me be with me where I am."
Verse
6. "Now know I that the Lord saveth his anointed." We live and
learn, and what we learn we are not ashamed to acknowledge. He who thinks he
knows everything will miss the joy of finding out new truth; he will never be
able to cry, "now know I," for he is so wise in his own conceit that
he knows all that can be revealed and more. Souls conscious of ignorance shall
be taught of the Lord, and rejoice as they learn. Earnest prayer frequently leads
to assured confidence. The church pleaded that the Lord Jesus might win the
victory in his great struggle, and now by faith she sees him saved by the
omnipotent arm. She evidently finds a sweet relish in the fragrant title of
"anointed;" she thinks of him as ordained before all worlds to his
great work, and then endowed with the needful qualifications by being anointed
of the Spirit of the Lord; and this is evermore the choicest solace of the
believer, that Jehovah himself hath anointed Jesus to be a Prince and a Saviour,
and that our shield is thus the Lord's own anointed. "He will hear him
from his holy heaven with the saving strength of his right hand." It
is here asserted confidently that God's holiness and power would both come to
the rescue of the Saviour in his conflict, and surely these two glorious
attributes found congenial work in answering the sufferer's cries. Since Jesus
was heard, we shall be; God is in heaven, but our prayers can scale those
glorious heights; those heavens are holy, but Jesus purifies our prayers, and
so they gain admittance; our need is great, but the divine arm is strong, and
all its strength is "saving strength;" that strength, moreover, is in
the hand which is most used and which is used most readily—the right hand. What
encouragements are these for pleading saints!
Verse
6. Contrasts frequently bring out the truth vividly, and here the church sets
forth the creature confidences of carnal men in contrast with her reliance upon
the Prince Immanuel and the invisible Jehovah. "Some trust in chariots,
and some in horses." Chariots and horses make an imposing show, and
with their rattling, and dust, and fine caparisons, make so great a figure that
vain man is much taken with them; yet the discerning eye of faith sees more in
an invisible God than in all these. The most dreaded war-engine of David's day
was the war-chariot, armed with scythes, which mowed down men like grass: this
was the boast and glory of the neighbouring nations; but the saints considered
the name of Jehovah to be a far better defence. As the Israelites might not
keep horses, it was natural for them to regard the enemy's calvary with more
than usual dread. It is, therefore, all the greater evidence of faith that the
bold songster can here disdain even the horse of Egypt in comparison with the
Lord of hosts. Alas, how many in our day who profess to be the Lord's are as
abjectly dependent upon their fellow-men or upon an arm of flesh in some shape
or other, as if they had never known the name of Jehovah at all. Jesus, be thou
alone our rock and refuge, and never may we mar the simplicity of our faith. "We
will remember the name of the Lord our God." "Our God" in
covenant, who has chosen us and whom we have chosen; this God is our God. The
name of our God is JEHOVAH, and this should never be forgotten; the
self-existent, independent, immutable, ever-present, all-filling I AM. Let us
adore that matchless name, and never dishonour it by distrust or creature
confidence. Reader, you must know it before you can remember it.
May the blessed Spirit reveal it graciously to your soul!
Verse
8. How different the end of those whose trusts are different! The enemies of
God are uppermost at first, but they ere long are brought down by force, or
else fall of their own accord. Their foundation is rotten, and therefore when
the time comes it gives way under them; their chariots are burned in the fire,
and their horses die of pestilence, and where is their boasted strength? As for
those who rest on Jehovah, they are often cast down at the first onset, but an
Almighty arm uplifts them, and they joyfully stand upright. The victory of
Jesus is the inheritance of his people. The world, death, Satan, and sin, shall
all be trampled beneath the feet of the champions of faith; while those who
rely upon an arm of flesh shall be ashamed and confounded for ever.
Verse
9. The Psalm is here recapitulated. That Jesus might himself be delivered, and
might then, as our King, hear us, is the two-fold desire of the Psalm. The
first request is granted, and the second is sure to all the seed; and therefore
we may close the Psalm with the hearty shout, "God save the King."
"God save King Jesus, and may he soon come to reign."
EXPLANATORY
NOTES AND QUAINT SAYINGS
Whole
Psalm. This Psalm is the prayer which the church might be supposed
offering up, had all the redeemed stood by the cross, or in Gethsemane, in full
consciousness of what was doing there. Messiah, in reading these words, would
know that he had elsewhere the sympathy he longed for, when he said to the three
disciples, "Tarry ye here, and watch with me." Matthew 26:38. It is
thus a pleasant song, of the sacred singer of Israel, to set forth the feelings
of the redeemed in their Head, whether in his sufferings or in the glory that
was to follow.—Andrew A. Bonar.
Whole
Psalm. There are traces of liturgical arrangement in many of the Psalms.
There is frequently an adaptation to the circumstances of public worship. Thus,
when the Jewish church wished to celebrate the great act of Messiah the High
Priest making a sacrifice for the people on the day of atonement, as
represented in the twenty-second Psalm, a subject so solemn, grand, and
affecting, was not commenced suddenly and unpreparedly, but first a suitable
occasion was sought, proper characters were introduced, and a scene in some
degree appropriate to the great event was fitted for its reception. The priests
and Levites endeavour to excite in the minds of the worshippers an exalted tone
of reverent faith. The majesty and power of God, all the attributes which
elevate the thoughts, are called in to fill the souls of the worshippers with
the most intense emotion; and when the feelings are strung to the highest
pitch, an awful, astounding impression succeeds, when the words are slowly
chanted, "My God, my God, why hast thou forsaken me?" We are to
suppose, then, that the series of Psalms, from the twentieth to the
twenty-fourth inclusive, was used as a service or office in the public worship
of the Jewish church.*—R. H. Ryland, M.A., in "The Psalms Restored to Messiah,"
1853.
|
* NOTE: This
is a purely gratuitous statement, but is less unlikely than many other
assertions of annotators who have a cause to plead.—C. H. S. |
Whole
Psalm. Really good wishes are good things, and should be expressed in
words and deeds. The whole Psalm thus teaches. Christian sympathy is a great
branch of Christian duty. There may be a great deal of obliging kindness in
that which costs us little.—William S. Plumer.
Verse 1. "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. . . . 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. . . . 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.—Condensed
from John Gill.
Verse 1. "The
name." Whereas they say, "The name of the God of Jacob,"
thereby they mean God himself; but they thus speak of God because all the
knowledge that we have of God ariseth from the knowledge of his name, and as to
that end he hath given himself in the Scriptures sundry names, that thereby we
might know not only what he is in himself, so far as it is meet for us to know,
but especially what he is to us, so by them, and them principally, we know him
to be, as he is, not only in himself, but unto us. . . . From this knowledge of
the name of God ariseth confidence in prayer! as when they know him, and here
call him "the God of Jacob," that is, he that hath made a
covenant of mercy with him and with his posterity, that he will be their God and
they shall be his people, that they may be bold to flee to him for succour, and
confidently call upon him in the day of their trouble to hear them, and to help
them, as they do. And the more that they know of his name, that is, of his
goodness, mercy, truth, power, wisdom, justice, etc., so may they the more
boldly pray unto him, not doubting but that he will be answerable unto his
name. . . . For as among men, according to the good name that they have for
liberality and pity, so will men be ready to come unto them in their need, and
the poor will say, "I will go to such an house, for they have a good name,
and are counted good to the poor, and merciful, all men speak well of them for
their liberality;" and this name of theirs giveth the encouragement to come
boldly and often. So when we know God thus by his name, it will make us bold to
come unto him in prayer. . . . Or, if a man be never so merciful, and others
know it not, and so they are ignorant of his good name that he hath, and that
he is worthy of, they cannot, with any good hope, come unto him, for they know
not what he is; they have heard nothing of him at all. So when, by unbelief, we
hardly conceive of God and of his goodness, or for want of knowledge are
ignorant of his good name, even of all his mercy, and of his truth, pity, and
compassion that is in him, and so know not his great and glorious name, we can
have little or no heart at all to come unto him in trouble, and seek unto him
for help by prayer, as these did here; and this maketh some so forward unto
prayer, they are so well acquainted with the name of God, that they
doubt not of speeding, and others again are so backward unto it, they are so
wholly ignorant of his name.—Nicholas Bownd, 1604.
Verse 1. "The
name of the God of Jacob defend thee." This is a beautiful allusion to
the history of the patriarch Jacob. Jehovah had appeared for him, when he fled
from his brother Esau, at Bethel, and Jacob said to his household, "Let us
arise, and go up to Bethel; and I will make there an altar unto God, who
answered me in the day of my distress, and was with me in the way which I
went." Genesis 35:3.—John Morison.
Verse 1. "The
name of the God of Jacob defend thee." Hebrew, "set thee in an
high place," such as God's name is. Proverbs 18:10. "The righteous
runneth into it and is safe," as in a tower of brass, or town of war. By the
name of God is meant, Deus nominatissimus, the most renowned God,
saith Junias, and "worthy to be praised," as Psalm 18:3; and he is
called the God of Jacob here, saith another, first, because Jacob was once in
the like distress (Genesis 32:6, 7); secondly, because he prayed to the like
purpose (Genesis 35:3); thirdly, because he prevailed with God as a prince;
"and there God spake with us" (Hosea 12:4); fourthly, because God
of Jacob is the same with "God of Israel," and so the covenant is
pleaded.—John Trapp.
Verse 1. "The
name of the God of Jacob defend thee." There is an assurance of thy
protection, of thy safety, in the midst of ten thousand foes, and of thy
perseverance to the end. But you will say, how will the name of the God of
Jacob defend me? Try it. I have, over and over again; therefore I speak what I
do know, and testify what I have seen. "The name of the God of Jacob
defend thee." I was once goaded by a poor silly Irish papist to try
it, who told me, in his consummate ignorance and bigotry, that if a priest
would but give him a drop of holy water, and make a circle with it around a
field full of wild beasts, they would not hurt him. I retired in disgust at the
abominable trickery of such villains, reflecting, what a fool I am that I
cannot put such trust in my God as this poor deluded man puts in his priest and
a drop of holy water! And I resolved to try what "the name of the God
of Jacob" would do, having the Father's fixed decrees, the Son's
unalterable responsibility, and the Spirit's invincible grace and operation
around me. I tried it and felt my confidence brighten. O brethren, get
encircled with covenant engagements, and covenant blood, and covenant grace,
and covenant promises, and covenant securities; then will "the Lord hear
you in the time of trouble, and the name of the God of Jacob will defend
you."—Joseph Irons.
Verse 1. A sweeter
wish, or a more consolatory prayer for a child of sorrow was never uttered by
man, "The Lord hear thee in the day of trouble; the name of the God of
Jacob defend thee." And who is there of the sons of men to whom a "day
of trouble" does not come, whose path is not darkened at times, or
with whom is it unclouded sunshine from the cradle to the grave? "Few
plants," says old Jacomb, "have both the morning and the evening
sun;" and one far older than he said, "Man is born to trouble."
A "day of trouble," then, is the heritage of every child of
Adam. How sweet, as I have said, how sweet the wish, "The Lord hear
thee in the day of trouble." It is the prayer of another in behalf of
some troubled one, and yet it implies that the troubled one himself had also
prayed, "The Lord hear thee"—hear and answer thine own
prayer!—Barton Bouchier.
Verses 1, 2. The
scene presented in this place to the eye of faith is deeply affecting. Here is
the Messiah pouring out his heart in prayer in the day of his trouble; his
spouse overhears his agonising groans; she is moved with the tenderest sympathy
towards him; she mingles her prayers with his; she entreats that he may be
supported and defended. . . . It may now, perhaps, be said, he is out of the
reach of trouble, he is highly exalted, he does not want our sympathies or our
prayers. True; yet still we may pray for him—see Matthew 25:40—"Inasmuch
as ye have done it unto one of the least of these my brethren, ye have done it
unto me." We can pray for him in his members. And thus is fulfilled what
is written in Psalm 72:15, "And he shall live, and to him shall be given
of the gold of Sheba; prayer also shall be made for him continually
(that is, in his suffering members); and daily shall he be praised" (that
is, in his own admirable person).—Hamilton Verschoyle, 1843.
Verses 1-5. These are
the words of the people, which they spake unto God in the behalf of their king;
and so they did as David desired them, namely, pray for him. If they did thus
pray for him, being desired thereunto, and it was their bound duty so to do,
and they knew it to be so, and therefore did make conscience of it, and it had
been a great fault for them to have failed in it; then by consequence it
followeth of necessity, that whensoever any of our brethren or sisters in
Christ shall desire this duty at our hands, we must be careful to perform it;
and it were a fault not to be excused in us, both against God and them, to fail
in it. Therefore we must not think that when godly men and women at their
parting or otherwise, desire our prayers, and say, "I pray you pray for
me," or, "remember me in your prayers," that these are words of
course (though I do not deny, but that many do so use them, and so doing they
take the name of God in vain); but we should be persuaded, that out of the
abundance of their feeling of their own wants they speak unto us, and so be
willing by our prayers to help to supply them. And especially we should do it
when they shall make known their estate unto us, as here David did to the
people, giving them to understand that he should or might be in great danger of
his enemies, and so it was "a time of trouble" unto him, as he
called it. . . . Most of all, this duty of prayer ought to be carefully
performed when we have promised it unto any upon such notice of their estate.
For as all promises ought to be kept, yea, though it be to our own hindrance,
so those most of all that so nearly concern them. And as if when any should
desire us to speak to some great man for them, and we promise to do it, and
they trust to it, hoping that we will be as good as our words; it were a great
deceit in us to fail them, and so to frustrate their expectation; so when any
have desired us to speak to God for them, and upon our promise they would
comfort themselves over it, if we should by negligence deceive them, it were a
great fault in us, and that which the Lord would require at our hands, though
they should never know of it. Therefore, as we ought daily to pray one for
another unasked, as our Saviour Christ hath taught us, "O our Father which
art in heaven," etc., so more especially and by name should we do it for
them that have desired it of us. And so parents especially should not forget
their children in their prayers, which daily ask their blessing, and hope to be
blessed of God by their prayers. Secondarily, if we should neglect to pray for
them that have desired it at our hands, how could we have any hope that others
whom we have desired to pray for us should perform that duty unto us? Nay,
might not we justly fear that they would altogether neglect it, seeing we do
neglect them? and should it not be just with God so to punish us? according to
the saying of our Saviour Christ, "With what measure ye mete, it shall be
measured to you again." Matthew 7:2. And I remember that this was the
saying of a reverend father in the church, who is now fallen asleep in the
Lord, when any desired him to pray for them (as many did, and more than any
that I have known), he would say unto them, "I pray you, pray for me, and
pray that I may remember you, and then I hope I shall not forget you."
Therefore if we would have others pray for us, let us pray for them.—Nicholas
Bownd.
Verses 1, 5. In the
first verse the psalmist says, "The Lord hear thee in the day if
trouble;" and in the fifth he says, "The Lord perform all thy
petitions." Does he in both these cases refer to one and the same
time? The prayers mentioned in the first verse are offered in "the day
of trouble," in the days of his flesh; are the petitions to which he
refers in the fourth verse also offered in the days of his flesh? Many think
not. Before our blessed Saviour departed out of this world, he prayed to the
Father for those whom he had given him, that he would keep them from the evil
of the world, that they might be one, even as he was one with the Father. He
prayed too for his murderers. After his ascension into heaven, he sat down at
the right hand of the Father, where he "maketh intercession for us."
"If any man sin, we have an advocate with the Father, Jesus Christ, the
righteous." It is to this, as many think, that the prophet refers when he
says, "The Lord perform all thy petitions;" to the
intercession which he is continually making for us.—F. H. Dunwell.
Verse 2. "Send
thee help from the sanctuary." Here we see the nature of true faith,
that it causeth us to see help in heaven, and so to pray for it
when there is none to be seen in the earth. And this is the difference between
faith and unbelief; that the very unbelievers can by reason conceive of help,
so long as they have any means to help them; but if they fail they can see none
at all; so they are like unto those that are purblind, who can see nothing but
near at hand. But faith seeth afar off, even into heaven, so that it is
"the evidence of things that are not seen;" for it looketh unto the
power of God, who hath all means in his hand, or can work without them, who
made all of nothing, and "calleth the things that be not, as though they
were." So that as the holy martyr Stephen, when his enemies were ready to
burst for anger, and gnash at him with their teeth, looked steadfastly into
heaven, and saw Christ standing at the right hand of God ready to defend him;
so faith in the promises of the word doth see help in heaven ready for us, when
there are no means in earth,—Nicholas Bownd.
Verse 2. "Send
thee help from the sanctuary." Why "from the sanctuary,"
but because the Lord presented himself there as upon the mercy-seat! The
sanctuary was in Zion, the mercy-seat was in the sanctuary, the Lord was in the
mercy-seat; he would have himself set forth as residing there. Herein they pray,
and pray in faith, for help and strength.—David Clarkson.
Verse 2. "Strengthen
theee out of Zion." That is, out of the assemblies of the saints,
where they are praying hard for thy welfare.—John Trapp.
Verse 3. "Remember
all thy offerings, and accept thy burnt sacrifice." "All thy
offerings;" the humiliation that brought him from heaven to earth; the
patient tabernacling in the womb of the holy Virgin; the poor nativity; the
hard manger; ox and ass for courtiers; the weary flight into Egypt; the poor cottage
at Nazareth; the doing all good, and bearing all evil; the miracles, the
sermons, the teachings; the being called a man gluttonous and a wine-bibber,
the friend of publicans and sinners; the attribution of his wondrous deeds to
Beelzebub. "And accept thy burnt sacrifice." As every part of
the victim was consumed in a burnt sacrifice, so what limb, what sense of our
dear Lord did not agonise in his passion? The thorny crown on his head; the
nails in his hands and feet; the reproaches that filled his ears; the gloating
multitude on whom his dying gaze rested; the vinegar and the gall; the evil
odours of the hill of death and corruption. The ploughers ploughed upon his
back, and made long furrows; his most sacred face was smitten with the palm of
the hand, his head with the reed. What could have been done more for the
vineyard than he did not do in it? Isaiah 5:4. So, what more could have been
borne by the vine, that this dear Vine did not bear? "Remember"
them now, O Father, call to mind for us sinners, for us miserable sinners, and
for our salvation, "all" these "offerings;"
"accept," instead of our eternal punishment, who are guilty, his "burnt
sacrifice," who did no sin, neither was guile found in his mouth!—Dionysius,
and Gerhohus (1093-1169), quoted by J. M. Neale.
Verse 3. "Accept:"
Hebrew, "turn to ashes," by fire form heaven, in token of his
acceptance, as was usual.—Matthew Poole.
Verse 3. "That
thy burnt offering may be fat." That is, abundant, fruitful, and full.
But here we must understand this burnt offering, as we did the sacrifice, in a
spiritual sense, as we have before observed. Thus Christ offered up himself
wholly upon the cross to be consumed by the fire of love. And here, instead of
"all thy sacrifice," it might be rendered "the whole of thy
sacrifice." Even as burnt sacrifice (holocaustum) signifies the
whole of it being burnt with fire. By which groanings of the Spirit, he shows
and teaches the righteous, that they should pray and hope that none of their
sufferings shall be vain, but that all shall be well-pleasing, remembered, and
fully acceptable.—Martin Luther.
Verse 3. "Selah."
* This word, in the judgment of the learned, is sometime vox optantis,
the voice of one that wisheth, equivalent to amen; of vox admirantis,
the voice of one admiring, showing some special matter; or vox affirmantis,
of one affirming, avouching what is said; or vox meditantis, of one
meditating, requiring consideration of what is said. But withal, it is a rest
in music. Jerome saith it is commutatio metri, or vicissitudo
canendi.—Edward Marbury.
|
* See pages
25, 29, 38. Psalm 3. |
Verse 4. "Grant
thee according to thine own heart, and fulfil all thy counsel." Let us
here call to mind the zealous and earnest desire of the Redeemer to accomplish
his work, "I have a baptism to be baptised with; and how am I straitened
till it be accomplished." Luke 12:50. "With desire I have desired to
eat this passover with you before I suffer" (Luke 22:15); that he might
leave a memorial of his sufferings and death, for the strengthening and
refreshing of their souls. These earnest desires and anticipations did the
Father satisfy, as of one with whom he was well pleased.—W. Wilson.
Verse 4. "Fulfil
all thy counsel;" whatever was agreed upon in the counsel and covenant
of peace between him and his Father, relating to his own glory, and the
salvation of his people.—John Gill.
Verse 4. "Fulfil
all thy counsel." Answer thee, ad cardinem desiderii, as a
father, Augustine, expresseth it; let it be unto thee even as thou wilt. Sometimes
God doth not only grant a man's prayer, but fulfilleth his counsel; that is, in
that very way, by that very means, which his judgment pitched upon in his
thoughts.—John Trapp.
Verse 5 (first
clause). Whosoever do partake with Christ's subjects in trouble, shall
share with them also in the joy of their deliverance; therefore it is said, "We
will rejoice in thy salvation."—David Dickson.
Verse 5. "In
the name of our God." As those cried out, Judges 7:20, "The sword
of the Lord and of Gideon;" and as we have it in Joshua 6:20, "And
the people shouted, and the walls of Jericho fell down;" and king Abiah,
crying out with his men in the same, killed five hundred thousand of the
children of Israel; and so now also, according to the military custom in our
day, the soldiers boast in the name and glory of their general, in order to
encourage themselves against their enemies. And it is just this custom that the
present verse is now teaching, only in a godly and religious manner.—Martin
Luther.
Verse 5. "In
the name of our God we will set up our banners." The banners formerly
so much used were a part of military equipage, borne in times of war to
assemble, direct, distinguish, and encourage the troops. They might possibly be
used for other purposes also. Occasions of joy, splendid processions, and
especially a royal habitation, might severally be distinguished in this way.
The words of the psalmist may perhaps be wholly figurative: but if they should
be literally understood, the allusion of erecting a banner in the name of the
Lord, acknowledging his glory, and imploring his favour, might be justified
from an existing practice. Certain it is that we find this custom prevalent on
this very principle in other places, into which it might originally have been
introduced from Judea. Thus Mr. Turner (Embassy to Thibet, p. 31), says,
"I was told that it was a custom with the Soobah to ascend the hill every
month, when he sets up a white flag, and performs some religious ceremonies, to
conciliate the favour of a dewata, or invisible being, the genius of the place,
who is said to hover about the summit, dispensing at his will, good and evil to
every thing around him.—Samuel Burder's "Oriental Customs,"
1812.
Verse 5. "In
the name of our God we will set up our banners." In all religious as
well as warlike processions the people carry banners. Hence, on the pinnacles
of their sacred cars, on the domes or gateways of their temples, and on the
roof of a new house, may be seen the banner of the caste of sect, floating in
the air. Siva the Supreme, also, is described as having a banner in the
celestial world.—Joseph Robert's "Oriental Illustrations".
Verse 5. "In
the name of our God we will set up our banners." 1. We will wage war
in his name, we will see that our cause be good, and make his glory our end in
every expedition; we will ask counsel at his mouth, and take him along with us;
we will follow his conduct, implore his aid, and depend upon it, and refer the
issue to him. David went against Goliath in the name of the Lord of hosts. 1
Samuel 17:45. 2. We will celebrate our victories in his name. When "we
lift up our banners" in triumph, and set up our trophies, it shall be "in
the name of our God," he shall have all the glory of our success, and
no instrument shall have any part of the honour that is due to him.—Matthew
Henry.
Verse 5. "'We
will set up our banners." Confession of Christ, as the only name
whereby we can be saved, is the "banner" which distinguishes
his faithful people. O that this confession were more distinct, more pure, more
zealous, in those who seem to be his followers, then would they be more united,
more bold, in the profession of their religion, more successful in the cause of
Christ, terrible as an army with "banners." Canticles 5:4.—W.
Wilson.
Verse 5. "Our
banners." Will you know the staff, the colours, and the flag or
streamer of this ensign? Why, the staff is his cross, the colours are blood and
water, and the streamer the gospel, or preaching of them to the world. The
staff that carried the colours, was of old time fashioned like a cross, a cross
bar near the top there was, from which the flag or streamer hung; so as it were
prefiguring, that all the hosts and armies of the nations were one day to be
gathered under the banner of the cross, to which soldiers should daily
flow out of all the nations and kingdoms of the earth.—Mark Frank,
1613-1664.
Verse 5. "The
Lord fulfil all thy petitions," for thyself and for others, now that
thou sittest on the right hand of the Father, pleading for us and showing thy
side and thy wounds.—Dionysius, quoted by Isaac Williams.
Verse 6. "Now
know I." A sudden change of number, speaking in the person of one,
thereby to note the unity and consent of the people to this prayer, as though
they had been all one, and uttered it all with one mouth. "The Lord
will help his anointed;" that is, his king, whom he hath established.
See Psalm 2:2; 18:50. "And will hear him (see verse 1), from his
sanctuary." One readeth it thus—"from the heavens of his
holiness;" meaning, from heaven where his holiness dwelleth.—Thomas
Wilcocks.
Verse 6. "He
will hear him." I would be glad of the prayers of all the churches of
Christ; O that there were not a saint on earth but that I were by name in his
morning and evening prayer (whosoever that art that readest, I beseech thee
pray for me); but above all, let me have a property in those prayers and
intercessions that are proper only to Christ; I am sure then I should
never miscarry: Christ's prayers are heavenly, glorious, and very effectual.—Isaac
Ambrose, 1592-1674.
Verse 6. "His
anointed." As priests, and sometimes kings and prophets, were among
the Jews anointed to their offices, so our Saviour was anointed as a
Prophet, to preach glad tidings to the meek; as a Priest, to bind up the
broken-hearted; and as a King to deliver the captives. As the unction means
designation and ordination, it is properly applied to the divine person of the
Mediator: he is spoken of as God, who was "anointed with the oil of
gladness above his fellows." Hebrews 1:8, 9. As the anointing with the
Holy Spirit signifies the gifts and aids of the Holy Spirit, it
terminates upon his human nature only, and not his divine person, which has all
the perfections in itself, and cannot properly, in the sense last mentioned, be
said to be anointed with the Holy Spirit. But yet as the human nature is taken
into a subsistence in his divine Person, the anointed may properly enough be
predicated and affirmed of his Person. The unction of our Redeemer has a great stress
laid upon it in Scripture. And therefore we read, "Whosoever believeth
that Jesus is the Christ, is born of God." "Who is a liar but he that
denieth that Jesus is the Christ?" 1 John 5:1; 2:22. Our Saviour's enemies
were sensible of this, when they made an order, that if "any man did
confess that he was Christ, he should be put out out of the synagogue."
John 9:22. Our Saviour's anointing was superior to that of any other,
and more excellent as to the work to which he was consecrated. The apostles and
others, who are called his followers, had the Spirit by measure, but
Christ without measure. He is "fairer than the sons of men"
(Psalm 45:2); and had a glory as the "only begotten of the Father, full of
grace and truth" (John 1:14, 16); and of his fullness the apostles and all
others receive. Christ's anointing answers to that of Aaron his type; the
precious ointment which was "poured upon his head, ran down to the skirts
of his garments." Psalm 133:2. Our Saviour was so anointed, as to
"fill all in all." Ephesians 1:23. He filleth all his members, and
all their faculties, with all those measures of the Spirit, which they ever
receive.—Condensed from John Hurrion, 1675-1731.
Verse 7. "Some
trust in chariots, and some in horses: but we will remember the name of the
Lord our God." About Michaelmas I was in the utmost extremity, and
having gone out in very fine weather, I contemplated the azure heavens, and my
heart was so strengthened in faith (which I do not ascribe to my own powers,
but solely to the grace of God), that I thought within myself, "What an
excellent thing it is when we have nothing, and can rely upon nothing, but yet
are acquainted with the living God, who made heaven and earth, and place our
confidence alone in him, which enables us to be so tranquil even in necessity!"
Although I was well aware that I required something that very day, yet my heart
was so strong in faith that I was cheerful, and of good courage. On coming home
I was immediately waited upon by the overseer of the workmen and masons, who,
as it was Saturday, required money to pay their wages. He expected the money to
be ready, which he wished to go and pay, but enquired, however, whether I had
received anything. "Has anything arrived?" asked he. I answered,
"No, but I have faith in God." Scarcely had I uttered the words when
a student was announced, who brought me thirty dollars from some one, whom he
would not name. I then went into the room again, and asked the other "how
much he required this time for the workmen's wages?" He answered, "Thirty
dollars." "Here they are," said I, and enquired at the same
time, "if he needed any more?" He said, "No," which very
much strengthened the faith of both of us, since we so visibly saw the
miraculous hand of God, who sent it at the very moment when it was needed.—Augustus
Herman Frank, 1663-1727.
Verse 7. "Some
trust in chariots," etc. Vain is the confidence of all wickedness. In
war, chariots, horses, navies, numbers, discipline, former successes, are
relied on; but the battle is not to the strong. "Providence favours the
strong battalions" may sound well in a worldling's ear, but neither
Providence nor the Bible so teaches. In peace, riches, friends, ships, farms,
stocks, are relied upon, yet they can neither help nor save. Let him that
glorieth glory in the Lord.—William S. Plumer.
Verse 7. "We
will remember the name of the Lord our God." By the name of God
is generally understood, in Holy Writ, the various properties and attributes of
God: these properties and attributes make up and constitute the name of
God. As when Solomon says, "The name of the Lord is a strong tower; the
righteous runneth into it and is safe." And, by remembering, considering,
meditating upon this name of God, the psalmist represents himself as comforted
or strengthened, whatever might be the duties to which he was called, or the
dangers to which he was exposed. Others were for looking to other sources of
safety and strength, "some trusting in chariots, and some in horses;"
but the psalmist always set himself to the "remembering the name of the Lord
our God;" and always, it would seem, with satisfaction and success. And
here is the peculiarity of the passage on which we wish to dwell, and from
which we hope to draw important lessons and truths—the psalmist "remembers
the name of the Lord his God;" not any one property or attribute of God;
but the whole combination of divine perfections. And he "remembers"
this "name;" the expression implying, not a transient thought, but
meditation—consideration; and yet the result of the recollection is gladness and
confidence.—Henry Melvill.
Verse 7. It is easy
to persuade papists to lean on priests and saints, on old rags and painted
pictures—on any idol; but it is hard to get a Protestant to trust in the living
God.—William Arnot, 1858.
Verse 7. Weak man
cannot choose but have some confidence without himself in case of apparent
difficulties, and natural men do look first to some earthly thing wherein they
confide. "Some trust in chariots, and some in horses," some in
one creature, some in another. The believer must quit his confidence in these
things, whether he have them or want them, and must rely on what God hath
promised in his word to do unto us. "But we will remember the name of
the Lord our God."—David Dickson.
Verse 7. They that "trust
in chariots and horses," will have no king but Caesar; but the
"armies in heaven" which follow thee have themselves no arms, and no
strength but in following thee.—Isaac Williams.
Verse 7. Numa being
told that his enemies were coming upon him, as he was offering sacrifices,
thought it was sufficient for his safety that he could say, I am about the
service of my God. When Jehoshaphat had once established a preaching ministry
in all the cities of Judah, then, and not till then, the fear of the Lord fell
on the neighbouring nations, and they made no war; albeit, he had before that
placed forces in all the fenced cities.—Charles Bradbury.
Verse 7.
"Some
their warrior horses boast,
Some their chariots' marshall'd host;
But our trust we will proclaim
In our God Jehovah's name."
Richard Mant.
Verse 8. "They
are brought down," from their horses and chariots in which they
trusted. Hebrew: they bowed down, as being unable to stand longer
because of their mortal wounds. Compare Judges 5:27. "Stand
upright." Standing firmly upon our legs, and keeping the field, as
conquerors use to do.—Matthew Poole.
HINTS TO THE
VILLAGE PREACHER
This
Psalm has been much used for coronation, thanksgiving, and fast sermons, and no
end of nonsense and sickening flattery has been tacked thereto by the
trencher-chaplains of the world's church. If kings had been devils, some of
these gentry would have praised their horns and hoofs; for although some of
their royal highnesses have been very obedient servants of the prince of
darkness, these false prophets have dubbed them "most gracious
sovereigns," and have been as much dazzled in their presence as if they
had beheld the beatific vision.—C. H. S.
Whole
Psalm. A loyal song and prayer for subjects of King Jesus.
Verse 1. Two great
mercies in great trouble—hearing at the throne, and defence from the throne.
Verses 1, 2.
I.
The Lord's trouble in its nature and its cause.
II.
How the Lord exercised himself in his trouble.
III.
We ought not to be unmoved spectators of the trouble of Jesus.
Hamilton Verschoyle.
Verses 1-3. A model
of good wishes for our friends.
I.
They include personal piety. The person who is spoken of prays, goes to
the sanctuary, and offers sacrifice. We must wish our friend grace.
II.
They point upward. The blessings are distinctly recognised as divine.
III.
They do not exclude trouble.
IV.
They are eminently spiritual. Acceptance, etc.
Verse 2. Sanctuary
help—a suggestive topic.
Verse 3. God's
ceaseless respect to the sacrifice of Jesus.
Verses 3, 4. The
great privilege of this fourfold acceptance in the Beloved.
Verse 5. Joy in
salvation, to be resolved on and practised.
Verse 5. Setting
up the banner. Open avowal of allegiance, declaration of war, index of
perseverance, claim of possession, signal of triumph.
Verse 5 (last
clause). The prevalence of our Lord's intercession, and the acceptance of
our prayers through him.
Verse 6. "His
anointed." Our Lord as the Anointed. When? With what unction? How? For
what offices? etc.
Verse 6. "He
will hear him." The ever-prevalent Intercessor.
Verse 6. God's "saving
strength;" the strength of his most used and most skilful hand.
Verse 6 (first
clause). "Now know I." The moment when faith in Jesus
fills the soul. The time when assurance is given. The period when a truth
gleams into the soul. etc.
Verse 7. Creature
confidence. Apparently mighty, well adapted, showy, noisy, etc. Faithful
trust. Silent, spiritual, divine, etc.
Verse 7. "The
name of the Lord our God." Comfortable reflections from the name and
character of the true God.
Verse 8. Tables
turned.
Verse 9. "Save,
Lord." One of the shortest and most pithy prayers in the Bible.
Verse 9. (last
clause).
I.
To whom we come, and what then. "To a king."
II.
How we come, and what it means. "We call."
III.
What we want, and what it implies. "Hear us."
WORK UPON THE
TWENTIETH PSALM
"Medicines
for the plague; that is, Godly and Fruitful Sermons upon part of the
Twentieth Psalme, full of instructions and comfort; very fit generally for all
times of affliction, but more particularly applied to this late visitation of
the Plague. Preached at the same time at Norton in Suffolke, by NICHOLAS BOWND,
Doctor of Divinite. . . . 1604." [Twenty-one Sermons on verses 1-6. 4to.]
── C.H. Spurgeon《The Treasury of David》