Commentari biblici

It is the will of God that prayers, intercessions, and thanksgivings, should be made, in special manner, for kings and all in authority. This psalm is a prayer, and the next a thanksgiving, for the king. David was a martial prince, much in war. Either this psalm was penned upon occasion of some particular expedition of his, or, in general, as a form to be used in the daily service of the church for him. In this psalm we may observe, I. What it is they beg of God for the king, Ps 20:1-4. II. With what assurance they beg it. The people triumph (Ps 20:5), the prince (Ps 20:6), both together (Ps 20:7,8), and so he concludes with a prayer to God for audience, Ps 20:9. In this, David may well be looked upon as a type of Christ, to whose kingdom and its interests among men the church was, in every age, a hearty well-wisher.

This psalm purports to be "A Psalm of David," nor is there any reason to doubt that he wrote it. Of the precise occasion on which it was composed nothing can be known with certainty, for there is no historical statement on the point, and there is nothing in the psalm to indicate it. It would seem, however, from the psalm, that it was composed on some occasion when the king was about going to war, and that it was designed to be used by the people of the nation, and by the king and his hosts mustered for war, as expressing mutually their wishes in regard to the result, and their confidence in each other and in God. Or if it was not designed to be used by the people actually, it was intended to be a poetic expression of the real feelings of the king and the people in regard to the enterprise in which he was embarked.

According to this idea, and as seems to me to be manifest on the face of the psalm, it is composed of alternate parts as if to be used by the people, and by the king and his followers, in alternate responses, closing with a chorus to be used by all. If it was intended to be employed in public service, it was doubtless to be sung by alternate choirs, representing the people and the king.

The whole may be divided into three strophes or parts:

I. The first strophe, Psalm 20:1-5.

(a) the people, Psalm 20:1-5. They pray that the Lord would defend the king in the day of trouble; that the name of the God of Jacob would defend him; that he would send him help from the sanctuary, and strengthen him out of Zion; that he would remember his offerings and accept his burnt sacrifice; that he would grant him according to his own heart, and fulfill all his counsel.

(b) the king, Psalm 20:5, first part. He says, as expressive of the feeling with which the expedition was undertaken, "We will rejoice in thy salvation, and in the name of our God we will set up our banners."

II. The second strophe, Psalm 20:5 (latter part), and Psalm 20:6.

(a) the people, Psalm 20:5, latter clause; expressing a desire for his success and triumph, "The Lord fulfil all thy petitions."

(b) the king, Psalm 20:6; expressing confidence of success from the observed zeal and cooperation of the people: "Now know I that the Lord sayeth his anointed; he will hear him from his holy heaven with the saving strength of his right hand."

III. general chorus of all, Psalm 20:7-9. This is the language of exultation and triumph in God; of joyful trust in him. "Some," is the language of this chorus, "trust in chariots and some in horses, but we will remember the name of the Lord our God," Psalm 20:7. Then they see their enemies fallen and subdued, while their armies stand upright and firm, Psalm 20:8. Then they call, in joyful exultation and triumph, on God as the great King over all, and supplicate his mercy and favor, Psalm 20:9.

This is, therefore, a patriotic and loyal psalm, full of confidence in the king as he starts on his expedition, full of desire for his success, and full of confidence in God; expressing union of heart between the sovereign and the people, and the union of all their hearts in the great God.

On the meaning of the phrase in the title, "To the chief Musician," see the note at the title to Psalm 4:1-8.

A prayer for the king in his enterprises, that his prayers may be heard, his offerings accepted, and his wishes fulfilled, Psalm 20:1-4. Confidence of victory expressed, Psalm 20:5, Psalm 20:6. Vain hopes exposed; and supplication made for the king, Psalm 20:7-9.

It is most likely that this Psalm was penned on the occasion of David's going to war, and most probably with the Ammonites and Syrians, who came with great numbers of horses and chariots to fight with him. See 2 Samuel 10:6-8; 1 Chronicles 19:7. It is one of the Dialogue Psalms, and appears to be thus divided: Previously to his undertaking the war, David comes to the tabernacle to offer sacrifice. This being done, the people, in the king's behalf, offer up their prayers; these are included in the three first verses: the fourth was probably spoken by the high priest; the fifth, by David and his attendants; the last clause, by the high priest; the sixth, by the high priest, after the victim was consumed; the seventh and eighth, by David and his men; and the ninth, as a chorus by all the congregation.

INTRODUCTION TO Psalm 20

To the chief Musician, a Psalm of David. This psalm is thought, by some, to be written by David, on account of himself, and as a form to be used by the people for him, when he was about to go to war; particularly with the Ammonites and Syrians, 2 Samuel 10:6; mention being made of chariots in it, Psalm 20:7; of which there was a great number in that war: Arama thinks it was made by him when he got the victory over the Philistines; others think it was written by one of the singers on David's account, and should be rendered, "a psalm, for David", as Psalm 72:1, but rather it is a psalm concerning David; concerning the Messiah, whose name is David; or a psalm of David concerning the Messiah, since he is expressly mentioned, Psalm 20:6; and Aben Ezra says, there are some that interpret it of the Messiah; and some passages in it are, by Jewish writers (m), applied unto him, as Psalm 20:6; and our countryman, Mr. Ainsworth, says, the whole psalm is a prophecy of Christ's sufferings, and his deliverance out of them, for which the church with him triumphs. Theodoret takes it to be a prophecy of Sennacherib's invasion of Judea, and of Rabshakeh's blasphemy, and of Hezekiah's distress and prayer on that account.

(m) Shirhashirim Rabba, fol. 18. 1. Tzeror Hammor, fol. 44. 2.

XX.

This psalm is addressed to a king going to battle, and was plainly arranged for part-singing in the Temple. The congregation lead off with a prayer for the monarch’s success (Psalm 20:1-5). The priest, or the king himself, as priest, after watching the successful performance of the sacrificial rites, pronounces his confidence of the victory (Psalm 20:6-8), upon which the shout, “God save the king! “is raised by the whole host, which acclaim again sinks down into the calmer prayer, “May he hear us when we cry.”

The transparent language of the poem and its simple arrangement, the smooth symmetry of the rhythm, and the quiet advance in thought, are all in favour of its being a hymn carefully composed for a public occasion and not a poetical effusion of the feelings of the moment. It is not therefore necessary to discuss the authorship or the question of what particular king it was intended for. It may be taken as a type of the sacrificial hymn. There is, however, a strong Jewish tradition which connects its use, if not its composition, with Hezekiah (Stanley, Jewish Church, ii. 461).

The 20th and 21st Psalms are closely related in structure and contents. Both are liturgical Psalms: the first is an intercession, the second a thanksgiving. In both the king, the representative of Jehovah and the representative of the people, is the prominent figure; and the salvation or victory which Jehovah bestows upon him is the leading thought.

In Psalms 20 the king is preparing to go out to battle against formidable enemies. Before starting he offers solemn sacrifices, and commits his cause to Jehovah, the sole Giver of victory. The Psalm was apparently intended to be sung while the sacrifice was being offered. It breathes a spirit of simple faith in Jehovah’s aid. Israel’s enemies rely upon their material forces: Israel trusts in Jehovah alone.

In Psalms 21 the campaign is over. The victory is won. The people with their king are again assembled to give thanks for the salvation which Jehovah has wrought for them; and in the flush of victory they anticipate with confidence the future triumphs of their king.

There is little to determine the particular occasion of these Psalms. The title of Psalms 20 in the Syriac Version refers it to David’s war with the Ammonites: and some commentators see in Psalm 20:7 an allusion to the chariots and horses of the Syrians who were in alliance with the Ammonites (2 Samuel 8:4; 2 Samuel 10:18); and in Psalm 21:3; Psalm 21:9 allusions to the circumstances of the capture of Rabbah (2 Samuel 12:30-31). Others think that the king may have been Asa (2 Chronicles 14:9), or Uzziah (2 Chronicles 26). The personal importance of the king as the leader of the army, and the spirit of simple trust in Jehovah, not in material forces, point to an early rather than a late date. If the Psalms refer to David, it is natural to suppose that they were written by some poet other than the king himself.

Psalms 20 consists of two stanzas with a concluding verse.

i. The people’s intercession for the king, sung by the congregation, or by the Levites on their behalf, while the sacrifice was being offered (Psalm 20:1-5).

ii. A priest or prophet (or possibly the king himself) declares the acceptance of the sacrifice, and confidently anticipates victory (Psalm 20:6-8).

iii. Concluding prayer of the whole congregation (Psalm 20:9).

Ps 20:1-9.

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.

1. hear thee--graciously

(Ps 4:1).

name of--or manifested perfections, as power, wisdom, &c.

defend thee--set thee on high from danger

(Ps 9:9; 18:3).

The Lord hear thee in the day of trouble - According to the view expressed in the introduction to the psalm, this is the language of the people praying for their king, or expressing the hope that he would be delivered from trouble, and would be successful in what he had undertaken, in the prosecution of a war apparently of defense. The word" trouble" here used would seem to imply that he was beset with difficulties and dangers; perhaps, that he was surrounded by foes. It seems that he was going forth to war to deliver his country from trouble, having offered sacrifices and prayers Psalm 20:3 for the purpose of securing the divine favor on the expedition. The point or the moment of the psalm is when those sacrifices had been offered, and when he was about to embark on his enterprise. At that moment the people lift up the voice of sympathy and of encouragement, and pray that those sacrifices might be accepted, and that he might find the deliverance which he had desired.

The name of the God of Jacob - The word name is often put in the Scriptures for the person himself; and hence, this is equivalent to saying, "May the God of Jacob defend thee." See Psalm 5:11; Psalm 9:10; Psalm 44:5; Psalm 54:1; Exodus 23:21. Jacob was the one of the patriarchs from whom, after his other name, the Hebrew people derived their name Israel, and the word seems here to be used with reference to the people rather than to the ancestor. Compare Isaiah 44:2. The God of Jacob, or the God of Israel, would be synonymous terms, and either would denote that he was the Protector of the nation. As such he is invoked here; and the prayer is, that the Great Protector of the Hebrew people would now defend the king in the dangers which beset him, and in the enterprise which he had undertaken.

Defend thee - Margin, as in Hebrew, set thee on a high place. The word means the same as defend him, for the idea is that of being set on a high place, a tower, a mountain, a lofty rock, where his enemies could not reach or assail him.