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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》