Psalm 20:9 Komentář

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 (Psa 20:1-4). II. With what assurance they beg it. The people triumph (Psa 20:5), the prince (Psa 20:6), both together (Psa 20:7, Psa 20:8), and so he concludes with a prayer to God for audience (Psa 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. To the chief musician. A psalm of David.

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, Sa2 10:6; mention being made of chariots in it, Psa 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 Psa 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, Psa 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 Psa 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.

Save, Lord,.... Not "the king", as the Septuagint, Ethiopic, and Arabic versions read the words, joining the word "king" to them, which is in the next clause; but this, as Aben Ezra observes, is not right, because of the accent "athnach", which divides these words from the following; rather the word us may be supplied; and so the Syriac version renders it, "the Lord will deliver us"; and the Targum is, "O Lord", , "redeem us", or "save us"; that is, with a temporal, spiritual, and eternal salvation: this petition is directed to Jehovah the Father, as the following is to the King Messiah; let the King hear us when we call; for not God the Father is here meant, though he is an everlasting King, the King of kings; and who hears his people, when they call upon him, and while they are calling; yet he is rarely, if ever, called "the King", without any other additional epithet; whereas the Messiah often is, as in the next psalm, Psa 20:1; and prayer is made to him, and he hears and receives the prayers of his people; and, as Mediator, presents them to his Father perfumed with his much incense; for he is a Priest as well as a King. Next: Psalms Chapter 21

"O Lord, save the King:" that He, who in His Passion has shown us an example of conflict, should also offer up our sacrifices, the Priest raised from the dead, and established in heaven. "And hear us in the day when we shall call on You" [Psalm 20:9]. And as He now offers for us, "hear us in the day when we shall call on You."

"O Lord." The conclusion of this entire Psalm is set forth: which indeed seems to tend to two things. For it petitions either for the true Christ or for Christ figuratively. As to the first he says, "O Lord, save the king," that is, Christ. Or for David. And so he prays for those who are praying. "Hear us on the day when we shall call upon you": Ps. 137: "On whatever day I shall call upon you, hear me."

David probably composed this Psalm to express the prayers of the pious for his success as at once the head of the Church and nation. Like other compositions of which David in such relations is the subject, its sentiments have a permanent value--the prosperity of Christ's kingdom being involved, as well as typified, in that of Israel and its king. (Psa 20:1-9) hear thee--graciously (Psa 4:1). name of--or manifested perfections, as power, wisdom, &c. defend thee--set thee on high from danger (Psa 9:9; Psa 18:3).

let the king hear--as God's representative, delivered to deliver. Perhaps a better sense is, "LORD, save the king; hear us when we call," or pray. Next: Psalms Chapter 21

(Heb.: v. 10) After this solo voice, the chorus again come on. The song is closed, as it was opened, by the whole congregation; and is rounded off by recurring to its primary note, praying for the accomplishment of that which is sought and pledged. The accentuation construes המּלך with יעננוּ as its subject, perhaps in consideration of the fact, that הושׁיעה is not usually followed by a governed object, and because thus a medium is furnished for the transition from address to direct assertion. But if in a Psalm, the express object of which is to supplicate salvation for the king, המלך הושׁיעה stand side by side, then, in accordance with the connection, המלך must be treated as the object; and more especially since Jahve is called מלך רב, in Psa 48:3, and the like, but never absolutely המלך. Wherefore it is, with Hupfeld, Hitzig, and others, to be rendered according to the lxx and Vulgate, Domine salvum fac regem. The New Testament cry Ὡσαννὰ τῷ υἱῷ Δαυίδ is a peculiar application of this Davidic "God bless the king (God save the king)," which is brought about by means of Psa 118:25. The closing line, Psa 20:9, is an expanded Amen.