Psalm 21:11 Komentář

As the foregoing psalm was a prayer for the king that God would protect and prosper him, so this is a thanksgiving for the success God had blessed him with. Those whom we have prayed for we ought to give thanks for, and particularly for kings, in whose prosperity we share. They are here taught, I. To congratulate him on his victories, and the honour he had achieved (Psa 21:1-6). II. To confide in the power of God for the completing of the ruin of the enemies of his kingdom (Psa 21:7-13). In this there is an eye to Messiah the Prince, and the glory of his kingdom; for to him divers passages in this psalm are more applicable than to David himself. To the chief musician. A psalm of David.

INTRODUCTION TO PSALM 21 To the chief Musician, a Psalm of David. This psalm was either written by David; and therefore called a "psalm of David"; or it was written, as it may be rendered, "for David", by some other person, on account of his victories and triumphs; or rather "concerning David" (s); that is, concerning the Messiah, the son of David, as Kimchi says some expound it; or concerning the Messiah, who is called David, Eze 37:24; and Jarchi observes, that their Rabbins interpret it of the Messiah; but, says he, it is right to explain it, moreover, of David himself, for an answer to the heretics (Christians) who err in it; and various passages in this psalm are by the Jewish writers understood of the Messiah; as "the King", in Psa 20:1 is in the Targum called the King Messiah; Psa 21:4 is in the Talmud applied (t) to him; Psa 21:3 are in Zohar (u), and in the Midrashes (w), interpreted of him; and many Christian writers understand the whole of him; which is right: though Theodoret thinks it was penned on the account of the health of King Hezekiah, and his restoration from his disease; which is not likely. (s) "pro Davide, vel de Davide", Vatablus. (t) T. Bab. Succah, fol. 52. 1. Vid. Nachman. disput. "cum fratre Paulo", p. 36. Ed. Wagenseil. (u) In Numb. fol. 68. 3. 4. (w) Midrash Tillim apud Viccars. in loc. & in Galatin. l. 3. c. 9. Bemidbar Rabba, fol. 212. 4. & 218. 1.

For they intended evil against thee,.... All evil, whether in thought or deed, if not immediately and directly, yet is ultimately against the Lord, whose law is transgressed, and who is despised and reflected upon as a lawgiver; all sin is an hostility committed against God, or against Christ, against the Lord and his Anointed, or against his people, who are all one as himself: the intention of evil is evil, and is cognizable by the Lord, and punishable by him: they imagined a mischievous device, which they are not able to perform; not the death of Christ; that was indeed in itself a mischievous device of theirs, but that they performed, though they had not their end in it; they expected his name would then perish, and they should hear no more of him: but rather it respects his resurrection from the dead, they could not prevent, though they took all imaginable care that them might be no show of it; and when they found he was really raised from the dead, they contrived a wicked scheme to stop the credit of it, but in vain, Mat 27:63; and Jews and Gentiles, and Papists, have formed schemes and done all they can to root the Gospel, cause, and interest of Christ, out of the world, but have not been able to perform it.

"Because they turned evils against You." Now this punishment shall be recompensed to them, because the evils which they supposed to hang over them by Your reign, they turned against You to Your death. "They imagined a device, which they were not able to establish" [Psalm 21:11]. They imagined a device, saying, "It is expedient that one die for all:" [John 11:50] which they were not able to establish, not knowing what they said.

To divert evils that loom over some people, we mean to push them aside to another place where there is no iniquity to punish. This is exactly what happened with the suffering of the Lord. For when the Jews believed that Roman power would be a threat to them if they had accepted the Lord Savior as King, it seemed right to them to divert those evils upon him which they believed would befall them when the Romans took up the role of avengers. “They came up with a plan” saying, “It is expedient that one man die for all.” “But this they were not able to establish,” that is, to complete according to their vow. For without knowing it, they spoke the truth. It was necessary that one should die for all. The truth was indeed uttered, but with an evil vow. Therefore they will suffer punishment for such a deed, because they did not have a pure conscience.

"For." Here the guilt of sinners is set forth, and it is described in two respects. First, as to the endeavor of their work; and as to this he says here: "For they have turned," etc.: because although they cannot accomplish it, still they endeavor as much as they can to inflict evils. Ps. 34: "They repaid me evil." Or, "they have turned," because the evils threatening them they wish to inflict on others. For a twofold evil was threatening the Jews: namely, the evil of punishment: and they tried to turn this upon Christ, when, lest the Romans take away their dominion, they killed Christ. Second, the evil of guilt was threatening them. Jn. 8: "You are of your father the Devil"; and they twisted this against Christ when they said, Jn. 8: "Do we not say rightly," etc. They themselves were possessed by demons, and they imputed sin to Christ. Second, the guilt of the Jews or of sinners is described as to the endeavor of thought: hence he says, "They devised plans," etc., that is, they planned to destroy his faith. Jer. 11: "They devised a plan," etc. Of this wood it is said in Wis. 14: "Blessed is the wood through which justice is done": but "they did not establish it," that is, they could not bring their plan to completion. Is. 8: "Take counsel together, and it shall be brought to nothing," etc. Why? "Because there is no counsel against the Lord," Prov. 21.

The pious are led by the Psalmist to celebrate God's favor to the king in the already conferred and in prospective victories. The doxology added may relate to both Psalms; the preceding of petition, chiefly this of thanksgiving, ascribing honor to God for His display of grace and power to His Church in all ages, not only under David, but also under his last greatest successor, "the King of the Jews." (Psa 21:1-13) thy strength . . . thy salvation--as supplied by Thee.

This terrible overthrow, reaching to posterity, is due to their crimes (Exo 20:5-6).

(Heb.: 21:12-13) And this fate is the merited frustration of their evil project. The construction of the sentences in Psa 21:12 is like Psa 27:10; Psa 119:83; Ew. 362, b. נטה רעה is not to be understood according to the phrase נטה רשׁת (= פּרשׁ), for this phrase is not actually found; we have rather, with Hitzig, to compare Psa 55:4, Sa2 15:14 : to incline evil down upon any one is equivalent to: to put it over him, so that it may fall in upon him. נטה signifies "to extend lengthwise," to unfold, but also to bend by drawing tight. שׁית שׁכם to make into a back, i.e., to make them into such as turn the back to you, is a more choice expression than נתן ערף, Psa 18:41, cf. Sa1 10:9; the half segolate form שׁכם, (= שׁכם) becomes here, in pause, the full segolate form שׁכם. חצּים must be supplied as the object to תּכונן, as it is in other instances after הורה, השׁליך, ידה; כּונן חץ, Psa 11:2, cf. Psa 7:14, signifies to set the swift arrow upon the bow-string (מיתר = יתר) = to aim. The arrows hit the front of the enemy, as the pursuer overtakes them.