Psalm 20:2 Kommentar

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.

Send thee help from the sanctuary,.... Meaning either from the tabernacle, the holy place, where was the ark, the symbol of the divine Presence; or rather heaven, the habitation of God's holiness unless the same is meant by it as by Zion, in the next clause, the church of God, from whence he sends the rod of his strength; and strengthen thee out of Zion; and the "help" and "strength" prayed for are not to be understood of that assistance and support, which Christ, as man, had from his Father, at the time of his sufferings, which were promised him, and he believed he should have, and had, Psa 89:21; since these petitions follow that which relates to his exaltation; but of the help and strength afforded to the apostles and ministers of Christ, after they had received the commission from him to preach the Gospel to every creature; when, as a full answer to these petitions, God worked with them, greatly assisted them, strengthened them with strength in their souls; confirmed the word with signs and wonders following; made it the power of God to salvation to multitudes; and so strengthened the cause, interest, and kingdom of the Redeemer.

"Send You help from the Holy, and from Sion defend You" [Psalm 20:2]. Making for You a sanctified Body, the Church, from watching safe, which waits when You shall come from the wedding.

The second cause: "May he send you help from the sanctuary," that is, from the assembly of the saints. And there is a twofold assembly of the saints. One reigning with God in glory; the other fighting on earth; and from both we are helped, because the Angels intercede for us: 1 Jn. 2: "We have an advocate," namely, the assembly of Angels: Rev. 8: "The smoke of the incense from the prayers of the saints ascended from the hand of the Angel before God." Smoke comes from moisture and heat. Likewise Christ, who is their king, stands before God on our behalf: Heb. 7: "Approaching through himself to God, to intercede for us." And therefore he says, "May he send you help from the sanctuary," that is, from the incarnate Son, who in the anagogical sense is called holy; Lk. 1: "The Holy One who shall be born of you shall be called the Son of God": Dan. 9: "The Holy One of holy ones shall be anointed." Or "from the sanctuary," that is, from Christ who suffered, because in his passion he sanctified himself for us: Jn. 17: "For them I sanctify myself, that they also may be sanctified in truth": 1 Sam. 11: "Tomorrow salvation shall be yours when the sun grows hot." Or "May he send you help from the sanctuary," namely from the assembly of the blessed: Ps. 21: "But you dwell in the holy place." "And from Zion may he defend you." Zion, that is, "watchtower," that is, from the citadel of David, where the ark was; there God was worshiped then; as if to say: through the prayers of those who contemplate heavenly things in this world, may he defend you, that is, make you safe. Or conversely, "from the sanctuary," namely the assembly of those who are in the world; and "from Zion," namely those who are in glory. "May he defend you." Or "from the sanctuary," as regards those who are in the active life. And "from Zion," as regards those who are in the contemplative life -- by the prayers of all of these, "may he defend you."

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).

strengthen thee--sustain in conflict; even physical benefits may be included, as courage for war, &c., as such may proceed from a sense of divine favor, secured in the use of spiritual privileges.