Psalm 20:4 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.

Grant thee according to thine own heart,.... Which is to see his seed, the travail of his soul, and to have the pleasure of the Lord prosper in his hand; to have all his people called, preserved, and glorified; and fulfil all thy counsel; whatever was agreed upon in the council and covenant of peace between him and his Father, relating to his own glory, and the salvation of his people.

" Diapsalma." The Lord render to You according to Your Heart [Psalm 20:4]. The Lord render to You, not according to their heart, who thought by persecution they could destroy You; but according to Your Heart, wherein Thou knew what profit Your passion would have. [John 12:32] "And fulfil all Your counsel." "And fulfil all Your counsel." not only that whereby Thou laid down Your life for Your friends, [John 15:13] that the corrupted grain might rise again to more abundance; [John 12:24] but that also whereby "blindness in part has happened unto Israel, that the fullness of the Gentiles might enter in, and so all Israel might be saved." [Romans 11:25-26]

"May he grant." Above, the Psalmist asked in prayer for promotion to good, which is the outwardly desired good; here he asks for that good which is inwardly sought: and concerning this he does two things. First he asks that what he requests be fulfilled. Second he sets forth the reason, at "We shall rejoice." Concerning the first he does two things. First he asks for that which is in the interior movement of the soul, according to the will of the end. Second he asks that the counsel concerning the things which are directed to the end be fulfilled: "And may he confirm all your counsel," etc. He says, therefore, "May he grant you according to your heart," that is, according to the will which is directed to the end; as if to say, may he lead you to the end you intend, which ought to be God: Prov. 10: "The desire of the just shall be granted." "And may he confirm all your counsel"; this concerns the things that are directed to the end (...) for our counsels are weak, because we cannot foresee all things: Wis. 9: "The thoughts of mortals are timid, and our foresight is uncertain." But God is the one who confirms by directing our counsel, which ought to be about seeking eternal things: Jn. 16: "Ask, that your joy may be full": and by giving efficacy to carry out our counsels. But he scatters the counsel of the wicked, as it is said in Job 5.

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).

thy counsel--or plan.