Salmos 21:4 Comentario

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.

He asked life of thee, and thou gavest it him,.... Both for himself, as man, when he was about to die, that he might be raised to life again, which was granted him; and for his people, that they might live spiritually and eternally, and accordingly life is given to him for them; and he has power to give it to as many as the Father has given him, Joh 17:2; even length of days for ever and ever; the life he has for himself as man is what will ever continue; he will die no more, death will have no more dominion over him; he will live for evermore, and that to make intercession for his members, Rom 6:9; and the life which is granted them at his request is an everlasting one, both as to body and soul; for though they die as other men, they shall live again in the resurrection of the just, and never die more, but shall be like the angels in heaven; and as for the second death, that shall not harm them, nor have any power over them; they will live and reign with Christ for ever.

It is the Father of all who imparts continuance forever and ever on those who are saved. For life does not arise from us nor from our own nature, but it is bestowed according to the grace of God.

"He asked life; and You gave Him:" He asked a resurrection, saying, "Father, glorify Your Son;" [John 17:1] and You gave it Him, "Length of days for ever and ever" [Psalm 21:4]. The prolonged ages of this world which the Church was to have, and after them an eternity, world without end.

He sought life; he lived as a man. Having been limited in life, in death he received length of days not just to old age but to eternity.

Next he shows how the petition of his lips is fulfilled: hence he says, "He asked life of you," when he asked you for the resurrection: Ps. 40: "But you, O Lord, have mercy on me, and raise me up, and I will repay them." And this was given to him: Ps. 2: "Ask of me, and I will give you the nations as your inheritance": Lk. 11: "Everyone who asks receives." Likewise every saint also asks for this, namely life, and especially eternal life: Ps. 26: "One thing I have asked of the Lord, this will I seek," etc., and David likewise asks for this. Second, it is shown how the petition is fulfilled with regard to others; hence he says, "You have granted him," etc. He asked that his body, namely the Church, be preserved "in length of days": and God granted him this. Mt. 28: "Behold, I am with you all days, even to the consummation of the age." David also asked for this, in 2 Kgs. 7: "Moreover he spoke concerning the house of his servant for a long time to come."

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.

(Compare Sa2 7:13-16). The glory and blessedness of the king as head of his line, including Christ, as well as in being God's specially selected servant, exceeded that of all others.