Psalm 21:6 Ulasan

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 thou hast made him most blessed for ever,.... Not as God, for as such he is over all blessed for ever, and not made so; but as man and Mediator; the words may be rendered, "thou hast set him to be blessings for ever" (z); which design the blessings which are laid up in Christ for his people, and which he imparts unto, them, and they are blessed with in him; so that he is made a blessing, or rather blessings to them; such as redemption to free them from, bondage, righteousness to justify them, sanctification to make them holy, wisdom to direct and guide them, and strength to assist and support them; through whom they have the forgiveness of sins, by whom they have peace with God, and from whom they receive all their joy and comfort, and at last eternal life and happiness; and all these are for ever, they are irreversible blessings, are never repented of, nor taken away: or this blessedness may be understood of that which Christ himself enjoys as man; which lies in his human nature being exalted to union with the Son of God; in being heard and helped in the day of salvation; in being raised from the dead, and glory given him; in being set at God's right hand, angels, authorities, and powers, being subject to him; and in seeing the travail of his soul with satisfaction: the particular instance of his blessedness follows; thou hast made him exceeding glad with thy countenance; the glorious presence of God in heaven; Christ having done his work on earth ascended to heaven, where he was received by his Father with a cheerful countenance, was made to sit down on the same throne with him, being well pleased with his obedience, righteousness, and sacrifice; and being now in the presence of God, in which is fulness of joy, and at his right hand, where are pleasures for evermore, the human nature of Christ is filled with an excess of joy; the words may be rendered, "thou hast made" or "wilt make him glad with joy (a), with thy countenance"; see Psa 16:11. (z) "posuisti vel pones eum benedictiones", Pagninus, Montanus, Vatablus; so Ainsworth, Cocceius, Gejerus. (a) "laetificabis eum in laetitia", Pagninus, Montanus, Michaelis; so Junius & Tremellius, Gejerus. Next: Psalms Chapter 22

"For You shall give Him blessing for ever and ever." This is the blessing which You shall give Him for ever and ever: "You shall make Him glad in joy together with Your countenance" [Psalm 21:6]. According to His manhood, You shall make Him glad together with Your countenance, which He lifted up to You.

"Great." Here the consummation of goods is set forth: and concerning this he does two things. First he sets forth the magnification of this anticipated king, in whom the blessing was begun. Second he explains the greatness, at "glory and great beauty." I say that you have anticipated him, etc., but still more: because "his glory," namely of Christ and of man, "is great in your salvation," that is, in the Word to which human nature was united. Or, "great is his glory" among men: and this "in your salvation," because you raised him up: Heb. 5: "In the days of his flesh, prayers and supplications," etc. Or "great is his glory in your salvation," that is, in your help: in which it was established that he should have great glory; and he explains this in three ways. First, by comparison with himself; and therefore he says, "You have laid upon him glory and great beauty," which beauty was laid upon Christ in his resurrection, and glory in the admiration of others. Or, taking them as the same thing, "you have laid upon him glory and great beauty": Job 40: "Adorn yourself with beauty, and raise yourself up on high, and be glorious." Second, in comparison with others; hence he says, "For you shall give him to be a blessing forever and ever," because through him blessing was derived to all others: Gen. 22: "In your seed all nations shall be blessed." Third, in comparison with God; hence he says, "You shall make him joyful in gladness with your countenance," that is, he makes Christ the man joyful with everlasting joy: and "with your countenance," that is, in the vision of your face: Ps. 15: "You shall fill me with joy with your countenance." Or he laid glory upon him when he gave his saints the power to work miracles: and this is attributed to Christ, because it was all done for the glory of Christ, namely that he blessed them, and that he brought them to his own vision: Is. 66: "You shall see, and your heart shall rejoice": Jn. 16: "Your joy no one shall take from you."

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.

made him most blessed--or set him "to be blessings," as Abraham (Gen 12:2). with thy countenance--by sight of thee (Psa 16:11), or by Thy favor expressed by the light of Thy countenance (Num 6:25), or both.