Psalm 21:13 Kommentar

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.

Be thou exalted, Lord, in thine own strength,.... Exert thy strength, display thy power in such manner, that thou mayest be exalted and magnified on account of it. This was fulfilled at the destruction of Jerusalem, when the kingdom of God came with power, Mar 9:1; and will be again when Babylon shall be utterly destroyed, because the Lord is strong who judgeth her, Rev 18:8; and finally at the day of judgment, when the wicked will be punished with everlasting destruction from the presence of the Lord, and the glory of his power, Th2 1:9; so will we sing and praise thy power; forms of such songs of praise may be seen, as Cocceius observes, in Rev 11:15; at the sounding of the seventh trumpet, at the victory over the beast, and his image, and at the destruction of Babylon.

"Be Thou exalted, O Lord, in Your strength" [Psalm 21:13]. Be Thou, Lord, whom in humiliation they did not discern, exalted in Your strength, which they thought weakness. "We will sing and praise Your power." In heart and in deed we will celebrate and make known Your marvels.

Exalted though you are, then, you are shown to be more exalted through your power and in outdoing all the arrogant, as by inflicting the blow on them from on high. For this reason we shall not cease singing your praises always.

Not for being lowly is God exalted, nor does he receive what he does not possess; instead, what he possesses he reveals … your exaltation is revealed in your ineffable power, which we shall continue to celebrate and sing, recounting your marvelous works.

To sing means to proclaim the words of the Lord with the mouth. To make music on the harp means to fulfill the divine commands faithfully through good works.

"Be exalted." Here the conclusion is set forth. And first he asks for what pertains to God's part; second, he promises what pertains to our part. He says therefore, "Be exalted, O Lord, in your strength," so that in it the king may rejoice. Is. 26: "Let your hand be exalted, that they may not see, and let them be confounded." Yet according to the mystery: "Be exalted," O Christ, in the resurrection, which will be "in your strength." Jn. 10: "I have the power to lay down my life, and to take it up again," through the resurrection and ascension. "Be exalted," which will be "in your strength." Is. 63: "Walking in the greatness of his strength." And we "shall sing," namely interiorly, "and chant," exteriorly, "your mighty deeds." Or, "we shall sing," that is, we shall proclaim and announce the excellence of your power. 1 Pet. 2: "That you may declare his mighty deeds, who has called you out of darkness into his marvelous light."

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.

The glory of all is ascribable to God alone. Next: Psalms Chapter 22

(Heb.: 21:14) After the song has spread abroad its wings in twice three tetrastichs, it closes by, as it were, soaring aloft and thus losing itself in a distich. It is a cry to God for victory in battle, on behalf of the king. "Be Thou exalted," i.e., manifest Thyself in Thy supernal (Psa 57:6, 12) and judicial (Psa 7:7.) sovereignty. What these closing words long to see realised is that Jahve should reveal for world-wide conquest this גּבוּרה, to which everything that opposes Him must yield, and it is for this they promise beforehand a joyous gratitude.