Psalm 21:8 Comentariu

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.

Thine hand shall find out all thine enemies,.... The Jews, that would not have him to reign over them, who crucified him and persecuted his apostles; the Gentiles, who were also concerned in his death; the Roman emperors, who persecuted the Christians, and are signified by the red dragon that waited to devour the man child when brought forth by the woman, the church, Rev 12:3; and also the Papists, the followers of the man of sin, who oppose Christ in his offices and grace, and are the enemies of his witnesses, and of his interest; and besides these there are many professors of religion who are enemies of Christ, either doctrinally or practically; to whom may be added, the devil and his angels, and all those who are the children of him and are influenced by him: these the hand of Christ will find out sooner or later; for the words are an address to the King Messiah, who being omniscient knows where all his enemies are, and where to find them; and being omnipotent he will lay hold upon them, and hold them, and none shall escape from him; his hand of vengeance shall fall upon them, and he shall inflict righteous and deserved punishment on them; and this shall be the case of "all" of them, none will be able to hide themselves in secret places from him. This has been in part verified in the Jewish nation at the destruction of Jerusalem, when wrath came upon that people to the uttermost for their treatment of the Messiah; and in the Pagan empire, when it was demolished, and kings and great men in vain called to the rocks and mountains to hide them from the wrath of the Lamb, Rev 6:15; and will have a further accomplishment in the antichristian states and kingdoms, when the vials of God's wrath shall be poured out upon them; and especially at the battle of Armageddon, when Christ will avenge himself, and get rid of all his enemies at once; and will have its final accomplishment in all wicked men and devils at the day of judgment, when all Christ's enemies will be found out by him, whether open or secret, and receive their just punishment; thy right hand shall find out those that hate thee; this is the same with the former clause, and is repeated for the further certainty and greater confirmation of the thing; and "the right hand" is mentioned as expressive of the mighty power of the Lord. The Chaldee paraphrase renders it, "the vengeance of thy right hand".

"Let Your hand be found by all Your enemies." Be Your power, O King, when You come to judgment, found by all Your enemies; who in Your humiliation discerned it not. "Let Your right hand find out all that hate You" [Psalm 21:8]. Let the glory, wherein Thou reign at the right hand of the Father, find out for punishment in the day of judgment all that hate You; for that now they have not found it.

From the place [of exaltation] the Father says to his Son, “Let your hand be found by all your enemies; let your right, which received the nails on the cross, find those who hated you; discard them as earthen vessels in a fire in the time of your appearance. Then in your wrath you will throw them into disorder, and the fire will devour them.”

They are only called enemies as long as they are led astray by the devil’s enticements. But when they return to Christ the Lord, they are called servants, children and friends.

"Let your hand be found." Above the Psalmist foretold the exaltation of the king; here he treats of the casting down of enemies: and concerning this he does two things. First he sets forth the casting down of enemies. Second he draws a conclusion, at "Be exalted." Concerning the first he does two things. First he proposes the punishment of enemies. Second, their guilt, at "For," etc. Concerning the first he does two things. First he sets forth the infliction of punishment. Second, the punishment itself, at "You shall make them," etc. The one who inflicts punishment is the hand of God; hence he says, "Let your hand be found by all your enemies." Jerome has "Let the right hand of God find his hating enemies"; but this seems to be a repetition by the Psalmist, because the hand and the right hand of God are the same, as are enemy and one who hates. And this is customary in the Psalms. Or if a distinction is made, every right hand is a hand; but not every hand is a right hand. By the "hand" of God, therefore, is understood the operative power of God: and this is a certain "right hand" by which he exalts the good in spiritual goods. Prov. 3: "Length of days is in her right hand." The "left hand" is that by which he punishes the wicked and bestows temporal things. Ibid.: "In her left hand are riches." He says therefore, "your hand," that is, your power, "let it be found," that is, let it deliver at will, all enemies. Is. 9: "In all these things his fury is not turned away, but his hand is still stretched out." "And your right hand"; because the fact that God punishes the wicked pertains to the right hand, insofar as such punishment is ordered to the salvation of the elect. So therefore, insofar as he punishes the wicked, it is called the "hand"; and insofar as it is ordered to the good of the just, it is called the "right hand." Or the right hand is Christ, and the hand as well; hence, "your hand," that is, Christ, "let it be found," that is, let it be known for good by those who are your friends, namely the nations. Rom. 10; Is. 65: "They found me who did not seek me." Or for evil: "Let it be found," etc., that is, let it be known by your enemies, that is, the Jews, in the judgment, when he comes to judge. Lk. 21: "They shall see the Son of Man coming," etc. "And your right hand," that is, your Son, "shall find," that is, punish, "all who hate 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.

The address is now made to the king. hand--denotes power, and right hand--a more active and efficient degree of its exercise. find out--reach, lay hold of, indicating success in pursuit of his enemies.