สดุดี 20:3 วิจารณ์

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.

Remember all thy offerings,.... The spiritual sacrifices of prayer and praise which Christ, as the great High Priest, offers up for his people; or which they offer by him, and are acceptable to God through him, by virtue of the incense of his mediation; or the offering up of himself, which answers to, and is the body, the sum and substance, of all the offerings of the law; they were types of this, and what they could not do this did; and therefore it is expressed in the singular number in the next clause; and accept thy burnt sacrifice. The word rendered "accept" signifies to "reduce to ashes" (o); and the way in which it was known that sacrifices were acceptable to God was by fire coming down from heaven upon them and consuming them, Lev 9:24; and therefore the word is rightly rendered "accept"; and Christ's sacrifice of himself, putting away sin, and perfecting for ever them that are sanctified, is of a sweet smelling savour to God; for hereby his justice is satisfied, his law is magnified and made honourable, the sins of his people are atoned for, their persons are accepted, and their sacrifices of prayer and praise come up also with acceptance to him through the virtue of this sacrifice; and so these petitions have their accomplishment. Selah; on this word; see Gill on Psa 3:2. (o) "incineret", Pagninus, Montanus, Cocceius; "in cinerem vertat", Vatablus; so Junius & Tremellius, Piscator, Gejerus, Ainsworth.

"Be mindful of all Your sacrifice" [Psalm 20:3]. Make us mindful of all Your injuries and despiteful treatment, which You have borne for us. "And be Your whole burnt offering made fat." And turn the cross, whereon You were wholly offered up to God, into the joy of the resurrection.

The third cause is that one's works may be pleasing to God; hence he says, "May he be mindful of all your sacrifice." Every good work is like a sacrifice, because all things ought to be offered to God: 1 Cor. 10: "Do all things for the glory of God." Therefore all our works are a sacrifice in a certain way: whether almsgiving -- Heb. 13: "Do not forget to do good and to share, for by such sacrifices God is won over" -- or fasting: Rom. 12: "Present your bodies as a living sacrifice, holy, pleasing to God, your reasonable service." In the Old Testament, indeed, certain sacrifices were made which were not entirely burned but only in part, and part came for the use of the offerers, like the peace offerings; certain ones were totally burned, which were called most holy, which were called a holocaust, from "holon" which means "whole" and "cauma" which means "burned." And therefore there is a twofold kind of good works. Some are called "sacrifice," when someone dedicates to God from his goods, as when a married person abstains on certain days: Eccl. 3: "A time to embrace, and a time to be far from embraces." But when someone gives everything, reserving nothing for himself, or totally abstains, it is called a holocaust; therefore he says, "May he be mindful of all your sacrifice": Ps. 50: "A sacrifice to God," etc. "And may your holocaust be made fat," that is, acceptable to God: Sir. 35: "The offering of the just fattens the altar, and is a sweet odor in the sight of the Lord." And he says "fat" because the holocaust was burned and produced an odor, since fatty things produce more odor. And therefore, whoever offers a sacrifice more devoutly, it is more acceptable, however small it may be. These things can be referred to the sacrifice of Christ, who offered himself wholly on the altar of the cross. And so, "May he be mindful," that is, may he make us mindful of his passion and death: Lam. 3: "Remember my poverty and my transgression, the wormwood and the gall." Or may he be mindful of our good works which we have sacrificed to him.

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).

all thy offerings--or gifts, vegetable offerings. accept--literally, "turn to ashes" (compare Kg1 18:38). Selah--(See on Psa 3:2).