The king rejoices in your strength, Yahweh! How greatly he rejoices in your salvation!
You have given him his heart’s desire, and have not withheld the request of his lips.
For you meet him with the blessings of goodness. You set a crown of fine gold on his head.
He asked life of you and you gave it to him, even length of days forever and ever.
His glory is great in your salvation. You lay honor and majesty on him.
For you make him most blessed forever. You make him glad with joy in your presence.
For the king trusts in Yahweh. Through the loving kindness of the Most High, he shall not be moved.
Your hand will find out all of your enemies. Your right hand will find out those who hate you.
You will make them as a fiery furnace in the time of your anger. Yahweh will swallow them up in his wrath. The fire shall devour them.
You will destroy their descendants from the earth, their posterity from among the children of men.
For they intended evil against you. They plotted evil against you which cannot succeed.
For you will make them turn their back, when you aim drawn bows at their face.
Be exalted, Yahweh, in your strength, so we will sing and praise your power.
John Calvin 1540 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13 1. The king will rejoice in thy strength, O…
1. The king will rejoice in thy strength, O Jehovah! David could have given thanks to God in private for the victories and other signal favors which he had received from him; but it was his intention to testify not only that it was God who elevated him to the throne, but also that whatever blessings God had conferred upon him redounded to the public good, and the advantage of all the faithful. In the beginning of the psalm the believing Israelites express their firm persuasion that God, who had created David to be king, had undertaken to defend and maintain him. It therefore appears that this psalm, as well as the preceding, was composed for the purpose of assuring the faithful that the goodness of God in this respect towards David would be of long duration, and permanent; and it was necessary, in order to their being established in a well-grounded confidence of their safety; to hope well of their king, whose countenance was as it were a mirror of the merciful and reconciled countenance of God. The sense of the words is: Lord, in putting forth thy power to sustain and protect the king, thou wilt preserve him safe; and, ascribing his safety to thy power, he will greatly rejoice in thee. The Psalmist has doubtless put strength and salvation for strong and powerful succor; intimating, that the power of God in defending the king would be such as would preserve and protect him against all dangers.
In the second verse there is pointed out the cause of this joy. The cause was this: that God had heard the prayers of the king, and had liberally granted him whatever he desired. It was important to be known, and that the faithful should have it deeply impressed on their minds, that all David’s successes were so many benefits conferred upon him by God, and at the same time testimonies of his lawful calling. And David, there is no doubt, in speaking thus, testifies that he did not give loose reins to the desires of the flesh, and follow the mere impulse of his appetites like worldly men, who set their minds at one time upon this thing, and at another time upon that, without any consideration, and just as they are led by their sensual lusts; but that he had so bridled his affections as to desire nothing save what was good and lawful. According to the infirmity which is natural to men, he was, it is true, chargeable with some vices, and even fell shamefully on two occasions; but the habitual administration of his kingdom was such that it was easy to see that the Holy Spirit presided over it. But as by the Spirit of prophecy the Psalmist had principally an eye to Christ, who does not reign for his own advantage, but for ours, and whose desire is directed only to our salvation, we may gather hence the very profitable doctrine, that we need entertain no apprehension that God will reject our prayers in behalf of the church, since our heavenly King has gone before us in making intercession for her, so that in praying for her we are only endeavoring to follow his example.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 4, 6, 8, 9, 11, 12, 13 When he shall overcome his enemies, and so be…
When he shall overcome his enemies, and so be assured of his vocation.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–13 Psa 21:1 « To the chief Musician, A Psalm…
Psa 21:1 « To the chief Musician, A Psalm of David. » The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice!
Ver. 1. The king shall joy in thy strength] This psalm dependeth upon the former, and is therefore fitly set next unto it. Some call it David’s triumphant song of praise, for victory gotten over the Ammonites and Syrians. For that victory it was certainly which he and the people had begged so fervently, Psa 20:1-9, and promised solemnly to rejoice in God’s salvation &c., Psa 21:5, as here is done accordingly. Vow and perform unto the Lord your God: bring presents, &c., Psa 76:11.
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And in thy salvation] All is God’s. As Joab once sent to David to come and take the honour of the victory over Rabbah of the Ammonites; so dealeth David by the Lord. His posy was, Non nobis, Domine; not by us, O Lord, his practice was to drive a holy trade between earth and heaven, receiving and returning, importing one commodity and transporting another: prayers and praises were his whole life.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13 In thy strength conferred upon him, and put forth…
In thy strength conferred upon him, and put forth by thee on his behalf against his enemies.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 7 David here speaks for himself in the first place,…
David here speaks for himself in the first place, professing that his joy was in God's strength and in his salvation, and not in the strength or success of his armies. He also directs his subjects herein to rejoice with him, and to give God all the glory of the victories he had obtained; and all with an eye to Christ, of whose triumphs over the powers of darkness David's victories were but shadows. 1. They here congratulate the king on his joys and concur with him in them (Psa 21:1): "The king rejoices, he uses to rejoice in thy strength, and so do we; what pleases the king pleases us," Sa2 3:36. Happy the people the character of whose king it is that he makes God's strength his confidence and God's salvation his joy, that is pleased with all the advancements of God's kingdom and trusts God to bear him out in all he does for the service of it. Our Lord Jesus, in his great undertaking, relied upon help from heaven, and pleased himself with the prospect of that great salvation which he was thereby to work out. 2. They gave God all the praise of those things which were the matter of their king's rejoicing. (1.) That God had heard his prayers (Psa 21:2): Thou hast given him his heart's desire (and there is no prayer accepted but what is the heart's desire), the very thing they begged of God for him, Psa 20:4. Note, God's gracious returns of prayer do, in a special manner, require our humble returns of praise. When God gives to Christ the heathen for his inheritance, gives him to see his seed, and accepts his intercession for all believers, he give him his heart's desire. (2.) That God had surprised him with favours, and much outdone his expectations (Psa 21:3): Thou preventest him with the blessings of goodness. All our blessings are blessings of goodness, and are owing, not at all to any merit of ours, but purely and only to God's goodness. But the psalmist here reckons it in a special manner obliging that these blessings were given in a preventing way; this fixed his eye, enlarged his soul, and endeared his God, as one expresses it. When God's blessings come sooner and prove richer than we imagine, when they are given before we prayed for them, before we were ready for them, nay, when we feared the contrary, then it may be truly said that he prevented us with them. Nothing indeed prevented Christ, but to mankind never was any favour more preventing than our redemption by Christ and all the blessed fruits of his mediation. (3.) That God had advanced him to the highest honour and the most extensive power: "Thou hast set a crown of pure gold upon his head and kept it there, when his enemies attempted to throw it off." Note, Crowns are at God's disposal; no head wears them but God sets them there, whether in judgment to his land or for mercy the event will show. On the head of Christ God never set a crown of gold, but of thorns first, and then of glory. (4.) That God had assured him of the perpetuity of his kingdom, and therein had done more for him than he was able either to ask or think (Psa 21:4): "When he went forth upon a perilous expedition he asked his life of thee, which he then put into his hand, and thou not only gavest him that, but withal gavest him length of days for ever and ever, didst not only prolong his life far beyond his expectation, but didst assure him of a blessed immortality in a future state and of the continuance of his kingdom in the Messiah that should come of his loins." See how God's grants often exceed our petitions and hopes, and infer thence how rich he is in mercy to those that call upon him. See also and rejoice in the length of the days of Christ's kingdom. He was dead, indeed, that we might live through him; but he is alive, and lives for evermore, and of the increase of his government and peace there shall be no end; and because he thus lives we shall thus live also. (5.) That God had advanced him to the highest honour and dignity (Psa 21:5): "His glory is great, far transcending that of all the neighbouring princes, in the salvation thou hast wrought for him and by him." The glory which every good man is ambitious of is to see the salvation of the Lord. Honour and majesty hast thou laid upon him, as a burden which he must bear, as a charge which he must account for. Jesus Christ received from God the Father honour and glory (Pe2 1:17), the glory which he had with him before the worlds were, Joh 17:5. And on him is laid the charge of universal government and to him all power in heaven and earth is committed. (6.) That God had given him the satisfaction of being the channel of all bliss to mankind (Psa 21:6): "Thou hast set him to be blessings for ever" (so the margin reads it), "thou hast made him to be a universal blessing to the world, in whom the families of the earth are, and shall be blessed; and so thou hast made him exceedingly glad with the countenance thou hast given to his undertaking and to him in the prosecution of it." See how the spirit of prophecy gradually rises here to that which is peculiar to Christ, for none besides is blessed for ever, much less a blessing for ever to that eminency that the expression denotes: and of him it is said that God made him full of joy with his countenance.
In singing this we should rejoice in his joy and triumph in his exaltation.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–13 The king shall joy in thy strength, O Lord,....…
The king shall joy in thy strength, O Lord,.... Either in that strength which is in Jehovah himself, in whom is everlasting strength; and which is seen in the works of creation and providence, and is the same in Christ himself, as he is the mighty God; or else in the strength which Jehovah communicated to Christ as man, whereby he was strengthened in his human nature to go through and complete the work of man's redemption; or in the strength which the Lord puts forth, and the power which he exerts towards and upon his people, in conversion; which is the produce of the exceeding greatness of his power; and in strengthening them, from time to time, to exercise grace, discharge duty, and withstand temptations and sin; and in keeping them safe to the end; in supporting them under all their trials, and in carrying on and finishing the work of faith upon their souls; all which is matter of joy to Christ;
and in thy salvation how greatly shall he rejoice? meaning either his own salvation by the Lord, from all his sorrows and troubles, and out of the hands of all enemies, being in the presence of God, where is fulness of joy, Psa 16:9; or else the salvation of his people by him, which Jehovah appointed them to, secured for them in the covenant of grace, sent Christ to work out for them, applies by his Spirit, and at last puts into the full possession of: Christ rejoices at the effectual calling and conversion of his people, when salvation is brought near unto them; and especially at their glorification, when they shall be in the full enjoyment of it; then will they be his joy, and crown of rejoicing: this is the joy that was set before him, which made him go so cheerfully through his sufferings and death for them, Heb 12:2; the reasons of this joy are, because of the great love he bears to them; the interest and property he has in them; his undertakings for them, as their surety, to bring them safe to glory; his purchase of them by his blood; his intercession for them, that they might be with him to behold his glory; and, last of all, because of his Father's glory, his own glory, and the glory of the blessed Spirit, which are concerned in the salvation of these persons.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3, 4, 5, 6, 9, 10, 11, 13 A thanksgiving for blessings received, ver. 1-6. An expression…
A thanksgiving for blessings received, ver. 1-6. An expression of confidence in God, ver. 7-13. To the chief musician, A psalm of David. Title of the psalm. Of David - The subject of this psalm is the same with the former, both being made for the peoples use, concerning the king. Only the prayers there used, are here turned into praises, for the blessings received in answer to their prayers. And as David was an illustrious type of Christ, so in many of these expressions he looks beyond himself to Christ, in whom they are properly, and fully accomplished.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–13 The psalmist returns thanks to God for giving him…
PSALM XXI
The psalmist returns thanks to God for giving him the victory
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over his enemies; which victory he had earnestly requested,
1, 2.
He enters into a detail of the blessings that in consequent of
the victory he had obtained, 3-7.
He predicts the destruction of all those who may hereafter rise
up against him, 8-12;
and concludes with praising the power of Jehovah, 13.
NOTES ON PSALM XXI
In the title of this Psalm there is nothing particularly worthy of remark. The occasion of it is variously understood. Some think it was composed to celebrate the victory obtained over Sennacherib; others, that it was made on the recovery of Hezekiah, and the grant of fifteen years of longer life; see Ps 21:4. Others and they with most appearance of propriety consider it a song of rejoicing composed by David for his victory over the Ammonites, which ended in the capture of the royal city of Rabbah, the crown of whose king David put on his own head, see Ps 21:3, and to procure which victory David offered the prayers and sacrifices mentioned in the preceding Psalm. Lastly, many think that it is to be wholly referred to the victories of the Messiah; and it must be owned that there are several expressions in it which apply better to our Lord than to David, or to any other person; and to him the Targum applies it, as does likewise my old Anglo-Scottish Psalter in paraphrasing the text.
Verse 1. The king shall joy] מלך משיחא melech Meshicha, "the King Messiah." - Targum. What a difference between ancient and modern heroes! The former acknowledged all to be of God, because they took care to have their quarrel rightly founded; the latter sing a Te Deum, pro forma, because they well know that their battle is not of the Lord. Their own vicious conduct sufficiently proves that they looked no higher than the arm of human strength. God suffers such for a time, but in the end he confounds and brings them to naught.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 12 Psa 21:1. The king shall joy in thy strength…
Psa 21:1. The king shall joy in thy strength — Conferred upon him, and put forth, by thee, on his behalf, against his enemies. Though by the king here we may understand King David, who composed this Psalm, yet it may be much better explained of the King Messiah; understood of whom, the words thy strength mean the divine power, which was manifested in the resurrection of Christ, and in the establishment of his gospel.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–13 The king shall joy in thy strength - King…
The king shall joy in thy strength - King David, who had achieved the victory which he had desired and prayed for, Psa 20:1-9. This is in the third person, but the reference is doubtless to David himself, and is to be understood as his own language. If it be understood, however, as the language of “the people,” it is still an ascription of praise to God for his favor to their king. It seems better, however, to regard it as the language of David himself. The word ““strength”” here implies that all the success referred to was to be traced to God. It was not by the prowess of a human arm; it was not by the valor or skill of the king himself; it was by the power of God alone.
And in thy salvation - In the salvation or deliverance from foes which thou hast granted, and in all that thou doest to save. The language would embrace all that God does to save his people.
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How greatly shall he rejoice! - Not only does he rejoice now, but he ever will rejoice. It will be to him a constant joy. Salvation, now to us a source of comfort, will always be such; and when we once have evidence that God has interposed to save us, it is accompanied with the confident anticipation that this will continue to be the source of our highest joy forever.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 21
Psalms 21
To the chief Musician, A Psalm of David
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1 The king shall joy in thy strength, O Lord;
And in thy salvation how greatly shall he rejoice!
2 Thou hast given him his heart’s desire,
And hast not withholden the request of his lips. Selah.
3 For thou preventest him with the blessings of goodness:
Thou settest a crown of pure gold on his head.
4 He asked life of thee, and thou gavest it him,
Even length of days for ever and ever.
5 His glory is great in thy salvation:
Honour and majesty hast thou laid upon him.
6 For thou hast made him most blessed for ever:
Thou hast made him exceeding glad with thy countenance.
7 For the king trusteth in the Lord,
And through the mercy of the Most High he shall not be moved.
8 Thine hand shall find out all thine enemies:
Thy right hand shall find out those that hate thee.
9 Thou shalt make them as a fiery oven in the time of thine anger:
The Lord shall swallow them up in his wrath, and the fire shall devour them.
10 Their fruit shalt thou destroy from the earth,
And their seed from among the children of men.
11 For they intended evil against thee:
They imagined a mischievous device, which they are not able to perform.
12 Therefore shalt thou make them turn their back,
When thou shalt make ready thine arrows upon thy strings against the face of them.
13 Be thou exalted, Lord, in thine own strength:
So will we sing and praise thy power.
EXEGETICAL AND CRITICAL
Its Contents and Character.—In the first half of this Psalm Jehovah is addressed and thanks are expressed to Him for the great benefits shown to the king. The words seem to refer not merely to general blessings (Hupf.), but to special blessings, and particularly to a powerful Divine assistance, with reference to wishes and prayers previously expressed, which greatly rejoices the king, and this as an exhibition of Divine power and grace, connected with the preservation of the king’s life and the strengthening of his government so that it continues as a blessing to the entire people. The supposition of a reference to the event presupposed in the previous Psalm is very natural, especially as David, after the conquest of Rabbah, set upon his head the royal crown of the Ammonites, which was adorned with precious stones (2Sa_12:30), and some of the people were thrown into brickkilns, after the fall of the strong city had been decided by the personal presence of David. Psa_21:9 might refer to this.1 In the second half of the Psalm Jehovah is not again addressed (Hupf.), but the king. The expressions in Psa_21:11 are especially against the reference to Jehovah, although in other respects this reference is favored. The address of prayer to God, which expressed thanks for the help and blessings which had been received, passes over into the prediction of still further victories of the king over his enemies, in spite of all crafty devices. Psa_21:7 makes the transition which speaks of Jehovah as well as the king in the third person (Hengst.). Psa_21:13 gives the conclusion, with an appeal to Jehovah, which does not put the entire Psalm somewhere before the beginning of an impending war (De Wette), but refers to the realization of the promise last expressed. The mutual relation of the two Psalms is perhaps due to the one who arranged them. Many of the more ancient interpreters, even Rosenm. 2 Ausg., after the example of the Chald. and the more ancient Rabbins, regard the Psalm as Messianic, especially on account of Psa_21:4; Psa_21:6; Psa_9:2 Hitzig, on account of עז יהוה, Psa_21:1, thinks of the king Uzziah (עֻזִיָהוּ) whose father and grandfather had fallen victims to conspiracies (2Ki_12:21 sq. 2Ki_14:19), which might likewise attempt the life of the heir to the throne. Psa_21:4 is said to refer to this, in connection with which we are reminded that already in 2Ki_10:14; 2Ki_11:1, the design was to exterminate the family of David. Ewald thinks of the king Josiah, would however rather descend to a later time. Hengstenberg finds expressed in the Psalm, the thanks of the people for the promise given to David, 2 Samuel 7, and the joyful hope in its fulfilment. The prophecy of Nathan, at all events, is the revealed foundation for connecting the Messianic hopes with the house of David, and is reëchoed in the Psalms, and has even to a certain extent been further carried out in them. In the present Psalm, however, there is not the slightest trace of such a development; and the Messianic interpretation is shattered already in the fact that the crown cannot be taken as symbolical, as Job_19:9; Lam_5:16, because it is called a crown of fine gold.3 But it must be conceded, that the references to the Syrian and Ammonite war are only possible, but not direct, and that the words would more naturally remind us of the elevation of David to the royal throne by the hand of God, than the laying hold of the crown of a king conquered by David. But a reference to the above mentioned prophecy is nowhere to be recognized. For this has to do with the continuance of the house of David and his kingdom (2Sa_7:13; 2Sa_7:16) to which Psa_89:4; Psa_132:12 refer. Now the expressions in this Psalm, “length of days,” and “forever and ever,” may not be referred to the continuance of the life of his posterity (Calvin, Hengst.), but must be taken as personal and individual.4 For the mention of prayer for life immediately precedes, and this can only be understood of saving or of preserving life. When now it is said, that God not only has heard this prayer in its primary sense, but his given the king an unending life, extending into eternity, the Messianic interpretation was very natural to the congregation in later times; the author, however, has used the expression only of the person of the king, not of his race which culminates in Christ (Hengst.). If now David is the author, who speaks of himself in the third person, for which reason this Psalm might be a song of the congregation, that expression may not be interpreted as hyperbole, and explained with reference to 1Ki_1:31; Neh_2:3 (Hupf. Hitzig, Delitzsch). For it is an entirely different thing whether a people or a subject congratulates a king, that his days may have no end, or whether he says of himself that God has given him a life that will not end, and makes this the subject of public thanksgiving. Therefore, I find here the strongest expression of the assurance of faith in the personal continuance of the life of those who hold fast to the covenant of grace in living communion with Jehovah. That which elsewhere shines forth as hope in the soul of David, and declares itself at times in words of prophecy, which do not themselves transcend David’s own understanding, has here attained the form and language of assurance, and presupposes a maturity of spiritual experience, and a reflection upon previous gracious guidances and revelations, which in order to be understood lead to the latter period of David’s life. With this agree the following words likewise, in which David manifests a consciousness of his position and importance in the history of redemption. He is placed for a blessing forever, that is, for an object and mediator of blessing as Abraham, Gen_12:2; the people, Isa_19:24; Eze_34:26; Zec_8:13; the righteous, Psa_37:26, and has in the presence (before the face) of Jehovah (Psa_16:11) in future as at present the source of his joy, and the triumphant assurance of his victory over all enemies.
[Str. I. Psa_21:1. Rejoiceth … exulteth.—The imperfects are presents (Hupf., Delitzsch, Ewald, Hitzig, Moll.) and not futures (A. V., shall joy … shall rejoice. Perowne: “Shall be glad,” “shall exult.” Alexander: “Shall rejoice,” “shall exult”).
Psa_21:2. Request of his lips.—Hupf.; “This is the spoken wish, the explicit prayer (corresponding with שׁאל, Psa_21:4) placed along side of the quiet wish of the heart as its complement—אֲרֶשֶׁת (only found here) is correctly given in Sept. θέησις. ארשׁ is a secondary form of ירשׁ (as likewise in the Arabic and Talmud nominal forms from ירש are found with א instead of י) properly = χατέω, to be empty, to need (comp. Niphal and the related רוּשׁ to be poor) hence to desire, and then afterward the usual meaning of take possession, possess, etc.—C. A. B.]
[Str. II. Psa_21:3. Preventest.—Barnes. “Thou goest before him; thou dost anticipate him, vid.Psa_17:13, margin. Our word prevent is now most commonly used in the sense of hinder, stop, or intercept. This is not the original meaning of the English word; and the word is never used in this sense in the Bible The English word when our translation was made, meant to go before, to anticipate, and this is the uniform meaning of it in our English version, as it is the meaning of the original.” The meaning here is, that God had anticipated him or his desires. He had gone before him. He had designed the blessing even before it was asked Hupfeld, whom Moll and Perowne follow, render it, Thou comest to meet him. This is perhaps better.—Crown of pure gold.—Hupfeld regards this not as the crown of a conquered king but as “his own, as symbol of the royal dignity given him by God.” Barnes refers it to the victory. “He was crowned with triumph, he was shown to be a king; the victory was like making him a king, or setting a crown of pure gold upon his head.” Perowne regards it as a poetical figure. Delitzsch refers it to the captured crown of the king of the Ammonites, which is most likely.
Psa_21:4. He asked life of thee.—Barnes: “The expression itself would be applicable to a time of sickness, or to danger of any kind, and here it is used doubtless in reference to the exposure of life on going into battle, or on going forth to war.”—Length of days.—Hupfeld: “Preservation of life and long life; a standing feature of blessings (Psa_61:7; Psa_91:16), derived from the promise of the law, and the proverbs of the fear of God and wisdom, Pro_3:16; Pro_4:10; Pro_9:11; here as the consequence of Divine protection and especial Divine grace.—Forever and ever.—Perowne: “There is no difficulty in this expression even as applied to David. It was usual to pray that the king might live forever (1Ki_1:31; Neh_2:3, etc.), and a like anticipation of an endless life occurs in other Psalms (Psa_23:6; Psa_61:6; Psa_91:16.”—C. A. B.]5
[Str. III. Psa_21:5. Great is his glory through Thy deliverance (A. V., His glory is great in thy salvation).—The idea is that the saving help of God in giving him the victory over his enemies had made his glory great. Hupfeld: “כבוֹד (glory) properly of the Divine majesty, here its reflection, the royal, vid.Psa_8:1; Psa_8:5.” Delitzsch: “The help of God redounds to his glory, and paves the way for his glory, it enables him, as Psa_21:5 b means, famously and gloriously to maintain and strengthen his kingdom. The verbs Psa_21:5 b and ver 6, are presents—Layest upon him (Moll, Delitzsch, Perowne, et al. A. V. has, “laid upon him”).
Psa_21:6. For Thou settest him as a blessing forever. (A. V., Thou hast made him most blessed forever. Marginal reading, and set him to blessings).—Barnes: “The expression in our translation, as it is now commonly understood, would mean, that God had made him happy or prosperous. This does not seem to be the sense of the original. The idea is, that he had made him a blessing to mankind, or to the world, or that he had made him to be a source of blessing to others.”—Delitzsch: “To set as blessings or fulness of blessings is an emphatic expression of God’s word to Abram, Gen_12:2; be a blessing, that is, the possessor and mediator of blessings.”—Thou dost gladden him withjoy in Thy presence.—So Perowne, Moll, and Delitzsch, and Hupfeld, more exactly, “before Thy face;” Ewald, “before Thee.” Vid. Ps. 16:12. The presence of God is the joy of the righteous, to be before His face, beholding His face is their greatest privilege and pleasure. The A. V., “with thy countenance” is an incorrect rendering of the Hebrew אֶת־פָנֶיךָ.—C. A. B.]
[Str. IV. Ver 7 This verse connects the former part of the Psalm with the latter For, gives the reason of the blessings which the king has received. He trusteth in Jehovah, he depends upon Him and not upon himself and therefore he shall not be moved, he shall not be shaken from the firm rock upon which he is established.—C. A. B.]
Str. V. [Ver 8. Perowne; “The hope passing into a prophecy that in every battle the king will be victorious over his enemies” Alexander: “By a kind of climax in the form of expression hand is followed by right hand, a still more empatic sign of active strength. To find, in this connection includes the ideas of detecting and reaching. Comp. 1Sa_23:17; Isa_10:10, in the latter of which places the verb is construed with a preposition (ל), as it is in the first clause of the verse before us, whereas in the other clause it governs the noun directly. If any difference of meaning was intended, it is probably not greater than that between find and find out in English.”—C. A. B ]
Psa_21:9. Set as a fiery oven.—Hupfeld prefers to regard this as a nominative, because he refers the passage to God,6 whose wrath is frequently described as a consuming fire, whose punishment Isa_31:9; Mal. 3:19 is compared with a fiery oven as the instrument of consuming. But even with this interpretation “set” is an expression derived from other connections; and Jehovah is not spoken of as a devouring fire until the following clause. Most interpreters, therefore, explain the expression, as a loose comparison and remind us of Sodom, whose smoke (Gen_19:28) is compared to the smoke of a furnace, or to the consuming of the Ammonites in the oven (2Sa_12:31).—In the time of thy angry look. [A. V. thine anger].—Since the king is in the presence of Jehovah, Psa_21:6, when he directs his face upon his enemies, it exerts that destructive power which is usually ascribed to the angry look of Jehovah Hitzig understands these words of his personal appearance (2Sa_17:11). [So Riehm: “When thou (the king) marchest personally against them at the head of thy army and showest them thy countenance, before which namely, they will not stand but will fall.”—C. A. B.]
[Str. VI Psa_21:10. Perowne. ‘Their fruit,= children, posterity, etc.,Lam_2:20, Hos_9:16; more fully ‘fruit of the womb,’ Psa_127:3; Psa_132:11.”—C. A. B.]
Str. VII. [Psa_21:11. “They have stretched out evil (A. V.: They intended evil).—Barnes: “The idea seems to be derived from stretching out or laying snares, nets, or gins, for the purpose of taking wild beasts. That is, they formed a plan or purpose to bring evil upon God and His cause: as the hunter or fowler forms a purpose or plan to take wild beasts.” So Moll and most interpreters. But Hengst., Hitzig, Delitzsch and Riehm render it “They bent evil over thee,” that is in order to cast it down upon thee, vid. the parallel expression, Psa_55:3; 2 Samuel 15—They shall not prevail.—The rendering of the A. V. as a relative clause “which they are not able to perform,” is inexact and spoils the force of the poetry.
Psa_21:12. For thou wilt make them turn their back (lit., make them shoulder, vid.Psa_18:40), with thy (bow) strings wilt thou also aim against their face.—Alexander: “The common version of the first word (therefore) is not only contrary to usage, but disturbs the sense by obscuring the connection with the foregoing verse, which is thus: ‘They shall not prevail, because Thou shalt make them turn their back.’ ”—C. A. B.]. Luther remarks upon this verse: “Their troubles excite them to flight, and the bow hastening against them compels them to return, and thus they are taken in a strait, and are in such a condition that they fall out of the frying pan into the fire.”7
[Psa_21:13. Perowne: “The singer has done with his good wishes and prophecies for the king. Now he turns to the Giver of victory, and prays Him to manifest Himself in all His power and glory, that His people may ever acknowledge Him as the only source of their strength.”—C. A. B.]
DOCTRINAL AND ETHICAL
1. Thankfulness for received help is becoming. There is great salvation when heart and lip agree in it, and people and prince unite in it, as well as in the prayer for help. And when a king rejoices more in God’s strength than in his own strength, and when the congregation acknowledges the same with praise, it is a sign of correct judgment and true piety, which gives us hope of further blessings and opens the sources of enduring happiness.
2. He who can wear a crown has attained to much honor and greatness If he has received it from God’s hand, he may reckon it among the great blessings of success. If he continues to remember whence his crown came, it will not bring any spiritual injury to him, or do any injury to his soul. He will give God the honor in thankful joy, and in humble faith ask of God what he needs; but more than the golden crown will he value the imperishable crown of eternal life and the crown of righteousness, and indeed as the gracious gift of Him who does exceeding abundant above all that we ask and understand.
3. He who receives blessings from God, has likewise to spread them abroad upon others. But the greatest blessings are received and spread abroad by the bearers of divine revelation, the mediators of the history of redemption. Their communications not unfrequently, it is true, transcend the immediate understanding; but there is no occasion in this to conceal and withhold them from the congregation. In them is developed rather the understanding of revealed truth and participation in the salvation and life bestowed on them by God.
4. The pious experience the greatest joy when they are with God, here on earth in the foretaste of grace, especially in Divine service, there in the full enjoyment of life, when after awaking they are satisfied with the form of God (Psa_17:15). During this earthly life there are still many enemies to combat, which are inflamed even to hate, exert their strength to destroy the pious, and in their craftiness stretch out their nets of destruction against them. But he who puts his trust in God, will not totter or fall, but rather will not only be delivered and preserved by the grace of the Almighty, but will completely vanquish and triumph over his enemies.
5. In these circumstances and relations there is a reason and summons to daily petition and thanksgiving. For we could not dispense with God’s rising up to our assistance, and the efficacy of His power, in any undertaking or situation of our life. This, moreover, we ought likewise to recognize, and to express with glad thankfulness in praising God, who is as much the true Hero and the true Conqueror, as the Lord over all lords and King over all kings.
HOMILETICAL AND PRACTICAL
True thankfulness towards God is an expression of pious joy, and indeed not only in the help and gifts that have been received, but chiefly in the strength and love of God which has been made known.—God hears prayer, but He does far more and gives far more than all we ask or understand.—A pious king confesses that he has his crown from God, but he values the crown of eternal life far more than the golden crown, and the joy in the presence of God is worth more to him than the glory of earthly success.—He who has been anointed by God, is placed by God as a blessing for others, but this Divine purpose finds its complete realization in Jesus Christ alone.—He who bases himself in the love of God, and supports himself upon the strength of the Most High, has the best security against tottering and falling—The glory, grandeur, and strength of princes is only a reflection of the majesty of God; therefore those are the greatest among them who serve God the most conscientiously.—The anointed of God has a twofold task to perform; he Isaiah 1) a mediator of Divine blessing, and 2) an executor of Divine judgment.
Starke: God’s goodness is still so great towards His children that He often gives them much more than they have the courage to ask or to hope (Eph_3:20).—As long as Christ lives, His believers must likewise live; for His life is their life (Joh_14:19).—The worldly-minded trouble themselves only for temporal blessings, health of body, riches, great honor, and long life; but all this is a dream and shadow in comparison with the heavenly and eternal blessings of the pious.—True joy is beholding the face of God, which takes place here on earth in faith, and in the Word, but in heaven face to face (1Jn_3:2).—However coldly God now seems to look upon the enemies of Christ, the more will His anger burn against them in the future.—As the enemies of the Church are unable to carry out their wicked designs against the Head of the church, so they will not against His members. Therefore be comforted ye children of the Most High! He who is for us, is greater and stronger than all that are against us (1Jn_4:4).—Osiander: God looks for awhile upon the pride of His enemies; yet if He has stored up against them for a long time. He will punish with still greater severity afterwards.—Geier: God has His limited time as well for His wrath as for His grace.—Frisch: Joy must finally follow pain; help follow trouble; the blessing the curse; the golden crown the crown of thorns; life death; decoration and honor shame.—Rieger: From the thankful recognition of what God has thus far done for the king, and therefore for the whole people, flows good confidence in still further assistance from God.—Guenther: All regents in the world are only instruments of God to bless and chastise the nations.—Diedrich: Trust in God is an inexhaustible strength, which maintains the victory in all necessities, and through all sufferings.—Where God gives joy, nothing will venture to trouble us.
[Matth. Henry: When God’s blessings come sooner, and prove richer, than we imagine—when they are given before we prayed for them, before we were ready for them, nay, when we feared the contrary,—then it may be truly said, that He prevented us with them. Nothing, indeed, prevented Christ; but to mankind never was any favor more preventing than our redemption by Christ, and all the blessed fruits of His mediation.—Barnes: Truth meets error boldly; face to face, and is not afraid of a fair fight. In every such conflict error will ultimately yield; and whenever the wicked come openly into conflict with God, they must be compelled to turn and flee.—If all the devices and desires of the wicked were accomplished, righteousness would soon cease in the earth, religion and virtue would come to an end, and even God would cease to occupy the throne.—Spurgeon: Mercy in the case of many of us, ran before our desires and prayers, and it ever outruns our endeavors and expectancies, and even our hopes are left to lag behind.—Prevenient grace deserves a song.—All our mercies are to be viewed as “blessings,” gifts of a blessed God, meant to make us blessed; they are “blessings of goodness,” not of merit, but of free favor; and they come to us in a preventing way, a way of prudent foresight, such as only preventing love could have arranged.—For a time the foes of God may make bold advances, and threaten to overthrow everything, but a few ticks of the clock will alter the face of their affairs.—At first they advance impudently enough, but Jehovah meets them to their teeth, and a taste of the sharp judgments of God speedily makes them flee in dismay.—C. A. B.]
Footnotes:
[1][Perowne: “The last Psalm was a litany before the king went forth to battle. This is apparently a Te Deum on his return. In that, the people cried, ‘Jehovah give thee according to thy heart’s desire;’ in this, they thank God who has heard their prayer: ‘The wish of his heart hast Thou given him.’ ” Delitzsch: “In both Psalms the people appear before God in the affairs of their king, there wishing and praying, here thanking and hoping, here as there in the midst of war, but here after the recovery of the king, in the assurance of its victorious termination.”—C. A. B.]
[2][Wordsworth: “Doubtless, in a primary sense both these Psalms concern David himself; but they extend far beyond him. The King, here displayed to us, is King of kings; He is the Ever-living One, Christ Blessed forever. The Chaldee Targum opens here with these remarkable words: ‘O Lord, the King Messiah shall rejoice in Thy strength;’ and Rashi owns that the older Hebrew doctors expounded this Psalm of the Messiah; but he adds, that in order to obviate the arguments of Christians, it is better to confine it to David. They, therefore, who limit it to the literal sense, imitate the Jews. The Church has declared her own Judgment on this question by appointing this Psalm to be used in the festival of Christ’s ascension into heaven.”—C. A. B.]
[3][Vid., however, Hupfeld on Psa_21:3.—C. A. B.]
[4][Vid. exposition of Psa_21:4.—C. A. B.]
[5][Wordsworth: “This could not be predicted of David himself; but is true of Christ, who says, in the Apocalypse, ‘I am he that liveth and was dead, and behold I am alive forever more,’ (Rev_1:18; comp. Rom_6:10).”—C. A. B.]
[6][Hupfeld: ‘Thou wilt be for them as a fiery oven.”—C. A. B.]
[7][German: Aus dem Regen in die Traufe, that is, out of the rain and into the water which falls from the roof.—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 6, 7, 8, 9, 10, 11, 12, 13 The sentiment affirmed in the first clause is reaffirmed…
The sentiment affirmed in the first clause is reaffirmed by the negation of its opposite in the second.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 6, 7, 8, 9, 10, 11, 12, 13 1. The king shall joy—Chaldee, the king Messiah.
1. The king shall joy—Chaldee, the king Messiah.
In thy strength— Because through the strength of Jehovah alone he had triumphed.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 13 1. The prayers of Psalms 20 have been answered.…
1. The prayers of Psalms 20 have been answered. The victory is won, and the king rejoices. He has trusted in Jehovah, and now the ground of his rejoicing is the strength which Jehovah has put forth on his behalf, the deliverance which Jehovah has wrought for him. Cp. Psa_9:14; Exo_15:2.
1–7. The people’s thanksgiving for Jehovah’s favour to their king.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 6, 8, 9, 10, 11, 12, 13 (1) The king shall.—Rather, the king is exulting in…
(1) The king shall.—Rather, the king is exulting in thy might (which has secured the victory he prayed for), and in thy help how greatly glad is he.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–13 Ps 21 is generally regarded as a companion composition…
Ps 21 is generally regarded as a companion composition to Psalm 20, being the thanksgiving after the victory for which the preceding psalm was the supplication. It consists of three parts:
(1) a direct thanksgiving to God, offered by the people on behalf of the king (vers. 1-7);
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(2) an address to the king, auguring for him future successes on the ground of his recent victory (vers. 8-12); and
(3) a brief return to direct praise of God in two short ejaculatory sentences. Part 1 is interrupted by a pause ("Selah") at the end of ver. 2, when thank-offerings may have been made. The Davidical authorship, asserted in the title, is not seriously disputed.
The king shall joy. The future is used to give the idea of continuance, "The king rejoices, and will go on rejoicing." In thy strength, O Lord; i.e. in the strength that thou puttest forth to help and protect him. (comp. Psa_20:6) And in thy salvation how greatly shall he rejoice: God"s "salvation" had been confidently anticipated, (Psa_20:5, Psa_20:6, Psa_20:9) and has now been experienced.
HOMILIES BY C. CLEMANCE Vers. 1-13. A royal thanksgiving for answers to prayer. (For a day of national thanksgiving.)
We fail to see, in the structure of this psalm, sufficient indications of its being the counterpart of the preceding one, to lead us to call it a Te Deum, to be sung on returning from battle as victor. It would equally well suit other occasions on which the grateful hearts of king and people desired to render praises in the house of God for mercies received; e.g. ver. 4: would be equally adapted to the recovery of the king from sickness. Its precise historic reference it is, however, now impossible to ascertain; but this is of comparatively small importance. That the psalm is meant for a public thanksgiving is clear; and thus, with differences of detail in application thereof according to circumstances, it may furnish a basis for helpful teaching on days of national rejoicing over the mercies of God. We must, however, carefully avoid two errors in opening up the hid treasure of this psalm. We must not interpret it as if its references were only temporal, nor as if we lost sight of the supernatural revelation and of the Messianic prophecies which lie in the background thereof; nor yet, on the other hand, may we interpret its meaning as if the religious knowledge or conceptions of Israel"s king were as advanced as the thoughts of Paul or John. E.g. "His glory is great in thy salvation." If we were to interpret this word "salvation" as meaning, primarily, the redemption which is in Christ Jesus, we should be guilty of an anachronism. Its first meaning is, rescue from impending trouble or danger. This, however, may be regarded as prophetic of the triumph awaiting the Church"s King; but our exposition will be sure and clear only as we begin with the historic meaning, and then move carefully forward. The prayers and thanksgivings of a people cannot rise above the level of inspiration and revelation which marked the age in which they lived. We, indeed, may now set our devotions into another form than that which is represented by vers. 8-12; and, indeed, we are bound so to do. For since revelation is progressive, devotion should be correspondingly progressive too. So that if the remarks we make on the psalm are in advance of the thinkings of believers in David"s time, let us remember that this is because we now look at all events and read all truth in the light of the cross, and not because we pretend to regard such fulness of meaning as belonging to the original intention of the psalm. There are here six lines of exposition before us.
I HERE IS THE RECALL OF A TIME OF TROUBLE OF TROUBLE WHICH GATHERED, ROUND THE PERSON OF THE KING. (Ver. 1) We cannot decide (nor is it important that we should) what was the precise kind of anxiety which had been felt. The word "life" in the fourth verse may indicate that some sickness had threatened the life of the king. The word "deliverance" and the allusions to "enemies" rather point to peril from hostile forces. Either way, when a monarch"s life is threatened, either through sickness or war, the burden is very heavy on the people"s heart. The first cause of anxiety was felt in Hezekiah"s time; the second, often and notably in the days of Jehoshaphat.
II THE TROUBLE LED TO PRAYER. We gather from the contents of the psalm that the specific prayer was for the king"s life, either by way of recovery from sickness or of victory in war. Note: Whatever is a burden on the hearts of God"s people may be laid before God in prayer. Prayer may and should be specific; and even though our thought, desires, and petitions in prayer may be very defective, still we may tell to God all we feel, knowing that we shall never be misunderstood, and that the answer will come according to the Father"s infinite wisdom, and not according to our defects; yea, our God will do abundantly for us above all that we can ask or think. Hence we have to note
III THE PRAYER BROUGHT AN ANSWER. The trust of the praying ones was not disappointed (cf. vers. 2-7). The jubilant tone of the words indicates that the prayer had not been barely, but overflowingly answered. God"s good things had gone far ahead of the petitions, and had even anticipated the king"s wishes and wants (ver. 3). "Life" had been asked; and God had granted "length of days for ever and ever." This cannot refer to the personal earthly life of any human king; the meaning is that in the deliverance vouchsafed there had been a new confirmation of that "everlasting covenant, ordered in all things and sure," wherein God had promised to establish David"s throne for ever. (Psa_61:6 Psa_132:11-14) Dr. Moll says, "I find here the strongest expression of the assurance of faith in the personal continuance of the life of those who hold fast to the covenant of grace in living communion with Jehovah." Yea, the old Abrahamic covenant has been again confirmed. "Thou hast made him to be blessings for ever" (see Revised Version margin). So that this deliverance thus celebrated in Hebrew song is at once a development of God"s gracious plan, and the answer to a king"s and a people"s prayer! "Thou settest a crown of pure gold upon his head". (ver 3; cf 2Sa_12:30)
IV NEW ANSWERS TO PRAYER INSPIRED NEW HOPE (Ver. 7) "Through the loving-kindness of the Most High he shall not be moved". (cf. Psa_23:6 Psa_63:7) He who proves himself to be our Refuge to-day, thereby proves himself our Refuge for every day.
V THE PROVIDENTIAL INTERPOSITIONS IN ANSWER TO PRAYER AFFORDED NEW ILLUSTRATIONS OF GOD"S WORKS AND WAYS. (Vers. 8-13) God is what he is. He remains "the same, yesterday, and to-day, and for ever." But he cannot seem the same to his enemies as to his friends; the same events which fulfil the hopes of his friends are the terror and dread of his foes. This general principle is always true: it must be (ver. 10); and side by side with the Divine provision for the continuance of good, there is the Divine provision for shortening the entail of evil. (see Exo_20:6, Revised Version margin; and Deu_7:9) But we are not bound in our devotions to single out others as the enemies in whose overthrow and destruction we could rejoice. At the same time, it is but just to the Hebrews to remember that they were the chosen people of God, and from their point of view, and with their measure of light, they regarded their enemies as God"s enemies. (see Psa_139:22) The way David sometimes treated his foes can by no means be justified. The views of truth which God"s people hold are often sadly discoloured by the conventionalisms of their time; and David was no exception thereto. We may pray for the time when Zion"s King "shall have put all enemies under his feet," and even praise him for telling us that it will be so. But we may surely leave all details absolutely with]aim.
VI THE EVER-UNFOLDING DISCLOSURES OF WHAT GOD IS MAY WELL CALL FORTH SHOUTS OF JOYOUS SONG. (Ver. 13) When we have such repeated illustrations of God"s loving-kindness, mercy, and grace, we can feel unfeigned delight in singing of his power. What rapturous delight may we have in the thought that"The voice which rolls the stars along Speaks all the promises; that the same Being who is most terrible to sin, is infinitely gracious to the sinner, and. that to all who trust him he is their "exceeding Joy"! C.
HOMILIES BY W. FORSYTH Vers. 1-13. "Let the children of Zion be joyful in their King.
This psalm concerns the king. But the question is which king? It may have been David. There is much that might apply to him. Perhaps on his recovery from some sickness, or on his return from some signal victory over his enemies, or on the occasion of his birthday or some great anniversary, David and his people may have rejoiced before the Lord with the voice of joy and praise. But a greater than David is here. If the psalm in part is true of David, it finds its highest and most complete fulfilment in David"s Son and Lord, and in the glorious salvation which he has accomplished for his people. We know that Jesus is a King. As a King he was announced by Gabriel; (Luk_1:32) as a King he was worshipped in his cradle by the Wise Men; (Mat_2:11) as a King he was rejected by the Jews, persecuted by the chief priests, and crucified by Pilate. (Joh_19:19) And as a King he rose from the dead, was received up into glory, and now rules in power in heaven and upon earth. (1Ti_6:15) To this day and everywhere Jesus receives royal honours his people say as with one voice and one heart, in the words of the ancient hymn, "Thou art the King of glory, O Christ!" The burden of this psalm may be said to be, "Let the children of Zion be joyful in their King.
I BECAUSE OF HIS FAVOUR WITH GOD. (Vers. 1-3) Other kings have been honoured of God, but none like Jesus. From the cradle to the cross we find continual proof and token of the favour of God towards him. (Luk_2:52 Luk_9:35 Joh_3:35 Joh_8:29) The secret was in the perfect accord between the Father and the Son, and the absolute and complete surrender of the Son to do his Father"s will. What was said of the land of Israel, and still more tenderly of the house of the Lord, is true in the higher sense of God"s dear Son, "Mine eyes and mine heart shall be there perpetually". (Deu_11:12 1Ki_9:3)
II BECAUSE OF THE GREAT SALVATION WHICH HE HAS ACCOMPLISHED. (Vers. 1, 5)
1. This salvation was very dear to him. It was "his heart"s desire.
2. This salvation was obtained by a stupendous sacrifice. "Life" (ver. 4). We may take the scene in the Garden of Gethsemane as the true interpretation of this passage. (Mat_27:38, Mat_27:44) There we see Jesus in an agony. There we see him "asking life," thrice, with strong crying and tears. And there we see him submitting, with the truest faith and love, to the holy will of God, which decreed that he should die that sinners might be saved. (Mat_27:53, 54 Joh_10:17, 18 Heb_2:14, Heb_2:15)
3. This salvation has secured inestimable benefits to mankind. (Ver. 6 2Co_5:14, 15 Eph_1:7 Eph_2:4-6)
III BECAUSE OF THE SURE TRIUMPH OF HIS CAUSE AND KINGDOM. (Vers. 7-13)
1. Certain. (Ver. 8) Might here is right. God"s word /s pledged, and what he has promised he is able to perform. The King"s strength is still in God, and through him all opposition shall be overthrown.
2. Complete. (Vers. 9-12) The same power that is able to crush and confound the foe is arrayed in defence of God"s people. The end is as the beginning praise. It is like an anticipation of the song of Moses and the Lamb of the Apocalypse. WF. (Rev_15:3)
HOMILIES BY C. SHORT Vers. 1-13. Thanksgiving for prayer answered.
Close connection between this and the previous psalm that a prayer for the king; this a thanksgiving that the prayer has been answered. The people speak to God (vers. 1-7); then (vers. 8-12) they speak to the king; then in ver. 13 they speak again to God. The occasion of the psalm has been disputed. Some think it is a birthday ode; some, a coronation hymn; and others, a thanksgiving for victory in battle. Let us take it first
I AS A BIRTHDAY ODE. "He asked life of thee, and thou gavest it him, even length of days for ever and ever.
1. This notwithstanding his sin. Which was thought in the Hebrew mind to forfeit length of days. His long life, therefore, was a special act of God"s salvation (vers. 1, 4, 6).
2. His long life had been made a prosperous one. (Ver. 2) His heart"s desire had been granted him. How few can say this of a long life! How few feel that they have grasped the greatest good in life!
II A CORONATION HYMN. (Vers. 3, 5) "Thou forestallest, or surprisest him with choicest blessings; thou settest a crown of gold upon his head." "Honour and majesty hast thou laid upon him.
1. This highest earthly honour was to represent God. He was God"s vicegerent to the nation. The Lord"s anointed, who stood on earth for God in heaven; the image of the invisible King. This ought to be the idea still of all the highest earthly offices king, statesman, teacher.
2. But the grandest crown is that of supreme moral influence. That is Christ"s crown; he is King of men, not by physical force, but by spiritual power. And this is our brightest crown when we can influence men supremely for their good.
III THANKSGIVING FOR VICTORY IN BATTLE. (Vers. 8-12) This may be the bearing of the whole strain of the psalm. Then from his previous victories it is prophesied in the eighth and following verses that he shall gain the victory in all future battles.
1. Trust in God is the source of all our strength in our conflicts. This is the victory that overcometh the world, even your faith not a passive, but an active faith.
2. Former victories show us that we can, if we will, conquer in all future conflicts. By taking unto us "the whole armour of God. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–13 The title gives us but little information; it is…
The title gives us but little information; it is simply, To the chief Musician, a Psalm of David. Probably written by David, sung by David, relating to David, and intended by David to refer in its fullest reach of meaning to David's Lord. It is evidently the fit companion of Psalm Twenty, and is in its proper position next to it. Psalm Twenty anticipates what this regards as realized. If we pray today for a benefit and receive it, we must, ere the sun goes down, praise God for that mercy, or we deserve to be denied the next time. It has been called David's triumphant song, and we may remember it as The Royal Triumphal Ode. "The king" is most prominent throughout, and we shall read it to true profit if our meditation of him shall be sweet while perusing it. We must crown him with the glory of our salvation; singing of his love, and praising his power, The next psalm will take us to the foot of the cross, this introduces us to the steps of the throne.
The division of the translators will answer every purpose. A thanksgiving for victory, Ps 21:1-6. Confidence of further success, Ps 21:7-13.
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Ver. 1. The king shall joy in thy strength, O Lord. Jesus is a Royal Personage. The question, "Art thou a King then?" received a full answer from the Saviour's lips: "Thou sayest that I am a King. To this end was I born, and for this purpose came I into the world, that I might bear witness unto the truth." He is not merely a King, but the King; King over minds and hearts, reigning with a dominion of love, before which all other rule is but mere brute force. He was proclaimed King even on the cross, for there, indeed, to the eye of faith, he reigned as on a throne, blessing with more than imperial munificence the needy sons of earth. Jesus has wrought out the salvation of his people, but as a man he found his strength in Jehovah his God, to whom he addressed himself in prayer upon the lonely mountain's side, and in the garden's solitary gloom. That strength so abundantly given is here gratefully acknowledged, and made the subject of joy. The Man of Sorrows is now anointed with the oil of gladness above his fellows. Returned in triumph from the overthrow of all his foes, he offers his own rapturous Te Deum in the temple above, and joys in the power of the Lord. Herein let every subject of King Jesus imitate the King; let us lean upon Jehovah's strength, let us joy in it by unstaggering faith, let us exult in it in our thankful songs. Jesus not only has thus rejoiced, but he shall do so as he sees the power of divine grace bringing out from their sinful hiding places the purchase of his soul's travail; we also shall rejoice more and more as we learn by experience more and more fully the strength of the arm of our covenant God. Our weakness unstrings our harps, but his strength tunes them anew. If we cannot sing a note in honour of our own strength, we can at any rate rejoice in our omnipotent God.
And in thy salvation how greatly shall he rejoice! Everything is ascribed to God; the source is thy strength and the stream is thy salvation. Jehovah planned and ordained it, works it and crowns it, and therefore it is his salvation. The joy here spoken of is described by a note of exclamation and a word of wonder: "how greatly!" The rejoicing of our risen Lord must, like his agony, be unutterable. If the mountains of his joy rise in proportion to the depth of the valleys of his grief, then his sacred bliss is high as the seventh heaven. For the joy which was set before him as he endured the cross, despising the shame, and now that joy daily grows, for he rests in his love and rejoices over his redeemed with singing, as in due order they are brought to find their salvation in his blood. Let us with our Lord rejoice in salvation, as coming from God, as coming to us, as extending itself to others, and as soon to encompass all lands. We need not be afraid of too much rejoicing in this respect; this solid foundation will well sustain the loftiest edifice of joy. The shoutings of the early methodists in the excitement of the joy were far more pardonable than our own lukewarmness. Our joy should have some sort of inexpressibleness in it.
Whole Psalm. The last Psalm was a litany before the king went forth to battle. This is apparently a Te Deum on his return. J. J. Stewart Perowne, B.D., in the "Book of Psalms: a New Translation, with Introduction and Notes, "1864.
Whole Psalm. The prayer which the church offers up at the conclusion of the preceding Psalm now issues in a hymn of praise, the result of a believing view of the glory which is to follow, when Messiah's sufferings are ended. This is one of the beautiful songs of which we find many in Scripture, prepared by the Holy Spirit to awaken and enliven the hopes and expectations of the church while she waits for the Lord, and to give utterance to her joy at the time of his arrival. The theme is Messiah's exaltation and glory, and the time chosen for its delivery is just the moment when darkness covered the earth, and all nature seemed about to die with its expiring Lord. Scripture deals largely in contrasts. It seems to be suitable to the human mind to turn from one extreme to another. Man can endure any change, however violent and contradictory, but a long continuance, a sameness either of joy or sorrow, has a debilitating and depressing effect. R. H. Ryland.
Whole Psalm. "After this I looked... and behold a throne was set in heaven, and one sat on the throne." Re 4:1-2. Such may be considered as the description of this Psalm, after the foregoing prayer. "He who in the preceding Psalm, "says St. Jerome, "was prayed for as having taken the form of a servant, in this is King of kings, and Lord of lords." Isaac Williams.
Whole Psalm. I am persuaded that there is not one who consents to the application of the preceding Psalm to Christ in his trouble, who will fail to recognise in this, Christ in his triumph. There he was in the dark valleythe valley of Achor; now he is on the mount of Zion; there he was enduring sorrow and travail; now he remembers no more the anguish, for joy that a spiritual seed is born into the world; there he was beset with deadly enemies, who encompassed him on every side; but here he has entered upon that which is written in Ps 78:65-66, "Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. And he smote his enemies in the hinder parts: he put them to a perpetual reproach." Hamilton Verschoyle.
Whole Psalm. As you have already observed in the heading of this Psalm, it is said to have been composed by David. He wrote of himself in the third person, and as the king. He penned the Psalm, not so much for his own use, as for his people's. It is, in fact, a national anthem, celebrating the majesty and glory of David, but ascribing both to Godexpressing confidence in David's future, but building that confidence upon God alone. Samuel Martin, in "Westminster Chapel Pulpit, "1860.
Ver. 1. Thy strength... thy salvation. So you have two words, "virtus and salus, "strength and salvation. Note them well; for not virtus without salus, not salus without virtus, neither without the other is full, nor both without Tua Domine. In virtute is well, so it have in salute after it. For not in strength alone is there matter of joy, every way considered. No, not in God's strength, if it have not salvation behind it. Strength, not to smite us down, but strength to deliver; this is the joyful side. Now turn it the other way. As strength, if it end in salvation, is just cause for joy, so salvation, if it go with strength, makes joy yet more joyful; for it becomes a strong salvation, a mighty deliverance. Lancelot Andrews (Bishop), 1555-1626, in "Conspiracie of the Goweries."
Ver. 1. In thy salvation how greatly shall he rejoice. Oh, it is good rejoicing in the strength of that arm which shall never wither, and in the shadow of those wings which shall never cast their feathers! In him that is not there yesterday and here today, but the same yesterday, today, and for ever! For as he is, so shall the joy be. Lancelot Andrews.
Ver. 1. The joy of Jesus and of his people in the strength and salvation of God.
Ver. 1-2. The doctrine of the resurrection of Jesus Christ contained in the text, may be considered under three heads:
1. As an answer to prayer.
2. His joy thereineven in the resurrection.
3. As a necessary appendage to thisour own individual concern in his glory and in his joy.
Hamilton Verschoyle.
Psalms 21:2*
Thou hast given him his heart's desire. That desire he ardently pursued when he was on earth, both by his prayer, his actions, and his suffering; he manifested that his heart longed to redeem his people, and now in heaven he has his desire granted him, for he sees his beloved coming to be with him where he is. The desires of the Lord Jesus were from his heart, and the Lord heard them; if our hearts are right with God, he will in our case also "fulfil the desires of them that fear him."
And hast not withholden the request of his lips. What is in the well of the heart is sure to come up in the bucket of the lips, and those are the only true prayers where the heart's desire is first, and the lip's request follows after. Jesus prayed vocally as well as mentally; speech is a great assistance to thought. Some of us feel that even when alone we find it easier to collect our thoughts when we can pray aloud. The requests of the Saviour were not withheld. He was and still is a prevailing Pleader. Our Advocate on high returns not empty from the throne of grace. He asked for his elect in the eternal council chamber, he asked for blessings for them here, he asked for glory for them hereafter, and his requests have speeded. He is ready to ask for us at the mercyseat. Have we not at this hour some desire to send up to his Father by him? Let us not be slack to use our willing, loving, all prevailing Intercessor.
Selah. Here a pause is very properly inserted that we may admire the blessed success of the king's prayers, and that we may prepare our own requests which may be presented through him. If we had a few more quiet rests, a few more Selahs in our public worship, it might be profitable.
Ver. 1-2. The doctrine of the resurrection of Jesus Christ contained in the text, may be considered under three heads:
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 9, 11 The king shall Joy in Thy strength, O Lord;…
Psa_21:1-13
The king shall Joy in Thy strength, O Lord; and in Thy salvation how greatly shall he rejoice.
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The feelings of the good in relation to the subjugation of evil
Take the literal view of this Psalm as a type of the moral one against error and sin, and we have--
I. Thanksgiving for victory. Verses 1-7 are a triumphant declaration of some victory. Thou settest a crown of pure gold upon his bead. Now--
1. His conquest was a source of joy. The king shall joy, etc.
2. His conquest was of Divine mercy. Thou hast given him, etc. That mercy went before him. Thou preventest him, etc., and transcended his progress. He asked life of Thee, and Thou gavest it him, even length of days forever and ever.
3. His conquest exalted him to honour. His glory is great, etc. And--
4. Was connected with his trust in God. For the king trusteth, etc.
II. Expectation of yet further victory. Thine hand shall find out all Thine enemies, etc. In moral struggles, past victories promise future ones. Because--
1. The opposition is weakened.
2. The weapons cannot be injured. The sword of the Spirit cannot rest nor decay.
3. The resources are inexhaustible--Gods wisdom, love, and power.
4. The enemies already overcome are as great as any remaining; and
5. Each new conquest weakens the foe, but increases the strength of the conqueror.
III. Desire for victory over all enemies. And this shall be. Be Thou exalted, Lord, in, etc. (D. Thomas, D. D.)
The Lord Protector of princes
Here is God assisting, and the king trusting; God saving, and the king rejoicing; the king desiring, and God satisfying his desires to the full. In this verse are three remarkable conjugations. God is joined with the king. Strength with confidence. Salvation with exceeding great joy. Thus they depend on each other. The king on God. Confidence on strength. Joy of salvation. God exalteth the king. Strength begetteth confidence. Salvation bringeth with it exceeding joy. God is above the king. Salvation is above strength. Exceeding joy above confidence.
1. The only security of princes and states is in the strength of the Almighty.
2. God holdeth a special hand over sovereign princes.
3. Princes mightily defended and safely preserved by the arm of God must thankfully acknowledge this singular favour, and deliver their deliverances to after ages, that the children yet unborn may praise the Lord as we do this day. (D. Featley, D. D.)
Rejoicing in the strength of God
Oh, it is good rejoicing in the strength of that arm which shall never wither, and in the shadow of those wings which shall never cast their feathers! In Him that is not there yesterday and here today, but the same yesterday, today, and forever! For as He is, so shall the joy be. (Launcelot Andrews.)
In Thy salvation how greatly shall he rejoice.
The joy of the heavenly King
I. This joy arose from a consciousness of newly-achieved victory.
1. This victory was achieved by supernatural power. Not by the ordinary tactics of military genius, or by the prowess of a human arm. The salvation of humanity is a Divine work.
2. This victory was granted in answer to earnest prayer (Psa_21:2). The agony of wrestling prayer is often turned into the rapture of success.
II. This joy was accelerated by possessing an affluence of Divine blessing.
1. He was surrounded with evidences of the Divine beneficence. Gods gifts are Gods love embodied and expressed.
2. He was invested with the most illustrious dignity (Psa_21:3; Psa_21:5). Jesus wore a thorn crown, but now He wears the glory crown.
3. He enjoyed the consciousness of an imperishable life (Psa_21:4). He was raised from the dead to die no more.
4. He became the source of endless blessing to others (Psa_21:6). In and through Him all nations of the earth are blessed.
5. He exults in the Divine favour (Psa_21:6). The countenance of God makes the Prince of heaven glad.
III. This joy was intensified by the assurance of the unshakeable permanency of His government.
1. The permanency of Messiahs throne is secured by the Divine mercy (Psa_21:7). He who is most high in every sense engages all His infinite perfections to maintain the throne of grace upon which our King in Zion reigns.
2. The assurance of this permanency is strengthened by Messiahs confidence in God (Psa_21:7). The joy and confidence of Christ our King is the ground of all our joy and confidence, and the pledge of final conquest over all our foes. (Homiletic Commentary.)
A completed salvation, Messiahs triumph
I. Look at our King as having accomplished salvation. But few Christians believe in a salvation finished, perfected. The salvation in Christ Jesus is complete; there is not an iota more to pay, not a single act of meritorious obedience left to perform, and not an enemy to combat but He has engaged to vanquish. Look at the manner in which He accomplishes this salvation.
1. By His suretyship and substitution.
2. By His atonement.
3. The entire labour is exclusively His own.
II. Our glorious King invested with kingly power to dispense salvation.
1. By His victories.
2. By application.
III. The King rejoicing in Gods salvation, seeing the trophies of it brought in and brought home. My soul seems in an ecstasy of thought in the contemplation of this. Precious Christ! It is all Thine own--all Thy work from first to last. (Joseph Irons.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 21
Psalms 21
This psalm is a pendant to the preceding. There the people prayed for the king; here they give thanks for him: there they asked that his desires might be fulfilled; here they bless Jehovah, who has fulfilled them: there the battle was impending; here it has been won, though foes are still in the field: there the victory was prayed for; here it is prophesied. Who is the "king"? The superscription points to David. Conjecture has referred to Hezekiah, principally because of his miraculous recovery, which is supposed to be intended in Psa_21:4. Cheyne thinks of Simon Maccabaeus, and sees his priestly crown in Psa_21:3. But there are no individualising features in the royal portrait, and it is so idealised or rather spiritualised, that it is hard to suppose that any single monarch was before the singers mind. The remarkable greatness and majesty of the figure will appear as we read. The whole may be cast into two parts, with a closing strain of prayer. In the first part (Psa_21:1-7), the people praise Jehovah for His gifts to the king; in the second (Psa_21:8-12) they prophesy to the king complete victory; in Psa_21:13 they end, as in Psalms 20, with a short petition, which, however, here is in accordance with the tone of the whole, more jubilant than the former and less shrill.
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The former psalm had asked for strength to be given to the king; this begins with thanks for the strength in which the king rejoices. In the former the people had anticipated triumph in the kings salvation or victory; here they celebrate his exceeding exultation in it. It was his, since he was victor, but it was Jehovahs, since He was Giver of victory. Loyal subjects share in the kings triumph, and connect it with him; but he himself traces it to God. The extraordinarily lofty language in which Jehovahs gifts are described in the subsequent verses has, no doubt. analogies in the Assyrian hymns to which Cheyne refers; but the abject reverence and partial deification which these breathe were foreign to the relations of Israel to its kings, who were not separated from their subjects by such a gulf as divided the great sovereigns of the East from theirs. The mysterious Divinity which hedges "the king" in the royal psalms is in sharp contrast with the democratic familiarity between prince and people exhibited in the history. The phenomena common to these psalms naturally suggest that "the king" whom they celebrate is rather the ideal than the real monarch. The office rather than the individual who partially fulfils its demands and possesses its endowments seems to fill the singers canvas. But the ideal of the office is destined to be realised in the Messiah, and the psalm is in a true sense Messianic, inasmuch as, with whatever mixture of conceptions proper to the then stage of revelation, it still ascribes to the ideal king attributes which no king of Judah exhibited. The transcendant character of the gifts of Jehovah enumerated here is obvious, however the language may be pared down. First, we have the striking picture of Jehovah coming forth to meet the conqueror with "blessings of goodness," as Melchizedek met Abraham with refreshments in his hand; and benedictions on his lips. Victory is naturally followed by repose and enjoyment, and all are Jehovahs gift. The subsequent endowments may possibly be regarded as the details of these blessings, the fruits of the victory. Of these the first is the coronation of the conqueror, not as if he had not been king before, but as now more fully recognised as such. The supporters of the Davidic authorship refer to the crown of gold won at the capture of Rabbath of Ammon, but there is no need to seek historical basis for the representation. Then comes a signal instance of the kings closeness of intercourse with Jehovah and of his receiving his hearts desire in that he asked for "life" and received "length of days forever and ever." No doubt the strong expression for perpetuity may be paralleled in such phrases as "O king, live forever." and others which are obviously hyperbolical and mean not perpetual, but indefinitely protracted, duration; but the great emphasis of expression here and its repetition in Psa_21:6 can scarcely be disposed of as mere hyperbole. If it is the ideal king who is meant, his undying life is substantially synonomous with the continuance of the dynasty which 2 Samuel 7 represents as the promise underlying the Davidic throne. The figure of the king is then brought still nearer to the light of Jehovah, and words which are consecrated to express Divine attributes are applied to him in Psa_21:5. "Glory," "honour and majesty," are predicated of him, not as if there were an apotheosis, as would have been possible in Assyrian or Roman flattery, but the royal recipient and the Divine Giver are clearly separated, even while the lustre raying from Jehovah is conceived of as falling in brightness upon the king. These flashing emanations of the Divine glory make their recipient "blessings forever," which seems to include both the possession and the communication of good. An eternal fountain of blessing and himself blessed, he is cheered with joy which comes from Jehovahs face, so close is his approach and so gracious to him is that countenance. Nothing higher could be thought of than such intimacy and friendliness of access. To dwell in the blaze of that face and to find only joy therein is the crown of human blessedness. {Psa_16:11} Finally the double foundation of all the kings gifts is laid in Psa_21:7 : he trusts and Jehovahs lovingkindness gives, and therefore he stands firm, and his throne endures, whatever may dash against it. These daring anticipations are too exuberant to be realised in any but One, whose victory was achieved in the hour of apparent defeat; whose conquest was both His salvation and Gods; who prays knowing that He is always heard; who is King of men because He endured the cross, -and wears the crown of pure gold because He did not refuse the crown of thorns; who liveth for evermore, having been given by the Father to have life in Himself; who is the outshining of the Fathers glory, and has all power granted unto Him: who is the source of all blessing to all, who dwells in the joy to which He will welcome His servants; and who Himself lived and conquered by the life of faith, and so became the first Leader of the long line of those who have trusted and therefore have stood fast. Whomsoever the psalmist saw in his vision, he has gathered into one many traits which are realised only in Jesus Christ.
The second part (Psa_21:8-12) is, by Hupfeld and others, taken as addressed to Jehovah; and that idea has much to recommend it, but it seems to go to wreck on the separate reference to Jehovah in Psa_21:9, on the harshness of applying "evil against thee" and "a mischievous device" (Psa_21:11) to Him, and on the absence of a sufficient link of connection between the parts if it is adopted. If, on the other hand, we suppose that the king is addressed in these verses, there is the same dramatic structure as in Psalms 20; and the victory which has been won is now taken as a pledge of future ones. The expectation is couched in terms adapted to the horizon of the singer, and on his lips probably meant stern extermination of hostile nations. The picture is that of a fierce conqueror, and we must not seek to soften the features, nor, on the other hand, to deny the prophetic inspiration of the psalmist. The task of the ideal king was to crush and root out opposition to his monarchy, which was Jehovahs. Very terrible are the judgments of his hand, which sound liker those of Jehovah than those inflicted by a man, as Hupfeld and others have felt. In Psa_21:8 the construction is slightly varied in the two clauses, the verb "reach" having a preposition attached in the former, and not in the latter, which difference may be reproduced by the distinction between "reach towards" and "reach." The seeking hand is stretched out after, and then it grasps, its victims. The comparison of the "fiery oven" is inexact in form, but the very negligence helps the impression of agitation and terribleness. The enemy are not likened to a furnace, but to the fuel cast into it. But the phrase rendered in A.V. "in the time of thine anger" is very remarkable, being literally "in the time of thy face." The destructive effect of Jehovahs countenance {Psa_34:17} is here transferred to His kings, into whose face has passed, as he gazed, in joy on the face of Jehovah, some of the lustre which kills where it does not gladden. Compare "everlasting destruction from the face of the Lord." {2Th_1:9} The king is so completely representative of Jehovah that the destruction of the enemy is the work of the one fire of wrath common to both. The destruction extends to the whole generation of enemies, as in the ferocious warfare of old days, when a nation was wiped off the earth. The psalmist sees in the extremest vengeance the righteous and inevitable consequence of hostility condemned by the nature of the case to be futile, and yet criminal: "They cause evil to hang over thee: they meditate mischief; they will achieve nothing." Then, in Psa_21:12, the dread scene is completed by the picture of the flying foe and the overtaking pursuer, who first puts them to flight, and then, getting in front of them, sends his arrows full in their faces. The ideal of the king has a side of terror; and while his chosen weapon is patient love, he has other arrows in his quiver. The pictures of the destroying conqueror are taken up and surpassed in the New Testament. They do not see the whole Christ who do not see the Warrior Christ, nor have they realised all His work who slur over the solemn expectation that one day men shall call on rocks and hills to cover them from "the steady whole of the Judges face."
As in Psalms 20, the close is a brief petition, which asks the fulfilment of the anticipations in Psa_21:8-12, and traces, as in Psa_21:1, the kings triumph to Jehovahs strength. The loyal love of the nation will take its monarchs victory as its own joy and be glad in the manifestation thereby of Jehovahs power. That is the true voice of devotion which recognises God, not man, in all victories, and answers the forthflashing of His delivering: power by the thunder of praise.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 “The prayer which the Church offers up at the…
INTRODUCTION
“The prayer which the Church offers up at the conclusion of the preceding psalm now issues in a hymn of praise, the result of a believing view of the glory which is to follow, when Messiah’s sufferings are ended. This is one of the beautiful songs of which we find many in Scripture, prepared by the Holy Spirit to awaken and enliven the hopes and expectations of the Church while she waits for the Lord, and to give utterance to her joy at the time of His arrival. The theme is Messiah’s exaltation and glory, and the time chosen for its delivery it just the moment when darkness covered the earth, and all nature seemed about to die with its expiring Lord. Scripture deals largely in contrasts. It seems to be suitable to the human mind to turn from one extreme to another. Man can endure any change, however violent and contradictory, but a long continuance, a sameness either of joy or sorrow, has a debilitating and depressing effect.”—Ryland.
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THE JOY OF THE HEAVENLY KING
(Psa_21:1-7.)
I. This joy arose from a consciousness of newly achieved victory. “In Thy salvation how greatly shall He rejoice” (Psa_21:1).
1. This victory was achieved by supernatural power. “In Thy strength, O Lord” (Psa_21:1). The Man of sorrows, as He entered into the stern conflict with evil, knew full well the victory could not be gained by the ordinary tactics of military genius, or by the prowess of a human arm. He relied on the strength of Jehovah, and not in vain: He emerged from the dark, fierce contest, an exultant conqueror. How often do we fail in the great battle of life by being too self-reliant; and in proportion to our blind confidence in an arm of flesh is the humiliation and misery of our defeat! “Our weakness unstrings our harps, but His strength tunes them anew. If we cannot sing a note in honour of our own strength, we can at any rate rejoice in our omnipotent God.” The salvation of humanity is a Divine work, and will be to myriads the source of ceaseless and ever-increasing joy.
2. This victory was granted in answer to earnest prayer. “Thou hast given Him His heart’s desire, and hast not withholden the request of His lips” (Psa_21:2). On the lonely shore, among the silent hills or under the shadows of the solitary garden, the Messiah poured out His soul in earnest prayer for strength to suffer and to prevail on behalf of His people; and He was heard and marvellously answered. “What is in the well of the heart is sure to come up in the bucket of the lips; and those are the only true prayers where the heart’s desire is first, and the lips’ request follows after. The requests of the Saviour were not withheld. He was and still is a prevailing pleader. Our Advocate on high returns not empty from the throne of grace.”—Spurgeon. The agony of wrestling prayer is often turned into the rapture of success. The last psalm, says Perowne, was a litany before the king went forth to battle. This is apparently a Te Deum on his return.
II. This joy was accelerated by possessing an affluence of Divine Blessing.
1. He was surrounded with evidences of the Divine Beneficence. “Thou preventest Him with the blessings of goodness.” To prevent signifies to anticipate, to go before. “Thou goest before Him with the blessings of Thy goodness as a pioneer, to make crooked ways straight and rough places smooth; or as one who strews flowers in the path of another, to render the way beautiful to the eye and pleasant to the tread. God’s gifts are God’s love embodied and expressed. And this greatly enhances the value of our blessings—that they are cups as full of God and of God’s kindness as of happiness and blessedness.”—S. Martin.
2. He was invested with the most illustrious dignity. “Thou settest a crown of pure gold on His head. His glory is great in Thy salvation: honour and majesty hast Thou laid upon Him” (Psa_21:3; Psa_21:5). Jesus wore the thorn-crown, but now wears the glory-crown. It is a crown, indicating royal nature, imperial power, deserved honour, glorious conquest, and Divine government. The crown of pure gold has respect to His exaltation at the right hand of God, where He is crowned with glory and honour; and this crown being of pure gold denotes the purity, glory, solidity, and perpetuity of His kingdom. The diadems of earthly monarchs are liable to be suddenly displaced; but this crown is set upon the head of the Redeemer so firmly that no power can remove it. “Honour and majesty”—as Parkhurst reads—splendour and beauty—“hast Thou laid upon Him.” As the wood of the tabernacle was overlaid with pure gold, so is Jesus covered with honour and glory.—Spurgeon, in loco. “Were there ten thousand millions of heavens created above these highest heavens, and again as many above them, and as many above them, till angels were wearied with counting, it were but too low a seat to fix the princely throne of that Lord Jesus above them all.”—Rutherford.
3. He enjoyed the consciousness of an imperishable life (Psa_21:4). “Even length of days for ever and ever.” The lavish endowments of God often exceed our greatest petitions and loftiest hopes. Jesus, as man, asked for life, and He was heard in that He feared. He was raised from the dead, to die no more. The power of God and all His moral attributes secure the perpetuity of the life of the risen and exalted Saviour. He was endowed with length of days for ever and ever—“the prolonged ages of this world which the Church was to have, and after them an eternity, world without end.”
4. He became the source of endless blessing to others. “For Thou hast made Him most blessed for ever” (Psa_21:6). Messiah is the source whence all blessings for time and for eternity shall be derived. He is an overflowing well-spring of blessing to others, a sun filling the universe with light. In and through Him all nations of the earth are blessed. True blessedness is found, not in accumulating riches, not in the weary, treadmill circle of philosophic research, not in travel and commune with Nature in her varying moods: it is found only in Christ. And yet men, in seeking for the streams of bliss, wander from its source.
5. He exults in the Divine favour. “Thou hast made Him exceeding glad with Thy countenance” (Psa_21:6). “Though this be metaphorically used for favour, yet is the speech not all metaphor, and that well-experienced Christians will tell you. The countenance of God makes the Prince of Heaven glad: how ought we to seek it, and how careful should we be lest we should provoke Him by our sins to hide His face from us! Our anticipations may cheerfully fly forward to the hour when the joy of our Lord shall be shed abroad on all the saints, and the countenance of Jehovah shine on all the blood-bought.”—Spurgeon.
III. This joy was intensified by the assurance of the unshakeable permanency of is government.
1. The permanency of Messiah’s throne is secured by the Divine mercy. “Through the mercy of the Most High He shall not be moved” (Psa_21:7). He who is Most High in every sense, engages all His infinite perfections to maintain the throne of grace upon which our King in Zion reigns. He was not moved from His purpose, nor in His sufferings, nor by His enemies, nor shall He be moved from the completion of His designs. It is an encouraging evidence of the Divine mercy that the throne of the Great Redeemer still exists among men. If human malice and Satanic rage had not been restrained by the Divine mercy, that throne would have been overthrown long ago.
2. The assurance of this permanency is strengthened by Messiah’s confidence in God. “For the king trusteth in the Lord” (Psa_21:7). He did not depend on worldly armies or human skill and stratagem; but wholly in Jehovah, the Lord of Hosts. “A holy confidence in God is the true mother of victories.” The joy and confidence of Christ our King, is the ground of all our joy and confidence, and the pledge of final conquest over all our foes.
CHRIST AS THE SOURCE OF BLESSING TO THE RACE
(Psa_21:6.)
I. Is exalted to the highest dignity. He who was despised and rejected of men, and who Himself despised and rejected the affluence and honours of the world, was lifted up on high and clothed with majesty and glory. The cross was exchanged for a throne, the cast-off garment for a robe of peerless lustre, comparative obscurity for undying fame, suffering for felicity, the ribaldry of the mob for angelical applause. The most forbidding and unlikely appearances may disguise great resources. The dry, knotty, leafless, sapless vine seems past all recovery; but erelong it flourishes in verdant beauty, and bends under the weight of abundant fruitfulness. Christ was as a root out of a dry ground—lowly and unattractive in the beginning of His earthly life; and it seemed very improbable that anything great could ever come out of such humble and miserable surroundings. But He is now exalted to the highest dignity, and has become the benefactor to the race: before His glory all earthly splendour fades, and on His bounty the life of all depends.
II. Is endowed with all power. Whatever can minister to the happiness and prestige of His people, Christ has unlimited ability to bestow. “All power is given unto me in heaven and in earth.” All the forces of the universe are under His control. All created intelligences are obedient to His will. He can transmute the instruments of evil into agencies of good. He can cripple and destroy the most formidable opposition. He can deliver in the latest emergency; and turn despair into victory. The soul that relies on Him can never be confounded.
III. Is inexhaustible in supply. “Thou hast made Him most blessed for ever.” At all times, in all circumstances, His aid is suitable and sufficient. The river that has flowed for ages and borne afar its treasured argosies, is not more certain in the perpetual supply of its liquid current, than is the vast stream of the Divine beneficence that flows perennially from the heavenly hills, burdened with the wealth of blessing to every needy soul. The fruit of the vintage may fail and the gathering time may not come, the earth may be shut up in hopeless barrenness, all human resources may be cut off, but the fountain of Divine blessing is never sealed, and its supplies continually abound. “Of His fulness have all we received, and grace for grace.”
IV. Rejoices to communicate. It was the saying of a certain generous Spanish captain, “There is no way of enjoying one’s property like giving it away.” It is a joy, a luxury to give. The generosity of God knows no stint. When a certain English monarch once threw open his park and gardens to the public, the royal gardener, finding it troublesome, complained to his Majesty that the visitors plucked the flowers. “What,” said the kind-hearted king, “are my people fond of flowers? Then plant some more!” So our heavenly King, with lavish hand, scatters on our daily pathway the flowers of blessing, and, as fast as we can gather them, spite of the grudging, churlish world, more are supplied. “Not as the world giveth, give I unto you.” The greater our need, and the more urgent our cry for help, the greater the rapture of our Divine benefactor in supplying that need. “The Lord rejoiced over you to do you good” (Deu_28:63).
THE EXPOSURE AND PUNISHMENT OF SIN
(Psa_21:8-9.)
I. That the exposure of sin is inevitable. “Thine hand shall find out all thine enemies.” Iniquity delights in cunning, and is itself a masterpiece of cunning. It may succeed in deluding its victims, and for a time escape detection. But there is One to whom every detail of the plot is fully known; and He grieves to see the toilsome ingenuity of the wicked, and smiles at its utter impotency. Sin is often its own detective. An unguarded word, a suspicious sign, an unconscious oversight, will unmask the most carefully disguised plans, and lead to exposure and misery. It is the theme of many a ballad, how the cranes aided in the discovery of the assassins of Ibycus, the poet. Recently, the house of the Caliph of the Ben Oreazen in Algeria, was entered by a band of robbers, and a box containing 25,000 francs stolen. In their haste to escape, the thieves left behind them an Arab cake bearing a particular mark, which one of the bakers of the town recognised as the sign used by Ben Xerafas, it being the custom for each family in sending their bread to the oven to mark it so as to distinguish the loaves. The police acted on the information, and, descending on a certain hut, caught the robbers asleep, with a portion of the plunder still in their possession. A simple Arab cake was the insignificant agent of discovery and exposure! If the sinner does not betray himself, the hand of God, which has power to tear away every covering, will sooner or later find him out.
II. That the exposure of sin will extend to the inmost feelings of the heart. “Thy right hand shall find out those that hate Thee.” That sin is not always the worst which is most apparent. The bland, submissive countenance may cover the most vile and malignant feelings of the heart. The secret haters of God only want the opportunity and the power; and they would outrival the most notoriously wicked. The wilful and obstinate sinner would, if it were possible, bury Christ again within the rock of his hardened heart, and seal the stone that He might never rise. An electric log has recently been constructed, which thrown overboard will register the speed of the vessel through the water. By a simple contrivance, the captain, while sitting in his cabin, can detect the dial movements of the log in the depths of the sea, and ascertain his rate of sailing every quarter of an hour. If it were possible, by any method, to watch the operations of a sinful heart, what a depth and rush of wickedness would be discovered there! And yet the day is coming when the strong hand of God shall turn aside all disguise and reveal iniquity in all its loathsomeness and deformity. He “shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil.”
III. That the punishment of sin will be terrible and complete.
1. It will be terrible. “Thou shalt make them as a fiery oven in the time of Thine anger”—Thy angry look. Since the king is in the presence of Jehovah (Psa_21:6), when He directs His face upon His enemies, it exerts that destructive power which is usually ascribed to the angry look of Jehovah. “However coldly God now seems to look upon the enemies of Christ, the more will His anger burn against them in the future. God has His limited time as well for His wrath as for His grace.”—Lange. The sins of the impenitent wicked will supply fuel to the fire of their sufferings, and perhaps be used as the means of punishing others—one class of sinners tormenting another class. “Who can abide in the fierceness of His anger?” (Nah_1:6).
2. It will be complete. “The Lord shall swallow them up in His wrath, and the fire shall devour them.” The certainty of punishment for wrong-doing is evident, not only from the declarations of Scripture, but also from the history of mankind. Nations are an example—the Antediluvians, the Sodomites, the Jews. Individuals are an example—Korah, Dathan, Abiram, Saul, and Judas. The hearts that will not glow with holy gratitude and praise shall burn with shame and infinite remorse, and the awful sentence, “Depart, ye cursed, into everlasting fire,” shall be but the echo of their own self-abhorring consciences.
THE UTTER OVERTHROW OF THE ENEMIES OF CHRIST
(Psa_21:8-13.)
As God had already granted victory and gone so far beyond the expectations and hopes of those who had gone forth to battle, the idea evidently suggested by these verses is, that there will be ultimately a complete victory over all the foes of Messiah and of His people. Note:
I. That the enemies of Christ are full of malignity.
1. They are skilful in plotting mischief. “For they intended evil against Thee: they imagined a mischievous device” (Psa_21:11). They extended, or stretched out evil—an idea derived from stretching out or laying snares for the purpose of entrapping wild beasts or birds. The brain of the evil-doer is continually racked, either in devising new plans of mischief, or in counter-acting the plans of others that threaten to interfere with his own. It is hard work to be wicked; it involves anxious thought, incessant activity, and sleepless vigilance. The fair goddess who lured to the first transgression and threw around it an irresistible charm, is now transformed to a demon, and tyrannises over its victim, forcing him to do as a necessity what he began to do as a pleasure. All wrong-doing begins in the intention: there the most malignant venom is secreted.
2. They are impotent in carrying out their wicked designs. “Which they are not able to perform” (Psa_21:11). The power of evil is limited, else virtue would soon cease to exist, and the throne of righteousness be overturned. But sinners are not permitted to do all that is in their power; much less are they able to accomplish all they intend. There is all the virulence of malice aforethought, all the barefaced evidence of guilty intention; but there is the lack of that which can alone give efficiency and success to their villany—the lack of power. They are not able to perform. “The serpent may hiss, but his head is broken; the lion may worry, but he cannot devour; the tempest may thunder, but cannot strike.”
II. That the enemies of Christ will be certainly detected and exposed. “Thine hand shall find out all Thine enemies: Thy right hand shall find out those that hate Thee” (Psa_21:8). Not only are the eyes of the Lord upon the wicked, but His hand is in search of them; and as sure as His eyes see, so certainly will His hand grasp all the workers of iniquity. None can hide from His gaze; none can escape from the terrible grip of His right hand. It is a fearful thing to fall into the hands of the Living God—the offended and avenging God! Rocks and mountains will be no better shelter at last, than fig-leaves were at first. The finding out, says Spurgeon, relates not only to the discovery of the hiding-places of the haters of God, but to the touching of them in their tenderest part, so-as to cause the severest suffering. When He appears to judge the world hard hearts will be subdued into terror and proud spirits humbled into shame. He who has the key of human nature can touch all its springs at His will, and find out the means of bringing the utmost confusion and terror upon those who aforetime boastfully expressed their hatred of Him.
III. That the enemies of Christ will be stricken with dismay. “Therefore shalt Thou make them turn their back when Thou shalt make ready Thine arrows upon Thy strings against the face of them” (Psa_21:12). “Thou shalt cause them to turn their backs and fly as if a volley of arrows had been discharged in their faces. God can in a moment strike the most powerful and numerous army, even in the moment of victory, with panic; and then even the lame, the army which they had nearly routed, shall take the prey and divide the spoil.”—A. Clarke. The idea is that the Almighty has set up His enemies as a butt. (Comp. Job_7:20; Job_16:12; Lam_3:12-13). “The judgments of God are called His arrows, being sharp, swift, sure, and deadly. What a dreadful situation, to be set as a mark and butt at which these arrows are directed! View Jerusalem encompassed by the Roman armies without, and torn to pieces by the animosity of desperate and bloody factions within! No further commentary is requisite upon this verse.” G. Horne.
IV. That the enemies of Christ will be utterly overthrown.
1. Their overthrow will entail severe suffering. “Thou shalt make them as a fiery oven in the time of Thine anger: the Lord shall swallow them up in His wrath, and the fire shall devour them” (Psa_21:9). The wicked shall be consumed with the fire of Divine wrath, like wood put into a furnace. The wrath of God is often represented under the image of fire. (See Deu_4:24; Deu_32:22; Psa_18:8; Mat_13:42; Mat_18:8; Mat_25:41; Mar_9:44; 2Th_1:8.) The enemies of Christ shall not only be cast into the furnace of fire; but the Lord shall make them themselves as a fiery oven: they will be their own tormentors. “Our pleasant vices are made the whips to scourge us.” It is said that a frown of Queen Elizabeth killed Sir Christopher Hatton, the Lord Chancellor of England. Who then can stand before the frown and fierce anger of the insulted Majesty of Heaven?
2. The overthrow will be complete. “Their fruit shalt Thou destroy from the earth, and their seed from among the children of men” (Psa_21:10). That which they prize the most, and which has cost a life of toil and anxiety to acquire, will perish. The ambitious dream, the hoarded treasure, the coveted honour, shall vanish as a fractured bubble. Even their posterity—the children who have imbibed their acrimony and trod in their footsteps—shall pass away, so that the race shall come to an end, and their memory be forgotten. The righteous shall be had in everlasting remembrance; but the name of the wicked shall rot. The possessions of the haters of Christ are a heritage of woe.
V. That the overthrow of the enemies of Christ will illustrate the supreme power of Jehovah.
1. The supreme power of Jehovah is self-sustained. “Be Thou exalted Lord, in Thine own strength” (Psa_21:13). Exalt Thyself, O Lord—Thy creatures cannot exalt Thee. Lift Thyself up and discomfit Thy foes by Thine own strength! God’s right hand has often given the victory to His followers, though they struck not one blow in their own defence. How little can the strength of man avail when the Lord raiseth up Himself to the battle. The end of all conflict with evil will be the eternal, unchallengeable exaltation of Jehovah. While He watches over and ensures the best interests of His people, He preserves inviolate His own honour and majesty.
2. The supremacy of Jehovah should be Joyfully celebrated. “So will we sing and praise Thy power” (Psa_21:13). “God is to receive praise in reference to that attribute which He has exhibited most in the defence or salvation of His followers. One feels himself lost, condemned, on the brink of hell; he calls for mercy, is heard and saved: mercy therefore will be the chief subject of his praise, and the burden of his song. Another feels himself beset with powerful adversaries, with the weakest of whom he is not able to cope; he cries to the Almighty for strength; he is heard and strengthened with strength in his soul. He therefore will naturally magnify the all-conquering power of the Lord.”—A. Clarke. Joy should always flow in the channel of praise. The leading thought in the whole psalm is, that God will ultimately triumph over all His enemies, and that this triumph will be followed by universal rejoicing and praise. Haste, O haste, the happy eza!
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. God prevents us with the blessings of His…
Psa 21:3
I. God prevents us with the blessings of His goodness when we come into the world.
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II. When we become personal transgressors.
III. When we enter upon the duties and the cares of mature life.
IV. When, in the general course of life, we enter upon new paths.
V. In the dark valley of the shadow of death.
VI. By giving us many mercies without our asking for them.
VII. By opening to us the gate of heaven, and by storing heaven with every provision for our blessedness.
S. Martin, Westminster Chapel Pulpit, 1st series, No. 2.
References: Psa 21:3.—Preacher’s Monthly, vol. v., p. 15; J. E. Vaux, Sermon Notes, 4th series, p. 62.
Psa 21:4
This verse, which King David was taught by the Spirit of God to set down as the greatest possible happiness, carries to most of our ears rather a disappointing and modifying sound with it. For although it be true that every man is fond of life, yet it is certain that very few appear much concerned about life eternal. Such is their perverseness that what they love best in the world when God offers it to them as His own gift and in the very highest perfection, loses its value directly in their eyes.
I. The chief reason is this, that men have got such a liking for the pleasures and profits of this bad world that without them the thought even of eternal happiness seems something dull and tiresome. No sensual or worldly-minded man can in earnest desire to go to such a place as heaven. Though he earnestly desires to live, yet he cares not for eternal life. Such is the miserable folly in which we lose ourselves when we set our hearts upon anything on this side the grave, rather than upon the glorious things which Jesus Christ bought for us with His own blood.
II. Something of the same sort is the case with many of us in the sickness and death of dear friends. We ask life for them, and yet are disappointed when God gives them a long life, even for ever and ever. How absurd it is in a Christian to be much troubled at the shortness either of his friend’s life or his own. It would be as if labourers should complain of their employer for paying them their wages and sending them home before their day’s work was done.
III. To ask life of God without a sincere purpose to repent of all our sins is only adding sin to sin; and to be discontented at His refusing us life or health, or any other outward blessing, is only showing that we do not indeed care for the blessing of eternal life. And if we do not care for it, we may be sure that we shall not enjoy it. Jesus Christ has taught us to pray, "Thy will be done." And what we pray for every day we must practise every hour.
Plain Sermons by Contributors to "Tracts for the Times," vol. iv., p. 98.
Reference: Psalm 21—I. Williams, The Psalms Interpreted of Christ, p. 380.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Christ appearing in His glory.
Christ appearing in His glory.
To the chief musician: a psalm of David.
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The third psalm of this intermediate series now pictures Christ in His glory; although, when we look first at it in this light, there is natural disappointment. The view is still Jewish and the glory, while indeed heavenly, or it would not be His, is seen, however, from an earthly stand-point. As in the Lord’s words to Nathanael, Israel sees heaven opened, and the angels of God ascending and descending [in attendance] upon the Son of man. A blessed thing to see, and which many Christians scarcely reach, and yet which is not entrance into those opened heavens themselves. But there is the joy of seeing One on whom the angels wait, who is still "Son of man," who speaks of Himself in this way, is not ashamed of it, not ashamed of human "brethren" in those who are sanctified by His blood! Is it not true that hazy, indistinct views of Christ as man in heaven cause many to lose how much of such joy as this? Yet upon this depends the distinct realization of our place in Him, which cannot be as God but as Man only.
Of this place "in Him" also the Psalms (along with the Old Testament generally) make no explicit mention. (Eph 3:4-6.) It is here the Anointed King, King of Israel and the earth, -a glorious thing, too, to contemplate! to have the whole world obedient to Him, and the precious fruits of the obedience found. We too can sing with Israel here, and ought to be able to take a note above them.
As to the structure of the psalm, there are three parts in it: two of three verses each which show us His higher glory and then a third and longer one of seven which speaks of His manifestation upon earth, which is the day of manifestation also as to the earth itself, and of putting things straight the wicked, His enemies, being rooted out of it.
1. The first section speaks of His might, which is that of Jehovah also. He joys in Jehovah’s strength, and exults in His salvation. We see that His manhood is still insisted on, all judgment being committed to Him because He is the Son of man. (Joh 5:27.) He has given in Himself the perfect pattern of obedience, and thus has moral title to receive obedience. He requires no more than He yields; nay, He has yielded more than He ever requires. His path to the throne has been by the way of the Cross. The thorns gathered out of man’s path have made a crown for Him. He has not sought exaltation for Himself, who needed it not, but has stooped with infinite condescension to accept the government which is laid upon His shoulders, and which He takes that He may minister in it to the needs of men His creatures, and fulfill the Divine counsel of grace and blessing.
Thus the might of God is His. He knows the secret of power, and has acquired it as we also, in our measure, may acquire it. For who can lack power whose simple and supreme desire is to do the will of God in the conviction of its absolute goodness, and to glorify Him? Alas, we seek power, and make impossible the attainment of it by reason of the motive for which we seek it. If we had it, and used it not for Him, we should use it against Him, -use it therefore for mischief every way, and for misery to ourselves. Why then should He who is as wise as good impart it to us? Would we put the energy of steam into an engine off the track? Is He less wise than we?
But here is One fully proved and perfectly trustworthy "the desire of His heart hast Thou given Him, and hast not denied Him the request of His lips." Nothing simpler possible than that! "If ye abide in Me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." (Joh 15:7.) That is positive enough, and simple a perfect account of prevailing prayer. His words form the desires and govern the heart; the will is perfect and so the prayer prevails. Christ the Lord, even upon the throne, is an Example for us, exceptional only as His perfection is exceptional.
It is this satisfaction of His desires that we see, therefore, in the third verse. He is met on God’s part with blessings that are really such: a crown of pure gold is set upon His head. What is this but the glory of God, which it is His, as now enthroned, to accomplish? for this was the desire of His heart, and this is what the figure naturally means: (figure, of course, it must be, as a prophecy of Christ). This is in fact the very meaning of His reign, that as by man sin had entered to His dishonor, so by man also shall the evil be undone, to His eternal praise. Thus too shall His work in creation be vindicated, and the creation itself be linked to God forever. Christ is thus the "Father of eternity."
2. The second part insists on this dependent place which He has assumed as man. Gone down into death, even life itself He receives as the gift of God; a life eternal, which becomes thus the portion of the new creation, to which He is Head. "His salvation" becomes in the same way a true salvation of myriads of people, by which it becomes great indeed, and great His glory. And these eternal blessings find their consummation in the presence of God which He for them enters, and to which they find access also in Him. Thus, in this second part, the effects are seen of that dependent place which He has taken: for all these, unlike those of the first section, are shared blessings, blessings which are such to Him in the very fact that they are earned for others. And though this is left for us to discover, and not plainly interpreted; yet in the light of the New Testament interpretation is easy. In all these things He is the Representative of others; and to be this -the Saviour of multitudes who shall adore Him forever. -this without question is that wherein "His glory is great in Thy salvation." We pass on now to what is very different from all this.
3. Yet even in His appearing in glory we are kept in mind of the place He has taken, a dependent place, of which He is not ashamed. His unchanging stability of glory is the answer to that trust in Jehovah’s steadfastness which in the depths to which He descended never for a moment wavered. As He believed, so is it done to Him. His sure faith finds the Rock it rests on, and is answered, as one may truly say, by a faith in Him on God’s side which can commit all divine interests to the care of Him in whom the Father’s delight is. How all through this psalm the "Leader and finisher of faith" is seen, even in the most unlikely places! The principles which are indicated all through apply to us as to Him, only to Him are principles ever declaring His supreme excellency; and this is as it must be.
Now His hand finds out all His enemies: none can escape, when the eye that seeks,them is omniscient. The time of His coming is that which is ordained for the destruction of the banded opposition against Jehovah and His Christ which we have found in the second psalm, and which will be then, as all prophecy witnesses, in fullest activity. The destruction will be sudden and complete, as pictured in these vivid images. Fruit and seed shall alike perish from the earth, for the time of its deliverance from oppression is now come, -the time to "destroy those that destroy the earth." (Rev 11:18.)
The cause of this action of the divine power is stated in the eleventh verse: it is their malice against Christ, which, as we know, may be shown in the persecution of His people. (Act 9:4, and comp. Mat 25:45.) In fact, the Israelitish remnant will be plucked from the very jaws of their adversaries at the appearing of the Lord. (Zec 14:1-21.) The following verse may well speak of the discomfiture of these baffled foes.
{Verse 12, Literally, "turn their shoulder."}
The psalm ends with a prayer that Jehovah would display His strength after this manner; and His people will praise Him for delivering power.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The title and authorship have been discussed under Psalms…
The title and authorship have been discussed under Psalms 20, to which this forms a sequel. Its contents include a thanksgiving to God for His blessings to the king (Psa_21:1-7), an address to the king promising future victories over his enemies (Psa_21:8-12), and a closing ascription of praise to God (Psa_21:13). The Ps. is used on Ascension Day.
1, 2. The prayers for victory in Psalms 29 have been answered.
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3. Preventest him] lit. 'goest to meet him.' A crown] the victory confirming his rule, like a second coronation.
4. In OT. times long life on earth was regarded as one of the greatest of blessings: see 1Ki_3:11. The language here is ideal, but it was not unusual to speak so of kings (1Ki_1:31; Neh_2:3).
5. Thy salvation] the victory bestowed by God, which reflects divine attributes—'glory,' 'honour and majesty'—upon the king.
6. With thy countenance] RV 'in thy presence.'
9. Oven] RV 'furnace,' as fuel for a furnace.
10. The king will destroy young and old among his enemies—the terrible custom of ancient conquerors.
11, 12. Read, 'For though they intend.. though they imagine.. they shall not prevail, for thou shalt make them turn.. thou shalt make ready,' etc.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v7 trusteth (See Scofield "Psa 2:12").
trusteth (See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalms 21
Psalms 21
The King’s Glory Anticipated and Contemplated
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1. The King’s power, glory and salvation (Psa 21:1-6)
2. His victory over the enemies (Psa 21:7-13)
Psa 21:1-6. This is another Messianic Psalm in anticipation of the glory of the King. The prayers He offered up are all answered. (See Psa 20:4) He shares the strength of Jehovah as the Risen and Exalted One. The desire of His heart is fulfilled, as it will be when the kingly crown of pure gold is set upon His head, the head which was once crowned with thorns. He had gone down into the jaws of death and then received life, yea, eternal life, as the head of the new creation, which shares this life He has received. And His glory is great in Jehovah’s salvation, the salvation which the Lord has planned and which He has accomplished, which is His glory.
Psa 21:7-13. Here once more the downfall and complete overthrow of the enemies, when the King reigns, is prophetically anticipated. Then we hear in the last verse a prophetic prayer, that all this might be accomplished. “Be Thou exalted, LORD, in Thine own strength.” And when He is exalted, then Israel redeemed will sing--”So will we sing and praise Thy power.”
(How the critics have made havoc with all these Psalms, trying to find a solution, when the Lord Jesus is the only solution as He is the key to all the Scriptures! The Targum reads in Psa 21:1 and Psa 21:7 “King Messiah” and Jewish interpretation has mostly been on Messianic lines. Perowne writes on this kingly Psalm “Each Jewish monarch was but a feeble type of Israel’s true King; and all the hopes of pious hearts still looked beyond David or David’s children to Him who should be David’s Lord as well as David’s Son.”)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 8 A Prayer of Thanksgiving for Victory.
A Prayer of Thanksgiving for Victory.
Thanksgiving for the Great Victory.
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To the chief musician, a psalm of David, probably composed after his return from a victorious campaign, but certainly typifying and prophesying the great victory of Christ over all the enemies of mankind.
v. 1. The king shall joy in Thy strength, O Lord, rejoicing in the fact that God gave him the strength to subdue the enemies; and in Thy salvation how greatly shall he rejoice! exulting over the deliverance which was granted him by Jehovah.
v. 2. Thou hast given him his heart’s desire, the victory which he so earnestly longed for, and hast not withholden the request of his lips, for the longing of his heart was brought out in a spoken prayer. Selah.
v. 3. For Thou preventest him, the Lord anticipated him, made ready the blessing even before the request was uttered, with the blessings of goodness; Thou settest a crown of pure gold on his head, as a token of triumph.
v. 4. He asked life of Thee, to be preserved in the midst of all the dangers which threatened his life, and Thou gavest it him, even length of days forever and ever, not merely preserving his life at his prayer, but granting him a long life, in the case of Christ a life of endless glory, His human nature entering upon the unlimited use of the divine attributes communicated to it in the incarnation.
v. 5. His glory is great in Thy salvation, the saving help of God in granting him the victory making his glory great, his name exalted; honor and majesty hast Thou laid upon him, his kingdom being maintained and strengthened in the eyes of all that heard of his great victory, before all the world.
v. 6. For Thou hast made him most blessed forever, setting him as a blessing to mankind or to the world, a source of everlasting blessing, this fact again finding its highest fulfillment in Jesus Christ, the promised Messiah; Thou hast made him exceeding glad with Thy countenance, gladdening him with joy in the presence of Jehovah, for to behold His face is the essence of eternal bliss in heaven.
v. 7. For the king trusteth in the Lord, this being the reason why the blessings of Jehovah were laid upon him, and through the mercy of the Most High he shall not be moved, not be shaken from the firm rock of his confidence in the God of his salvation. It is the mercy of God which keeps all believers in faith and sets before them the certainty of everlasting bliss in heaven.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 9, 11, 13 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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For the chief musician
"This is for the director of music to use in worship."
A psalm of David
Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.
in your strength, Yahweh
It is implied that this is strength Yahweh has given the king to defeat his enemies. AT: because you, Yahweh, have made him strong enough to defeat his enemies"
How greatly he rejoices
"He rejoices greatly"
in the salvation you provide
It is implied that God has saved the king from his enemies. The abstract noun "salvation" can be stated as a verb. AT: "because you have saved him from his enemies" (See: Assumed Knowledge and Implicit Information and Abstract Nouns)
his heart's desire
"his heart's wish." Here "heart" stands for the whole person. AT: "his desire" or "what he wished for" (See: Synecdoche)
have not held back
"have not refused him." This can be stated in positive form. AT: "you have given him" (See: Double Negatives)
the request of his lips
Here "lips" stands for the whole person. AT: "his request" or "what he requested of you" (See: Synecdoche)
Selah
This may be a musical term that tells people how to sing or play their instruments. Some translations write the Hebrew word, and some translations do not include it. See how you translated this in Psalms 3:2. (See: Copy or Borrow Words)
translationWords
psalm
David
king
joy
strength
Yahweh
save
heart
selah
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 6, 7, 8, 9, 10, 13 Ps 21 God’s people thank him for giving victory…
Ps 21 God’s people thank him for giving victory to the king.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.