Psalm 20:6














In this psalm, as indeed in the rest, there are most suggestive verses, which might be elaborated into useful discourses. But in this division of the Commentary we refrain from dealing with isolated texts. We desire rather to show how the whole psalm may be used by the expositor of Scripture as the basis of a national sermon in a time of impending war. No doubt, as Mr. Spurgeon remarks, it has been used by court preachers and pressed into the service of unctuous and fulsome flattery. There is, however, another kind of abuse to which it has been subjected, even that of an extreme spiritualizing, in which the words are made to convey a meaning which there is no indication that they were ever intended to bear. No commentator seems to have set forth the bearing of the psalm more clearly and accurately than that prince of expositors, John Calvin. We have no clue, indeed, to the precise occasion on which the psalm was written; but we can scarcely be wrong in regarding it as a prayer to be said or sung in the sanctuary on behalf of the king when he was called forth to defend himself in battle against his enemies. And inasmuch as the kingship of David was a type of that of the Lord Jesus Christ, the psalm may doubtless be regarded as the prayer of the Church of God for the triumph of the Saviour over all his foes. It is said, "Prayer also shall be made for him continually," and those words are being fulfilled in the ceaseless offering of the petition, "Thy kingdom come." At the same time, there is such deep and rich significance in the psalm when set on the strictly historical basis, that to develop it from that point of view will occupy all the space at our command. The scenes here brought before us are these: Israel's king is summoned to go forth to war; sanctuary service is being held on his behalf; a prayer is composed, is set to music, and delivered to the precentor, to be said or sung on the occasion; after sacrifices have been offered, and the signs of Divine acceptance have been vouchsafed, the Levites, the singers, and the congregation join in these words of supplication. Obviously, there is here assumed a Divine revelations; the aid of Jehovah, the covenant God of Israel, is invoked; he is called, "Jehovah our God." The disclosures of God's grace in the wondrous history of their father Jacob are brought to mind. They, as a people, have been raised above reliance on chariots and horses alone. The Name of their God has lifted them up on high, "as in a fortress where no enemy can do harm, or on a rock at the foot of which the waves fret and dash themselves in impotent fury." They know of two sanctuaries - one in Zion (ver. 2), the other "the heaven of God's holiness" (ver. 6); they know that God hears from the latter, when his people gather in the former. Hence the prayer is sent up from the sanctuary below to that above. We, as Christians, have all Israel's knowledge, and more. The revelation the Hebrews had through Moses is surpassed by that in Christ. And although, as a "geographical expression," no nation now has the pre-eminence over any other as before God, yet any praying people can get as near to God now as ever Israel did. All devout souls have boldness to enter into the holiest by the blood of Jesus. Hence, when any trouble-especially that of war - befalls them, they may betake themselves to their God, and plead with him on behalf of their emperor, their king, their president, their state. And the psalm before us is truly a grand one for preachers to use at such emergencies, that they may cheer a people's heart, quicken the people's prayers. The abuse of the psalm by some courtiers, who feared man rather than God, is no reason why the preachers of any day should leave such a psalm unused, still less is it a reason why they should refuse to preach national sermons at all. For a long time, Nonconformists were so treated, that some of their preachers almost lost the national esprit de corps. But it is to be hoped that that is passing away; for on the basis of a psalm like this, some lines of thought may be so expounded and applied from the pulpit as to cause times of national peril and anxiety to be most fruitful in spiritual elevation and power.

I. IT IS AN ANXIOUS TIME FOR ANY PEOPLE WHEN THE HEAD OF THEIR STATE IS CALLED FORTH TO BATTLE. (See 2 Chronicles 20:1-3.) The interests at stake in the conflict itself, and for the promotion of which it is entered upon, must press heavily on the nation's heart. The fearful bloodshed and unspeakable suffering and distress in private life, which any battle involves, must bring anguish to many mothers, wives, and children; many a home will be darkened, and many a heart crushed, through the war, however large the success in which it may ultimately result.

II. WHEN WARS ARE ENTERED UPON PERFORCE, FOR A RIGHT OBJECT, THE PEOPLE MAY LAY BEFORE THEIR GOD THE BURDEN THAT IS ON THEIR HEARTS. (2 Chronicles 20:5-15.) There is a God. He is our God. He has a heart, tender as a father's, and a hand gentle as a mother's; while, with all such pitying love, he has a strength that can speed worlds in their course. Nothing is too large for him to control; nought too minute for him to observe. And never can one be more sure of a gracious response than when, with large interests at stake, a people are united as one in spreading before the throne of God their case with all its care. If "the very hairs of our head" are all numbered, how much more the petitions of the heart!

III. AT SUCH TIMES THE INTENSEST SYMPATHIES OF THE PEOPLE GATHER BOUND THEIR ARMY AND THEIR THRONE. (Ver. 5.) "We will rejoice in thy deliverance," etc. Whatever may have been the sentiment in bygone times, we now know that the king is for the people, not the people for the king. Hence his victory or defeat is theirs. The soldiers, too, who go forth loyally and obediently to the struggle, with their lives in their hands, leaving at home their dear ones weeping as they leave them lest they should see the loved face no more, how can it but be that a nation's warmest, strongest sympathies should gather round them as they go to the war?

IV. THE NAME OF GOD IS A STRONGER DEFENCE TO SUCH A PEOPLE THAN ALL MATERIAL FORCES CAN COMMAND. (Vers. 6, 7.) This is so in many senses.

1. God himself can so order events as to ensure the victory to a praying people, however strong and numerous the foes.

2. An army sent out with a people's prayers, knowing that it is so sustained, will fight the more bravely.

3. To the generals in command, God can give, in answer to prayer, a wisdom that secures a triumphant issue.

4. All chariots and horsemen are at his absolute disposal, and he can cause them all to vanish in an hour. The army of Sennacherib, The Spanish Armada. History is laden with illustrations of Divine interposition (Psalm 107:43).

V. WHEN THE PEOPLE TRUSTINGLY LAY THE WHOLE MATTER BEFORE GOD, THEY MAY PEACEFULLY LEAVE IT TO HIM AND CALMLY AWAIT THE RESULT. (cf. ver. 8.) When once their affairs are rolled over on God, they are on his heart, and will be controlled by his hand on their behalf. Hence the wonderfully timely word of Jahaziel (2 Chronicles 20:15), "The battle is not yours, but God's." Such a thought may well inspire the people with the calmness of a holy courage, and may well lead them patiently to wait and see "the end of the Lord." Note: By such devotional use of national crises, they may become to a nation a holy and blessed means of grace; whereby the people at large may learn more of the value and power of prayer than in many a year of calm, and may be drawn more closely together for ever through a fellowship in trouble and in prayer. - C.

Now know I.
There comes a point of knowledge in the spiritual education of the soul. For a long time the soul knows nothing, can explain nothing, is groping after everything, but is quite sure that it is groping in the right direction. Then there comes a point of positive knowledge — a birthday — a day never to be forgotten. Such days there are in intellectual illumination. The scholar, opening his book, knows nothing; the first pages are weary reading; he asks if he may not omit a good many of the pages, but he is told that not a single word is to be omitted. The reward is not on the first page; it begins about the middle of the book, but only begins to those who have read carefully every word up to that point; then for the first time the reader sees one beam. Now his interest in the book deepens, every page becomes an enjoyment, and he is only regretful when the last page is reached. We know the meaning of tiffs kind of illumination in the acquisition of languages. For a long time we seem to be speaking incoherently, even foolishly; the sounds are so unusual to our own ears that when we say them aloud to any listener we smile, as if we had made a possible mistake, or might be mistaken for persons who had altogether misapprehended their natural talent and genius. A little further on we speak, perhaps, with a shade less hesitation; then, mingling with people who are always speaking the language, we get into the hum and music of the utterance, and then venture our first complete sentence; and when it is answered we expect it to be answered, a great satisfaction comes into our soul, and from that point progress is comparatively easy, These illustrations all help us to understand something about the religious life. When a man first bears his own voice in prayer it is as if it thundered. It is a terrible thing to hear the voice the first time in prayer to those who are naturally timid and self-obliterating. But there is a point of knowledge. The Psalmist reached it in the sixth verse. He felt the saving hands of God were under him and round about him, and his confidence was grand. After this, what would he do? He would "set up his banners," that is to say, he would bear public testimony. There should be no doubt about which side of the war he was on. The fact of our having a banner is nothing; the heathen have banners, and are not ashamed of them; the thing to be noted is the name in which the banner is to be set up; they are our banners but it is God's name.

(Joseph Parker, D. D.)

That the Lord sayeth His anointed.
So said David, for he was the Lord's anointed. "The Lord took him from the sheepfold," and anointed him to feed Jacob His people, and Israel His inheritance (1 Samuel 16). Again and again had the Lord saved David ere he came to the throne, and afterwards he experienced much trouble, so that he knew and confessed his need of the Divine protection. Persons are not less exposed by rising in life and spreading abroad in the world.

I. THE SAVED. God is the "Saviour of all men," but "specially of them that believe." Thus He is called "the Preserver of men"; but "rest deliverance giveth He to His king, and showeth mercy to His anointed, and to His seed forever." If, therefore, there be (and who can question it?) a peculiar providence, no wonder that it watches with a special care over those in whose lives so many destinies are bound up, and on whose welfare the welfare of so many thousands depends.

II. THE SALVATION. All are exposed to evil and danger. And only see now what a salvation God has wrought for us. Consider the greatness of the peril.

III. THE SAVIOUR. It was the Lord, it was a Divine interposition, and undeserved by us: let our praise be sincere and practical. How much as a people we have to be thankful for.

(W. Jay.)

People
David, Jacob, Psalmist
Places
Jerusalem
Topics
Acts, Anointed, Answereth, Answers, Gives, Heaven, Heavens, Holiness, Holy, Mighty, Power, Salvation, Saved, Saves, Saveth, Saving, Strength, Victories
Outline
1. The church blesses the King in his exploits
7. and expresses her confidence in God's helpfulness

Dictionary of Bible Themes
Psalm 20:6

     1065   God, holiness of
     1270   right hand of God
     2206   Jesus, the Christ
     5454   power, God's saving
     9411   heaven

Psalm 20:6-8

     5292   defence, divine
     8354   trustworthiness

Psalm 20:6-9

     8354   trustworthiness

Library
The Hymns of Isaac Watts
Bernard Manning A paper read to the University Congregational Society in Cambridge on Sunday, October 17, 1937. DR. HENRY BETTS and Dr. Albert Peel have recently revived the respectable game of comparing the hymns of Watts and the hymns of Wesley. I shall have to take a turn or two at it myself before I finish this paper. Indeed, no one can read Watts without having Wesley in mind, and nothing will enable a man to see the greatness of Watts's hymns so well as a thorough knowledge of Wesley's. I make
Bernard L. Manning—The Hymns of Wesley and Watts: Five Papers

Fourteenth Day for the Church of the Future
WHAT TO PRAY.--For the Church of the Future "That the children might not be as their fathers, a generation that set not their heart aright, and whose spirit was not steadfast with God."--PS. lxxviii. 8. "I will pour My Spirit upon thy seed, and My blessing upon thy offspring."--ISA. xliv. 3. Pray for the rising generation, who are to come after us. Think of the young men and young women and children of this age, and pray for all the agencies at work among them; that in association and societies
Andrew Murray—The Ministry of Intercession

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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