Psalms 20:7

_SOME TRUST IN CHARIOTS, AND SOME IN HORSES: BUT WE WILL REMEMBER THE NAME OF THE LORD OUR GOD._ Some (trust) in chariots - rather, omit "trust," which is not in the Hebrew, and make the same verb govern all the nouns in the sentence-`Some remember (i:e., glory in the remembrance of) chariots, and some remember horses, but we will remember the name of the Lord our God.' God had forbidden the use of war-chariots and horses to His people, lest they should trust in them, rather than in Yahweh: such arms of flesh were the arms of the Gentile world; the covenant people were to rely on a far more mighty arm (Joshua 17:16; 2 Chronicles 32:8). So David met Goliath. (1 Samuel 17:45); Solomon ...

7._Some trust in chariots. _I do not restrict this to the enemies of Israel, as is done by other interpreters. I am rather inclined to think that there is here a comparison between the people of God and all the rest of the world. We see how natural it is to almost all men to be the more courageous and confident the more they possess of riches, power and military forces. The people of God, therefore, here protest that they do not place their hope, as is the usual way with men, in their military forces and warlike apparatus, but only in the aid of God. As the Holy Spirit here sets the assistance of God in opposition to human strength, it ought to be particularly noticed, that whenever our minds come to be occupied by carnal confidence, they fall at the same time into a forgetfulness of God. It is impossible for him, who promises himself victory by confiding in his own strength, to have his...

Verse Psalms 20:7. _SOME_ TRUST _IN CHARIOTS_] The words of the original are short and emphatic: _These in chariots; and these in horses; but we_ _will record in the name of Jehovah our God_. Or, as the _Septuagint_, μεγαλυνθησομεθα, "we shall be magnified." Or, as the _Vulgate,_ _invocabimus_, "we shall invoke the name of the Lord." This and the following verse I suppose to be the words of David and his officers. And the mention of _chariots_ and _horses_ makes it likely that the war with the _Ammonites_ and _Syrians_ is that to which reference is made here; for they came against him with vast multitudes of _horsemen_ and _chariots_. See 2 Samuel 10:6. According to the law, David could neither have chariots nor horses; and tho...

SOME TRUST IN CHARIOTS - This (see the introduction to the psalm) seems to be a “general chorus” of the king and the people, expressing the fullest confidence in God, and showing the true ground of their reliance. The general meaning is, that their entire trust was in God. This is put in strong contrast with others, who relied, some on their chariots, and some on their horses, while “they” relied alone on God. They who trusted in horses and in chariots would be overcome; they who trusted in God alone would triumph. The word rendered chariots - רכב _rekeb_ - means properly riding, and then a vehicle for “riding,” a wagon, a chariot. Here it refers to the war-chariot, or the vehicle for carrying armed men into battle. These furnished great advantages in war, by the speed with which they could be driven against an enemy, and by the facilities in fighting from them. They were usually very si...

EXPOSITION THIS psalm seems to have been composed for a special occasion, when David was about to proceed on an expedition against a foreign enemy. It is liturgical, and written to be recited in the court of the tabernacle by the high priest and people. The date of its composition is after the transfer of the ark from the house of Obed-edom to the city of David (2 Samuel 6:12-10), as appears from Psalms 20:2. The conjecture which attaches it to the Syrian War described in 2 Samuel 10:17-10, is probable. There is no reason to doubt the authorship of David, asserted in the title, and admitted by most critics. The psalm divides into two portions—the first of five, and the s

SOME [TRUST] IN CHARIOTS, AND SOME IN HORSES,.... That is, in chariots and horses prepared for war; which, besides their use for carriage, did great annoyance to the enemy in battle, and were very terrible to them, and were greatly trusted in by those that possessed them, Deuteronomy 20:1; such chariots as were called "currus falcati", that had scythes at the sides of them, which being drove with fury among the infantry, cut them down as grass is mown with scythes; such the old Canaanites used, which were very terrible, Joshua 17:16; and horses trained up for war do much execution in a battle by pawing and trampling; see Job 39:21; though these are vain things for safety, and not to be depended on, for salvation and victory

The 20 th Psalm is a prayer for the King; not only for David or Solomon, but for «great David's greater Son,» the true King of the Church. As if the Church saw Jesus going forth to his work, she offers up a prayer for him. Psalms 20:1. _The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee;_ And so it came to pass; in that dread night in Gethsemane, Jesus «was heard in that he feared.» The God of wrestling Jacob heard the cries of his dear Son, and defended him, or supported him, as it is in the marginal reading. Psalms 20:2. _Send thee help from the sanctuary, and strengthen thee out of Zion;_ And you know how there came, from yonder heavenly Jerusalem, an angel strengthening him. The celestial messenger stood. at his side amidst

Psalms 20 Christ and His Salvation as Contemplated by His People _ 1. What God has done for Christ (Psalms 20:1)_ 2. The salvation His people enjoy (Psalms 20:5) Psalms 20:1. “My Redeemer” was the last word of the previous Psalm. Christ the Redeemer of His people is revealed in this Psalm. His death and sacrificial work, revealed in Psalms 22:1, are here anticipated. He who humbled Himself has been heard by Jehovah, He has set Him upon high (marginal reading), He has sent Him help, He has accepted His great offering, the whole burnt of

XX. A prayer for deliverance from national disaster, changing (probably after the sacrifice has been offered) into confidence at Psalms 20:6; Now know I, etc. The mention of a king or anointed one would seem to place the Ps. in pre-exilic times, unless we are prepared to carry it down to the reign of Aristobulus I (p. 608), the first of the Maccabees who took the royal title (105 B.C.). Certainly the religious tone is in favour of a Maccabean date. PSALMS 20:9. Follow _mg._...

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