Psalms 20 · The Lantern

To the choirmaster. A psalm of David. May the LORD answer you in the day of distress; may the name of the God of Jacob set you on high.

This entire psalm voices a prayer as spoken by holy people to the person of Christ. For since for our sakes and on our behalf he received insult when he became man, we are taught to join our prayers with his as he prays and supplicates the Father on our behalf, as one who repels both visible and invisible attacks against us.

By saying "in the day of tribulation," he indicates a time of the most severe affliction in which we entreat the Lord with an intense longing.

In the preceding Psalms he treated of liberation from persecution and gave thanks for the liberation; here, however, having been liberated, or standing in hope of liberation, he asks to be promoted to greater things. This Psalm, therefore, is divided into two parts. In the first part, a petition for exaltation is set forth.

The Day of Trouble

May he send your help from the sanctuary, and from Zion may he uphold you.

May he remember all your grain offerings, and your burnt offering may he count as fat. Selah.

May he give to you according to your heart, and all your counsel may he fulfill.

"Diapsalma." The Lord render to Thee according to Thine Heart" (ver. 4). The Lord render to Thee, not according to their heart, who thought by persecution they could destroy Thee; but according to Thine Heart, wherein Thou knewest what profit Thy passion would have.

The third counsel is that by which we are made ready to pursue what is lawful, what is fitting, and what is expedient according to the exercise of virtuous operation. What you have well conceived in mind, you may bring to completion in deed.

"May he grant." Above, the Psalmist asked in prayer for promotion to good, which is the outwardly desired good; here he asks for that good which is inwardly sought: and concerning this he does two things. First he asks that what he requests be fulfilled. Second he sets forth the reason, at "We shall rejoice." Concerning the first he does two things.

Let us sing aloud in your salvation, and in the name of our God let us raise banners. May the LORD fulfill all your requests.

Now I know that the LORD saves his anointed; he answers him from his holy heavens with the saving might of his right hand.

Sometimes people run off to a mountain to pray, as though God will be able to hear them better from there. Do you want to make contact with God in your prayer? Humble yourself. But again, just because I have said, "Do you want to make contact with God?

The salvation which he established is recognized as our power when it is neither diminished by diseases nor injured by pains. Such a salvation makes us powerful, since it protects us within its eternal existence.

"Now I know." Here the hope of being heard is set forth, and he says: considering that from your good we shall be multiplied, "now I know that the Lord has saved his Christ"; so that it may be understood either of Christ, through whom many have been saved, or of David, whom he saved by predestination. "Now," as if "from now" before it happens: 1 Pet.

These in chariotry and these in horses, but we — in the name of the LORD our God we make mention.

"Some in chariots, and some in horses" [Psalm 20:7]. Some are drawn away by the ever moving succession of temporal goods; and some are preferred to proud honours, and in them exult: "But we will exult in the name of the Lord our God." But we, fixing our hope on things eternal, and not seeking our own glory, will exult in the name of the Lord our God.

Among the ancients there were two types of triumphs: a greater one having to do with chariots, which was called a laureled triumph; the other, a lesser triumph, was called an ovation. But leaving such things to worldly people, he affirms that he has been exalted in the name of the Lord.

Consequently he sets forth the proof of this power. And first he sets forth the diversity of trust and glory among men. Second he sets forth the outcome for both, at "They have been bound." For there is a twofold kind of men. Some place all their hope in secular power: against whom it is said, Jer. 17: "Cursed is the man who trusts in man": Ps.

They have bowed down and fallen, but we have risen and stood upright.

They say these things will happen in the time of the advent of that Savior. Then all the powers of the adversaries and those hidden and secret enemies of God who have turned their backs on the Savior will be laid low. All who receive that Savior will rise from the first fall.

We will rise upright as others are collapsing, because our King is saved, and arising from the dead he ascends into the heavens, and as he sits on the right hand of God the Father he hears us in the day we call him. To him be glory forever. Amen.

"They." Here the diverse outcome is set forth, which is the outcome of the wicked. Jerome has "bowed down," and then it is clear, because bowing down is the way to falling, and so the power of the world gradually fails. Or "bound," because temporal goods bind, and especially sinners: Wis.

LORD, save! May the King answer us on the day we call.

Psalms20

The Day of Trouble