Exegetical and Hermeneutical Commentary of Psalms 20:7
Some [trust] in chariots, and some in horses: but we will remember the name of the LORD our God.
7. Some ] The heathen enemy, like Pharaoh (Exodus 14), and Sennacherib (2Ki 19:23); not here heathenish Israelites, as in Isa 31:1-3.
But we will remember the name ] R.V., But we will make mention of the name &c. This shall be our watchword and our strength. Cp. Jdg 7:18; 1Sa 17:45; 2Ch 16:8-9; Psa 33:16 f.; Isa 26:13; Hos 1:7.
Fuente: The Cambridge Bible for Schools and Colleges
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 – 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 simple. They consisted of a light pole suspended between and on the withers of a pair of horses, the after end resting on a light axle tree, with two low wheels. Upon the axle stood a light frame, open behind, and floored for the warrior and his charioteer, who both stood within. On the sides of the frame hung the war-bow, in its case; a large quiver with arrows and darts had commonly a particular sheath. In Persia, the chariots, elevated upon wheels of considerable diameter, had four horses abreast; and in early ages, there were occasionally hooks or scythes attached to the axles. – Kitto, Cyclo. In early ages these constituted a main reliance in determining the result of a battle.
And some in horses – Some in cavalry, commonly a very material reliance in war. The use of horses in war was early known in the world, for we find mention of them in the earliest periods of history.
But we will remember the name of the Lord our God – That is, we will remember God – the name, as before remarked, often being used to denote the person. The meaning is, We will not forget that our reliance is not on armies, but on God, the living God. Whatever instrumentality we may employ, we will remember always that our hope is in God, and that he only can give success to our arms.
Fuente: Albert Barnes’ Notes on the Bible
Psa 20:7
Some trust in chariots, and some in horses: but we will remember the name of the Lord our God.
Remember the name of the Lord our God
By the name of God is meant the various properties and attributes of God. Now, whilst some trusted in earthly power, the Psalmist confides in the name of the Lord our God. It would seem to an ordinary observer, if he were ignorant of the Gospel, that the name of the Lord would excite terror rather than confidence. If there be good in the moral government of God, how much of suffering, evil and sorrow there are, notwithstanding. How then can confidence arise from remembering the Divine name? We distinctly admit that there are attributes of God which, because they seem arrayed against sinful beings, can hardly be supposed to be subjects of encouraging remembrance. The name of the Lord our God includes justice and holiness; and these are qualities from which we seem instinctively to shrink, as though we felt that they must necessarily be opposed to rebellious and polluted creatures. And so they must be. If there be certain Divine properties, the remembering of which might be comforting even to the disciple of natural religion, undoubtedly there are others which can furnish nothing but cause of disquietude, unless there be full acquaintance with the scheme of redemption. It is in respects such as these that natural theology, if it would keep its disciples at peace, must forbid their recollecting the name of the Lord their God. These are points which must be slurred over, for to examine them deeply would be to destroy all foundation of hope. But it is not so with the disciple of revealed religion. Blessed be the God and Father of our Lord Jesus Christ, there is no property involved in the Divine name from which we need shrink, none which is not actually ranged on our side, if we believe on Him who gave His life a ransom for the world. Did you ever consider what emphasis there is in St. Pauls answer to his own question, Who shall lay anything to the charge of Gods elect? His answer is, it is God that justifieth. What is there in the fact that it is God that justifieth, which proves that earth, and sea, and air might be ransacked for an accuser, but that none could be found who could make good any charge against Gods elect? Is it not because God is the justifying agent; not this property, not that attribute of God, but God Himself–God the combination of all possible perfections? If it be God that justifieth, the justification must be that in the effecting which holiness and justice concur. And therefore is it that all accusation is silenced; for if the satisfaction made to God on our behalf hath met every attribute of God, it is not possible that there should remain place for any charge. Justice as well as love demands our acceptance. Who can condemn when the Divine Judge Himself acquits, nay, pronounces approval? You should not fail to observe that our text furnishes a great criterion, and that we ought to test by it our spiritual condition. Is it, or is it not, our habit to remember the name of the Lord our God, whilst others, either neglectful of religion or adopting false systems, turn bewildered to chariots and horses? It is, if with David we have entered into covenant with God, through the Mediator: it cannot be, if we are still virtually aliens, living in the darkness and rebellion of nature. Oh, we too well know that there must be some amongst you whose only happiness is in keeping God out of their thoughts, and who are glad of any excuse for not considering His nature and attributes. Any chariot, any horse, which may bear them away from the contemplation of their Maker! What a state! To be afraid of meditating on that Being before whom they must inevitably appear, and who has power to destroy both body and soul in hell! If the banishing Him from your thoughts could finally keep you from contact with Him in His awfulness; if there were a chariot, if there were a horse, which would bear you away from His everlasting wrath, we might not wonder at your perseverance in forgetting Him to, the utmost of your power. Try for one hour to remember Gods name–Gods name as traced by natural theology, and yet more vividly by revealed. I know that you will be disturbed and appalled, I know that as one property after another of the Divine nature passes before you, you will shrink back, and be tempted to exclaim–Oh! for the chariot, oh! for the horse, to bear us away from this terrible God! But this is what we wish. We wish you to see in God a consuming fire,–a Being of terrors, and those terrors all armed to strike down and to crush you. But we do not wish you to be left in dismay; neither will you be. When remembering the name of the Lord has made you feel yourselves lost, you will hear with unspeakable gratitude how God laid your iniquities on His own well-beloved Son. If God out of Christ appeared to you a consuming fire, God in Christ should appear to you as a reconciled Father. (H. Melvill, B. D.)
Divine and human trust contrasted
I. The charge brought against those whose trust is merely human. There have been such always. Now, the guilt of such trust lies in the oversight of God,–regarding chariots and horses as sufficient in themselves. And we are inexcusable in this, because God, though invisible, is ever perceptible to the understanding. And all such trust is irrational. It has no solid foundation in reason or conscience.
II. The purpose. We will remember, etc. The trust of the Christian begins memory. It acts as a stimulant to the believer, and loosens every other bond and makes it easy to let go all which the world gives.
III. The consequences. They are brought down,. . .but we, etc. Now, the results of trust in human power are sad and unexpected. It was so with Pharaoh and his army. But they are in accordance with the natural course of things. If we sow to the flesh we shall of the flesh reap corruption. But the Christian trust issues in this–We are risen, and stand upright. (W. D. Horwood.)
Chariots and horses
I. The vanity and the variety of earthly dependences. Some trust in chariots and horses. They were the appendages of war; hence were forbidden to Israel, for war was not their trade, They had no standing, army. They were always to be conscious of the inadequacy of their own resources, and thus to be taught to trust implicitly in God. Nor were they to be exposed to the temptation of conquest. They were never so triumphant as when trusting in God alone. But the text points to the tendency which men have to trust in the creature rather than in the Creator (Jer 17:5-8).
II. The foundation of Christian peace and courage. But we will remember, etc. The name of the Lord is perpetually recurring in Scripture and has ever a deep and portentous meaning. The name of Jesus has now the same energy. The Lord our God–all the best blessings of time and eternity belong to the covenant of grace which is in Jesus. Is God our God? Can we adopt the words of the text? (W. G. Lewis.)
Trust in chariots and horses vain
France, in the Revolution, hung up her motto–Liberty equality, fraternity. Napoleon changed it to Infantry, cavalry, artillery, says Punch.
Christian loyalty
Every good Christian is necessarily a loyal man. The subject now considered is, the insufficiency of all human expedients to secure happiness for a people unless God be honoured in the councils of their rulers, and His name be remembered by themselves. Human policy, if separated from Divine wisdom, leads to ruin and disgrace; but they rise and stand upright who remember the name of the Lord our God. In what manner is a nation called upon to remember the name of the Lord our God? The right administration of justice and the true worship of God are the only sufficient securities for the permanent happiness of a state. It is the peculiar province of the law of God to instill a hatred of sin. Human laws may bind the hand, fetter the foot, and imprison the body, but nothing can control the heart, and curb the thoughts, and purify the motives by which we are influenced except the Spirit of God. He alone can subjugate the whole man. (A. Watson, M. A.)
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Psa 21:1-13
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 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, , “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 2Sa 10:6-8. According to the law, David could neither have chariots nor horses; and those who came against him with cavalry must have a very great advantage; but he saw that Jehovah his God was more than a match for all his foes, and in him he trusts with implicit confidence.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Some trust; or, remember; which may better be applied out of the next clause.
We will remember; or, make mention of, to wit, so as to boast of it, or trust in it; for such things men oft remember or mention.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. rememberor cause toremember, mention thankfully (1Sa 17:45;Psa 33:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, De 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, Jos 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 are of the Lord, Ps 33:17; and such are the chariots and horses of the sun, and the idols in which the Gentiles trusted, 2Ki 23:11; and all external things in which men depend for salvation, as fleshly privileges, outward works of righteousness, morality, a profession of religion, a round of duties, c. all which are disclaimed by those who know the way of life and salvation by Christ, Ho 14:3
but we will remember the name of the Lord our God; not any of the names by which the Lord God is called, as Elohim, Elshaddai, Jehovah, and the like; though each of these are worthy of remembrance, and greatly serve to encourage faith in him; but rather the perfections of God, such as the goodness, wisdom, and power of God, which are to be remembered and confided in; and not the friendship of princes, the schemes of human policy, and the outward forces of strength; or else God himself is intended, whose name is himself, and is a strong tower to the righteous: and to remember him is to bear him in mind, and not forget him; to have the desires of the soul towards him, and to the remembrance of him; and to make mention of him, of his names, attributes, word, and works; which is both for his glory and for the encouragement of faith in him, both in ourselves and others; it is to call upon his name in times of trouble, and at all times, and also to trust in him and not in an arm of flesh; for it stands opposed to trusting in chariots and horses; and it is to call to mind past instances of his goodness, wisdom, and power, and be thankful for them, and make use of them to engage confidence in him; and which should be done from the consideration of his being God and not man, and of his being our God, our covenant God and Father.
Fuente: John Gill’s Exposition of the Entire Bible
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 eyes turned towards God. The inspired writer, therefore, uses the word remember, to show, that when the saints betake themselves to God, they must cast off every thing which would hinder them from placing an exclusive trust in him. This remembrance of God serves two important purposes to the faithful. In the first place, however much power and resources they may possess, it nevertheless withdraws them from all vain confidence, so that they do not expect any success except from the pure grace of God. In the second place, if they are bereft and utterly destitute of all succor, it notwithstanding so strengthens and encourages them, that they call upon God both with confidence and constancy. On the other hand, when ungodly men feel themselves strong and powerful, being blinded with pride, they do not hesitate boldly to despise God; but when they are brought into circumstances of distress, they are so terrified as not to know what to become. In short, the Holy Spirit here recommends to us the remembrance of God, which, retaining its efficacy both in the want and in the abundance of power, subdues the vain hopes with which the flesh is wont to be inflated. As the verb נזכיר, nazkir, which I have translated we will remember, is in the conjugation hiphil, some render it transitively, we shall cause to remember. But it is no new thing in Hebrew for verbs to be used as neuter which are properly transitive; and, therefore, I have adopted the exposition which seems to me the most suitable to this passage.
Fuente: Calvin’s Complete Commentary
(7) Trust.The poetry is weakened by the insertion of this word. Render, These in chariots and these on horses; but we in the name of Jehovah our God make boast. The mention of horses and chariots suggests a Syrian war, since the armies of Syria were peculiarly strong in this arm. For an interesting historical reference to this verse, see Macaulays Hist. of England, chap. ix.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Chariots horses The most formidable war forces known to the nations west of the Indus, and here unmistakably identifying the Syrians, who were famous for their cavalry and war chariots. Hence they could fight advantageously only in plains. Note 1Ki 20:23 ; 1Ki 20:28. The contrast of the argument lies between human strength and divine power. 1Sa 17:45. The Hebrew kings were forbidden to multiply horses, as tempting them to luxury and military habits, (Deu 17:16😉 but Solomon disobeyed (1Ki 10:25-28) this command. The horse was, anciently, chiefly used for war.
Fuente: Whedon’s Commentary on the Old and New Testaments
The People Again Respond Asserting Their Total Dependence on YHWH ( Psa 20:7-9 ).
Psa 20:7
‘Some trust in chariots, and some in horses,
But we will make mention of the name of YHWH our God.’
The contrast is then made between them and their opponents, and indeed them and all the world. Whereas others trust in chariots and horses, and in all their other weaponry and worldly resources, God’s people trust in the name of YHWH their God. That is, they believe in what He is as represented by His name. His name, and what He is, will be their battlecry and their boast. They need nothing else. Although they will arm themselves as adequately as they are able, they recognise that without Him they can do nothing. Faith, however, is no excuse for lack of effort. In the words of Cromwell, they trust in God and keep their powder dry.
Psa 20:8
‘They are bowed down and fallen,
But we are risen, and stand upright.’
That they have made a sensible choice comes out in the fact that the chariots and horses will fail their enemies so that they will bow down and fall (seen as already accomplished). While through their confidence in the name of YHWH they know that they themselves will, after the battle, arise and stand upright.
Psa 20:9
‘Save, YHWH.
Let the King answer us when we call.’
The Psalm ends with a firm plea to the covenant King. Let Him save, by answering them when they call. Alternately it may be a plea to YHWH to save, by means of their king responding when they call, but the former is more likely.
The general principle behind the Psalm can be applied to all God’s people when they face trouble. They can call on God to help them through His Anointed Who is with them, and be certain of God’s victory in whatever way He pleases to send it.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 20:7. Some trust in chariots, &c. These their chariots, and those their horses; but we will celebrate the name of the Lord our God. Houbigant and Mudge.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 523
TRUST IN GOD, THE MEANS OF SUCCESS
Psa 20:7. Some trust in chariots, and some in horses: but we will remember the name of the Lord our God.
ASTONISHING is the success of united prayer: nor are any so situated as not to need the intercessions of others. David, though so great and powerful, stood in need of them: and he here records the benefit he received from them [Note: See, and quote the whole preceding context.]
The Psalmist here records,
I.
The different grounds of mens confidence
The generality make the creature their confidence
[This prevailed universally among the heathen And it too generally pervaded the Jewish nation also We too, in all our straits and difficulties, are prone to it; leaning to our understanding resting on our own resolutions and undertaking every thing in a dependence on self ]
The only proper ground of confidence is God
[He alone is all-sufficient With him every thing is easy David abhorred the idea of resting on any other [Note: Psa 121:1-2; Psa 11:1-4. Mark the spirit of these passages.] Hence he adopted the resolution in the text.]
II.
The correspondent issues of their confidence
Those who depend on the creature are disappointed
[This has frequently been the case [Note: 1Ki 20:23.] And it is only what may be expected [Note: Psa 33:17.] Creature-confidence arms God against us [Note: Isa 31:1; Isa 31:3.] and entails his curse on all who indulge it [Note: Jer 17:5-6.] ]
But those who depend on God succeed
[So did Asa [Note: 2Ch 14:11-12.] So did Jehoshaphat [Note: 2Ch 20:12; 2Ch 20:15; 2Ch 20:20.] So did Hezekiah [Note: 2Ch 32:7; 2Ch 32:21.] So did David [Note: ver. 8.] And so shall all, even to the end of the world [Note: Psa 34:22; Psa 125:1-2.] ]
Infer,
1.
What obligations do we owe to God for the mercies we have now received [Note: Here bring forward the particular circumstances for which the Thanksgiving is appointed.]!
2.
What shall not they receive who trust in the Lord Jesus Christ?
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Now again the Church breaks out in her confidences, because of her Redeemer’s victory. And is it not so now? Do not some go down to the chariots of Egypt, and, trust the reeds there found, rather than the Rock of ages? Reader, doth not everyone do this, who is looking to an arm of flesh, instead of the Lord Jesus and his righteousness? See that solemn scripture, Jer 17:5-8 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
“Handfuls of Purpose”
For All Gleaners
“Some trust in chariots, and some in horses: but we will remember the name of the Lord cur God.” Psa 20:7
In the Hebrew poetry the word “trust” is omitted. The literal translation has been represented thus: These in chariots, and these on horses; but we in the name of Jehovah our God make boast. The circumstances under which the text was written probably pointed to a Syrian war. Syria rejoiced in the number of her horses and chariots. The true Israel are upright in soul, are pictured as beholding all the glittering and prancing host, and as setting up confidence in the name of God in opposition to such physical resources and securities. it is possible for men to put their trust in the merely material. But riches make to themselves wings and flee away. The strong man is daily weakening; the mightiest is but hastening to his tomb. All nature is itself a protest against putting confidence in its resources. The hills crumble; the sea makes inroad upon the rocks; the winter exposes the caves of the forest Nature will not permit false alliances with herself. She proclaims herself to be but a type or emblem of higher things; every separate feature of nature points to the creating and sustaining Hand; we cannot therefore make nature a party to our sin or our folly. Rightly interpreted, nature fights for God. The stars in their courses fought against Sisera. The hailstones were part of the artillery of heaven when the enemy dared Jehovah to battle. The nature of the trust is determined by the quality of the object that is trusted in. If we are trusting in something that is itself fickle or transitory, our confidence must partake of its qualities. He who trusts in the Eternal eternally safe. He has no need to reckon or compute or arrange as to contingencies and possibilities; he says, God is my refuge and strength, therefore will not I fear, though the earth be removed, and though the mountains be carried into the midst of the sea.” Doom is written upon every part of nature. When the great stones of the temple were pointed out by the disciples, Jesus instantly told them that in a short time not one stone would be left upon another. Though we mount up to the heavens and make our nest in the stars, yet shall God pursue us and tear us away from our false refuges. Why should we live a life of folly by trusting for eternal security to things which are themselves temporary? Let us allow that they are good for a season: they are momentary conveniences: they have their high and beneficent uses: but being in themselves temporal, they must of necessity go down by mere flux of time. We are not to trust in the name of the Lord simply for self-protection. We are not to make a mere convenience of God. They who remember the name of the Lord should prove their remembrance by their character. It is blasphemy to trust God in extremity, and then to serve ourselves when the extremity is overpast. Thus, again and again, and at every point, in our perusal of Biblical history, we come down to the solemn and abiding question of character. What are we? What: is our supreme purpose in life? What are we in relation to God when there is no fear, when no danger threatens, and when everything seems to be going according to our own disposition? The Psalmist, speaking of chariots and horses, says, “They are brought down and fallen.” Speaking of those who remember the name of the Lord their God, he says, “They are risen and stand upright.” The picture is very vivid. It is that of one army pitched against another, and the one army thrown down into the dust and trodden upon by the army that has not lost a man. Blessed are they who fight under the divine banner and who trust to a righteous cause, for at eventide they shall bring home the victory.
Fuente: The People’s Bible by Joseph Parker
Psa 20:7 Some [trust] in chariots, and some in horses: but we will remember the name of the LORD our God.
Ver. 7. Some trust in chariots, &c. ] i.e. In their national accommodations and military provisions; but these were never true to those that trusted them. All is but an arm of flesh.
But we will remember, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Some trust in = Some by, &c.
in = by.
we will remember, &c. = we by, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 20:7-9
Psa 20:7-9
“Some trust in chariots, and some in horses;
But we will make mention of Jehovah our God.
They are bowed down and fallen;
But we are risen and stand upright.
Save, Jehovah:
Let the King answer us when we call.”
Again, all the people take up the vocal declamation of this psalm in the last three verses.
“Some trust in chariots, etc.” (Psa 20:7). “Men who put their trust in chariots, horses and weapons of war and do not rely on the name of the Lord will surely be brought down.
In all ages, it has been God who rules among the kingdoms of men and exalts over them whosoever is pleasing to Him (Dan 4:25). Many an army equipped with the most advanced weapons of the day has fallen before far inferior forces, because it was the will of God. Biblical examples of this are the armies of Pharaoh in the Red Sea, and that of Sennacherib before the walls of Jerusalem, which “melted like snow in the glance of the Lord,” as stated in Byron’s immortal poem.
As noted above, this reference to Israel’s not having chariots and horses is applicable only to the times prior to Solomon who vastly multiplied such instruments of ancient warfare.
Also, as Watkinson observed, “It was this attitude that nerved the youthful David in his victorious combat with Goliath (1Sa 17:45). The evident reference to that event, implicit in these words, also strongly favors the Davidic authorship of the psalm, concerning which Rawlinson said, “There is no reason to doubt the Davidic authorship, asserted in the title and admitted by most critics.
“They are bowed down and fallen … we are … upright” (Psa 20:8). This means merely that the enemy shall be defeated and humiliated and that Israel shall be triumphant and exalted.
“Save, Jehovah: Let the King answer us when we call.” Dummelow favored the LLX rendition of this, which has, “O Lord, save the king: and answer us when we call. However, we prefer the ASV, especially when the word “King” is capitalized, thus recognizing the Lord as the true King of Israel.
“In the Bible, assurance never breeds complacency, but rather offers grounds for urgent prayer and calling upon God to save. The great assurance of Psa 20:8, indicated by the use of the prophetic perfect tense, suggests that the war is already over and that victory has been won; but that was not the case. The prophecy was true, all right, and victory did come; but the people did not neglect to continue their crying out to God in supplication and prayers.
E.M. Zerr:
Psa 20:7. Trust is not in the original but is justified by remember later on in the verse. Some is from a word that is defined by Strong, “these or those.” The antecedent is the heathen with whom the king was about to engage in battle. They depended for success on their (war) chariots; the Israelites depended on the Lord our God.
Psa 20:8. They refers to the same heathen mentioned in the preceding verse. They were destined to fall before the might of the king of Israel.
Psa 20:9. This is a prayer of the people. They were interested in two 16 Psa 21:1 to Psa 22:4 beings; those beings were God and David. They asked for the victory for their king, then he would be able, as a victorious king, to help his people when they called upon him.
Fuente: Old and New Testaments Restoration Commentary
Some trust: Psa 33:16, Psa 33:17, 1Sa 13:5, 2Sa 8:4, 2Sa 10:18, Pro 21:31, Isa 30:16, Isa 31:1, Jer 17:5
but we: Psa 45:17, 2Ch 13:10-12, 2Ch 13:16, 2Ch 14:11, 2Ch 20:12-20, 2Ch 32:8
Reciprocal: Exo 14:7 – General Deu 17:16 – multiply horses Deu 20:1 – horses Jos 11:6 – horses Jdg 5:22 – horsehoofs 2Sa 15:1 – Absalom 1Ki 4:26 – forty thousand 2Ki 7:7 – their horses 2Ki 18:24 – chariots 2Ki 19:23 – With the multitude 1Ch 5:20 – because 1Ch 18:4 – David 1Ch 19:7 – hired 2Ch 13:12 – for our captain 2Ch 25:8 – God hath power Neh 4:14 – remember Est 9:5 – smote Job 39:11 – trust Psa 21:7 – For the Psa 44:6 – General Psa 60:10 – Wilt Psa 147:10 – delighteth Isa 2:7 – their land is Isa 36:8 – and I Isa 37:24 – By the Isa 50:11 – all ye Jer 50:37 – their horses Hos 14:3 – we will not Jon 2:7 – I remembered Mic 5:10 – that I Zec 10:5 – and the riders on horses shall be confounded Zec 12:5 – The inhabitants Mal 3:16 – that thought
Fuente: The Treasury of Scripture Knowledge
Psa 20:7-9. Some trust in chariots This again was spoken by the people. The word trust is not in the Hebrew, which is more literally translated, These in their chariots, and those on their horses, but we will remember, make mention of, or, celebrate, the name of the Lord our God; that is, we will remember, or make mention of it, so as to boast of or trust in it. They are brought down From their horses and chariots, to which they trusted. Hebrew, , charegnu, they bowed down, as being unable to stand longer, because of their mortal wounds. See Jdg 5:27. But we are risen, and stand upright Stand firmly, and keep the field. Let the king hear us Either, 1st, David; and so the sense is, O Lord, preserve and assist the king, that, when we are distressed, and cry to him for help, he may be able and ready to help us: or, 2d, Let God, the supreme Monarch, the King of kings, and, in a peculiar manner, the King of Israel, hear and answer us, when we pray for our king and people. But Dr. Waterland renders the verse, very agreeably to the Hebrew, Lord, save the king. He (that is, the Lord) will hear us when we call.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
He repudiated confidence in the most sophisticated physical implements of warfare available, but he affirmed his reliance on the Lord Himself for victory (cf. Exodus 14; Judges 4). The name of the Lord refers to His character, reputation, and nature. David gained confidence as he meditated on his God.