Exegetical and Hermeneutical Commentary of Psalms 20:6
Now know I that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand.
6. Now know I ] Cp. Psa 56:9, Psa 135:5.
saveth ] Lit., hath saved: i.e. will surely save. To faith the victory is already won. Cp. the tenses in Psa 20:8, and see Appendix, Note IV.
his anointed ] The title which expresses the king’s consecration to Jehovah is the pledge of his right to expect Jehovah’s help (Hab 3:13).
he will hear him ] R.V., he will answer him (as in Psa 20:1 ; Psa 20:9) from his holy heaven, of which the holy place in Zion ( Psa 20:2) is but the earthly type.
with the saving strength &c.] Lit., with mighty acts of salvation of his right hand: the mighty acts of deliverance (Psa 106:2, Psa 150:2) wrought by the right hand of the Most High (Psa 17:7, Psa 60:5). Cp. Psa 21:13.
Fuente: The Cambridge Bible for Schools and Colleges
6 8. The sacrifice has been offered. Faith regards it as accepted, and in its acceptance sees the pledge of victory. The voice of a priest, or prophet, or possibly of the king himself, is now heard proclaiming this confidence ( Psa 20:6), and professing for himself and the people their trust in Jehovah alone ( Psa 20:7-8).
Fuente: The Cambridge Bible for Schools and Colleges
Now know I that the Lord saveth his anointed – Saveth, or will save, the king, who had been anointed, or consecrated by anointing to that office. Compare the note at Psa 2:2. This, according to the view given in the introduction, is the response of the king. It expresses his confident assurance of success from the interest which the people had expressed in the enterprise, as referred to in the previous verses, and from the earnestness of their prayers in his behalf and in behalf of the enterprise. They had manifested such zeal in the cause, and they had offered so earnest petitions, that he could not doubt that God would smile favorably on the undertaking, and would grant success.
He will hear him from his holy heaven – Margin, from the heaven of his holiness. So the Hebrew. Compare 1Ch 21:26; 2Ch 7:14; Neh 9:27-28; Psa 14:2; Psa 102:19. heaven is represented as the dwelling-place of God, and it is there that he hears and answers our prayers. The meaning of the word hear in this passage is, that he will favorably hear, or regard; that is, that he will answer the petition, or grant the request.
With the saving strength – That is, he will interpose with that saving strength. Literally, with the strengths of salvation. The answer to the prayer will be manifest in the strength or power put forth by him to save.
Of his right hand – The right hand is the instrument by which mainly we execute our purposes; and by constant use it becomes in fact more fully developed, and is stronger than the left band. Hence, it is used to denote strength. See Exo 15:6; Jdg 5:26; see Psa 17:7, note; Psa 18:35, note.
Fuente: Albert Barnes’ Notes on the Bible
Psa 20:6
Now know I.
A point of knowledge
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 Gods name. (Joseph Parker, D. D.)
That the Lord sayeth His anointed.
God saved the king
So said David, for he was the Lords anointed. The Lord took him from the sheepfold, and anointed him to feed Jacob His people, and Israel His inheritance (1Sa 16:1-23). 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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Now know I that the Lord saveth his anointed] These are probably the words of the priest after the victim had been consumed; and those signs had accompanied the offering, which were proofs of God’s acceptance of the sacrifice; and, consequently, that the campaign would have a successful issue. David is God’s anointed; therefore, he is under his especial care. He will hear him. David must continue to pray, and to depend on God; else he cannot expect continual salvation. David has vast multitudes of enemies against him; he, therefore, requires supernatural help. Because of this, God will hear him with the saving strength of his right hand.
The HAND of God is his power, the RIGHT hand, his almighty power; the STRENGTH of his right hand, his almighty power in action; the SAVING strength of his right hand, the miraculous effects wrought by his almighty power brought into action. This is what David was to expect; and it was the prospect of this that caused him and his officers to exult as they do in the following verse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We are already sure of victory, by the consideranon of Gods power, and faithfulness, and love to David, and to his people. They speak as one person, because they were united and unanimous in this prayer.
Saveth, i.e. will certainly save.
His anointed; our lord and king.
with the saving strength of his right hand: this shows how God will hear him, even by saving him with a strong hand.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. He speaks as if suddenlyassured of a hearing.
his anointednot onlyDavid personally, but as the specially appointed head of His Church.
his holy heavenor,literally, “the heavens of His holiness,” where He resides(Psa 2:6; Psa 11:4).
saving . . . handHispower which brings salvation.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now know I that the Lord saveth his Anointed,…. Not David, though he was the anointed of the God of Jacob, and was anointed with material oil to be king of Israel by Samuel, at the express order of God himself; but David is not here speaking of himself, nor the church of him, but of the Messiah; anointed by Jehovah king over his holy hill of Zion, with the oil of gladness, or the Holy Spirit. The church in prayer rises in her faith, and is strongly assured of the salvation of the Messiah; that though his troubles would be many and great, he should be delivered out of them all; should be heard and helped in the day of salvation, and be freed from the sorrows of death and hell, he should be encompassed with; that he should be raised from the dead; have all power in heaven and earth given him; ascend on high, and triumph over all his enemies; and all his people, all the members of his body, should be saved through him, which is in a sense the salvation of himself;
he will hear him from his holy heaven; where his throne and temple are, which is the habitation of his holiness, whither the prayers of the Messiah when on earth ascended, where they were received, heard, and answered. Before the church prays that he might be heard, now she believes he would; and that,
with the saving strength of his right hand; that is, by the exertion of his mighty power, in strengthening him as man to bear up under his sorrows, go through his work, and finish it; by upholding him with his right hand while engaged in it, and by raising him up from the dead with it, and setting him down at it in the highest heavens.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 20:7-9) While Psa 20:2 were being sung the offering of the sacrifice was probably going on. Now, after a lengthened pause, there ascends a voice, probably the voice of one of the Levites, expressing the cheering assurance of the gracious acceptance of the offering that has been presented by the priest. With or , the usual word to indicate the turning-point, the instantaneous entrance of the result of some previous process of prolonged duration, whether hidden or manifest (e.g., 1Ki 17:24; Isa 29:22), is introduced. howshiya` is the perfect of faith, which, in the certainty of being answered, realises the fulfilment in anticipation. The exuberance of the language in Psa 20:7 corresponds to the exuberance of feeling which thus finds expression.
In Psa 20:3 the answer is expected out of Zion, in the present instance it is looked for from God’s holy heavens; for the God who sits enthroned in Zion is enthroned for ever in the heavens. His throne on earth is as it were the vestibule of His heavenly throne; His presence in the sanctuary of Israel is no limitation of His omnipresence; His help out of Zion is the help of the Celestial One and Him who is exalted above the heaven of heavens. does not here mean the fulness of might (cf. Psa 90:10), but the displays of power (Psa 106:2; Psa 145:4; Psa 150:2; Psa 63:1-11:15), by which His right hand procures salvation, i.e., victory, for the combatant. The glory of Israel is totally different from that of the heathen, which manifests itself in boastful talk. In Psa 20:8 or must be supplied from the in Psa 20:8 (lxx = , Psa 12:5); , to make laudatory mention of any matter, to extol, and indirectly therefore to take credit to one’s self for it, to boast of it (cf. , Psa 44:9). According to the Law Israel was forbidden to have any standing army; and the law touching the king (Deu 17:16) speaks strongly against his keeping many horses. It was also the same under the judges, and at this time under David; but under Solomon, who acquired for himself horses and chariots in great number (1Ki 10:26-29), it was very different. It is therefore a confession that must belong to the time of David which is here made in Psa 20:8, viz., that Israel’s glory in opposition to their enemies, especially the Syrians, is the sure defence and protection of the Name of their God alone. The language of David to Goliath is very similar, 1Sa 17:45. The preterites in Psa 20:9 are praet. confidentiae . It is, as Luther says, “a song of triumph before the victory, a shout of joy before succour.” Since does not mean to stand, but to rise, assumes the present superiority of the enemy. But the position of affairs changes: those who stand fall, and those who are lying down rise up; the former remain lying, the latter keep the field. The Hithpa. signifies to show one’s self firm, strong, courageous; like , Psa 146:9; Psa 147:6, to strengthen, confirm, recover, from to be compact, firm, cogn. Arab. ad f. i., inf. aid, strength; as, e.g., the Koran ( Sur. xxxviii. 16) calls David dha – l – aidi , possessor of strength, II ajjada , to strengthen, support, and Arab. ‘dd , inf. add , strength superiority, V taddada , to show one’s self strong, brave, courageous.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Subject’s Prayer for the Sovereign. | |
6 Now know I that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand. 7 Some trust in chariots, and some in horses: but we will remember the name of the LORD our God. 8 They are brought down and fallen: but we are risen, and stand upright. 9 Save, LORD: let the king hear us when we call.
Here is, I. Holy David himself triumphing in the interest he had in the prayers of good people (v. 6): “Now know I (I that pen the psalm know it) that the Lord saveth his anointed, because he hath stirred up the hearts of the seed of Jacob to pray for him.” Note, It bodes well to any prince and people, and may justly be taken as a happy presage, when God pours upon them a spirit of prayer. If he see us seeking him, he will be found of us; if he cause us to hope in his word, he will establish his word to us. Now that so many who have an interest in heaven are praying for him he doubts not but that God will hear him, and grant him an answer of peace, which will, 1. Take its rise from above: He will hear him from his holy heaven, of which the sanctuary was a type (Heb. ix. 23), from the throne he hath prepared in heaven, of which the mercy-seat was a type. 2. It shall take its effect here below: He will hear him with the saving strength of his right hand; he will give a real answer to his prayers, and the prayers of his friends for him, not by letter, nor by word of mouth, but, which is much better, by his right hand, by the saving strength of his right hand. He will make it to appear that he hears him by what he does for him.
II. His people triumphing in God and their relation to him, and his revelation of himself to them, by which they distinguish themselves from those that live without God in the world. 1. See the difference between worldly people and godly people, in their confidences, v. 7. The children of this world trust in second causes, and think all is well if those do but smile upon them; they trust in chariots and in horses, and the more of them they can bring into the field the more sure they are of success in their wars; probably David has here an eye to the Syrians, whose forces consisted much of chariots and horsemen, as we find in the history of David’s victories over them, 2Sa 8:4; 2Sa 10:18. “But,” say the Israelites, “we neither have chariots and horses to trust to nor do we want them, nor, if we had them, would we build our hopes of success upon that; but we will remember, and rely upon, the name of the Lord our God, upon the relation we stand in to him as the Lord our God and the knowledge we have of him by his name,” that is, all that whereby he makes himself known; this we will remember and upon every remembrance of it will be encouraged. Note, those who make God and his name their praise may make God and his name their trust. 2. See the difference in the issue of their confidences and by that we are to judge of the wisdom of the choice; things are as they prove; see who will be ashamed of their confidence and who not, v. 8. “Those that trusted in their chariots and horses are brought down and fallen, and their chariots and horses were so far from saving them that they helped to sink them, and made them the easier and the richer prey to the conqueror, 2 Sam. viii. 4. But we that trust in the name of the Lord our God not only stand upright, and keep our ground, but have risen, and have got ground against the enemy, and have triumphed over them.” Note, A believing obedient trust in God and his name is the surest way both to preferment and to establishment, to rise and to stand upright, and this will stand us in stead when creature-confidences fail those that depend upon them.
III. They conclude their prayer for the king with a Hosanna, “Save, now, we beseech thee, O Lord!” v. 9. As we read this verse, it may be taken as a prayer that God would not only bless the king, “Save, Lord, give him success,” but that he would make him a blessing to them, “Let the king hear us when we call to him for justice and mercy.” Those that would have good of their magistrates must thus pray for them, for they, as all other creatures, are that to us (and no more) which God makes them to be. Or it may refer to the Messiah, that King, that King of kings; let him hear us when we call; let him come to us according to the promise, in the time appointed; let him, as the great Master of requests, receive all our petitions and present them to the Father. But many interpreters give another reading of this verse, by altering the pause, Lord, save the king, and hear us when we call; and so it is a summary of the whole psalm and is taken into our English Liturgy; O Lord! save the king, and mercifully hear us when we call upon thee.
In singing these verses we should encourage ourselves to trust in God, and stir up ourselves to pray earnestly, as we are in duty bound, for those in authority over us, that under them we may lead quiet and peaceable lives in all godliness and honesty.
Fuente: Matthew Henry’s Whole Bible Commentary
6. Now I know. Here there follows grateful rejoicing, in which the faithful declare that they have experienced the goodness of God in the preservation of the king. To this there is at the same time added a doctrine of faith, namely, that God showed by the effect that he put forth his power in maintaining the kingdom of David, because it was founded upon his calling. The meaning is, It appears from certain experience, that God is the guardian of the kingdom which he himself set up, and of which he is the founder. For David is called Messiah, or anointed, that the faithful might be persuaded that he was a lawful and sacred king, whom God had testified, by outward anointing, to be chosen by himself. Thus, then, the faithful ascribe to the grace of God the deliverance which had been wrought for David from the greatest dangers, and at the same time, particularly mention the cause of this to be, that God had determined to protect and defend him who, by his commandment, had been anointed king over his people. They confirm still more clearly their hope, with respect to the future, in the following clause: God will hear him out of heaven I do not translate the verb which is here used into the past tense, but retain the future: for I have no doubt, that from the experience which God had already given them of his goodness, they concluded that it would be hereafter exercised in the continual preservation of the kingdom. Here the Psalmist makes mention of another sanctuary, (477) namely, a heavenly. As God then graciously vouchsafed to descend among the Israelites, by the ark of the covenant, in order to make himself more familiarly known to them; so, on the other hand, he intended to draw the minds of his people upwards to himself, and thereby to prevent them from forming carnal and earthly conceptions of his character, and to teach them that he was greater than the whole world. Thus, under the visible sanctuary, which was made with hands, there is set forth the fatherly goodness of God, and his familiarity with his people; while, under the heavenly sanctuary, there is shown his infinite power, dominion, and majesty. The words, In the mightiness of the salvation, mean his mighty salvation, or his saving power. Thus, in the very expression there is a transposing of the words. The sense comes to this: May God by his wonderful power, preserve the king who was anointed by his commandment! The Holy Spirit, who dictated this prayer, saw well that Satan would not suffer David to live in peace, but would put forth all his efforts to oppose him, which would render it necessary for him to be sustained by more than human power. I do not, however, disapprove of the other exposition which I have marked on the margin, according to which the faithful, for their greater encouragement, set before themselves this truth, that the salvation of God’s right hand is in mightiness; in other words, is sufficiently strong to overcome all impediments.
(477) Different from “the sanctuary” mentioned in verse second.
Fuente: Calvin’s Complete Commentary
(6) Now know I.Better, now know I that Jehovah hath saved his anointed, i.e., the king who is the subject of the poem, it being out of keeping with the rest of the poem to understand Israel or the ideal king here. The now is emphatic. After seeing the sacrifice performed, and feeling sure of its acceptance, this confidence is expressed.
From his holy heaven.The prayer in Psa. 20:2 had mentioned the sanctuary as the residence of the Divine power, and its symbol, the ark, being deposited there (1Sa. 4:4). The inspiration now expresses a yet higher conviction. The manifestation of succour will not be through any earthly symbol of Gods might, but immediately from His dwelling-place on high.
With the saving.Better, with the might of the help of.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Now know I that the Lord saveth The second strophe opens with the clarion note of victory and the confessed answer to prayer, ascribing all the glory to God. King and people rejoice in the triumph now obtained, and the special token of grace to the anointed, in whom the national life was bound up.
He will hear He will answer, as the verb is often used.
Fuente: Whedon’s Commentary on the Old and New Testaments
This Could Be A Declaration of Faith From The Original Petitioner or From The High Priest ( Psa 20:6 ).
‘Now know I that YHWH has saved his anointed,
He will answer him from his holy heaven,
With the saving strength of his right hand.’
This could be the continuation of the words of the leading petitioner, or the words of the High Priest. Either way his confidence is that YHWH will save His anointed (the Davidic Prince), delivering him from his foes by answering from His holy heaven with the saving strength of His right hand (by exerting His strongest power) and giving him victory. ‘Has saved’ is expressing the certainty that it will be so. Alternately ‘His anointed’ may mean the people as a whole.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 20:6. He will hear him from his holy heaven, &c. He will answer him from his holy heavens, with the victorious prowess of his right arm. Mudge. Houbigant renders it, He will hear him from his holy heaven: the salvation of his right hand will be most powerful.
Fuente: Commentary on the Holy Bible by Thomas Coke
I would beg the Reader not to overlook the change of person here made from we to I. The verse before evidently referred to the whole church of Christ. And who is this I, but the glorious Head himself? Doth not Jesus tell his people how sure he is of being heard, and being successful? See a beautiful instance of it in the days of his flesh, Joh 11:41-42 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 20:6 Now know I that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand.
Ver. 6. Now know I that, &c. ] This is Vex populi ; I, that is, all we; but they speak as if they had been all one, and had uttered it all with one mouth; such was their unity and consent in prayer. Or, it is sermo uniuscuiusque in Israele, as Kimchi will have it, the triumph of their trust.
He will hear him from his holy heaven, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 20:6-9
6Now I know that the Lordsaves His anointed;
He will answer him from His holy heaven
With the saving strength of His right hand.
7Some boast in chariots and some in horses,
But we will boast in the name of the Lord, our God.
8They have bowed down and fallen,
But we have risen and stood upright.
9Save, O Lord;
May the King answer us in the day we call.
Psa 20:6-9 The psalmist (i.e., the King, a priest, or a collective singular; Psa 20:9 fits this last option best) affirms his confidence that YHWH will respond appropriately.
1. Now I know BDB 393, KB 390, Qal perfect
2. YHWH saves BDB 446, KB 448, Hiphil perfect
The verb denotes a settled confidence (cf. Psa 56:9; Psa 118:6; Rom 8:31-39). YHWH will hear and answer positively (cf. Psa 20:6 b,c). The King and the covenant people are part of a larger universal redemptive plan for all humanity (see Special Topic: YHWH’s ETERNAL REDEMPTIVE PLAN ).
Psa 20:6 His anointed This is the Hebrew verb anoint (BDB 603), which became a popular title for God’s Special Coming King (cf. Psa 2:2; Psa 18:50). See Special Topics
1. OT Titles of the Special Coming One
2. Messiah
His right hand This is a Hebrew idiom of power, authority to act. See SPECIAL TOPIC: HAND .
Psa 20:7 The verb boast (BDB 269, KB 269, Hiphil imperfect) is literally cause to remember. It denotes that which one trusts in.
1. human power (i.e., chariots, horses, soldiers, weaponry, etc.)
2. YHWH and His promises
Here are some good parallel texts Deu 20:1; Deu 31:6; Deu 31:8; Jdg 7:2; 1Sa 17:45; 1Sa 17:47; 2Ch 20:17; 2Ch 32:8; Psa 33:16-17; Psa 44:2-8; Psa 60:11-12; Psa 146:3-7; Psa 147:10; Pro 21:31; Isa 31:3; Jer 17:5; Zec 4:6! What are you trusting in/boasting about?
We will boast The verb (BDB 209, KB 209, Hiphil imperfect) means cause to remember with the connotation of rejoicing or praising in some past event or blessing or person. The concept of boasting is significant in the Bible; note especially Jer 9:23-24. See the use of the concept in Paul’s writings in the Special Topic below.
SPECIAL TOPIC: BOASTING
Psa 20:8 Note the antithetical parallelism. There are consequences to our words/actions!
Psa 20:9 Save, O Lord This is an exclamatory prayer request (BDB 446, KB 448, Hiphil imperative (cf. Psa 3:7; Psa 6:4; Psa 17:13). See Special Topic: Salvation (OT).
May the King answer us in the day we call The grammatical form of the verb is a Qal imperfect used in a jussive sense. The LXX and several English translations see it referring to the prayers of the people for the King (cf. Psa 20:6; Psa 21:7; NRSV; TEV; NJB; REB) or King may refer to YHWH (cf. Targums’ UBS Handbook, p. 202; also note Psa 98:6; Psa 145:1). See Special Topic: The Kingdom of God.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List all the prayer requests that start with may. . . in Psa 20:1-5.
2. What does may He grant you your heart’s desire mean?
3. Does Psa 20:5 imply a military victory? Why?
4. Who is YHWH’s anointed?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
His Anointed = His Messiah.
will hear = answereth (continually).
holy. See note on Exo 3:5.
With the saving strengths = by the mighty saving deeds.
strength = might (inherent). Hebrew. gabar. Compare App-14 and Psa 20:2 above.
right hand. Figure of speech Anthropopatheia. App-6
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 20:6
Psa 20:6
“Now know I that Jehovah saveth his anointed;
He will answer him from his holy heaven
With the saving strength of his right hand.”
At this point in the ceremonial use of this psalm, a single speaker, perhaps the king himself, the high priest, or a prophet, using the first person singular, announces God’s acceptance of the sacrifice and divine assurance that the prayers of the people upon behalf of the king are going to be answered favorably.
This may be viewed as occurring shortly after the interval during which the sacrifice had been offered; “And the speaker’s response of confidence issues in the form of a prophetic oracle, in which the use of the prophetic perfect tense gives the necessary divine assurance to the king and the worshippers.
E.M. Zerr:
Psa 20:6. Anointed means the king who had been anointed over the people of Israel. Having given special instructions that David be anointed king over his people (1Sa 13:14; 1Sa 16:1; 1Sa 16:12), he would certainly protect him in his struggles.
Fuente: Old and New Testaments Restoration Commentary
from his
Heb. “from the heaven of his holiness.”
Fuente: Scofield Reference Bible Notes
Now: Psa 2:2, Psa 18:50, Psa 28:8, Psa 89:20-23, Act 2:36, Act 4:10
he will: 1Ki 8:30, 1Ki 8:43, Mat 6:9
his holy heaven: Heb. the heaven of his holiness, Isa 57:15, Isa 63:15
with: etc. Heb. by the strength of the salvation of his right hand, Psa 17:7, Psa 18:35, Act 2:33, Act 5:31
Reciprocal: 1Sa 2:10 – anointed Psa 21:1 – The king Psa 44:3 – thy right Psa 60:5 – save Psa 108:10 – who will lead Isa 10:27 – because Zec 4:6 – might Zec 12:5 – The inhabitants
Fuente: The Treasury of Scripture Knowledge
20:6 Now {e} know I that the LORD saveth his anointed; he will hear him from his {f} holy heaven with the saving strength of his right hand.
(e) The Church feels that God had heard their petition.
(f) As by the visible sanctuary God’s familiarity appeared toward his people, so by the heavenly is meant his power and majesty.
Fuente: Geneva Bible Notes
2. The assurance of the king 20:6-8
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David was confident he would be successful in the coming conflict because he was the Lord’s anointed. Of course, if David had been guilty of sin, God might not have given him victory. However, the king believed that he was clean, and with the intercession of his people, he felt even more certain that he would emerge the victor.