His glory is great in your salvation: honor and majesty have you laid on him.
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EXPOSITORY (ENGLISH BIBLE)Psalm 21:5. His glory — His fame or renown, is great in thy salvation — By reason of those great and glorious deliverances which thou hast wrought both for him and by him. Honour and majesty hast thou laid upon him — Or, fitted to him, or upon him, or made adequate to him, as the word תשׁוה, teshav-veh, signifies. Thou hast given him honour and power suitable to his glorious person and high endowments. “What tongue,” says Dr. Horne, “can express the ‘glory, honour, and majesty,’ with which the King of righteousness and peace was invested upon his ascension, when he took possession of the throne prepared for him, and received the homage of heaven and earth! The sacred imagery in St. John’s Revelation sets them before our eyes in such a manner, that no one can read the description whose heart will not burn within him, through impatient desire to behold them.” See Revelation, chapters 4., 7., 19., 21., 22.
(a) in the "fact" that God has interposed to save him; and
(b) in the "manner" in which it has been done.
The highest honor that can be put upon man is in the fact that God will save him.
Honour and majesty hast thou laid upon him -
(a) In making him a king;
(b) in the victories and triumphs which thou hast now given him, placing on his head, as it were, a brighter crown;
(c) in the promised perpetuity of his reign.
So we may say of the ransomed sinner - the child of God - now. Honour and majesty have been laid on him:
(a) in the fact that God has redeemed him;
(b) in the manner in which this has been accomplished;
(c) in his adoption into the family of God;
(d) in the rank and dignity which he occupies as a child of God;His glory; his fame or renown in the world. In thy salvation; by reason of those great and glorious deliverances which thou hast wrought both for him and by him.
Hast thou laid upon him; or, fitted to him, or upon him, as the Hebrew verb signifies; or, made it adequate to him. Thou hast given him a large and noble soul, very capable of and fit for that high and honourable estate to which thou hast advanced him, and thou hast given him honour and power suitable to so excellent a person, and to such rich endowments.
honour and majesty hast thou laid upon him; which is to be understood not of the honour and majesty of his divine nature, which are essential to him, and not laid upon him by any; nor of the glory which the saints attribute to him on account of their salvation by him; but of that which his Father has put upon him, and lies in the introduction of him into his glory after his sufferings and death, and resurrection from the dead; in exalting him at his right hand above all creatures and things; in giving him all power in heaven and in earth; in putting all the gifts of the Spirit into his hands, which he receiving gave to men, and in ordaining him Judge of quick and dead.His glory is great in thy salvation: honour and majesty hast thou laid upon him.
EXEGETICAL (ORIGINAL LANGUAGES)5. Glory, honour, majesty, are Divine attributes (Psalm 8:1; Psalm 8:5; Psalm 104:1); and the victorious king shines with a reflection of them.
hast thou laid] Rather as R.V., dost thou lay. Cp. Psalm 89:19 for the same word used of Divine endowment.Verse 5. - His glory is great in thy salvation. David' s glory exceeds that of all other living men, through the "salvation" which God vouchsafes him. That salvation is partly temporal, consisting in deliverance from his foes; partly of an unearthly and spiritual character, arising out of his relationship to the coming Messiah. It is from the latter point of view, rather than the former, that it is said, Honour and majesty hast thou laid upon him. Psalm 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 עתּה or ועתּה, 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., 1 Kings 17:24; Isaiah 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 Psalm 20:7 corresponds to the exuberance of feeling which thus finds expression.
In Psalm 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. גּבוּרות does not here mean the fulness of might (cf. Psalm 90:10), but the displays of power (Psalm 106:2; Psalm 145:4; Psalm 150:2; Psalm 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 Psalm 20:8 הזכּירוּ or יזכּירוּ must be supplied from the נזכּיר in Psalm 20:8 (lxx μεγαλυνθησόμεθα equals נגביר, Psalm 12:5); הזכּיר בּ, 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. הלּל בּ, Psalm 44:9). According to the Law Israel was forbidden to have any standing army; and the law touching the king (Deuteronomy 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 (1 Kings 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 Psalm 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, 1 Samuel 17:45. The preterites in Psalm 20:9 are praet. confidentiae. It is, as Luther says, "a song of triumph before the victory, a shout of joy before succour." Since קוּם does not mean to stand, but to rise, קמנוּ 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. התעודד signifies to show one's self firm, strong, courageous; like עודד, Psalm 146:9; Psalm 147:6, to strengthen, confirm, recover, from עוּד to be compact, firm, cogn. Arab. âd f. i., inf. aid, strength; as, e.g., the Koran (Sur. xxxviii. 16) calls David dhâ-l-aidi, possessor of strength, II ajjada, to strengthen, support, and Arab. 'dd, inf. add, strength superiority, V tāddada, to show one's self strong, brave, courageous.
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