Psalm Devotional
God Save the King!
Written by Anthony Selvaggio. This devotional was first published in the July 2004 issue of The Reformed Presbyterian Witness.
In the 1960s Barry McGuire wrote the song, “Eve of Destruction.” This song captured the pathos of that decade, when our national fabric was being torn apart by a variety of social issues. It seemed as though America was on the eve of destruction.
Psalm 20 deals with a similar theme. It records the pathos of Israel on the eve of war, a war that threatened to eliminate them. They were on the eve of destruction, and all their hope was pinned on their God and their king.
A Nation Worships (vv. 1-5)
Psalm 20 is the most liturgical psalm we have encountered so far in the Psalter. When you read this psalm, you are walking in on a church service, a royal liturgy. In verses 1-5, we hear the prayers of a nation as they intercede with God on behalf of their king. The “you” in these opening verses is King David. The nation prays that God would protect David (v. I), go with him into battle’ (v. 2), accept his sacrifices (v. 3), and grant him success (vv. 4-5).
A Nation Is Comforted (v. 6)
In verse 6, the perspective of this psalm takes a radical turn. A third character joins the drama. The congregation and the king are joined by a third voice. Who is this third party? Who is the “I” of verse 6? We don’t know for sure, and commentators offer a variety of suggestions. I, however, think this voice belongs to a priest. As God’s messenger, the priest declares to the people that God has heard their prayers and will save their king. This is an assurance of deliverance, an oracle of salvation, which is delivered to God’s people to comfort them in their distress. Ministers of the gospel continue this function every Lord’s Day when they proclaim deliverance through God’s anointed King, the Lord Jesus Christ.
A Nation Praises (vv. 7-9)
In the final verses of the psalm, the congregation returns as the main speaker. They respond to the proclamation of the good news from the priest with praise, confession, and thanksgiving. They acknowledge that their deliverance is not secured through military might (“chariots” and “horses”), but rather only through the Lord. Israel’s kings, and by implication the entire nation, were warned in the law not to trust in technological might, but only in God (Deut. 17:16). All of Israel’s military victories were achieved because God was their divine Warrior: Abraham learned this (Gen. 14:20); Moses learned it (Ex. 15:1-2); Joshua learned it (Josh. 6:2); and, in Psalm 21, David and Israel learned it as well. One of the great temptations facing our own nation is to place our trust in military superiority, to trust in Apache helicopters and smart bombs and nuclear submarines, instead of in the name of the Lord our God.
The last verse of this psalm presents a challenge to translators. It is translated differently by the NIV, KJV, and NASB. Even The Book of Psalms for Singing translates this verse differently in the two selections for Psalm 20. The challenge lies in deciphering who is being called upon to answer the prayers of the people: Is it the king or the Lord? I think the answer to this question is that both are being called upon to answer. This psalm is ultimately pointing us to a greater King and a greater kingdom. There is only one who can be both God and King. It is the Lord Jesus Christ.
This is why this psalm is so powerful for new covenant believers, because, just like Israel, the church gathers together as a holy nation each week and places all of its hope for corporate deliverance in its God and King. And every week the minister reminds us that God will save us, on the eve of destruction, through this greater King. Our response should be to shout for joy and exclaim, “God save the King!”
