Psalms 20:3

Psa 20:3 Remember all thy offerings, and accept thy burnt sacrifice; Selah.

Ver. 3. Remember all thy offerings] Before they went to war they were wont to offer sacrifices, as did Saul; though by his haste therein he lost his kingdom, 1Sa 13:9. From the people of God the heathens had also learned this course and custom. Io Paean is the force of Jehovah Peneh that is, Lord, look upon us. The devil (God’s ape) had taught the Athenians, when they began the battle, to use these words, and thereby to hearten one another. The Romans also did the like, and would not desist till they had an auspicious answer; hence also they called a sacrifice hostiam because when they went against their enemies they offered it.

And accept thy burnt sacrifice] Or turn it to ashes (and so seal up his acceptance); or make it fat, i.e. take delight in it, as men do in fat things full of marrow, saith R. Solomon.

Selah] This is added to show, saith Vatablus, with how great fervency the people ought to pray for their king.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Remember all thy offerings - On the meaning of the word here used, see the note at Isa 1:13, where it is rendered oblations. The word occurs often in the Scriptures, and is sometimes rendered offering, and sometimes oblation. The word means an offering of any kind or anything that is presented to God, except a bloody sacrifice - anything offered as an expression of thankfulness, or with a view to obtain his favor. It is distinguished from bloody sacrifices, which are expressed by the word in the following clause. The word here employed occurs in the Psalms only in the following places: Psa 20:3; Psa 40:6; Psa 96:8; where it is rendered offering and offerings; Psa 45:12, rendered gift; Psa 72:10, rendered presents; and Psa 141:2, rendered sacrifice. The use of the word in this place proves that such offerings had been made to God by him who was about to go forth to the war; and the prayer of the people here is that God would remember all those offerings; that is, that he would grant the blessing which he who had offered them had sought to obtain.

And accept - Margin, turn to ashes, or make fat. The Hebrew word - דשׁן dâshên - means properly to make fat, or marrowy, Pro 15:30; to pronounce or regard as fat; to be fat or satiated, or abundantly satisfied, Pro 13:4. It conveys also the notion of reducing to ashes; perhaps from the fact that the victim which had been fattened for sacrifice was reduced to ashes; or, as Gesenius supposes (Lexicon, see דשׁן deshen), because “ashes were used by the ancients for fattening, that is, manuring the soil.” The prayer here seems to be that God would “pronounce the burnt-offering fat;” that is, that he would regard it favorably, or would accept it. This proves, also, that a sacrifice had been made with a view to propitiate the divine favor in regard to the expedition which had been undertaken; that is, a solemn act of devotion, according to the manner of worship which then obtained, had been performed with a view to secure the divine favor and protection. The example is one which suggests the propriety of always entering upon any enterprise by solemn acts of worship, or by supplicating the divine blessing; that is, by acknowledging our dependence on God, and asking his guidance and his protecting care.

Thy burnt sacrifice - The word used here denotes bloody offerings; see the note at Isa 1:11. These offerings were designed especially for the expiation of sin, and for thus securing the divine favor. They were an acknowledgment of guilt, and they were offered with a view to secure the pardon of sin, and, in connection with that, the favor of God. In similar circumstances we approach God, not by an offering which we make, whether bloody or bloodless, but through the one great sacrifice made by the Redeemer on the cross for the sins of the world.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Psa_20:3

Remember all thy offerings.

Holy offerings

What shall I render unto the Lord for all His benefits towards me? There are people who will say that we can give nothing to God, who giveth all. These are the selfish folk, who really mean, even if they do not say so, Get all you can from God, God wants no return. Now, the Bible says just the opposite. The Bible says Present our bodies a living sacrifice, holy, acceptable unto God. The people who talk about the finished Work of Christ, and who say that He has done all, and that therefore there is nothing for us to do, forget that there are two parts in the scheme of salvation. Jesus has indeed done His part, but He bids us do certain things also. We have nothing to pay. But would it not be base ingratitude if someone had been good and kind to you in trouble, and you had not tried to make some return, however small? Well then, how much owest thou unto my Lord? Do you remember what the Lord Jesus paid for us? Have we nothing to pay or to give to Him? You will answer that you have nothing good enough to give to Him. But you have; you can give Him what He asks for, your heart, your love. How, then, can we show our love to God, what offerings can we present to Him? In a word, one of the holiest offerings we can present to God is worship. And to do this should be our chief motive for attending church. How various and how unworthy--some of them--are the motives which govern us in this. The common notion about church going springs from mere selfishness. The question is, how can I best honour Him who has done all for me? Above all, we offer an holy offering of praise in the highest act of worship, in the celebration of the blessed sacrament. In the service of the Holy Communion we take part with the saints and angels in heaven in worshipping God. Is there, then, nothing to pay? Oh, yes! a life of devotion, a life of thanksgiving; there is everything to pay, even the best we have. I will pay my vows now in the presence of all His people, says holy David; and yet there are some who tell us there is nothing to pay. Thus far we have seen that we can show our love to God by giving Him the offering of a holy worship. Again, we can make an offering to God by giving alms to His Church. God gives us all we have, our money, and our means of making money; and we are bound to dedicate, to consecrate a part of what we have to Him. Again, this false teaching goes on to tell us that there is nothing to do, and nothing to tear. You know that it is written, without holiness no man can see the Lord. Now, do you think that you have nothing to do? Do you find it very easy to lead good lives; to keep yourselves pure, and gentle, and patient, and forgiving? Do you find nothing to do in resisting temptation, in keeping under your temper, in checking bad thoughts? But, as said a saint of old, God, who made us without ourselves, will not save us without ourselves. Jesus has done His part, but He nowhere tells you that you have nothing to do. Often when people say, I belong to Jesus, I am safe, they are simply deceiving themselves. Some of the most atrocious criminals have talked in this way. By their fruits ye shall know them. If you do really love the Lord Jesus you will try to obey Him: There is yet another offering which we can give to God, the sacrifice of self. Every act of self-denial, every pleasure abandoned for the sake of others, will be accepted by Him who gave up all for us. (H. J. Wilmot Buxton, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

4. (Psa 20:3). (May Jehovah) remember all thy gifts and accept thy offering. Selah. The word remember in the first clause seems to involve an allusion to the memorial, a name given in the sacrificial ritual to that part of the vegetable offering which was burnt upon the altar. See Lev 2:2; Lev 6:8 (15).—The word translated gifts, although properly generic, is specially used to denote the vegetable offerings of the law, while the word translated offering is the technical name of the principal animal sacrifice. They are put together to describe these two species of obligation. Compare Psa 40:7 (6), Jer 17:26, Dan 9:27.—The verb translated accept means elsewhere to make fat (Psa 18:5), or to remove the ashes of the altar. (Exo 27:3, Num 4:13). Some give it here the sense of turning into ashes or consuming, others that of pronouncing fat, and therefore fit for sacrifice. In either case acceptance is implied. The optative form of the verb in the original seems to confirm the sense already put upon the foregoing futures. From this verse it has been inferred, with some probability, that the whole psalm was specially intended to be used at the sacrifice offered by the Israelites before a campaign or a battle. (See 1Sa 13:9-10). To this some add the supposition, that the selah, in the verse before us, marks the pause in the performance of the psalm, during which the sacrifice was actually offered. See above, on Psa 3:3 (2).

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

20:3 Gifts and burnt offerings express submission to the Lord (cp. 40:6).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

In token that they are acceptable unto him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

all thy offerings--or gifts, vegetable offerings.

accept--literally, "turn to ashes" (compare Kg1 18:38).

Selah--(See on Psa 3:2).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Remember all thy offerings] The minchah, which is here mentioned, was a gratitude-offering. It is rarely used to signify a bloody sacrifice.

Burnt sacrifice] The olah here mentioned was a bloody sacrifice. The blood of the victim was spilt at the altar, and the flesh consumed. One of these offerings implied a consciousness of sin in the offerer; and this sacrifice he brought as an atonement: the other implied a sense of mercies already received, and was offered in the way of gratitude.

David presents himself before the Lord with offerings of both kinds.

This prayer of the people is concluded with Selah, which we have taken up in the general sense of so be it. Hear and answer. It will and must be so, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3. May he remember. I understand the word remember as meaning to have regard to, as it is to be understood in many other places; just as to forget often signifies to neglect, or not to deign to regard, nor even to behold, the object to which it is applied. It is, in short, a prayer that God would actually show that the king’s sacrifices were acceptable to him. Two kinds of them are here mentioned; first, the מנחה, mincha, mentioned in the first clause of the verse, which was the appointed accompaniment of all sacrifices, and which was also sometimes offered by itself; and, secondly, the holocaust, or whole burnt-sacrifice. But under these two kinds David intended to comprehend, by synecdoche, all sacrifices; and under sacrifices he comprehends requests and prayers. We know that whenever the fathers prayed under the law, their hope of obtaining what they asked was founded upon their sacrifices; and, in like manner, at this day our prayers are acceptable to God only in so far as Christ sprinkles and sanctifies them with the perfume of his own sacrifice. The faithful, therefore, here desire that the solemn prayers of the king, which were accompanied with sacrifices and oblations, might have their effect in the prosperous issue of his affairs. That this is the meaning may be gathered still more clearly from the following verse, in which they commend to God the desires and counsels of the king. But as it would be absurd to ask God to grant foolish and wicked desires, it is to be regarded as certain, that there is here described a king who was neither given to ambition, nor inflamed with avarice, nor actuated by the desire of whatever the unruly passions might suggest, but wholly intent on the charge which was committed to him, and entirely devoted to the advancement of the public good; so that he asks nothing but what the Holy Spirit dictated to him, and what God, by his own mouth, commanded him to ask.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) All thy offerings.—The king is sacrificing, according to custom, before battle (1Sa_13:9), the burnt offering (ôlah, from root to “go up,” i.e., of the smoke) and the bloodless offering (minchah, from root “to portion out”) of fine flour. (See Lev_2:1). Since the word rendered in our version memorial (Lev_24:7), which is a derivative of the verb here rendered “remember,” has been proved by eminent scholars to signify “incense,” we may believe the psalmist meant—

“Accept the incense of all thy minchah,

And the fat of thy ôlah”

Indeed Mr. Burgess would render “smell” and “relish.”

Accept.—Literally, make fat (Psa_23:5, “anointest”) i.e., regard or receive as a fat or a worthy offering. The objection to the alternative rendering, “turn to ashes,” i.e., “consume,” (Lev_9:24; 1Ki_18:38), is that the Hebrew word never elsewhere has that sense, but only that of “cleansing from ashes.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. May He remember all the offerings by which in past time the king has expressed his self-devotion and his dependence on Jehovah, and accept those by which he is now consecrating the present expedition. For sacrifice before a war see 1Sa_7:9-10; 1Sa_13:9-12; and cp. the phrase to sanctify a war (Jer_6:4, R.V. marg.). Offering properly denotes the so-called meal-offering, which accompanied the burnt-offering.

Remember) Possibly an allusion to the memorial, or part of the meal-offering which was burnt by the priest on the altar, as it were bringing the worshippers for whom it was offered to God’s remembrance (Lev_2:2; Lev_2:9; Lev_2:16; Act_10:4).

accept] Lit., regard as fat. The fat, as the choicest part, was Jehovah’s portion, and was always to be burnt (Lev_3:3 ff. Lev_3:16). Less probable is the alternative in A.V. marg., turn to ashes, by fire from heaven (Lev_9:24).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Remember all thy offerings,.... The spiritual sacrifices of prayer and praise which Christ, as the great High Priest, offers up for his people; or which they offer by him, and are acceptable to God through him, by virtue of the incense of his mediation; or the offering up of himself, which answers to, and is the body, the sum and substance, of all the offerings of the law; they were types of this, and what they could not do this did; and therefore it is expressed in the singular number in the next clause;

and accept thy burnt sacrifice. The word rendered "accept" signifies to "reduce to ashes" (o); and the way in which it was known that sacrifices were acceptable to God was by fire coming down from heaven upon them and consuming them, Lev 9:24; and therefore the word is rightly rendered "accept"; and Christ's sacrifice of himself, putting away sin, and perfecting for ever them that are sanctified, is of a sweet smelling savour to God; for hereby his justice is satisfied, his law is magnified and made honourable, the sins of his people are atoned for, their persons are accepted, and their sacrifices of prayer and praise come up also with acceptance to him through the virtue of this sacrifice; and so these petitions have their accomplishment.

Selah; on this word; see Gill on Psa 3:2.

(o) "incineret", Pagninus, Montanus, Cocceius; "in cinerem vertat", Vatablus; so Junius & Tremellius, Piscator, Gejerus, Ainsworth.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Remember, to wit, with acceptance, as it follows.

Thy offerings; offered either by thee at thy entrance upon this expedition; or by us thy people on thy behalf, or by thine appointment.

Accept, Heb. turn to ashes, by fire sent from heaven in token of his acceptance, as was usual; of which see Lev 9:24; 1Ki 18:38.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 3. Remember all thy offerings, and accept thy burnt sacrifice. Selah. Before war kings offered sacrifice, upon the acceptance of which the depended for success; our blessed Lord presented himself as a victim, and was a sweet savour unto the Most High, and then he met and routed the embattled legions of hell. Still does his burnt sacrifice perfume the courts of heaven, and through him the offerings of his people are received as his sacrifices and oblations. We ought in our spiritual conflicts to have an eye to the sacrifice of Jesus, and never venture to war until first the Lord has given us a token for good at the altar of the cross, where faith beholds her bleeding Lord.

Selah. It is well to pause at the cross before we march onward to battle, and with the psalmist cry "Selah." We are too much in a hurry to make good haste. A little pausing might greatly help our speed. Stay, good man, there is a haste which hinders; rest awhile, meditate on the burnt sacrifice, and put thy heart right for the stern work which lieth before thee.

Ver. 3. Remember all thy offerings, and accept thy burnt sacrifice. All thy offerings; the humiliation that brought him from heaven to earth; the patient tabernacling in the womb of the holy Virgin; the poor nativity; the hard manger; ox and ass for courtiers; the weary flight into Egypt; the poor cottage at Nazareth; the doing all good, and bearing all evil; the miracles, the sermons, the teachings; the being called a man gluttonous and a wine bibber, the friend of publicans and sinners; the attribution of his wondrous deeds to Beelzebub. And accept thy burnt sacrifice. As every part of the victim was consumed in a burnt sacrifice, so what limb, what sense of our dear Lord did not agonize in his passion? The thorny crown on his head; the nails in his hands and feet; the reproaches that filled his ears; the gloating multitude on whom his dying gaze rested; the vinegar and the gall; the evil odours of the hill of death and corruption. The ploughers ploughed upon his back, and made long furrows; his most sacred face was smitten with the palm of the hand, his head with the reed. What could have been done more for the vineyard than he did not do in it? Isa 5:4. So, what more could have been borne by the vine, that this dear Vine did not bear? "Remember" them now, O Father, call to mind for us sinners, for us miserable sinners, and for our salvation, "all" these "offerings; ""accept, "instead of our eternal punishment, who are guilty, his "burnt sacrifice, "who did no sin, neither was guile found in his mouth! Dionysius, and Gerhohus (1093-1169), quoted by J. M. Neale.

Ver. 3. Accept: Hebrew, "turn to ashes, "by fire form heaven, in token of his acceptance, as was usual. Matthew Poole.

Ver. 3. That thy burnt offering may be fat. That is, abundant, fruitful, and full. But here we must understand this burnt offering, as we did the sacrifice, in a spiritual sense, as we have before observed. Thus Christ offered up himself wholly upon the cross to be consumed by the fire of love. And here, instead of "all thy sacrifice, "it might be rendered "the whole of thy sacrifice." Even as burnt sacrifice (holocaustum) signifies the whole of it being burnt with fire. By which groanings of the Spirit, he shows and teaches the righteous, that they should pray and hope that none of their sufferings shall be vain, but that all shall be well pleasing, remembered, and fully acceptable. Martin Luther.

Ver. 3. Selah. This word, in the judgment of the learned, is sometime vox optantis, the voice of one that wishes, equivalent to amen; of vox admirantis, the voice of one admiring, showing some special matter; or vox affirmantis, of one affirming, avouching what is said; or vox meditantis, of one meditating, requiring consideration of what is said. But withal, it is a rest in music. Jerome saith it is commutatio metri, or vicissitudo canendi. Edward Marbury.

Ver. 3. God's ceaseless respect to the sacrifice of Jesus.

Ver. 3-4. The great privilege of this fourfold acceptance in the Beloved.

Psalms 20:4*

Ver. 3-4. The great privilege of this fourfold acceptance in the Beloved.

Psalms 20:5*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

3. Offerings—The מנחה, (minchah,) was an unbloody offering of whatever material.

Burnt sacrifice—The עלה, (‘olah,) was the burnt offering to be consumed upon the altar, always an animal sacrifice. The two terms seem here used genetically of all offerings whatsoever. Psa_40:6; Jer_14:12. The korbanim, or gifts to Jehovah, to be offered upon the altar, were divided into bloodless and bloody offerings, and these again into several varieties.

Accept—Literally, make fat; but declaratively to pronounce fat, to consider and approve as of an excellent kind. Heb_11:4. Such will God do, whatever may be the external form and circumstances of the sacrifice, wherever it is a true expression of a sincere and humble heart.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Remember all thy offerings. (On David"s offerings, see 2Sa_6:13, 17 24:25 1Ch_15:26 1Ch_16:1 1Ch_21:28 1Ch_29:21) It is not to be supposed, however, that David ever sacrificed victims with his own hand, or without the intervention of a priest. And accept thy burnt sacrifice; Selah. It is a reasonable conjecture that the "Selah" here marks a "pause," during which special sacrifices were offered, with a view of entreating God"s favour and protection in the coming war (Hengstenberg).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

May he call to mind

The phrase "call to mind" is a way of saying "remember." It does not mean God forgot. It means to consider or think about. AT: "May he remember" (See: Idiom)

May he

The word "he" refers to Yahweh.

Selah

This may be a musical term that tells people how to sing or play their instruments. Some translations write the Hebrew word, and some translations do not include it. See how you translated this in Psalms 3:2. (See: Copy or Borrow Words)

May he grant

"May he give"

your heart's desire

Here "heart" stands for the entire person. The abstract noun "desire" can be stated as a verb. AT: "what you desire" or "what you want" (See: Synecdoche and Abstract Nouns)

fulfill all your plans

The abstract noun "plans" can be stated as a verb. AT: "may he help you to accomplish everything that you plan to do" (See: Abstract Nouns)

translationWords

mind

sacrifice

burnt offering

selah

heart

fulfill

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

from His sanctuary From His Holy Temple, in which He dwells.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.