Psalms 21:4

Psa 21:4 He asked life of thee, [and] thou gavest [it] him, [even] length of days for ever and ever.

Ver. 4. He asked life of thee] Quando fugiebat a Saule, saith R. Solomon, when he fled from Saul; rather when he went into the field against his enemies, carrying his life in his hand. His life we begged, Psa 20:1-2, and thou hast not only given him his life, but a long continued series of lives in his successors, 2Sa 7:13 Psa 72:15, yea, life everlasting in Christ, his Son according to the flesh. See Psa 61:6. Thus God is better to his people than their prayers; and when they ask but one blessing he answereth them, as Naaman did Gehazi, with, Nay, take two. Hezekiah asked but one life, and God gave him fifteen years, which we reckon at two lives, and more. He giveth liberally, and like himself; as Great Alexander did when he gave the poor beggar a city; and when he sent his schoolmaster a ship full of frankincense, and bade him sacrifice freely.

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.

Psa_21:4

He asked life of Thee, and Thou gavest him a long life, even forever and ever.

Religion a life

In Christ these words are true of all who love our Lord Jesus Christ, as they are supremely true of Him who is the fountain of life. He asked life of Thee. Is thin true of us? That depends upon what meaning we attach to the petition, asking life. What we should ask for is life given to God here, in the hope of life to be received from God hereafter. We may put out of all hope of this life eternal all who openly reject it. It is the heart given to God which God requires. Religion may only too easily be in any man like the clothes which he so regularly takes off at night and puts on in the morning. It must be the life, the heart, the will, the whole inner man given to God here, through faith and hope of that eternal life which He will bestow upon His true people in the world beyond the grave. Our life in this world must be, as far as we can make it, a resemblance of His pure and blessed life while He was on earth, the perfect example of what every man ought to be who is made in the image and likeness of God. What He was perfectly and altogether, that we must be in part. Then shall we have life from His life. Do not suppose that any Christian can obtain that life without communion with Christ. It is as we live in and for Christ in this world that we shall find life--life from Him here, life with Him hereafter. (W. J. Stracey, M. A.)

Life and life eternal

There is an evident distinction drawn here between what we may term natural life and eternal life; between that life which we are now living outwardly in the flesh, and that life which is of inward consciousness, of spiritual experience. No one would contend that by life eternal is meant the indefinite extension and prolonging of this present mode of existence. The very term or condition eternal precludes the idea of transitoriness and uncertainty. In what does the distinction between life and life eternal consist? The origin of life is, in a philosophic point of view, involved in inscrutable mystery. Life is that invisible, inscrutable, mysterious, subtle essence which not only animates solid matter, but from the moment of our birth to the day of our death is definitely apportioned us by God. We have each one of us a life rent of this world, and no more. And this life is very dear to us. It is very precious, because of its fond affections, close friendships, many interests, enjoyments, opportunities, and, to some minds, certainties. Say what men will of life in their more sad and desponding moods, we do cling tenaciously to life. The passion for life is the strongest of all our instincts. To ask to die is unnatural. Physical death is not the punishment of sin. The death to which Adam was sentenced was banishment from the presence of God. Viewing life as it really is, immortality here on earth, and an immortality of this life present, would be a curse and not a boon. What, then, is life eternal, and how is it to be obtained? It is that hidden, inward, spiritual reality which, as in the ease of natural life, finds its best definition in the language of Scripture--This is life eternal, that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent. Eternal life is to believe in Jesus, and that eternal life is given us as soon as we do believe. Eternal life is the gift of God in Christ, given for the asking, as much, as truly, as consciously, as natural life is given or restored. It comes by faith, and that faith is a spiritual gift. I do not know that language can describe what eternal life is, any more than it can define natural life. In either case it is a matter of vivid consciousness, not of verbal definition or analysis. But eternal life is of present experience. He that hath the Son hath life. There is a present pardon of sin, a present sense of forgiveness, a present joy and peace in believing. Possessed of this eternal life, enjoyed as it may be together with your natural life, it will sweeten its bitter waters with its own healing. It will ennoble, it will sanctify. It will make a life consecrated to God. (Francis Pigou, M. A.)

The Gospel promise of long life

Though it be true that every man is fond of life, yet it is certain that very few appear much concerned about life eternal. The covetous man will not give, though it be but a small portion of what he has, to make his chance better of coaling to everlasting life. Persons thus fond of life would have their expectations raised very high by the beginning of the promise in the text. Thou gavest him a long life. But when these persons discovered that the promised life was eternal they would feel disappointed. This sort of message would, indeed, be disappointing to most people; and yet this would be only granting them what they asked, life, in much greater perfection and excellency than they asked for it. Men have got such a liking for the pleasures and profits of this bad world that, without them, the thought even of eternal happiness seems dull and tiresome. How many are there among ourselves who, if they should speak the truth, must needs confess that they care more for the shadows of enjoyment on earth than for the substance of it in heaven! No man in good earnest cares for heaven--has any taste or desire for it--except so far as he has a taste for devotion, and can delight in the thought that he is with God, and God with him. Now, this is what no one can do whose heart is set upon either such pleasure or such profit as are to be had on this side the grave. (Plain Sermons by Contributors to Tracts for the Times. )

Future life.

When Carlyle and Tennyson were once together the talk turned upon the immortality of the soul, and Carlyle said, Eh, old Jewish rags; you must clear your mind of all that, and likened mans sojourn on earth to a travellers rest at an inn; whereupon Tennyson rejoined that the traveller knew whither he was bound and where he would sleep on the night following. The future life was a most interesting and most firmly held article of faith with Tennyson. (Christian Commonwealth.)

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

Ver. 4. He asked life of thee, and thou gavest it him, even length of days for ever and ever. The first words may suit King David, but the length of days for ever and ever can only refer to the King Messiah. Jesus, as man, prayed for resurrection and he received it, and now possesses it in immortality. He died once, but being raised from the dead he dieth no more. "Because I live, ye shall live also, " is the delightful intimation which the Saviour gives us, that we are partakers of his eternal life. We had never found this jewel, if he had not rolled away the stone which covered it.

Ver. 4. He asked life of thee, and thou gavest it him, even length of days for ever and ever. The glory of God is concerned in Christ's living for ever1. The glory of his faithfulness: for eternal life and blessedness were pledged to Immanuel in covenant as the reward of his work (Ps 110:1-4 Isa 9:6-7, etc.); and it was in the anticipation and confident hope of this, that he "endured the cross, despising the shame." Heb 12:2 Ps 16:8-11. 2. The glory of his justice. The justice of God was honoured and fully satisfied in all its righteous demands by the death of Christ. His subsequent life is the expression on the part of God of that satisfaction. His perpetual life is a permanent declaration that in him and his finished work the everlasting righteousness of Jehovah rests for ever satisfied. Death can "never more have dominion over him:" for to inflict the penalty again would be a violation of justice. 3. The glory of his grace. The glory of this grace he now lives actively to promote. Joh 17:2. By living "ever" at God's right hand, he appears as an eternal memorial of God's love in making him our Mediator and Substituteour Saviour from sin and wrath; and his permanent appearance there will keep all heaven perpetually in mind that "by the grace of God they are what they are", owing all to the sovereign mercy of God through Jesus Christ. He shall appear as the blessed medium through which all the gifts and joys of salvation shall flow to the guilty for evermore. Thus the power of God and all his moral attributes secure the perpetuity of the life of the risen and exalted Saviour. Ralph Wardlaw, D.D.

Ver. 4. He asked life of thee, and thou gavest it him. He asked a resurrection, saying, "Father, glorify thy Son; "and thou gavest it him. Length of days for ever and ever. The prolonged ages of this world which the church was to have, and after them an eternity, world without end. Augustine.

Ver. 4. He asked life of thee, etc. Thus God is better to his people than their prayers; and when they ask but one blessing, he answereth them as Naaman did Gehazi, with, Nay, take two. Hezekiah asked but one life, and God gave him fifteen years, which we reckon at two lives and more. He giveth liberally and like himself; as great Alexander did when he gave the poor beggar a city; and when he sent his schoolmaster a ship full of frankincense, and bade him sacrifice freely. John Trapp.

Ver. 4-8. If David had before been without the symbol of his royal dignity, namely, the diadem, he was the more justified in praising the goodness of God, which had now transferred it from the head of an enemy to his own. Augustus F. Tholuck.

Ver. 4. Jesus ever living.

Psalms 21:5*

Ver. 4-8. If David had before been without the symbol of his royal dignity, namely, the diadem, he was the more justified in praising the goodness of God, which had now transferred it from the head of an enemy to his own. Augustus F. Tholuck.

Ver. 4-8. If David had before been without the symbol of his royal dignity, namely, the diadem, he was the more justified in praising the goodness of God, which had now transferred it from the head of an enemy to his own. Augustus F. Tholuck.

Ver. 4-8. See Psalms on "Ps 21:4" for further information.

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

Psa 21:4. He asked life of thee — Applied to David it means, He asked only the preservation of his short and mortal life, which was often exposed to the utmost perils. And thou gavest him length of days for ever and ever — Thou gavest him a long life and reign here, and after that didst translate him to live with thee for ever. But this was far more eminently fulfilled in Christ, who asked of his Father life, or to be saved from death, (Heb 5:7,) though with submission to his will: but his Father, though he saw it necessary to take away his temporal life, yet instantly gave him another, and that far more noble, instead of it, even the perfect possession of an everlasting and most glorious life, both in his soul and body, at his right hand.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

5. (Psa 21:4). Life he asked of thee, thou hast given (it) to him, length of days, perpetuity and eternity. By disregarding the masoretic interpunction, the construction may be simplified without a change of sense. "Life he asked of thee, thou hast given him length of days," etc. The last words of the verse are often used adverbially to mean for ever and ever; but as they are both nouns, it is best to put them here in apposition with the same part of speech which immediately precedes. This last clause shews that the life which David prayed for was not personal longevity, but the indefinite continuation of his race, an honour which was granted to him, even beyond his hopes and wishes, in the person of our Saviour. Compare 2Sa 7:13; 2Sa 7:16, Psa 89:5 (4), Psa 132:12.

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

21:4 God offers a rich quality of life (61:6-7; 91:14-16; 128:4-6) characterized by his presence (16:11; 23:6; 27:4; 36:9), joy (16:11), goodness (23:6; 34:14-15), and protection (41:2; 61:7).

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

David did not only obtain life, but also assurance that his posterity should reign forever.

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

(Compare Sa2 7:13-16). The glory and blessedness of the king as head of his line, including Christ, as well as in being God's specially selected servant, exceeded that of all others.

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 4. He asked life of thee] This verse has caused some interpreters to understand the Psalm of Hezekiah's sickness, recovery, and the promised addition to his life of fifteen years; but it may be more literally understood of the Messiah, of whom David was the type, and in several respects the representative.

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

4. He asked life from thee. This verse confirms what I have formerly said, that this psalm is not to be limited to the person of any one man. David’s life, it is true, was prolonged to an advanced period, so that, when he departed from this world, he was an old man, and full of days; but the course of his life was too short to be compared to this length of days, which is said to consist of many ages. Even if we reckon the time from the commencement of David’s reign to the captivity of Babylon, this length of days will not be made up and completed in all David’s successors. David, therefore, without doubt, comprehends the Eternal King. There is here a tacit comparison between the beginnings of this kingdom, which were obscure and contemptible, or rather which were fraught with the most grievous perils, and which bordered on despair; and the incredible glory which followed, when God, exempting it from the common lot of other kingdoms, elevated it almost above the heavens. For it is no ordinary commendation of this kingdom, when it is said, that it shall endure as long as the sun and moon shall shine in the heavens, (Psalm 72:1.) David, therefore, in saying that he asked life, tacitly points to the distressed circumstances to which he had often been reduced; and the meaning is, Lord, since the time thou hast called thy servant to the hope of the kingdom by thy holy anointing, his condition has been such that he has accounted it a singular blessing to be rescued from the jaws of death; but now, he has not only, by thy grace, escaped in safety the dangers which threatened his life: thou hast also promised that his kingdom will be continued for many ages in his successors. And it serves not a little to magnify the grace of God, that he vouchsafed to confer on a poor and miserable man, who was almost at the point of death, not only his life, - when, amidst the dangers which threatened it, he tremblingly asked merely its preservations — but also the inestimable honor of elevating him to the royal dignity, and of transmitting the kingdom to his posterity for ever. Some expound the verse thus:— Thou hast given him the life which he asked, even to the prolonging of his days for ever and ever. But this seems to me a cold and strained interpretation. We must keep in view the contrast which, as I have said, is here made between the weak and contemptible beginnings of the kingdom, and the unexpected honor which God conferred upon his servant, in calling the moon to witness that his seed should never fail. The same has been exemplified in Christ, who, from contempt, ignominy, death, the grave, and despair, was raised up by his Father to the sovereignty of heaven, to sit at the Father’s right hand for ever, and at length to be the judge of the world.

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.

(4) For ever and ever.—This is merely a term for indefinite length. (Comp. the common salutation of a king: 1Ki_1:31; Neh_2:3; Dan_3:9.) An allusion to the eternal kingdom of the Messiah is not to be forced on the passage.

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

4. He asked … thou gavest] Cp. Psa_2:8. Long life was one of Jehovah’s special blessings under the old covenant. It was a natural object of desire when the hope of a future life was all but a blank. See Exo_23:26; 1Ki_3:11; Pro_3:2. But how can length of days for ever and ever be said of a mortal king? Partly in the same way as the salutation “Let the king live for ever” was used (1Ki_1:31; Neh_2:3); partly because he was regarded as living on in his posterity (2Sa_7:29). Cp. Psa_45:2; Psa_45:6; Psa_61:6; Psa_72:5; Psa_72:17.

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.

He asked life of thee, and thou gavest it him,.... Both for himself, as man, when he was about to die, that he might be raised to life again, which was granted him; and for his people, that they might live spiritually and eternally, and accordingly life is given to him for them; and he has power to give it to as many as the Father has given him, Joh 17:2;

even length of days for ever and ever; the life he has for himself as man is what will ever continue; he will die no more, death will have no more dominion over him; he will live for evermore, and that to make intercession for his members, Rom 6:9; and the life which is granted them at his request is an everlasting one, both as to body and soul; for though they die as other men, they shall live again in the resurrection of the just, and never die more, but shall be like the angels in heaven; and as for the second death, that shall not harm them, nor have any power over them; they will live and reign with Christ for ever.

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

He asked life of thee - An expression similar to this occurs in Psa 61:5-6, “For thou, O God, hast heard my vows;...Thou wilt prolong the king’s life, and his years to many generations.” The expression in both cases implies that there had been a prayer for “life,” as if life were in danger. The expression itself would be applicable to a time of sickness, or to danger of any kind, and here it is used doubtless in reference to the exposure of life in going into battle, or in going forth to war. In this apprehended peril he prayed that God would defend him. He earnestly sought protection as he went forth to the perils of war.

And thou gavest it him - Thou didst hear and answer his prayer. He was saved from danger.

Even length of days forever and ever - Thou didst grant him more than he asked. He sought life for himself; thou bast not only granted that, but hast granted to him the assurance that he should live in his posterity to all generations. The idea is, that there would be an indefinite contination of his race. His posterity would occupy his throne, and there would be no end to his reign thus prolonged. Beyond all his petitions and his hopes, God bad given the assurance that his reign would be permanent and enduring. We cannot suppose that he understood this as if it were a promise made to him personally, that “he” would live and would occupy the throne forever; but the natural interpretation is that which would refer it to his posterity, and to the perpetuity of the reign of his family or descendants. A similar promise occurs elsewhere: 2Sa 7:13, 2Sa 7:16; compare the notes at Psa 18:50. It is by no means an uncommon thing that God gives us more than we asked in our prayers. The offering of prayer is not only the means of securing the blessing which we asked, but also often of securing much more important blessings which we did not ask. If the expression were allowable it might be said that the prayer “suggested” to the divine mind the conferring of all needed blessings, or it indicates such a state of mind on the part of him who prays that God “takes occasion” to confer blessings which were not asked; as a request made by a child to a parent for a specific favor is followed not only by granting “that” favor, but by bestowing others of which the child did not think. The state of mind on the part of the child was such as to “dispose” the parent to grant much larger blessings.

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

He asked only the preservation of that short and mortal life, which was oft exposed to utmost perils.

For ever and ever; either,

1. In his posterity, in whom parents are commonly said to live. Thou gavest the kingdom not only to himself for a season, as thou didst to Saul; but to him and to his seed for ever. Or rather,

2. In his person; for this giving answers to David’s asking. And the thing which David asked of God was not the kingdom, (wherein God had prevented his prayers, and granted what David durst not have presumed to ask,) but only life, or the saving and prolonging of his life, which his enemies designed to take away. Thou gavest him a long life and reign here, and after that thou didst translate him to thy heavenly kingdom, to live with thee for ever. But this was more eminently fulfilled in Christ, who asked of his Father life, or to be saved from death, Heb 5:7, though with submission to his will. But his Father, though he saw it fit and necessary to take away his temporal life, yet he instantly gave him another, and that far more noble, instead of it, even the perfect possession of an everlasting and most glorious life, both in his soul and body, at his right hand.

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

4. He asked life—A reference to David’s sickness after his great sin. See Psalm 6:38, 39, 41. He had repented, (Psalms 51) and had been forgiven. Psalms 32, 40, 103. All this had transpired during the two years that Joab was with the army besieging Rabbah. 2Sa_11:1; 2Sa_12:26. David was now again restored to national peace and divine favour.

Length of days for ever and ever—Literally, to eternal and perpetual age—realized only in “David’s seed,” Messiah. See Isa_53:10; Rom_6:9; and “Behold, I am alive for evermore,” Rev_1:18

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

He asked life of thee, and thou gavest it him, even length of days for ever and ever. The "life" intended cannot be ordinary human life, since in David"s case this certainly did not continue "for ever and ever." We must understand the psalmist to have asked for continuance in his posterity, and this was guaranteed him in the message which God sent him by Nathan. (2Sa_7:13, 2Sa_7:16) In the full sense the promise was, of course, Messianic, being fulfilled only in Christ, the God-Man, who alone of David"s posterity "liveth for ever.

Prayer.

What is true of Christ is true, in a sense, of his people. Here we learn

I THE TRUE NATURE OF PRAYER. It is the desire of the heart (ver. 2). This is frequently taught by doctrine and fact in Holy Scripture. Words are of the mouth, thoughts are of the heart. "Words without thoughts never to heaven go." It is asking of God for things agreeable to his will. While there is real "asking," there is also loving trust and acquiescence. God"s will is aye the best will.

II SOME LIGHT AS TO THE MANNER IN WHICH GOD ANSWERS PRAYER.

1. By giving what is good. "Life.

2. In a higher sense than we thought of. "For ever.

3. In such a way as shall be for the greatest benefit to others as well as to ourselves. "Blessings". (cf. Paul, "more needful for you," Php_1:24) Hence faith is confirmed. Our hopes as to the future are sustained. Our hearts are soothed amidst the disappointments and trials of life, by the assurance that all is well. We ask "life" for ourselves; and God gives what he sees best. We ask "life" for our friends. Some child or loved one is in peril of death. We plead for him. We entreat that he may be spared. We continue with "strong crying and tears" to pray that his life, so precious and so dear, may be prolonged. But in vain. He dies. We are troubled. We mourn in bitterness of soul, as if God had forgotten to be gracious. But when we look at things aright, we find comfort. God has answered us in his own way. He knows what is best. Your little one has gone quickly to heaven. Your darling boy has been taken to a nobler field of service than earth. The "desire of your eyes" has been caught up into the glory of God. There they await us. Love never faileth. The fellowship in Christ endures for ever. W.F.

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

For ever - Thou gavest him a long life and reign here, and after that didst translate him to live with thee forever. But this was more eminently fulfilled in Christ, who asked of his father, life, or to be saved from death, Heb. v, 7, though with submission to his will: but his father, though he saw it necessary to take away his temporal life, yet instantly gave him another, far more noble, even the perfect possession of an everlasting life both in his soul and body, at his right hand.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

For You have preceded him with the blessings of the good man Before I asked You, You preceded me with Your blessing through Nathan the prophet (in II Sam. 7:12f.): “then I will raise up your seed...and I will establish the throne of his kingdom forever.”

You have placed a gold crown on his head (As in II Sam. 12:30): “And he took the crown of Malkam...and it was [set] upon David’s head.”

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.