Latest / Reformed Thinking / Trusting God, Not Chariots or Horses (Psalm 20) | Charles Spurgeon

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Trusting God, Not Chariots or Horses (Psalm 20) | Charles Spurgeon · Reformed Thinking

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  Welcome to Reformed Thinking. This is the deep dive where we
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  take a whole stack of theological texts, historical
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  accounts, and solid research, and we really just break it all
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  down for you. The goal is that you walk away
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  with a real, usable knowledge. We try to cut through all the
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  noise. And today we are jumping into
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  the writings of Charles Spurgeon, specifically his
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  commentary The Treasury of David on Psalm 20.
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  And to get a fuller picture, we've also pulled in some
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  supplementary material from guys like John Gill, Martin Luther,
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  and even the Puritan Nicholas Bound.
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  It gives you a really layered view.
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  So our mission for this deep dive is to get our heads around
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  Song 20 in, well, in two ways. First, you've got the historical
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  reality of it. Right.
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  It was a communal prayer, a song for King David, right as the
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  nation was heading into war. You can feel the tension.
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  But then, and this is really the core of it for us, we have to
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  look at it as a prophetic vision.
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  It's the ancient church crying out for Christ, the true King
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  during his own great affliction. Yeah, and that shift in
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  perspective is everything. The whole Psalm is designed to
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  make you rethink where you find your strength.
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  It sets this incredible contrast.
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  A contract between what and what?
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  Between, you know, worldly military might, all the visible
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  power and the revealed character, what the text calls
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  the name and the accepted sacrifice of the Messiah.
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  It really forces you to ask where your trust actually lies.
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  That sets the stage perfectly, so let's start at the beginning,
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  verses 1 and 2, which lay the groundwork with the call to
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  prayer in the day of trouble. Spurgeon kicks it off by calling
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  this Psalm a national anthem. And that's a great way to think
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  about it historically. So you can almost picture the
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  scene. The people are gathered, the
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  king is about to go out to battle, and this prayer rises up
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  from the whole community. Exactly.
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  It's an urgent public plea for their King's success.
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  But the spiritual interpretation, which is where
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  the commentators really focus, is so much bigger.
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  It's. Prophetical.
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  Right. The ancient church isn't just
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  seeing David and his army. They're seeing the Lord Jesus
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  Christ heading into his final conflict with sin, death and
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  hell. And the sources point out
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  something pretty remarkable here, that the King, whether
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  it's David or Christ, is both the subject of the song and, in
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  a way, its composer. He's the object of the prayer,
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  but he also inspired the prayer itself.
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  So you have the head of the Church, our Lord, and the body,
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  His people, all pleading together for God's ultimate
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  purpose to succeed in His. Hands, that unity gives so much
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  weight to those opening words. The Lord hear thee in the day of
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  trouble. It really does.
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  I mean, we think of David's trouble and it was real, no
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  doubt. But the sources immediately
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  pivot to Christ. They say that all of his days on
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  earth were days of trouble. Every single one born into
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  poverty, persecuted, opposed by Satan.
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  But here's the key. Every one of those days of
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  trouble was also a day of prayer.
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  He turned trouble into prayer. That's a huge lesson for us
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  right there. The Church sees that pattern in
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  its head, and so it joins its own prayers with his.
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  And you can see this in the Gospels, can't you?
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  Think about Gethsemane, the agony, the wrestling, His prayer
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  there was heard not that the cup was taken away, but that he was
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  given the strength to endure it. And even on the cross, you get
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  that reference to Psalm 22, where he was heard from the
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  horns of the unicorns, rescued from the very edge of despair.
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  So that brings it back to us. If Christ and his humanity was
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  so reliant on prayer, what does that mean for the listener?
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  Well, the sources are pretty direct.
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  If you want to get any advantage from the prayers of others, your
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  church, your family, you have to be praying for yourself first.
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  You can't just piggyback on the faith of others.
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  Our Lord showed us the way of personal wrestling prayer.
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  It's not optional. But there's a real comfort here
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  too, isn't there? The day of trouble isn't a
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  barrier to the prayer being heard.
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  It's almost the opposite. Right.
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  The sources have this great image.
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  Troubles roar like Thunder. They're overwhelming.
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  But the believer's voice, crying out with Christ, is heard above
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  the storm. Because when Jesus pleads for
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  his people, Jehovah hears him. That's the certainty that
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  grounds the whole thing. It is now that leads to the
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  second part of verse one. The name of the God of Jacob
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  defending this phrase is just packed with meaning.
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  So when the Bible talks about the name of God, what are we
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  actually talking about? It's not just a label, is it?
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  Not at all. It's talking about the entire
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  revealed character of God, everything he's shown us about
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  himself, His power, His mercy, His promises, His history with
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  his people. We're praying to a God we know,
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  a covenant God. Exactly.
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  And the sources say that this name, this character, is what
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  protected and sustained Jesus through his life and death.
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  The power of his Father's character is what raised him up.
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  And for us, the church, that same covenant arm of God is our
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  only real defense. It places us out of reach of our
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  enemies. And the specific title God of
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  Jacob is chosen for a reason. Why Jacob?
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  He's the wrestler, right? He's the one who struggled his
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  whole life. He's the perfect example of a
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  struggling St. I mean, think of his own day of
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  trouble, fleeing his brother working for Laban, and that
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  terrifying night wrestling at Peniel.
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  He wrestled, he was heard, he was defended.
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  And so the message is that the God of the covenant is the same
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  God for all his wrestling Jacobs today, if you're struggling, the
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  same God who defended that flawed man is defending you.
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  Trap calls the name of the Lord, a tower of brass or a town of
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  war. It's the ultimate stronghold.
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  You don't look for a new weapon, you run into the name and you're
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  safe. But Nicholas bound as this
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  interesting layer about how we access that security.
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  It's not automatic. Right Bound says that our
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  confidence and prayer comes from knowing the name.
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  If you really understand God's goodness and faithfulness, you
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  can come to Him boldly. But if your idea of God is
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  fuzzy, if you don't really know his character because of
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  unbelief, then you won't have any heart to go to Him when
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  trouble hits. It's the knowledge of the name
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  that makes you bold. That knowledge is the
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  foundation. Which leads right into verse 2
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  which tells us where this help comes from.
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  Send thee help from the sanctuary and strengthen thee
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  out of Zion and. Again, we look at Christ first.
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  For him, this was both literal and spiritual.
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  Literal in what sense? The Angel in Gethsemane
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  strengthening him, but also spiritually.
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  He was refreshed by remembering all of God's promises and
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  redemptive acts that were centered in the sanctuary.
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  And for us, as New Testament believers, the real sanctuary
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  isn't a building. No, the true sanctuary is the
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  person of Jesus Christ himself. He's the temple.
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  We run to the cross for shelter. That's our holy place.
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  And the source has drawn a sharp line here between where
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  believers look for help and where the world looks.
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  It's such a great picture, men of the world, when trouble
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  comes, they look to the Armory for weapons, to the treasury for
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  money. Or to the buttery for comfort.
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  Food, right? But the Saints who know the God
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  of Jacob, they turn to the sanctuary.
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  They value that spiritual help far more than anything the world
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  can offer. And what about that phrase,
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  Strengthen thee out of Zion? Zion represented the assembly of
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  God's people. So this is talking about the
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  corporate power of prayer. It's the strength that comes
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  from the pleadings of all the assembled Saints throughout
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  history. So our prayers are never in a
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  vacuum. Never.
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  John Trapp says that nothing strengthens A struggling
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  believer like waiting on God and the assembly of his people.
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  Public worship isn't just a routine, it's a source of real
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  spiritual power. So you have this complete
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  framework. You start with individual
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  prayer, but that prayer is effective because of God's
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  covenant name and it's supported by the corporate prayers of
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  Zion. A comprehensive system of divine
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  help and all of that sets us up for Section 2, because for any
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  of the these prayers to be heard, one condition has to be
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  met, the accepted offering. This is verses 3 and 4.
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  Right verse 3 Remember all thy offerings and accept thy burnt
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  sacrifice, Sela. This feels like the very center
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  of the Psalm. It is.
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  Historically an Israelite king would offer a sacrifice before
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  going to war. His success depended on God
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  accepting that offering. But prophetically.
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  Prophetically, it's infinitely bigger.
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  Christ didn't just bring an offering, He was the offering.
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  He presented himself as the victim.
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  His death was the sweet savour that secured the victory over
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  hell itself. So what's the application for
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  us? It's non negotiable.
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  Spurgeon is adamant. We should never go into any
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  spiritual conflict until we first gone to the cross and
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  received a token for good. Our hope for success is based
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  entirely on the finished work of Jesus.
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  That has to be our starting point for everything.
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  Everything and the sources dig into the specific kind of
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  offering mentioned, the burnt sacrifice or holocaustum.
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  And what's significant about that?
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  Well, under the Old Covenant, a burnt offering was one where
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  every single part of the animal was consumed by the fire.
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  Nothing was held back. So points to totality.
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  Absolute totality. And then they asked the
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  question, What part of Christ did not agonize?
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  It wasn't just the nails, it was the thorns on His head, the
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  insults in His ears, the vinegar on His tongue, the blows to his
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  face. Every single part of Him was
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  given over to suffering it. Was a whole offering.
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  Yes, and Martin Luther really expands on this.
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  He says that the Holocaustum shows that Christ offered
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  himself wholly, completely consumed by what Luther calls
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  the fire of love for his Father and for us.
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  Wow. And that's where the
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  encouragement comes. In that's it.
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  Because Christ's offering was total and was totally accepted,
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  it means that for those who are in Him, none of our sufferings,
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  our trials, our service will be wasted.
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  It's all made acceptable in Him. For small sacrifices, they're
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  sort of swallowed up in his one great sacrifice.
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  Exactly. And then right after this
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  profound statement about the accepted sacrifice, the psalmist
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  writes Sela. The pause.
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  We usually just read right past that.
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  We do, but the commentators say it's essential.
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  They say we are too much in our hurry to make good haste.
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  We want to rush past the cross and get to the action.
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  But Sela forces you to stop. To stop and meditate on that
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  burnt sacrifice, that's where you actually gain your spiritual
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  strength. You can't fight the battle until
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  you first rested in the victory that's already been won for you
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  at the cross. So the pause is what grounds
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  everything that comes next. Precisely.
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  Which brings us to verse 4. Grant thee according to thine
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  own heart, and fulfill all thy counsel.
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  This is a prayer for the King's plan to succeed.
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  Yes, and Christ's ultimate desire, His counsel, was always
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  the salvation of his people and the glory of His Father.
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  So the Church is praying for the complete fulfillment of that
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  eternal purpose. John Gill connects this council
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  back to the eternal covenant between the Father and the Son
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  before the world even began. He says this is about everything
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  that was agreed upon in that covenant of peace, Christ's
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  glory, His exaltation, and every single detail of our salvation.
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  The King's plan will not fail. So how does that apply to us, to
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  the individual listener? Can we claim this promise that
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  God will grant us our heart's desire?
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  We can, but there's a huge condition.
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  You will have your desire when your will is aligned with God's
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  will, when what you want is what He wants.
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  And Christ is the perfect model of this, not as I will, but as
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  thou wilt. Exactly, if the Son of God
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  Himself had to submit his human will to the Divine Council, how
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  much more do we need to? When our desires are purified
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  and aligned with His purpose, the glory of God, the success of
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  the Kingdom, then by definition those desires will be granted.
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  It's a total reorientation of our prayer life from asking for
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  our own comfort to asking for the success of His eternal plan.
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  And that momentum carries us right into Section 3, verses 5
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  and 6, where we see this confidence in the anointed king
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  really blossom. Verse 5 starts with this
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  declaration of joy. We will rejoice in thy
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  salvation, and in the name of our God, we will set up our
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  banners. And remember the context.
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  They are saying we will rejoice before the battle is even won.
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  It's a determined joy, a victory song sung in anticipation.
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  If they can do that, then how much more should we who know the
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  victory is already complete? That's the point.
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  The sources have this great line.
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  Unbelief weeps for the funeral before the man is even dead, but
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  Faith starts playing the music before the victory dance begins.
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  And this joy isn't just a private feeling, it's made
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  public. We will set up our banners.
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  This is a military image. It's the standard, the flag that
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  you plant to declare your allegiance and defiance.
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  And we have to be clear what banner we're fighting under,
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  right? It's not the banner of human
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  cleverness or political power. We go to war in Jesus name, the
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  name of the Incarnate God Emmanuel.
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  One commentator, W Wilson, says that openly confessing Christ is
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  the only name for salvation is the banner that distinguishes
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  faithful people. It's a public declaration that
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  the King is already victorious. We boast in his name.
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  Then the verse ends with another petition.
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  The Lord fulfill all thy petitions.
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  This points us to Christ's ongoing work as our intercessor.
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  It does, and the sources remind us of his ultimate petition from
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  John 17. Father, I will, that they also
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  whom thou has given me, be with me where I am.
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  Our prayer for the King's success includes his desire to
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  bring all his people home. Which flows perfectly into verse
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  6 where the tone shifts completely.
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  It moves from prayer to this bold declaration.
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  Now no, I that the Lord saveth his anointed.
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  That phrase now no I, is huge. It marks that shift from hopeful
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  prayer to solid, assured knowledge.
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  It's the joy of a truth settling deep in your soul.
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  And the commentators say it's a rebuke to those who think they
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  know everything already. This kind of deep knowledge
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  comes after wrestling in prayer. And the comfort comes from that
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  title for the king, his anointed in Hebrew, Messiah, in Greek
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  Christ. This means God the Father
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  ordained Jesus for this work and then equipped him, anointing him
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  with the Holy Spirit for his offices of prophet, priest and
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  king. It's an eternal appointment, not
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  a temporary one. Our refuge is the Lord's own
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  anointed 1. And the sources really emphasize
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  the quality of this anointing. Christ was anointed with the
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  Spirit without measure. Unlike us, who received the
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  Spirit and Measure, the fullness rests entirely on Him, the head.
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  But because it's on the head, it flows down to all the members of
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  His body, the Church. His anointing is the source of
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  our entire spiritual life. And the verse tells us where the
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  answer to this prayer comes from.
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  He will hear him from His holy heaven with the saving strength
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  of his right hand. It brings together 2 of God's
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  attributes, His Holiness and His power.
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  God is in heaven, separate from our sin and chaos, but our
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  prayers can reach Him there. And the power he uses is saving
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  strength applied by his right hand.
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  The right hand is the hand of action, of power, of
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  decisiveness. It means the strength God uses
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  for his anointed is perfectly effective for salvation.
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  So because Jesus was heard, we can be sure that we will be
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  heard. Absolutely.
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  As Isaac Ambrose put it, Christ's prayers are heavenly,
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  glorious, and very effectual. That's the ultimate ground of
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  our confidence. Any doubt about the final
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  outcome is just removed. And that's solid assurance leads
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  us into the most practical part of the Psalm, Section 4, verses
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  7 and 8, which is all about this contrast of confidence.
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  This is probably the most famous part of the Psalm.
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  Some trust in Chariots and some in horses, but we will remember
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  the name of Lord our God. In David's day, Chariots and
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  horses were the cutting edge military technology.
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  They were the tanks of the ancient world.
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  Totally. They were big, loud, scary.
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  They kicked up dust. The war chariot could mow down
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  infantry like grass. Nations like Egypt prided
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  themselves on their chariot divisions.
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  And Israel was actually told not to build up a large cavalry, but
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  to trust in gauze instead. So this verse isn't just a nice
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  sentiment, it's a radical statement of military and
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  political policy. It is, and the sources are clear
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  that this is about trust, not necessarily use.
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  A king might have to use a horse, but he must not put his
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  trust in the horse. The problem is where your heart
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  relies for its security. And that error is just as common
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  today. People who claim to be believers
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  are often completely dependent on their money, their political
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  party, their social status. Their Chariots and horses.
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  Exactly as if they'd never heard of the name of Jehovah at all.
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  It's a contrast between trusting in the visible and loud versus
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  trusting in the invisible and eternal.
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  So when the psalmist says we will remember the name of the
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  Lord our God, what are they remembering?
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  1st that he is our God, a covenant God who has bound
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  himself to us, and 2nd, they're remembering his actual name,
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  Jehovah, the self, existent, unchanging, ever present I am.
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  And Henry Melville says remembering the name is more
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  than just recalling the word. Much more.
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  It's meditating on the whole package of His divine
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  perfections, His strength, His mercy, His truth, all of it.
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  And there's an amazing story in the source material about a man
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  named Augustus Herman Frank that illustrates this perfectly.
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  It's a great story. So Frank was doing this
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  charitable work in the late 1600s and he he ran out of money
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  completely. And he had bills to pay.
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  He had to pay his workmen that very day and he had nothing, so
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  he went outside just to be alone and he's looking up at the.
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  Sky, the pressure must have been immense.
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  Absolutely. And in that moment of total
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  desperation, he has this realization.
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  He realizes what a wonderful thing it is to have nothing and
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  rely on nothing but the living God who made the heavens and the
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  earth. So his heart was strengthened
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  just by remembering the name. It was he went back inside
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  totally at peace. His overseer asks if any money
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  came in. Frank says no, But I have faith
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  in God and he'd barely gotten the words out.
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  When someone shows up at the door.
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  A student with an anonymous donation that a friend had asked
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  him to deliver right away. They counted it out and it was
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  $30.00, the exact amount he needed to pay the Workman.
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  Wow, that's the living proof of verse 7.
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  It's the tangible outcome of choosing to trust in the name
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  instead of the world's resources.
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  Which brings us to the final outcome in verse 8.
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  They are brought down and fallen, but we are risen and
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  stand upright. The end result couldn't be more
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  different. Those who trust in Chariots
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  might look strong for a while, but their foundation is rotten.
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  It will give way. As Matthew Henry says, they
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  shall be ashamed and confounded forever.
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  Their temporary success leads to permanent ruin.
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  But those who rest on Jehovah, they might get knocked down for
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  a bit, but they're not knocked out.
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  An almighty arm lifts them up, they rise and they stand
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  upright. The victory of Christ becomes
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  our victory. We will tram people, the world,
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  sin, and Satan under our feet. It's a contrast between a final
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  fall and a final stable standing.
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  Which is a powerful way to bring us to the very last verse,
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  Section 5, verse 9, which really just sums up the whole song.
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  It's a perfect summary. Save Lord, let the King hear us
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  when we call. It's those two desires again.
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  The first one for the Lord to save Jesus has been granted at
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  the cross and resurrection. And because that first request
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  was granted, the second one, that Jesus our exalted King,
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  will hear us, is now guaranteed for all of his people.
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  Because the head was heard, the body will be heard.
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  So the Psalm, which started as a desperate plea, ends with this
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  loyal shout. God save the King.
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  And Spurgeon says this isn't just about David anymore.
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  At the ultimate prayer of the churches.
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  God save King Jesus, and may he soon come to reign.
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  It's a prayer for the end of all things.
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  This Psalm really does take us on a complete journey from the
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  need for prayer for the suffering Christ, to the
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  acceptance of His sacrifice, to the confidence in His victory,
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  and finally to the certainty that He hears us now as our
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  King. Which brings us to a final
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  thought for you, the listener, that comes from one of the
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  commentators, a man named Plumer.
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  He basically asks this. Considering that Christ's
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  sacrifice was fully accepted and he is God's anointed, 1 What
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  specific earthly confidence, what chariot or horse are you
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  tempted to rely on right now instead of remembering the
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  revealed name of the God of Jacob?
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  That's really the question, isn't it?
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  If the name of the Lord is a strong tower, and our strength
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  comes from the cross, where is your trust actually placed when
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  that day of trouble comes? It seems like really getting the
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  why of Christ's suffering and the acceptance of His sacrifice
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  is the key to all of our spiritual preparedness.
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  It lets us bypass all those flashy but fading worldly
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  defenses. We hope this deep dive
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  encourages you to keep learning in the light of God's Word and
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  that you would find all your strength in the name of the Lord
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  our God. Until next time, thank you for
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  joining us.