Verse-by-Verse Bible Commentary
Psalms 21:9

Clarke's Commentary

Verse Psalms 21:9. Thou shalt make them as a fiery oven — By thy wrath they shall be burnt up, and they shall be the means of consuming others. One class of sinners shall, in God's judgments, be the means of destroying another class; and at last themselves shall be destroyed.

Bridgeway Bible Commentary

Psalms 20-21 Before and after battle

These two psalms belong together as a pair. The former is a prayer for the king before he leads the people in battle; the latter, a thanksgiving after victory.
Addressing the king, the people call down God’s power and protection upon him (20:1-2). They pray that God will remember the king’s faithfulness and give him victory (3-5). The king replies that victory is certain, because he has God’s help. God’s power is greater than military might (6-8). In response, the people offer a further plea, brief and urgent, for God’s help (9).

The people join in thanksgiving to God that he has answered their prayer of the previous psalms (see Psalms 20:4). God has given the king his heart’s desire, enabling him to lead his people to victory (21:1-4). Although the king receives glory because of his victory, the glory is not self-centred. It is glory given him by God, in whom he trusts (5-7). Having offered thanks to God, the people turn and address the king. They assure him that through God’s power he will continue to have victory over all his enemies (8-12). King and people then unite in praise to God (13).

Coffman's Commentaries on the Bible

“Thy hand will find out all thine enemies; Thy right hand will find out those that hate thee. Thou wilt make them as a fiery furnace in the time of thine anger. Jehovah will swallow them up in his wrath, And the fire shall devour them. Their fruit wilt thou destroy from the earth And their seed from among the children of men.”

“All thine enemies” (Psalms 21:9). Barnes’ summary of these enemies is: “All that in any way are opposed to God and his reign, all worshippers of idols, all enemies of truth, all rejecters of revelation, all workers of iniquity, all infidels and scoffers. These shall be subdued, either by being made to yield to the claims of truth, or by being cut off and punished.”Barnes’ Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), p. 186.

The apostle Paul added the following to the list of God’s enemies: “Them that know not God, and them that obey not the gospel of our Lord Jesus Christ” (2 Thessalonians 1:8).

“As a fiery furnace” (Psalms 21:9). The enemies of God are here compared, not to a furnace, but to the fuel in the fiery furnace. What does this mean? Spurgeon properly identified what is here foretold as exactly what Christ promised when he said, “They shall be cast into a furnace of fire; there shall be weeping and gnashing of teeth.”Charles Haddon Spurgeon, p. 98.

One hardly needs to be told that the judgments against God’s enemies here foretold are not those capable of being executed by any king. The sudden outcropping of the word “Jehovah” in Psalms 21:9 b dramatically indicates that the passage cannot pertain to the earthly David, but to David’s Greater Son, the Messiah. Kidner expressed it thus: “This passage outruns the power of any king, as the word `Jehovah’ in Psalms 21:9 b acknowledges; and the scale of events calls once more for the Messiah.”Derek Kidner, p. 104.

“In the time of thine anger” (Psalms 21:9). The literal meaning of the Hebrew text here is, “in the time of thy face, thy presence, or thy countenance.”Alexander Maclaren, p. 206. (Also, see American Standard Version margin). This indicates that the time when such terrible judgments upon the wicked shall be executed is that of the final judgment of mankind associated with the Second Advent of Jesus Christ. The thought of this passage is dramatically repeated in 2 Thessalonians 1:7-10, especially in the words, “Who shall suffer punishment, even eternal destruction from the face (or presence) of the Lord and the glory of his might.” The apostle Paul also revealed in that passage exactly when such terrifying judgments shall come: “When he (the Christ) shall come (in the Second Advent) to be glorified in his saints.”

Barnes' Notes on the Whole Bible

Thou shalt make them as a fiery oven in the time of thine anger - Thou shalt consume or destroy them, “as if” they “were” burned in a heated oven. Or, they shall burn, as if they were a flaming oven; that is, they would be wholly consumed. The word rendered “oven” - תנור tannûr - means either an “oven” or a “furnace.” It is rendered “furnace and furnaces” in Genesis 15:17; Nehemiah 3:11; Nehemiah 12:38; Isaiah 31:9; and, as here, “oven” or “ovens,” in Exodus 8:3; Leviticus 2:4; Leviticus 7:9; Leviticus 11:35; Leviticus 26:26; Lamentations 5:10; Hosea 7:4, Hosea 7:6-7; Malachi 4:1. It does not occur elsewhere. The oven among the Hebrews was in the form of a large “pot,” and was heated from within by placing the wood inside of it. Of course, while being heated, it had the appearance of a furnace. The meaning here is that the wicked would be consumed or destroyed “as if” they were such a burning oven; as if they were set on fire, and burned up.

The Lord shall swallow them up in his wrath - The same idea of the utter destruction of the wicked is here presented under another form - that they would be destroyed as if the earth should open and swallow them up. Perhaps the allusion in the language is to the case of Korah, Dathan, and Abiram, Numbers 16:32; compare Psalms 106:17.

And the fire shall devour them - The same idea under another form. The wrath of God would utterly destroy them. That wrath is often represented under the image of “fire.” See Deuteronomy 4:24; Deuteronomy 32:22; Psalms 18:8; Matthew 13:42; Matthew 18:8; Matthew 25:41; Mark 9:44; 2 Thessalonians 1:8. Fire is the emblem by which the future punishment of the wicked is most frequently denoted.

Calvin's Commentary on the Bible

9.Thou shalt put them as it were into a furnace of fire. ⁽⁴⁸⁶⁾ The Psalmist here describes a dreadful kind of vengeance, from which we gather, that he does not speak of every kind of enemies in general, but of the malicious and frantic despisers of God, who, after the manner of the giants ⁽⁴⁸⁷⁾ of old, rise up against his only begotten Son. The very severity of the punishment shows the greatness of the wickedness. Some think that David alludes to the kind of punishment which he inflicted upon the Ammonites, of which we have an account in the sacred history; but it is more probable that he here sets forth metaphorically the dreadful destruction which awaits all the adversaries of Christ. They may burn with rage against the Church, and set the world on fire by their cruelty, but when their wickedness shall have reached its highest pitch, there is this reward which God has in reserve for them, that he will cast them into his burning furnace to consume them. In the first clause, the king is called an avenger; in the second, this office is transferred to God; and in the third, the execution of the vengeance is attributed to fire; which three things very well agree. We know that judgment has been committed to Christ, that he may cast his enemies headlong into everlasting fire; but, it was of importance distinctly to express that this is not the judgment of man but of God. Nor was it less important to set forth how extreme and dreadful a kind of vengeance this is, in order to arouse from their torpor those who, unapprehensive of danger, boldly despise all the threatenings of God. Besides, this serves not a little for the consolation of the righteous. We know how dreadful the cruelty of the ungodly is, and that our faith would soon sink under it, if it did not rise to the contemplation of the judgment of God. The expression, In the time of thy wrath, admonishes us that we ought patiently to bear the cross as long as it shall please the Lord to exercise and humble us under it. If, therefore, he does not immediately put forth his power to destroy the ungodly, let us learn to extend our hope to the time which our heavenly Father has appointed in his eternal purpose for the execution of his judgment, and when our King, armed with his terrible power, will come forth to execute vengeance. While he now seems to take no notice, this does not imply that he has forgotten either himself or us. On the contrary, he laughs at the madness of those who go on in the commission of every kind of sin without any fear of danger, and become more presumptuous day after day. This laughter of God, it is true, brings little comfort to us; but we must, nevertheless, complete the time of our condition of warfare till “the day of the Lord’s vengeance” come, which, as Isaiah declares, (Isaiah 34:8) shall also be “the year of our redemption.” It does not seem to me to be out of place to suppose, that in the last clause, there is denounced against the enemies of Christ a destruction like that which God in old time sent upon Sodom and Gomorrah. That punishment was a striking and memorable example above all others of the judgment of God against all the wicked, or rather it was, as it were, a visible image upon earth of the eternal fire of hell which is prepared for the reprobate: and hence this similitude is frequently to be met with in the sacred writings.

(486) French and Skinner’s translation of these words is the same, and so also is that of Rogers. This last author observes, “The common interpretation, Thou shalt make them like a fiery oven, etc., is not very intelligible. I consider כתור as put by ellipsis for כבתנור Thou shalt place them as it were [in] a furnace of fire. ” — (Rogers’ Book of Psalms, in Hebrew, metrically arranged, vol. 2, p. 178.) Poole takes the same view. Calvin, however, in his French version, gives a translation much the same as that of our English version: ”Tu les rendras comme une fournaise de feu en temps de ta cholere.” “Thou shalt make them like a furnace of fire, in the time of thy anger.” This is exactly the rendering of Horsley, in which he is followed by Walford. “It describes,” says the learned prelate, “the smoke of the Messiah’s enemies perishing by fire, ascending like the smoke of a furnace. ‘The smoke of their torment shall ascend for ever and ever.’” “How awfully grand,” says Bishop Mant, “is that description of the ruins of the cities of the plain, as the prospect struck on Abraham’s eye on the fatal morning of their destruction:’And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and lo! the smoke of the country went up as the smoke of a furnace.’”

(487) The allusion is to the fabulous giants of heathen mythology, who waged war against heaven.

Smith's Bible Commentary

Psalms 21:1-13

Again, to the chief musician, the psalm of David.

The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice! Thou hast given him his heart's desire, and you have not withheld the requests of his lips ( Psalms 21:1-2 ).

Now the Selah indicates, really, sort of a change of thought. It sort of introduces a new idea. It is just sort of a rest, and then introducing of a new idea, new thought pattern.

For you prevent him with the blessings of goodness: you set a crown of pure gold on his head. He asks for life from thee, and you gave it to him, even the length of days for ever and ever. His glory is great in thy salvation ( Psalms 21:3-5 ):

He is talking about the king's delight in the Lord, and how he was just so gracious for what God has done.

For thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance. For the king trusts in the LORD, and through the mercy of the Most High he shall not be moved. Your hand shall find out all your enemies: your right hand shall find out those that hate thee. You will make them as a fiery oven in the time of thine anger: the LORD will swallow them up in his wrath, and the fire shall devour them. Their fruit will you destroy from the earth, and their seed from among the children of men. For they intended evil against thee: they imagined mischievous devices, that they are not able to perform. Therefore thou shalt make them to turn their back, when thou shalt make ready your arrows upon thy strings against the face of them. Be thou exalted, LORD, in your own strength: so will we sing of thy praise and thy power ( Psalms 21:5-13 ). "

Dr. Constable's Expository Notes

Psalms 21

This royal psalm of thanksgiving is a companion to the preceding one in that it records David’s thanksgiving for the victory that he anticipated in Psalms 20.

Dr. Constable's Expository Notes

The change in person indicates that David’s subjects now addressed him. Because he trusted in the Lord and received victory, the people were sure he would continue to defeat his enemies. The right hand refers symbolically to power and authority. David’s enemies would perish as in a fiery oven and as by a hungry animal. Scripture often uses fire as a metaphor for the wrath of God (e.g., Exodus 19:18; Hebrews 12:29; Revelation 1:14; et al.). God would cut off the posterity of the enemies, so the defeat of David’s foes would be final.

Dr. Constable's Expository Notes

2. Anticipation of further blessing 21:8-12

Gill's Exposition of the Whole Bible

Thou shalt make them as a fiery oven,.... Some think the allusion is to David's causing the Ammonites to pass through the brick kiln, 2 Samuel 12:31; others to the burning of Sodom and Gomorrah: it represents what a severe punishment shall be inflicted on the enemies of Christ; they shall be cast into a fiery oven, or furnace of fire, as Shadrach, Meshach, and Abednego, were by the order of Nebuchadnezzar; so some render the words, "thou shalt put them into a fiery oven", כ, "as", being put for ב, "into" c: wicked men are as dry trees, as stubble, as thorns or briers, and are fit fuel for a fiery oven or furnace; by which is meant the wrath and fury of God, which is poured forth as fire; and this has had its fulfilment in part in the Jews at Jerusalem's destruction; when that day of the Lord burned like an oven, and the proud and haughty Jews, and who dealt wickedly by Christ, were burned up in it, Malachi 4:1; and will have an additional accomplishment when the whore of Babylon shall be burnt with fire, and when the beast and false prophet shall be cast alive into a lake of fire burning with brimstone; and still more fully at the general conflagration, when will be the perdition of ungodly men, and the earth and all that is therein shall be burnt up; and especially when all wicked men and devils shall be cast into the lake and furnace of fire, where will be weeping, wailing, and gnashing of teeth; see Revelation 17:16. This will be

in the time of thine anger, or "of thy countenance" d; not his gracious, but his angry countenance; when he shall put on a fierce look, and appear as the Lion of the tribe of Judah, and stir up all his wrath;

the Lord shall swallow them up in his wrath; not that they shall be annihilated; their souls remain after death, and their bodies after the resurrection; and will be tormented with the fire of God's wrath for ever and ever; the phrase is expressive of utter ruin, of the destruction of soul and body in hell; see Psalms 35:25; Jarchi takes it to be a prayer, "may the Lord swallow them up", c.

and the fire shall devour them that is, as the Targum paraphrases it, the fire of hell; or, however, it designs the wrath of God, who is a consuming fire; or that fiery indignation of his, which shall devour the adversaries; which comes down upon them either in temporal judgments here, or in their everlasting destruction hereafter.

c Vide Aben Ezram in loc. d פניך "vultus tui", V. L. so Sept. Aethiop. Gejerus, Muis, Ainsworth; "faciei iratae tuae", Junius Tremellius so Michaelis.

Henry's Complete Commentary on the Bible

      7 For the king trusteth in the LORD, and through the mercy of the most High he shall not be moved.   8 Thine hand shall find out all thine enemies: thy right hand shall find out those that hate thee.   9 Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them.   10 Their fruit shalt thou destroy from the earth, and their seed from among the children of men.   11 For they intended evil against thee: they imagined a mischievous device, which they are not able to perform.   12 Therefore shalt thou make them turn their back, when thou shalt make ready thine arrows upon thy strings against the face of them.   13 Be thou exalted, LORD, in thine own strength: so will we sing and praise thy power.

      The psalmist, having taught his people to look back with joy and praise on what God had done for him and them, here teaches them to look forward with faith, and hope, and prayer, upon what God would further do for them: The king rejoices in God (Psalms 21:1; Psalms 21:1), and therefore we will be thankful; the king trusteth in God (Psalms 21:7; Psalms 21:7), therefore will we be encouraged. The joy and confidence of Christ our King is the ground of all our joy and confidence.

      I. They are confident of the stability of David's kingdom. Through the mercy of the Most High, and not through his own merit or strength, he shall not be moved. His prosperous state shall not be disturbed; his faith and hope in God, which are the stay of his spirit, shall not be shaken. The mercy of the Most High (the divine goodness, power, and dominion) is enough to secure our happiness, and therefore our trust in that mercy should be enough to silence all our fears. God being at Christ's right hand in his sufferings (Psalms 16:8) and he being at God's right hand in his glory, we may be sure he shall not, he cannot, be moved, but continues ever.

      II. They are confident of the destruction of all the impenitent implacable enemies of David's kingdom. The success with which God had blessed David's arms hitherto was an earnest of the rest which God would give him from all his enemies round about, and a type of the total overthrow of all Christ's enemies who would not have him to reign over them. Observe, 1. The description of his enemies. They are such as hate him, Psalms 21:8; Psalms 21:8. They hated David because God had set him apart for himself, hated Christ because they hated the light; but both were hated without any just cause, and in both God was hated, John 15:23; John 15:25. 2. The designs of his enemies (Psalms 21:11; Psalms 21:11): They intended evil against thee, and imagined a mischievous device; they pretended to fight against David only, but their enmity was against God himself. Those that aimed to un-king David aimed, in effect, to un-God Jehovah. What is devised and designed against religion, and against the instruments God raises up to support and advance it, is very evil and mischievous, and God takes it as devised and designed against himself and will so reckon for it. (3.) The disappointment of them: "They devise what they are not able to perform," Psalms 21:11; Psalms 21:11. Their malice is impotent, and they imagine a vain thing,Psalms 2:1. (4.) The discovery of them (Psalms 21:8; Psalms 21:8): "Thy hand shall find them out. Though ever so artfully disguised by the pretences and professions of friendship, though mingled with the faithful subjects of this kingdom and hardly to be distinguished from them, though flying from justice and absconding in their close places, yet thy hand shall find them out wherever they are." There is no escaping God's avenging eye, no going out of the reach of his hand; rocks and mountains will be no better shelter at last than fig-leaves were at first. (5.) The destruction of them; it will be an utter destruction (Luke 19:27); they shall be swallowed up and devoured, Psalms 21:9; Psalms 21:9. Hell, the portion of all Christ's enemies, is the complete misery both of body and soul. Their fruit and their seed shall be destroyed,Psalms 21:10; Psalms 21:10. The enemies of God's kingdom, in every age, shall fall under the same doom, and the whole generation of them will at last be rooted out, and all opposing rule, principality, and power, shall be put down. The arrows of God's wrath shall confound them and put them to flight, being levelled at the face of them, Psalms 21:12; Psalms 21:12. That will be the lot of daring enemies that face God. The fire of God's wrath will consume them (Psalms 21:9; Psalms 21:9); they shall not only be cast into a furnace of fire (Matthew 13:42), but he shall make them themselves as a fiery oven or furnace; they shall be their own tormentors; the reflections and terrors of their own consciences will be their hell. Those that might have had Christ to rule and save them, but rejected him and fought against him, shall find that even the remembrance of that will be enough to make them, to eternity, a fiery oven to themselves: it is the worm that dies not.

      III. In this confidence they beg of God that he would still appear for his anointed (Psalms 21:13; Psalms 21:13), that he would act for him in his own strength, by the immediate operations of his power as Lord of hosts and Father of spirits, making little use of means and instruments. And, 1. Hereby he would exalt himself and glorify his own name. "We have but little strength, and are not so active for thee as we should be, which is our shame; Lord, take the work into thy own hands, do it, without us, and it will be thy glory." 2. Hereupon they would exalt him: "So will we sing, and praise thy power, the more triumphantly." The less God has of our service when a deliverance is in the working the more he must have of our praises when it is wrought without us.