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Text -- Psalms 68:17-35 (NET)
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Wesley -> Psa 68:17; Psa 68:17; Psa 68:17; Psa 68:17; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:20; Psa 68:21; Psa 68:22; Psa 68:22; Psa 68:23; Psa 68:24; Psa 68:24; Psa 68:24; Psa 68:26; Psa 68:27; Psa 68:27; Psa 68:27; Psa 68:27; Psa 68:27; Psa 68:28; Psa 68:28; Psa 68:28; Psa 68:29; Psa 68:29; Psa 68:30; Psa 68:30; Psa 68:30; Psa 68:31; Psa 68:31; Psa 68:33; Psa 68:33; Psa 68:33; Psa 68:34; Psa 68:34; Psa 68:34; Psa 68:35
Wesley: Psa 68:17 - -- The armies (whereof chariots were an eminent part in those times) which attend upon God to do his pleasure.
The armies (whereof chariots were an eminent part in those times) which attend upon God to do his pleasure.
An innumerable company, a certain number being put for an uncertain.
Wesley: Psa 68:17 - -- Here the psalmist seems to be transported by the prophetic spirit, from the narration of those external successes, to the prediction of the Messiah; a...
Here the psalmist seems to be transported by the prophetic spirit, from the narration of those external successes, to the prediction of the Messiah; and of the transcendent privileges and blessings accruing to mankind thereby.
Wesley: Psa 68:17 - -- God is no less gloriously, though less terribly present here, than he was in Sinai, when the great God attended with thousands of his angels, solemnly...
God is no less gloriously, though less terribly present here, than he was in Sinai, when the great God attended with thousands of his angels, solemnly appeared to deliver the law. Yea, here is a greater privilege than Sinai had, The Lord Jehovah descending from heaven into an human body, as appears by his ascending thither again, which the next verse describes.
Wesley: Psa 68:18 - -- This has a manifest reference to Christ, and his ascension into heaven, in whom alone it is literally accomplished, and to whom therefore it is ascrib...
This has a manifest reference to Christ, and his ascension into heaven, in whom alone it is literally accomplished, and to whom therefore it is ascribed, Eph 4:8. Although the expressions are borrowed from the ancient custom of princes, who, after some glorious achievements, used to go up into their royal cities in triumphant chariots, being attended by their captive enemies, and afterward to distribute gifts to their soldiers and subjects, and sometimes to do some acts of clemency even to their rebels and enemies.
Wesley: Psa 68:18 - -- Those whom thou hast taken captive; death and sin, and the devil, and all the enemies of Christ, and of his people, whom Christ led in triumph, having...
Those whom thou hast taken captive; death and sin, and the devil, and all the enemies of Christ, and of his people, whom Christ led in triumph, having spoiled them, and making a shew of them openly, Col 2:15.
Wesley: Psa 68:18 - -- According to thy manhood thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit, whi...
According to thy manhood thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit, which are necessary either to the perfection of thy nature, or to the good of thy church and people.
Thy most stubborn and rebellious enemies, whether Jews or Gentiles.
Wesley: Psa 68:18 - -- That he who as man is ascended into the highest heavens, might, as God, come down to them, and dwell with them, not only in and by his ordinances in w...
That he who as man is ascended into the highest heavens, might, as God, come down to them, and dwell with them, not only in and by his ordinances in which he is present, but also by his spirit dwelling in their hearts.
Wesley: Psa 68:21 - -- In ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their enemies.
In ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their enemies.
Wesley: Psa 68:22 - -- I will give my people as great deliverances as I formerly did, when I saved them from Og, king of Bashan.
I will give my people as great deliverances as I formerly did, when I saved them from Og, king of Bashan.
Wesley: Psa 68:23 - -- _And as it was at the Red Sea, and at Bashan before, so yet again thine enemies shall be slain in such numbers, that thou mayst wade in their blood, a...
_And as it was at the Red Sea, and at Bashan before, so yet again thine enemies shall be slain in such numbers, that thou mayst wade in their blood, and thy dogs lick it up in the field.
Wesley: Psa 68:24 - -- The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses.
The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses.
Present in this solemn pomp of carrying the ark to Zion.
Wesley: Psa 68:27 - -- Called little, because it was exceedingly diminished, and almost extinguished under the Judges, Jdg 20:35, Jdg 21:3 &c.
The tribe which had lately swayed the scepter, but now submitted to David.
The people of that tribe who waited upon them.
Wesley: Psa 68:27 - -- He mentions these tribes, because they lived in the remotest parts of the land of Canaan. And so by naming two of the nearest tribes, and two of the f...
He mentions these tribes, because they lived in the remotest parts of the land of Canaan. And so by naming two of the nearest tribes, and two of the farthest, he intimates that the other tribes also came upon this occasion, as is manifest from 2Sa 6:15-19.
Having spoken of Israel, he now directs his speech to them.
Hath ordained or effectually procured.
all that strength and power which thou hast put forth at any time
Wesley: Psa 68:29 - -- Kings of the Gentiles: which was done in part, in the times of Solomon and Hezekiah, but more fully when the Lord was come into his temple.
Kings of the Gentiles: which was done in part, in the times of Solomon and Hezekiah, but more fully when the Lord was come into his temple.
Chastise those that will not bring presents to thee.
Wesley: Psa 68:30 - -- The fierce and furious adversaries of God, and of his church; the calves, are people or soldiers depending upon them.
The fierce and furious adversaries of God, and of his church; the calves, are people or soldiers depending upon them.
Wesley: Psa 68:30 - -- That merely out of a love to mischief and spoil, make war upon others, and upon us particularly.
That merely out of a love to mischief and spoil, make war upon others, and upon us particularly.
Wesley: Psa 68:31 - -- He names these, as the ancient enemies of God, and of his people; but by them he understands all other nations of the like character.
He names these, as the ancient enemies of God, and of his people; but by them he understands all other nations of the like character.
Wesley: Psa 68:31 - -- Begging mercy of him. This prophecy, as also the next verse, evidently belongs to the times of the Messiah.
Begging mercy of him. This prophecy, as also the next verse, evidently belongs to the times of the Messiah.
Wesley: Psa 68:33 - -- The highest heavens; dwelling there in infinite glory, and from thence looking down upon all the inhabitants of the earth, and ruling them by his almi...
The highest heavens; dwelling there in infinite glory, and from thence looking down upon all the inhabitants of the earth, and ruling them by his almighty power.
Wesley: Psa 68:33 - -- From the beginning of the world; whereas the ark was only some hundred years old.
From the beginning of the world; whereas the ark was only some hundred years old.
Wesley: Psa 68:33 - -- His gospel, published by Christ and his apostles, assisted by the Holy Spirit sent from heaven; which might well be called God's voice, and that a mig...
His gospel, published by Christ and his apostles, assisted by the Holy Spirit sent from heaven; which might well be called God's voice, and that a mighty voice, because it produced such great and wonderful effects.
Acknowledge that he is able to do whatsoever he pleaseth.
Wesley: Psa 68:34 - -- Dwells among them. He is indeed the universal Lord, but in a special manner, he is the God of Israel.
Dwells among them. He is indeed the universal Lord, but in a special manner, he is the God of Israel.
JFB: Psa 68:17 - -- Literally, "thousands of repetitions," or, "thousands of thousands"--that is, of chariots. The word "angels" was perhaps introduced in our version, fr...
That is, He has appeared in Zion as once in Sinai.
Accepting their homage, even when forced, as that of rebels.
JFB: Psa 68:18 - -- Or literally, "to dwell, O Lord God" (compare Psa 68:16) --that is, to make this hill, His people or Church, His dwelling. This Psalm typifies the con...
Or literally, "to dwell, O Lord God" (compare Psa 68:16) --that is, to make this hill, His people or Church, His dwelling. This Psalm typifies the conquests of the Church under her divine leader, Christ. He, indeed, "who was with the Church in the wilderness" (Act 7:38) is the Lord, described in this ideal ascension. Hence Paul (Eph 4:8) applies this language to describe His real ascension, when, having conquered sin, death, and hell, the Lord of glory triumphantly entered heaven, attended by throngs of adoring angels, to sit on the throne and wield the scepter of an eternal dominion. The phrase "received gifts for (or literally, among) men" is by Paul, "gave gifts to men." Both describe the acts of a conqueror, who receives and distributes spoils. The Psalmist uses "receiving" as evincing the success, Paul "gave" as the act, of the conqueror, who, having subdued his enemies, proceeds to reward his friends. The special application of the passage by Paul was in proof of Christ's exaltation. What the Old Testament represents of His descending and ascending corresponds with His history. He who descended is the same who has ascended. As then ascension was an element of His triumph, so is it now; and He, who, in His humiliation, must be recognized as our vicarious sacrifice and the High Priest of our profession, must also be adored as Head of His Church and author of all her spiritual benefits.
JFB: Psa 68:19-21 - -- God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemie...
God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemies.
JFB: Psa 68:22 - -- Former examples of God's deliverance are generalized: as He has done, so He will do.
Former examples of God's deliverance are generalized: as He has done, so He will do.
JFB: Psa 68:22 - -- The severest afflictions. Out of all, God will bring them. The figures of Psa 68:23 denote the completeness of the conquest, not implying any savage c...
The severest afflictions. Out of all, God will bring them. The figures of Psa 68:23 denote the completeness of the conquest, not implying any savage cruelty (compare 2Ki 9:36; Isa 63:1-6; Jer 15:3).
The triumphal procession, after the deliverance, is depicted.
JFB: Psa 68:24-27 - -- As leading the procession; the ark, the symbol of His presence, being in front. The various bands of music (Psa 68:25) follow, and all who are--
As leading the procession; the ark, the symbol of His presence, being in front. The various bands of music (Psa 68:25) follow, and all who are--
JFB: Psa 68:26 - -- That is, lineal descendants of Jacob, are invited to unite in the doxology. Then by one of the nearest tribes, one of the most eminent, and two of the...
That is, lineal descendants of Jacob, are invited to unite in the doxology. Then by one of the nearest tribes, one of the most eminent, and two of the most remote, are represented the whole nation of Israel, passing forward (Num. 7:1-89).
JFB: Psa 68:28-29 - -- Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
JFB: Psa 68:29 - -- His palace or residence (Psa 5:7) symbolized His protecting presence among His people, and hence is the object of homage on the part of others.
His palace or residence (Psa 5:7) symbolized His protecting presence among His people, and hence is the object of homage on the part of others.
The strongest nations are represented by the strongest beasts (compare Margin).
JFB: Psa 68:31 - -- Or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.
Or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.
Or, "make to run her hands," denoting haste.
JFB: Psa 68:32-35 - -- To Him who, in nature, and still more in the wonders of His spiritual government, out of His holy place (Psa 43:3), is terrible, who rules His Church,...
To Him who, in nature, and still more in the wonders of His spiritual government, out of His holy place (Psa 43:3), is terrible, who rules His Church, and, by His Church, rules the world in righteousness--let all nations and kingdoms give honor and power and dominion evermore.
Clarke: Psa 68:17 - -- The chariots of God are twenty thousand - רבתים אלפי שנאן ribbothayim alpey shinan , "two myriads of thousands doubled."Does not this ...
The chariots of God are twenty thousand -
Clarke: Psa 68:18 - -- Thou hast ascended on high - When the ark had reached the top of Sion, and was deposited in the place assigned for it, the singers joined in the fol...
Thou hast ascended on high - When the ark had reached the top of Sion, and was deposited in the place assigned for it, the singers joined in the following chorus. This seems to be an allusion to a military triumph. The conqueror was placed on a very elevated chariot
Clarke: Psa 68:18 - -- Led captivity captive - The conquered kings and generals were usually tied behind the chariot of the conqueror - bound to it, bound together, and wa...
Led captivity captive - The conquered kings and generals were usually tied behind the chariot of the conqueror - bound to it, bound together, and walked after it, to grace the triumph of the victor
Clarke: Psa 68:18 - -- Thou hast received gifts for men - " And gave gifts unto men;"Eph 4:8. At such times the conqueror threw money among the crowd. Thou hast received g...
Thou hast received gifts for men - " And gave gifts unto men;"Eph 4:8. At such times the conqueror threw money among the crowd. Thou hast received gifts among men,
Clarke: Psa 68:18 - -- Yea, for the rebellious also - Even to the rebellious. Those who were his enemies, who traduced his character and operations, and those who fought a...
Yea, for the rebellious also - Even to the rebellious. Those who were his enemies, who traduced his character and operations, and those who fought against him now submit to him, and share his munificence; for it is the property of a hero to be generous
Clarke: Psa 68:18 - -- That the Lord God might dwell among them - יה אלהים yah Elohim , the self-existing God; see on Psa 68:4 (note). The conqueror now coming to ...
That the Lord God might dwell among them -
Clarke: Psa 68:19 - -- Blessed be the Lord, who daily loadeth us - With benefits is not in the text. Perhaps it would be better to translate the clause thus: "Blessed be A...
Blessed be the Lord, who daily loadeth us - With benefits is not in the text. Perhaps it would be better to translate the clause thus: "Blessed be Adonai, our Prop day by day, who supports us."Or, "Blessed be the Lord, who supports us day by day."Or as the Vulgate, Septuagint, and Arabic: "Blessed be the Lord daily, our God who makes our journey prosperous; even the God of our salvation."The Syriac, "Blessed be the Lord daily, who hath chosen our inheritance."The word
Clarke: Psa 68:20 - -- The issues from death - The going out or exodus from death - from the land of Egypt and house of bondage. Or the expression may mean, Life and death...
The issues from death - The going out or exodus from death - from the land of Egypt and house of bondage. Or the expression may mean, Life and death are in the hand of God. "He can create, and he destroy."
Clarke: Psa 68:21 - -- The hairy scalp - קדקד שער kodkod sear . Does this mean any thing like the Indian scalping? Or does it refer to a crest on a helmet or head...
The hairy scalp -
Clarke: Psa 68:22 - -- From the depths of the sea - All this seems to speak of the defeat of the Egypttians, and the miraculous passage of the Red Sea.
From the depths of the sea - All this seems to speak of the defeat of the Egypttians, and the miraculous passage of the Red Sea.
Clarke: Psa 68:23 - -- That thy foot may be dipped in the blood - God will make such a slaughter among his enemies, the Amorites, that thou shalt walk over their dead bodi...
That thy foot may be dipped in the blood - God will make such a slaughter among his enemies, the Amorites, that thou shalt walk over their dead bodies; and beasts of prey shall feed upon them.
Clarke: Psa 68:24 - -- They have seen thy goings - These kings of the Amorites have seen thy terrible majesty in their discomfiture, and the slaughter of their subjects.
They have seen thy goings - These kings of the Amorites have seen thy terrible majesty in their discomfiture, and the slaughter of their subjects.
Clarke: Psa 68:25 - -- The singers went before - This verse appears to be a description of the procession.
The singers went before - This verse appears to be a description of the procession.
Bless ye God - This is what they sung.
Clarke: Psa 68:27 - -- There is little Benjamin - This is a description of another part of the procession.
There is little Benjamin - This is a description of another part of the procession.
Thy God hath commanded - This and the following verses is what they sung.
Clarke: Psa 68:30 - -- Rebuke the company of spearmen - חית קנה chaiyath kaneh , the wild beast of the reed - the crocodile or hippopotamus, the emblem of Pharaoh a...
Rebuke the company of spearmen -
Clarke: Psa 68:31 - -- Aethiopta shall soon stretch out her hands unto God - This verse had its literal fulfillment under Solomon, when Egypt formed an alliance with that ...
Aethiopta shall soon stretch out her hands unto God - This verse had its literal fulfillment under Solomon, when Egypt formed an alliance with that king by his marriage with Pharaoh’ s daughter; and when the queen of Sheba came to Jerusalem to hear the wisdom of Solomon. But as this may be a prophetic declaration of the spread of Christianity, it was literally fulfilled after the resurrection of our Lord. There were Egyptians at Jerusalem on the day of Pentecost, who, St. Hilary tells us, on their return to their own country proclaimed what they had seen, and became in that country the ambassadors of Christ. The Ethiopian eunuch was one of the first among the Gentiles who received the Gospel. Thus princes or chief men came out of Egypt, and Ethiopia stretched out her hands to God. The words themselves refer to the sending ambassadors, and making alliances. The Hebrew is very emphatic:
Clarke: Psa 68:32 - -- Sing unto God - All the inhabitants of the earth are invited to sing unto God, to acknowledge him as their God, and give him the praise due to his n...
Sing unto God - All the inhabitants of the earth are invited to sing unto God, to acknowledge him as their God, and give him the praise due to his name.
Clarke: Psa 68:33 - -- Rideth upon the heavens - He who manages the heavens, directing their course and influence, he formed every orb, ascertained its motion, proportione...
Rideth upon the heavens - He who manages the heavens, directing their course and influence, he formed every orb, ascertained its motion, proportioned its solid contents to the orbit in which it was to revolve, and the other bodies which belong to the same system. As an able and skillful rider manages his horse, so does God the sun, moon, planets, and all the hosts of heaven
Clarke: Psa 68:33 - -- He doth send out his voice - At his word of command they run, shed, or reflect their light; and without the smallest deviations obey his will
He doth send out his voice - At his word of command they run, shed, or reflect their light; and without the smallest deviations obey his will
Mighty voice - He thunders in the heavens, and men tremble before him.
Clarke: Psa 68:34 - -- His strength is in the clouds - This refers to the bursting, rattling, and pounding of thunder and lightning; for all nations have observed that thi...
His strength is in the clouds - This refers to the bursting, rattling, and pounding of thunder and lightning; for all nations have observed that this is an irresistible agent; and even the most enlightened have looked on it as an especial manifestation of the power and sovereignty of God.
Clarke: Psa 68:35 - -- O God, thou art terrible out of thy holy places - The sanctuary and heaven. Out of the former he had often shone forth with consuming splendor; see ...
O God, thou art terrible out of thy holy places - The sanctuary and heaven. Out of the former he had often shone forth with consuming splendor; see the case of Korah and his company: out of the latter he had often appeared in terrible majesty in storms, thunder, lightning, etc
Clarke: Psa 68:35 - -- He that giveth strength and power unto his people - Therefore that people must be invincible who have this strong and irresistible God for their sup...
He that giveth strength and power unto his people - Therefore that people must be invincible who have this strong and irresistible God for their support
Clarke: Psa 68:35 - -- Blessed be God - He alone is worthy to be worshipped. Without him nothing is wise, nothing holy, nothing strong; and from him, as the inexhaustible ...
Blessed be God - He alone is worthy to be worshipped. Without him nothing is wise, nothing holy, nothing strong; and from him, as the inexhaustible Fountain, all good must be derived. His mercy over his creatures is equal to his majesty in the universe, and as he has all good in his possession, so is he willing to deal it out, to supply the utmost necessities of his creatures. Blessed be God! The Arabic adds, Alleluiah
The best analysis I find of this Psalm is that by Bishop Nicholson. I shall give it at large, begging the reader to refer particularly to those passages on which the preceding notes are written, as in some of them the analysis gives a different view of the subject. The old Psalter gives the whole Psalm a spiritual and mystical interpretation. And this is commonly the ease in the commentaries of the fathers
Calvin: Psa 68:17 - -- 17.The chariots of God are twenty thousand thousands of angels 34 For the most part, we are apt to undervalue the Divine presence, and therefore Davi...
17.The chariots of God are twenty thousand thousands of angels 34 For the most part, we are apt to undervalue the Divine presence, and therefore David presents us with a description fitted to exalt our thoughts of it. Owing to our unbelieving hearts, the least danger which occurs in the world weighs more with us than the power of God. We tremble under the slightest trials; for we forget or cherish low views of his omnipotence. To preserve us from this error, David directs us to the countless myriads of angels which are at his command, — a circumstance, the consideration of which may well enable us to defy the evils which beset us. Twenty thousand are spoken of; but it is a number designed to intimate to us that the armies of the living God, which he commissions for our help, are innumerable; and surely this should comfort us under the deadliest afflictions of this life. In adding that the Lord is among them, the Psalmist is still to be considered as designing to give us an exalted view of what is included in God’s presence; for the words suggest that he can no more divest himself of his existence than not have this power whereby angels are subordinated to his will. Another idea suggested is, that one God is better than a universe of angels. The great distance to which we are apt to conceive God as removed from us is one circumstance which tries our faith, and in order to obviate this, the Psalmist reminds us of Sinai, where there was a display of his majesty. The inference was conclusive that he still abode in the sanctuary. For why did God appear upon that occasion in such a glorious manner? Evidently to show that his covenant formed a sacred bond of union between him and the posterity of Abraham. Hence the words of Moses —
“Say not in thine heart, Who shall go up into heaven? or who shall descend into the deep? or who shall go over the sea? For the word is nigh unto thee,” etc. (Deu 30:12.)
Sinai accordingly is mentioned by David, to teach us that if we would fortify our minds with a firm faith in the Divine presence, we must derive it from the Law and the Prophets.
Calvin: Psa 68:18 - -- 18.Thou hast ascended on high, thou hast led captivity captive There can be little doubt that these words are intended to magnify the proofs of Divin...
18.Thou hast ascended on high, thou hast led captivity captive There can be little doubt that these words are intended to magnify the proofs of Divine favor granted upon the elevation of David to the throne, by contrasting the state of matters with that under Saul. The ascending on high implies the being previously low, and intimates, that under the melancholy confusions which had prevailed in the kingdom, there was no longer the same conspicuous display of the Divine glory as formerly. The government of Saul, which, from the first, had originated in a way that was condemnable, was doomed to fall under the displeasure of God, while his favor, on the other hand, was to be restored under David; and the undeniable appearances of this left no room for doubt that one who began his reign under such auspices was the object of the Divine choice. David, although he had acquitted himself with courage in the battles which were fought, ascribes all the glory of them to God, saying, that it was he who had taken captive the enemy, and forced them to pay tribute, and reduced the more fierce and rebellious to subjection. By the term
As the passage which we have now been considering is applied by Paul in a more spiritual sense to Christ, (Eph 4:8,) it may be necessary to show how this agrees with the meaning and scope of the Psalmist. It may be laid down as an incontrovertible truth, that David, in reigning over God’s ancient people, shadowed forth the beginning of Christ’s eternal kingdom. This must appear evident to every one who remembers the promise made to him of a never-failing succession, and which received its verification in the person of Christ. As God illustrated his power in David, by exalting him with the view of delivering his people, so has he magnified his name in his only begotten Son. But let us consider more particularly how the parallel holds. Christ, before he was exalted, emptied himself of his glory, having not merely assumed the form of a servant, but humbled himself to the death of the cross. To show how exactly the figure was fulfilled, Paul notices, that what David had foretold was accomplished in the person of Christ, by his being cast down to the lowest parts of the earth in the reproach and ignominy to which he was subjected, before he ascended to the right hand of his Father, (Psa 22:7.) That in thinking upon the ascension, we might not confine our views to the body of Christ, our attention is called to the result and fruit of it, in his subjecting heaven and earth to his government. Those who were formerly his inveterate enemies he compelled to submission and made tributary — this being the effect of the word of the Gospel, to lead men to renounce their pride and their obstinacy, to bring down every high thought which exalteth itself, and reduce the senses and the affections of men to obedience unto Christ. As to the devils and reprobate men who are instigated to rebellion and revolt by obstinate malice, he holds them bound by a secret control, and prevents them from executing intended destruction. So far the parallel is complete. Nor when Paul speaks of Christ having given gifts to men, is there any real inconsistency with what is here stated, although he has altered the words, having followed the Greek version in accommodation to the unlearned reader. 39 It was not himself that God enriched with the spoils of the enemy, but his people; and neither did Christ seek or need to seek his own advancement, but made his enemies tributary, that he might adorn his Church with the spoil. From the close union subsisting between the head and members, to say that God manifest in the flesh received gifts from the captives, is one and the same thing with saying that he distributed them to his Church. What is said in the close of the verse is no less applicable to Christ — that he obtained his victories that as God he might dwell among us. Although he departed, it was not that he might remove to a distance from us, but, as Paul says, “that he might fill all things,” (Eph 4:10.) By his ascension to heaven, the glory of his divinity has been only more illustriously displayed, and though no longer present with us in the flesh, our souls receive spiritual nourishment from his body and blood, and we find, notwithstanding distance of place, that his flesh is meat indeed, and his blood drink indeed.
Calvin: Psa 68:19 - -- 19.Blessed be the Lord, etc David would have us to understand, that in recounting the more particular deliverances which God had wrought, he did not ...
19.Blessed be the Lord, etc David would have us to understand, that in recounting the more particular deliverances which God had wrought, he did not mean to draw our minds away from the fact, that the Church is constantly and at all times indebted for its safety to the Divine care and protection. He adds, Blessed be God daily And he intimates, that deliverances might be expected from him with great abundance of every blessing. Some read, he will load, others, he will carry; 40 but it is of little importance which reading we adopt. He points at the fact, that God extends continued proofs of his kindness to his people, and is unwearied in renewing the instances of it. I read this Lord in the second part of the verse, for the letter
Calvin: Psa 68:21 - -- 21.Surely God shall wound, etc The enemies of the Church are fierce and formidable, and it is impossible that she can be preserved from their continu...
21.Surely God shall wound, etc The enemies of the Church are fierce and formidable, and it is impossible that she can be preserved from their continued assaults, without a vigorous protection being extended. To persuade us that she enjoys such a defense, David represents God as armed with dreadful power for the overthrow of the ungodly. The verse stands connected as to scope with the preceding, and we might render the Hebrew particle
Calvin: Psa 68:22 - -- 22.The Lord said, I will bring back from Bashan That the Israelites might not be led to take an irreligious and self-glorious view of their victories...
22.The Lord said, I will bring back from Bashan That the Israelites might not be led to take an irreligious and self-glorious view of their victories; that they might look to God as the author of them; and rest assured of his protection in time to come, David sends them back to the first periods of their history, and reminds them how their fathers had been originally brought by the victorious hand of God out of the lowest depths of trouble. He would have them argue that if God rescued his people at first from giants, and from the depths of the Red Sea, it was not to be imagined that he would desert them in similar dangers, but certain that he would defend them upon every emergency which might occur. The prophets are in the constant habit, as is well known, of illustrating the mercy of God by reference to the history of Israel’s redemption, that the Lord’s people, by looking back to their great original deliverance, might find an argument for expecting interpositions of a future kind. To make the deeper impression, God is introduced speaking himself. In what he says he may be considered as asserting his Divine prerogative of raising the dead to life again, for his people’s passage through the Red Sea, and victory over warlike giants, was a species of resurrection. 44 Some read, I will cause the enemy to fly from Bashan; 45 but this cannot be received, and does not agree with the context, as it follows, I will bring back from the depths of the sea In representing God as bedewed or stained with blood, David does not ascribe to him anything like cruelty, but designs to show the Lord’s people how dear and precious they are in his sight, considering the zeal which he manifests in their defense. We know that David himself was far from being a man of cruel disposition, and that he rejoiced in the destruction of the wicked from the purest and most upright motives, as affording a display of the Divine judgments. That is here ascribed to God which may be asserted equally of his Church or people, for the vengeance with which the wicked are visited is inflicted by their hands. Some read the close of the verse, the tongue of thy dogs in thine enemies, even in him, i.e., the king and chief of them all. This is not the meaning of the Psalmist, which simply is, that the tongues of the dogs would be red with licking blood, such would be the number of dead bodies scattered round.
Calvin: Psa 68:24 - -- 24.They have seen thy goings, O God! This verse may refer to processions of a warlike kind, or to such as are made in times of peace by those who giv...
24.They have seen thy goings, O God! This verse may refer to processions of a warlike kind, or to such as are made in times of peace by those who give thanks for victory. It is customary for the people of God, on occasions of the latter description, to go forth and present peace-offerings in the temple. This has led some to understand by the goings of God, 46 the crowds of his people when they proceed to the temple. But I am disposed to think that God himself is here represented as a king leading and marshalling forth his armies. Accordingly, it is added, in the sanctuary, under which expression there is an apt allusion to the visible symbol of the Divine presence. The great reason why God undertakes the guardianship of his people, and goes before them to repel the attacks of the enemy, is his having promised that he will hear their prayers in the sanctuary. He is therefore described as if he were seen coming out of his holy habitation, that he might conduct his people to victory. David calls him his King, to divert the attention of the people from himself, and lead them to view a name which belonged to a frail mortal man such as he was, in its higher application to the supreme Head of all. He speaks, it is true, in the name of the people, but not to the exclusion of himself.
Calvin: Psa 68:25 - -- 25.The singers went before It is evident that he does not now speak of an army in battle array, but of a solemn assembly held for offering up thanksg...
25.The singers went before It is evident that he does not now speak of an army in battle array, but of a solemn assembly held for offering up thanksgivings to God for victory. God had openly shown that he was their leader in war, and to him the song of triumph is with propriety addressed. Mention is made of distinct choirs employed in his service, and particularly of such as played upon the timbrel; for, absurd as the practice may appear to us, it was then customary for the women to play upon that instrument. By the fountain 48 from which they are called upon to bless God, some understand the heart, as it is known that those praises which proceed from the lips merely, and are hypocritical, meet with the Divine reprobation. But I conceive the true meaning to be, that all are summoned to praise the Lord who could deduce their origin from the patriarch Jacob. Many might not sustain the character which answered to their high vocation; but, as the whole race had been chosen of God, the Psalmist very properly invites them to engage in this devotional exercise. At the same time, I see nothing objectionable in the opinion, if any persist in preferring it, that the term is here used to distinguish the true saints of God from those who vainly boasted of being the posterity of Abraham, while they had degenerated from his spirit. Those only who walk in the footsteps of his faith are reckoned to be his children. It has caused some surprise that, in a general description of the sacred assemblies of the people, precedence should have been given to the tribe of Benjamin According to certain interpreters, this is owing to the position which it occupied, as being next to David; and honor is put upon the tribes of Zebulun and Naphtali, 49 which, though they lay at a great distance, were in a particular manner friendly and attached to him. Others think that the whole nation is represented under the tribes specified, which were at once the nearest and most distant. 50 These conjectures 51 are probable enough, but the point is one which may be left in uncertainty, as there may have been some other reason, which it is impossible for us to discover. It has been suggested that Benjamin is called little on account of the smallness of its numbers, the tribe having been nearly exterminated for the crime of the men of Gibeah, (Jud 19:20;) but David would not probably have adverted to any reproach of this kind in calling them to take so prominent a part in the praises of God. 52 The inspired writers, in speaking of the tribes, often allude to the patriarchs from whom they respectively took their origin; nor is it surprising that the posterity of Benjamin, who was the youngest of Jacob’s children, 53 should receive the designation here given to them; and the truth is, that even antecedently to the heavy stroke which befell them, they were not numerous. Interpreters, by general consent, have considered that Benjamin is called ruler, as Saul, who was first made king in Israel, belonged to this tribe; but I cannot bring myself to think it probable that David would have made such an unseasonable allusion to Saul’s memory, whose government is everywhere represented in Scripture as pregnant with disaster, and which was to be buried in that of his successor, whose reign is so prominently brought forward in this psalm. The more likely conjecture is, that this title of dignity is applied in order to put honor upon a tribe, which some might despise for its smallness, and to intimate that the Benjamites, though few in numbers, and not possessed of great influence, formed one head in Israel as well as the rest. 54 Others may be disposed to think that there must have been some illustrious individual in this and the two tribes mentioned along with it, or that the whole tribe had signalised itself in a recent battle. Though honorable mention is made of these tribes, yet the chief place in the numbers assembled together at this time is assigned to the princes of Judah. Some think that the copulative is understood, and read, the princes of Judah and their congregation The Hebrew word which we translate congregation is by others translated stoning. 55 But it seems preferable to construe the words as implying that this tribe presided over the assembly which marched under its auspices in war. The power of summoning the people together is thus asserted as belonging to Judah, and it is represented as honored with the government and primacy of the kingdom.
Calvin: Psa 68:28 - -- 28.Thy God hath commanded thy strength Men are always disposed to arrogate to themselves the glory of what they may have done instead of tracing thei...
28.Thy God hath commanded thy strength Men are always disposed to arrogate to themselves the glory of what they may have done instead of tracing their success to God, and David reminds the people once more that they had not triumphed by their own strength, but by power communicated from above. If they had acquitted themselves with energy on the field, he would have them consider that it was God who inspired them with this valor, and would guard them against the pride which overlooks and disparages the Divine goodness. As a consideration which might farther tend to promote humility in their minds, he adverts to the dependence in which they stood of the future continuance of the same favor and protection; this being the great cause of presumptuous confidence, that we do not feel our own helplessness, and are not led under a sense of it to resort humbly to God for the supply of our wants. Another lesson which the passage teaches us is, that more is required than that God should visit us at first with his preventing grace; that we stand constantly in need of his assistance throughout our whole lives. If this be true in the literal warfare, where our conflict is with flesh and blood, it must be still more so in matters of the soul. It is impossible that we could stand one moment in the contest with such enemies as Satan, sin, and the world, did we not receive from God the grace which secures our perseverance.
What is said of the temple in the following verse is intended to carry out the same strain of sentiment which has been already expressed. It gives the reason why God had exerted his power in behalf of the Israelites rather than others; which was, that it might be displayed as coming forth from the sanctuary and the ark of the covenant. Hence the emphasis with which David calls him in a previous part of the psalm — the God of Israel. It was not in vain that God had erected his sanctuary, or promised his presence in connection with it; and his power is here represented as issuing from the temple, to denote that the only security for his favor was to be found in his gracious covenant and promises. Some read, From thy temple in Jerusalem — a frigid interpretation, and one which does not express the meaning of the Psalmist. His prayer is to the effect that the Divine power might be commanded from the sanctuary upon his chosen people, here denoted by a common figure of speech by Jerusalem. It may be asked how he speaks of the temple, when it had not been yet built. The word temple or palace may have been used to express the tabernacle. This, at least, I think more probable than that he should speak of the temple by anticipation, as some suppose; and there can be no doubt that the ark had already been placed in Zion. Having already traced all the honor of the recent victories to God, he next proceeds to vindicate his claim to reap the fruits of them, by asserting that the kings who had been subdued would acknowledge God to have been their conqueror, as well as yield themselves tributary to David and his successors, — a circumstance which should lay the people of God under an additional obligation to present him with their free-will offerings of praise.
Calvin: Psa 68:30 - -- 30.Destroy the company of spearmen Some read rebuke, but I approve of the distinction which has been noticed by those who are most skilled in the H...
30.Destroy the company of spearmen Some read rebuke, but I approve of the distinction which has been noticed by those who are most skilled in the Hebrew language, that while the verb
Calvin: Psa 68:31 - -- 31.Princes shall come out of Egypt He resumes the strain of thanksgiving, and confirms what he had previously asserted, that kings would come and pay...
31.Princes shall come out of Egypt He resumes the strain of thanksgiving, and confirms what he had previously asserted, that kings would come and pay tribute unto God. The examples which he brings forward are those of the Egyptians and Ethiopians. This sufficiently proves that the prediction must be extended to Christ, by whom the Egyptians and Ethiopians were brought under the sway of God. The word
Calvin: Psa 68:32 - -- In the next verse he goes farther than before, and calls upon the kingdoms of the earth to praise God, language which implies that those who had on...
In the next verse he goes farther than before, and calls upon the kingdoms of the earth to praise God, language which implies that those who had once been distinguished by their hostility to him would be ranked amongst his willing worshippers. There must be the knowledge of God, as I have remarked elsewhere, before men can celebrate the praises of his name; and we have a proof of the calling of the Gentiles, in the fact that Moses and the prophets invite them to offer sacrifices of praise. That it might not seem a strange and incredible thing to speak of the extension of the worship of God from one land, within which it had been hitherto confined, to the whole world, David insists upon God’s rightful dominion over all parts of the earth. He rideth upon the heaven of heavens; that is, as we have observed at the beginning of the psalm, he has supreme power over all creatures, and governs the universe at his will. This truth is one which, even in its general application, is well fitted to beget a reverential consideration of the majesty of God; but we must not overlook the more particular reason for which it is here introduced. Mention having been made of the Gentiles, who lay as yet without the pale of the Church, he proves them to be embraced in the government of God by virtue of his sovereignty as Creator, and intimates that there was nothing wonderful in the fact, that he who sits upon the heavens should comprehend the whole inhabitants of the earth under his sway. By the heavens of ancient times, it is meant to intimate that the whole human family were under his power from the very beginning. We have a signal proof of the glorious power of God in the fact, that, notwithstanding the immensity of the fabric of the heavens, the rapidity of their motion, and the conflicting revolutions which take place in them, the most perfect subordination and harmony are preserved; and that this fair and beautiful order has been uninterruptedly maintained for ages. It is apparent then how the ancientness of the heavens may commend to us the singular excellency of the handiwork of God. Having touched upon the work of creation, he particularises thunder, for this is what he intends by a mighty voice, as in Psa 29:4. There are two constructions which we may put upon the words used, either that by his voice of command he calls forth the thunders which shake heaven and earth with the loudness of their sound, or that he sends forth his mighty voice in the thunder. I have already shown, at some length, in commenting upon the other passage just quoted, that there is a propriety in God’s being represented as thundering; for the phenomenon is one which, more than any other, impresses an awe upon the spirits of men. And the words are introduced with the exclamation lo! or behold! the better to arrest our wandering thoughts, or rather to reprehend our security.
Calvin: Psa 68:34 - -- 34.Give strength unto God over Israel The expression is in allusion to the sentence which went before, and in which God was said to send forth a stro...
34.Give strength unto God over Israel The expression is in allusion to the sentence which went before, and in which God was said to send forth a strong or mighty voice. Not that, properly speaking, we can give anything to Him, but, disposed as we are to withhold that honor which is his due, David subjoins to what he had said of his thundering with a mighty voice, an injunction that we should, on our part, be ready to sound forth his praises. To guard the Gentile nations against those false ideas upon religion in which they were accustomed to indulge, he brings them back to the doctrine of the Law, in which God had specially revealed himself, and intimates that, if they would not lose themselves in error, they must advance by necessary steps from the creation and government of the world, to that doctrine in which God had condescended to make a familiar revelation of himself to men. So much is included when God is spoken of here as the God of Israel But he does not satisfy himself with enjoining them to celebrate the power of God with praises of the voice. He exhorts them to the exercise of faith, for in reality we cannot better ascribe strength unto God, than by reposing in his protection as all-sufficient. Thus, after having said that his strength is in the clouds; 62 he adds, that he is terrible out of his holy places, by which is meant, that he exerts a power in his temple which is sufficient to confound his enemies. Some understand heaven and earth to be the holy places intended, but this does not agree with the context, for it is immediately added, that the God of Israel would give strength unto his people. It is evident, therefore, that the Psalmist speaks of God’s protection of his Church. The plural number is used in speaking of the sanctuary, here as in other places, because the tabernacle was divided into three parts. He points, in short, to the ark of the covenant, as that which the believing people of God should recognize as a symbol of confidence, remembering the promise, “I will dwell in the midst of you,” and thus resting with security under the wings of the Divine protection, and confidently calling upon his name. Any right which Israel might have in distinction from others to trust in the guardianship of God, rested entirely upon that covenant of free grace by which they had been chosen to be God’s peculiar heritage. Let it be remembered, however, that God continues to exert in behalf of his Church still these terrible displays of his power of which the Psalmist speaks.
Defender: Psa 68:17 - -- The number is idiomatic for an innumerable multitude, as in Heb 12:22. God is seen as riding on a vast army of angels, as He was also seen (Psa 68:4) ...
Defender: Psa 68:18 - -- As quoted in the New Testament (Eph 4:8), this passage is applied to Christ in His ascension after He first descended into Hades ("the lower parts of ...
Defender: Psa 68:18 - -- When Christ ascended up from hades to heaven, He "proclaimed liberty to the captives" (Isa 61:1) and carried them with Him up to Paradise. The captive...
When Christ ascended up from hades to heaven, He "proclaimed liberty to the captives" (Isa 61:1) and carried them with Him up to Paradise. The captives refer to those who had died having faith in the coming Redeemer. The picture corresponds to that of a returning conqueror bringing with him those who had been captives in an enemy land."
Defender: Psa 68:21 - -- When Christ returns to earth again, He - the Seed of the woman - will crush the head of the Serpent and all the Serpent's seed (Gen 3:15)."
When Christ returns to earth again, He - the Seed of the woman - will crush the head of the Serpent and all the Serpent's seed (Gen 3:15)."
Defender: Psa 68:33 - -- After all rebellion is vanquished the mighty voice of the Creator of the heaven of all heavens resounds throughout the universe that He is Lord foreve...
After all rebellion is vanquished the mighty voice of the Creator of the heaven of all heavens resounds throughout the universe that He is Lord forever."
TSK: Psa 68:17 - -- chariots : Psa 18:10; Deu 33:2; 2Ki 2:11, 2Ki 6:16, 2Ki 6:17; Eze 1:15-28; Dan 7:10; Mat 26:53; Rev 5:11, Rev 9:16
thousand : or, many thousand
as in ...
TSK: Psa 68:18 - -- ascended : Psa 24:3, Psa 24:7-10, Psa 47:5, Psa 110:1; Mar 16:9; Luk 24:51; Act 1:2-9; Eph 4:8-10; Heb 4:14, Heb 6:20, Heb 8:1; 1Pe 3:22
led : Jdg 5:1...
ascended : Psa 24:3, Psa 24:7-10, Psa 47:5, Psa 110:1; Mar 16:9; Luk 24:51; Act 1:2-9; Eph 4:8-10; Heb 4:14, Heb 6:20, Heb 8:1; 1Pe 3:22
led : Jdg 5:12
received : Luk 24:49; Joh 14:16, Joh 14:17, Joh 16:7, Joh 16:13-15; Act 1:4, Act 2:4, Act 2:33-38; Eph 4:8
for men : Heb. in the man, 1Co 15:45-47; Col 1:18, Col 1:19, Col 2:3, Col 2:9; Heb 1:3
rebellious : Pro 1:22, Pro 1:23; Isa 55:7; Mat 9:13; Luk 24:47; Act 2:23, Act 2:36, Act 2:38-41, Act 9:17; 1Co 6:9-11; 1Ti 1:13-15; Tit 3:3-7
that : Psa 78:60, Psa 132:13, Psa 132:14; 2Ch 6:18; Isa 57:15; Eze 48:35; Joh 14:17, Joh 14:23; 2Co 6:16; Rev 1:20, Rev 2:1, Rev 21:3
TSK: Psa 68:19 - -- Blessed : Psa 72:17-19, 103:1-22; Eph 1:3
daily : Psa 32:7, Psa 139:17; Lam 3:23
Blessed : Psa 72:17-19, 103:1-22; Eph 1:3
daily : Psa 32:7, Psa 139:17; Lam 3:23
TSK: Psa 68:20 - -- our God : Isa 12:2, Isa 45:17-22; Hos 1:7; Joh 4:22
unto : Psa 118:17, Psa 118:18; Deu 32:39; 1Sa 2:6; Joh 5:21, Joh 5:23, Joh 5:28, Joh 5:29, Joh 11:...
TSK: Psa 68:21 - -- God : Psa 110:6; Hab 3:13; Mar 12:4
the hairy : Psa 55:23
of such : Psa 68:18, Psa 7:12; Pro 1:24-33; Eze 18:27-30; Luk 13:5; Heb 2:1-3, Heb 12:25; Re...
God : Psa 110:6; Hab 3:13; Mar 12:4
the hairy : Psa 55:23
of such : Psa 68:18, Psa 7:12; Pro 1:24-33; Eze 18:27-30; Luk 13:5; Heb 2:1-3, Heb 12:25; Rev 2:14-16
TSK: Psa 68:22 - -- Bashan : Num 21:33; Isa 11:11-16, Isa 49:22
the depths : Exo 14:22, Exo 14:29; Isa 51:10, Isa 51:11; Jer 23:5-8; Eze 36:24; Hos 1:10, Hos 1:11
TSK: Psa 68:23 - -- That : Psa 58:10
dipped : Heb. red, Isa 63:1-6
the tongue : 1Ki 21:19, 1Ki 22:38; 2Ki 9:33-37; Rev 19:17-21
That : Psa 58:10
dipped : Heb. red, Isa 63:1-6
the tongue : 1Ki 21:19, 1Ki 22:38; 2Ki 9:33-37; Rev 19:17-21
TSK: Psa 68:25 - -- the players : Psa 87:7, Psa 150:3-5; Rev 14:2, Rev 14:3, Rev 15:2, Rev 15:3
among : Psa 148:12, Psa 148:13; Exo 15:20; Jdg 11:34; 1Sa 18:6; Jer 31:4, ...
the players : Psa 87:7, Psa 150:3-5; Rev 14:2, Rev 14:3, Rev 15:2, Rev 15:3
among : Psa 148:12, Psa 148:13; Exo 15:20; Jdg 11:34; 1Sa 18:6; Jer 31:4, Jer 31:13
TSK: Psa 68:26 - -- Bless : Psa 107:32, Psa 111:1, Psa 135:19-21; 1Ch 16:7, 8-36
from the fountain : or, ye that are of the fountain, Deu 33:28; Pro 5:16; Isa 48:1
Bless : Psa 107:32, Psa 111:1, Psa 135:19-21; 1Ch 16:7, 8-36
from the fountain : or, ye that are of the fountain, Deu 33:28; Pro 5:16; Isa 48:1
TSK: Psa 68:27 - -- little : Gen 42:32; Jdg 20:35, 21:6-25; 1Sa 9:21; 1Ch 12:16, 1Ch 12:29, 1Ch 15:3, 1Ch 27:12
princes : Psa 47:9, Psa 60:7; Isa 11:13; Eze 37:19-27
and ...
TSK: Psa 68:28 - -- commanded : Psa 42:8, Psa 44:4, Psa 71:3; Isa 40:31; Joh 5:8, Joh 5:9; Act 3:6-8; 2Co 12:9, 2Co 12:10
strengthen : Psa 138:8; Eph 3:17-20; Phi 1:6; 2T...
TSK: Psa 68:29 - -- Because : 1Ch 17:4-12, 1Ch 22:7-11, 1Ch 28:10-21, 1Ch 29:3; 2Ch 2:5, 2Ch 2:6, 2Ch 6:8, 2Ch 6:9
shall : Psa 72:10, Psa 72:11, Psa 76:11; 1Ki 10:10, 1Ki...
Because : 1Ch 17:4-12, 1Ch 22:7-11, 1Ch 28:10-21, 1Ch 29:3; 2Ch 2:5, 2Ch 2:6, 2Ch 6:8, 2Ch 6:9
shall : Psa 72:10, Psa 72:11, Psa 76:11; 1Ki 10:10, 1Ki 10:24, 1Ki 10:25; 2Ch 32:33; Ezra 7:13-28; Neh 2:8; Isa 60:6-11, Isa 60:16, Isa 60:17
TSK: Psa 68:30 - -- Rebuke : 2Sam. 8:1-18, 10:1-19; 2Ch 14:1-15, 20:1-37; Isa. 37:1-38
company of spearmen : or, beasts of the reeds, Jer 51:32, Jer 51:33
multitude : Psa...
TSK: Psa 68:31 - -- Princes : Psa 72:8-11; Isa 19:18-25, Isa 45:14, Isa 60:6, Isa 60:7, Isa 66:19
Ethiopia : Zep 3:10; Act 8:27-40
stretch : Psa 44:20, Psa 88:9, Psa 143:...
Princes : Psa 72:8-11; Isa 19:18-25, Isa 45:14, Isa 60:6, Isa 60:7, Isa 66:19
Ethiopia : Zep 3:10; Act 8:27-40
TSK: Psa 68:32 - -- ye kingdoms : Psa 67:2-5, Psa 100:1, Psa 117:1, Psa 117:2; Deu 32:43; Rom 15:10, Rom 15:11; Rev 15:4
TSK: Psa 68:33 - -- rideth : Psa 68:4, Psa 18:10, Psa 104:3
of old : Psa 93:2, Psa 102:25
send out : Heb. give
his voice : Psa 29:3-9, Psa 77:17, Psa 77:18; Eze 10:5; Joh...
TSK: Psa 68:34 - -- Ascribe : Psa 29:1, Psa 29:2, Psa 96:6-8; 1Ch 16:28, 1Ch 16:29; Rev 19:6
his excellency : Deu 33:26; 2Pe 1:17
and his strength : This refers to the ph...
Ascribe : Psa 29:1, Psa 29:2, Psa 96:6-8; 1Ch 16:28, 1Ch 16:29; Rev 19:6
his excellency : Deu 33:26; 2Pe 1:17
and his strength : This refers to the phenomena of thunder and lightning; for all nations have observed the electric fluid is an irresistible agent - destroying life, tearing towers and castles to pieces, rending the strongest oaks, and cleaving the most solid rocks; and the most enlightened nations have justly considered it as an especial manifestation of the power and sovereignty of God.
clouds : or, heavens
TSK: Psa 68:35 - -- terrible : Psa 45:4, Psa 65:5, Psa 66:5, Psa 76:12; Exo 15:1; Neh 1:5; Heb 12:24-29; Rev 6:16, Rev 6:17
he that giveth : Psa 29:11; Deu 33:25; Isa 40:...
collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Psa 68:17 - -- The chariots of God - The meaning of this verse is, that God is abundantly able to maintain his position on Mount Zion; to defend the place whi...
The chariots of God - The meaning of this verse is, that God is abundantly able to maintain his position on Mount Zion; to defend the place which he had selected as his abode. Though it has less natural strength than many other places have - though other hills and mountains, on account of their natural grandeur, may be represented as looking on this with contempt, as incapable of defense, yet he who has selected it is fully able to defend it. He is himself encompassed with armies and chariots of war; thousands of angels guard the place which he has chosen as the place of his abode. "Chariots,"usually two-wheeled vehicles, often armed with scythes attached to their axles, were among the most powerful means of attack or defense in ancient warfare. See Psa 20:7, note; Psa 46:9, note; Isa 31:1, note; Isa 37:24, note; Compare Exo 14:7; Jos 17:16; Jdg 4:15.
Are twenty thousand - A closer version is "two myriads,"or twice ten thousand. The original word is in the dual form. The language is designed to denote a very great number. A myriad was a great number; the idea here is that even "that"great number was doubled.
Even thousands of angels - Margin, "many thousands."The Hebrew is, "thousands repeated,"or "multiplied."There is in the Hebrew no mention of angels. The Septuagint and the Vulgate render it, "thousands of the rejoicing;"that is, thousands of happy attendants. The original, however, would most naturally refer to the chariots, as being multiplied by thousands.
The Lord is among them - The real strength, after all, is not in Zion itself, or in the chariots of the Lord surrounding it, but in the Lord himself. "He"is there as the Head of the host; He, as the Protector of his chosen dwelling-place.
As in Sinai, in the holy place - literally, "The Lord is among them; Sinai, in the sanctuary."The idea seems to be, that even Sinai with all its splendor and glory - the Lord himself with all the attending hosts that came down on Sinai - seemed to be in the sanctuary, the holy place on Mount Zion. All that there was of pomp and grandeur on Mount Sinai when God came down with the attending thousands of angels, was really around Mount Zion for its protection and defense.
Barnes: Psa 68:18 - -- Thou hast ascended on high - That is, Thou hast gone up to the high place; to thy throne; to thine abode. The idea is, that God had descended o...
Thou hast ascended on high - That is, Thou hast gone up to the high place; to thy throne; to thine abode. The idea is, that God had descended or come down from his dwelling-place in the case referred to in the psalm, and that having now secured a victory by vanquishing his foes, and having given deliverance to his people, he had now returned, or reascended to his seat. This may either mean his throne on earth, or his abode in heaven. It would seem most probable that the latter is the idea.
Thou hast led captivity captive - " Thou hast made captivity captive,"or "Thou hast captured a captivity."The main idea is, that he had achieved a complete victory; he had led all his foes captive. The language "would"also express the idea that he had made captives for himself of those who were captives to others, or who were in subjection to another. As applied in the Christian sense, this would refer to those who were captives to Satan, and who were held in bondage by him, but who had been rescued by the Redeemer, and brought under another captivity - the yielding of voluntary service to himself. Those once captives to sin were now led by him, captives in a higher sense. See the notes at Eph 4:8.
Thou hast received gifts for men - Margin, "in the man."That is, "Among men,"or while among them as a conqueror. The idea here most naturally conveyed would be, that he had obtained "gifts,"privileges, advantages, "in"man; that is, that men, considered as captives, constituted the victory which he had achieved - the advantage which he had acquired. It was not so much "for"them as "in"them, and "by"them, to wit, by possessing them as captives or subjects to him. With this victory achieved, he had now ascended on high.
Yea, for the rebellious also - Or, more properly, "even the rebellious."That is, Those who had been in a state of rebellion he had subdued to himself, and had thus led captivity captive. It was a triumph by which they had become subdued to him.
That the Lord God might dwell among them - literally, "For the dwelling of Jah, God."The idea is, that he had achieved such a triumph; he had so brought the rebellious under subjection to himself, that he could take up his abode with them, or dwell with them as his people. His rule could be extended over them, and they would acknowledge him as their sovereign. This would be applicable to a people in ancient times that had been subdued by the people of God. It might now be properly applied, also, to sinners who by the power of truth have been so subdued as to submit to God. It is applicable to all who have been conquered by the Gospel - whose enmity has been slain - who have been changed from enemies to friends - so that the Lord may dwell in their hearts, or rule over them. This passage is applied by the apostle Paul in Eph 4:8 to the Messiah, not as having original reference to him, but as suggesting language which would appropriately express the nature of his work, and the glory of his triumph. See the notes at that place.
Barnes: Psa 68:19 - -- Blessed be the Lord, who daily loadeth us with benefits ... - literally, "day, day;"that is, day by day; or, constantly. The words "with benefi...
Blessed be the Lord, who daily loadeth us with benefits ... - literally, "day, day;"that is, day by day; or, constantly. The words "with benefits"are not in the original, and they do not convey the true idea of the passage. The word rendered "loadeth"means to take up; to lift, as a stone, Zec 12:3; to bear, to carry, Isa 46:3. Then it means "to take up and place upon a beast of burden;"to load, Isa 46:1; Gen 44:13. Hence, it means to impose or lay a burden or a load on one; and the idea here is, "Blessed be the Lord God even if he lays a burden on us, and if he does this daily, for he is the God of our salvation."He enables us to bear it; he gives us strength; and finally he delivers us from it. "Though,"therefore, he constantly lays on us a burden, he as constantly aids us to bear it. He does not leave us. He enables us to triumph in him, and through him; and we have occasion constantly to honor and to praise his name. This accords with the experience of all his people, that however heavy may be the burden laid on them, and however constant their trials, they find him as constant a helper, and they daily have occasion to praise and bless him.
Barnes: Psa 68:20 - -- He that is our God is the God of salvation - literally, "God is for us a God of salvation."That is, The God whom we worship is the God from who...
He that is our God is the God of salvation - literally, "God is for us a God of salvation."That is, The God whom we worship is the God from whom salvation comes, and who brings salvation to us. It is not a vain thing that we serve him, for he is the only being who can save us, and he will save us.
And unto God the Lord belong the issues from death - The "outgoings"or "escapes"from death. That is, He only can save from death. The Hebrew word means, properly, a going forth, a deliverance; then, a place of going forth as a gate, Eze 48:30; a fountain, Pro 4:23. Probably the only idea intended here by the psalmist was, that safety or deliverance from death proceeds solely from God. The sentiment, however, is true in a larger sense. All that pertains to deliverance from death, all that prepares for it, all that makes it easy to be borne, all that constitutes a rescue from its pains and horrors, all that follows death in a higher and more blessed world, all that makes death "final,"and places us in a condition where death is no more to be dreaded - all this belongs to God. All this is under his control. He only can enable us to bear death; he only can conduct us from a bed of death to a world where we shall never die.
Barnes: Psa 68:21 - -- But God shall wound the head of his enemies - More properly, "God shall crush the head,"etc. The idea is that of complete destruction, - as, if...
But God shall wound the head of his enemies - More properly, "God shall crush the head,"etc. The idea is that of complete destruction, - as, if the head is crushed, life becomes ex tinct. See Gen 3:15; compare Psa 110:6.
And the hairy scalp - More literally, "the top of the hair."The Hebrew word used here for "scalp"means the vertex, the top, the crown, as of the head, where the hair "divides itself;"and the idea is properly, "the dividing of the hair."Gesenius, Lexicon. The allusion is to the top of the head; that is, the blow would descend on the top of the head, producing death.
Of such an one as goeth on still in his trespasses - Of the man who perseveres in a course of wickedness. If he repents, God will be merciful to him; if he persists in sin, he will be punished. The literal rendering would be, "the hairy scalp going on, or going, sc. "about", in his trespasses."The reference is to a wicked man "continuing"in his transgressions.
Barnes: Psa 68:22 - -- The Lord said, I will bring again from Bashan - On the situation of Bashan, see the notes at Psa 68:15. There may be an allusion here to the vi...
The Lord said, I will bring again from Bashan - On the situation of Bashan, see the notes at Psa 68:15. There may be an allusion here to the victory achieved over Og, king of Bashan, in the time of Moses, Num 21:33-35. The idea may be that as, at that time, a victory was achieved over a formidable enemy, so in times of similar peril, God would deliver his people, and save them from danger. Or, as Bashan was the remote frontier of the holy land, the meaning may be, that God would bring his people from the remotest borders where they should be scattered. Another meaning is suggested by Professor Alexander, namely, that as the subject referred to in the subsequent verses is the "enemy"of God, the meaning may be that God would bring back his enemies for punishment, even from the remotest borders, when they were endeavoring to escape, and even when they supposed they were safe. The first of these opinions is probably the true one. God would rescue his people, as he had done from the attacks of the mighty king of Bashan; he would deliver them, as he had brought their fathers from the depths of the sea.
I will bring my people again from the depths of the sea - The words "my people"are not in the Hebrew, but they seem to be not improperly supplied by the translators. If so, the allusion is to the interposition of God in conducting his people through the Red Sea Exo 14:22; and the idea is, that God would at all times interpose in their behalf, and deliver them from similar dangers.
Barnes: Psa 68:23 - -- That thy foot may be dipped in the blood of thine enemies ... - Margin, "red."A more literal rendering would be, "That thou mayest crush - thy ...
That thy foot may be dipped in the blood of thine enemies ... - Margin, "red."A more literal rendering would be, "That thou mayest crush - thy foot in blood - the tongue of thy dogs from the enemies, from him."The idea of "dipping"the foot in blood is not in the passage directly; but the leading thought is that of "crushing"the enemy. It is then "added"that the foot would be in blood. So of the tongue of the dogs. The "meaning"is, that the tongues of dogs would be employed in licking up the blood of the enemies, though that is not "expressed"in so many words. The sense of the whole is, that the foes of the people would be slain.
Barnes: Psa 68:24 - -- They have seen thy goings, O God - That is, the lookers on in the solemn procession referred to in Psa 68:25; or, in other words, Thy goings ha...
They have seen thy goings, O God - That is, the lookers on in the solemn procession referred to in Psa 68:25; or, in other words, Thy goings have been attended by pomp and magnificence, and have been witnessed by multitudes. The word "goings"here refers to the solemn triumphal processions which celebrated the victories achieved by God.
Even the goings of my God, my King - The psalmist here speaks of God as "his"God and "his"King. The idea seems to have suddenly crossed his mind that this great God, so glorious, is "his"God. He exults and rejoices that He whom he adores is such a God; that a God so great and glorious is "his."So the believer now, when he looks upon the works of God, when he contemplates their vastness, their beauty, and their grandeur, is permitted to feel that the God who made them is "his"God; to find consolation in the thought that his "Father made them all."
"He looks abroad into the varied field
Of Nature, and, though poor, perhaps, compared
With those whose mansions glitter in his sight,
Calls the delightful scenery all his own.
His are the mountains, and the valleys his,
And the resplendent rivers; - his to enjoy
With a propriety that none can feel
But who, with filial confidence inspired,
Can lift to heaven an unpresumptuous eye,
And smiling say, ‘ My Father made them all!’
Are they not his by a peculiar right,
And by an emphasis of interest his,
Whose eye they fill with tears of holy joy,
Whose heart with praise, and whose exalted mind
With worthy thoughts of that unwearied love
That plann’ d, and built, and still upholds a world
So clothed with beauty for rebellious man?"
task, Book v.
In the sanctuary - Or, "to"the sanctuary; in other words, as the ark was borne to the sanctuary, the place appointed for its rest, for, as above remarked, the psalm seems to have been composed on such an occasion.
Barnes: Psa 68:25 - -- The singers went before - That is, in the removal of the ark; in the solemn procession referred to in the previous verse. "In"that procession t...
The singers went before - That is, in the removal of the ark; in the solemn procession referred to in the previous verse. "In"that procession those who sang preceded those who performed on instruments of music. Compare 1Ch 13:8; 1Ch 15:16. "The players on instruments followed after."The different classes of performers would naturally be ranged together. In 1Ch 13:8, the following instruments of music are mentioned as having been employed on a similar occasion, if not on this very occasion - harps, psalteries, timbrels, cymbals, and trumpets.
Among them were the damsels playing with timbrels - The true construction of the passage is, "Behind were the players in the midst of damsels playing."The singers and the players were surrounded by these women playing on timbrels. The word rendered "playing with timbrels"-
Barnes: Psa 68:26 - -- Bless ye God in the congregations - In the assemblages of the people; not only as individuals, but in solemn precessions; in triumphal marches;...
Bless ye God in the congregations - In the assemblages of the people; not only as individuals, but in solemn precessions; in triumphal marches; when the people are assembled together. In this public manner acknowledge God as the true God, and render him praise.
Even the Lord, from the fountain of Israel - Margin, "Ye that are of;"that is, "of the fountain of Israel."The margin has undoubtedly expressed the correct idea. The appeal is to the Hebrew people represented as descending from a common stock or ancestor - Jacob or Israel - as a stream or river flows from a fountain. Compare the notes at Isa 48:1; see also Isa 51:1; Deu 33:28. All the descendants of Jacob or Israel are thus called on to unite in solemnly praising the Lord their God.
Barnes: Psa 68:27 - -- There is little Benjamin - In that solemn procession. That is, the tribe of Benjamin is "represented"there; or, there are in the procession tho...
There is little Benjamin - In that solemn procession. That is, the tribe of Benjamin is "represented"there; or, there are in the procession those who are connected with that tribe. The name "little"is given to the tribe either because Benjamin was the youngest of the sons of Jacob, or, more probably, because that tribe was among the smallest of the tribes of Israel. In fact, the tribe was so small, as compared with that of Judah, for instance, that, after the revolt of the ten tribes, the name of Benjamin was lost, and the whole nation was called, after the tribe of Judah, "Jews."
With their ruler - The word "with"is not in the original. The Hebrew is literally "ruling them."This would seem to mean that, on the occasion referred to, Benjamin, or those who were connected with that tribe, had the oversight, or the direction of those who were engaged in this solemn procession. Though small, it had the preeminence on this occasion. To it was committed the important duty of presiding over these solemnities; that is, those who were prominent in the arrangements for the occasion were of the tribe of Benjamin. This seems to me to be a better explanation than to suppose, as Professor Alexander does, that it has reference to the enemies of the people of God, and that Benjamin had "conquered"or "subdued"them.
The princes of Judah - The principal men of the tribe of Judah.
And "their council - Margin, "with their company."The Hebrew word here, -
The princes of Zebulun, and the princes of Naphtali - These were remote or border tribes, and they seem to be mentioned here to show that all the tribes were represented; that is, that this was a national celebration. The fact that these tribes are mentioned as being represented on the occasion, proves that this psalm was composed before the revolt of the ten tribes, and the formation of the kingdom of Israel; that is, as "early"as the time of Solomon. This increases the probability that the psalm was written by David.
Barnes: Psa 68:28 - -- Thy God hath commanded thy strength - Has ordered thy strength to appear, or to be manifested. This is addressed, evidently, to the people of t...
Thy God hath commanded thy strength - Has ordered thy strength to appear, or to be manifested. This is addressed, evidently, to the people of the land; and the idea is, that, on this occasion, God had called forth a full representation of the strength of the nation; or, as we should say, there had been a full "turn out."It was an impressive sight, showing the real strength of the people.
Strengthen, O God, that which thou hast wrought for us - Increase the strength thus manifested. Let it be still greater. The scene is now impressive and grand; make it still more so, by adding to the number and the prosperity of thy people. This is an illustration of the desire in the heart of every pious man that, whatever prosperity God may have given to his people, he would give a still larger measure - that however greatly he may have increased their numbers, he would add to them manymore. This desire of the heart of piety will not be satisfied until the whole world shall be converted to God.
Barnes: Psa 68:29 - -- Because of thy temple at Jerusalem - The word rendered "temple"here properly means a palace; then, the abode of God considered as a king, or hi...
Because of thy temple at Jerusalem - The word rendered "temple"here properly means a palace; then, the abode of God considered as a king, or his residence as a king. It might, therefore, be applied either to the tabernacle or to the temple, erected as the special dwelling-place of God. As the word has so general a meaning, the passage here does not prove that the psalm was composed after Solomon’ s temple was reared, for it may refer to the tabernacle that David set up for the ark on Mount Zion. See Psa 5:7, note; Psa 65:4, note.
At Jerusalem - literally, "upon,"or "above"Jerusalem. Perhaps the idea is, that as the place of worship was built on Mount Zion, it was "above,"or seemed to "overhang"the city. The city was built mostly in the valleys that lay between the different hills or eminences - Mount Zion, Mount Moriah, Mount Ophel.
Shall kings bring presents unto thee - In honor of God and his religion. Compare Psa 72:10. See also the notes at Isa 49:7, notes at Isa 49:23; notes at Isa 60:5, notes at Isa 60:16.
Barnes: Psa 68:30 - -- Rebuke the company of spearmen - Margin, "the beasts of the reeds."This is in the form of a prayer - "Rebuke;"but the idea is, that this "would...
Rebuke the company of spearmen - Margin, "the beasts of the reeds."This is in the form of a prayer - "Rebuke;"but the idea is, that this "would"occur; and the meaning of the whole verse, though there is much difficulty in interpreting the particular expressions, is, that the most formidable enemies of the people of God, represented here by wild beasts, would be subdued, and would be made to show their submission by bringing presents - by "pieces of silver,"or, with tribute. Thus the idea corresponds with that in the previous verse, that "kings would bring presents."The rendering in the margin here expresses the meaning of the Hebrew. It "might"perhaps be possible to make out from the Hebrew the sense in our common translation, but it is not the "obvious"meaning, and would not accord so well with the scope of the passage. On the word rendered "company,"which primarily means an animal, see the notes at Psa 68:10.
It is applied to an army as being formidable, or terrible, "like"a wild beast. The word rendered "spearmen"-
The multitude of the bulls - Fierce and warlike kings, who might be compared with bulls. See the notes at Psa 22:12.
With the calves of the people - That is, the nations that might be compared with the calves of such wild herds - fierce, savage, powerful. Their leaders might be compared with the bulls; the people - the multitudes - were like the wild and lawless herd of young ones that accompanied them. The general idea is, that the most wild and savage nations would come and acknowledge their subjection to God, and would express that subjection by an appropriate offering.
Till every one submit himself with pieces of silver - The word here rendered "submit"means properly to tread with the feet, to trample upon; and then, in the form used here, to let oneself be trampled under feet, to prostrate oneself; to humble oneself. Here it means that they would come and submissively offer silver as a tribute. That is, they would acknowledge the authority of God, and become subject to him.
Scatter thou the people that delight in war - Margin, "He scattereth."The margin expresses the sense most accurately. The reference is to God. The psalmist sees the work already accomplished. In anticipation of the victory of God over his foes, he sees them already discomfited and put to flight. The mighty hosts which had been arrayed against the people of God are dissipated and driven asunder; or, in other words, a complete victory is obtained. The people that "delighted in war"were those that had a pleasure in arraying themselves against the people of God - the enemies that had sought their overthrow.
Barnes: Psa 68:31 - -- Princes shall come out of Egypt - That is, Shall come and acknowledge the true God. Egypt is referred to here as one of the most prominent of t...
Princes shall come out of Egypt - That is, Shall come and acknowledge the true God. Egypt is referred to here as one of the most prominent of the foreign nations then known; and the idea is, that the distinguished men of foreign nations - the rulers and princes of the world - would come and submit themselves to God, and be united to his people. The word rendered "princes"here -
Ethiopia - Hebrew, "Cush."On the meaning of this word in the Scriptures, see the notes at Isa 11:11.
Shall soon stretch out her hands - literally, "Shall make its hands to run."The expression denotes the eagerness or haste with which it would be done. The act is an act of supplication, and the reference is to prayer.
Unto God - To the true God. The nation will supplicate the mercy of God, or will worship him. The idea, in accordance with that in the previous verses, is, that the country here referred to would become subject to the true God. It is a view of the future; of the time when the nations would be converted to the true faith, or would acknowledge the true God. Whether this refers to the Cush in Arabia, or to the Cush in Africa (Ethiopia as commonly understood), it is a description of what will yet occur, for all these lands, and all other lands, will be converted to the true religion, and will stretch out their hands in supplication and prayer, and will find acceptance with God. Even Africa - wronged, degraded, oppressed, injured Africa - will do it; and the worship of her children will be as acceptable to the Universal Father as that of any other of the races of mankind that dwell on the earth.
Barnes: Psa 68:32 - -- Sing unto God, ye kingdoms of the earth - That is - that acknowledge the true God - celebrate his praise. The psalmist sees the conversion of t...
Sing unto God, ye kingdoms of the earth - That is - that acknowledge the true God - celebrate his praise. The psalmist sees the conversion of the world to God to be so certain an event that he calls on all nations to join in the song.
Barnes: Psa 68:33 - -- To him that rideth upon the heavens of heavens - The highest heavens. The heaven of heaven would properly mean the heaven above that which is h...
To him that rideth upon the heavens of heavens - The highest heavens. The heaven of heaven would properly mean the heaven above that which is heaven to us; that is, the heaven above the sky. This is represented as the special dwelling-place of God. The Jews were accustomed to speak of three heavens:
(a) The aerial heaven, or the region above us, where the birds fly, and the winds blow;
(b) the starry heavens, or the firmament in which the stars are fixed; and
© the heaven above all, the abode of God and of angels.
The word "rideth"here means that he appears there as a conqueror, or that he moves in majesty and glory. See the notes at Psa 18:10.
Which were of old - The words "of old"refer here to the heavens, and denote their antiquity. He rides upon those ancient heavens. He occupies a position above those ancient works of his power.
Lo, he doth send out his voice - Margin, as in Hebrew, "give."The reference is to thunder. The design of this is to increase the impression of his majesty and power.
And that a mighty voice - See the notes at Psa 29:3.
Barnes: Psa 68:34 - -- Ascribe ye strength unto God - literally, "give."That is, Acknowledge him as a God of power. Recognise his omnipotence in your worship. See the...
Ascribe ye strength unto God - literally, "give."That is, Acknowledge him as a God of power. Recognise his omnipotence in your worship. See the notes at Psa 29:1.
His excellency is over Israel - His majesty; his glory; his protecting care. The idea is, that his glorious character - his majesty - was manifested particularly in his protection of his people.
And his strength is in the clouds - Margin, "heavens."The Hebrew word rather means "clouds."The idea is, that while his character as Protector was evinced particularly in his care of his people, his "power"was particularly seen in the clouds - the storm - the thunder - the lightning. Thus, all the manifestations of his character, alike in nature, and toward his people, are adapted to produce a deep and solemn impression in regard to his majesty and glory, or to lay the just foundation of praise.
Barnes: Psa 68:35 - -- O God, thou art terrible out of thy holy places - The places where thou dwellest, and from which thou dost manifest thyself. That is, The manif...
O God, thou art terrible out of thy holy places - The places where thou dwellest, and from which thou dost manifest thyself. That is, The manifestations which thou dost make of thyself when thou seemest to come forth from thine abode are "terrible,"or are suited to fill the mind with awe. Compare Psa 45:4, note; Psa 65:5, note; Psa 66:5, note.
The God of Israel - The God who is adored by Israel, or by his true people; our God.
Is he that giveth strength and power unto his people - He is not weak and feeble. He is able to protect them. He shows that he can gird them with strength; that he can defend them; that he can sustain them in the trials of life. The God whom they acknowledge as their God is not one whose strength fails, or who is seen to be feeble and powerless when his aid is needed. He is fully equal to all their needs, and they never trust him in vain. "Blessed be God."For all that he is, for all that he has done. This is the language of joy and praise in view of the contemplation of his character as depicted in the psalm. At the close of every right contemplation of his character, his government, his plans, his claims, his law, his gospel, the heart that is right will say, "Blessed be such a God."To one endowed with "such"attributes, praise - everlasting praise - is due.
Poole: Psa 68:17 - -- The chariots of God i.e. the hosts or armies (whereof chariots were a great and eminent part in those times and places) which attend upon God to do h...
The chariots of God i.e. the hosts or armies (whereof chariots were a great and eminent part in those times and places) which attend upon God to do his pleasure, and to fight for him and for his people.
Twenty thousand i.e. an innumerable company; a certain number being put for an uncertain, as Psa 3:6 91:7 , and in many other places.
The Lord is among them here is not only the presence of the angels, but of the great and blessed God himself. And here the psalmist seems to be transported by the prophetical spirit, from the narration of those external successes and victories of which he had been speaking in the former part of the Psalm, unto the prediction of higher and more glorious things, even of the coming of the Messiah, and of the happy and transcendent privileges and blessings accruing to mankind by it, described in the next verse. And the connexion of this new matter with the former is sufficiently evident. For having preferred Zion before other hills, Psa 68:15,16 , he now proves its excellency by an invincible argument, because this is the place to which the Lord of hosts himself, the Messiah, God manifested in the flesh, was to come, as is manifest from Psa 2:6 90:2 Isa 2:3 28:16 , compared with 1Pe 2:6 Isa 59:20 , compared with Rom 11:26 , and many other places of Scripture. And when he did come into the world, he was attended with a multitude of holy angels, which celebrated his birth, Luk 2:13,14 .
As in Sinai, in the holy place God is no less gloriously, though less terribly, present here than he was in Sinai, when the great God, attended with thousands of his angels, solemnly appeared there to deliver the law. Heb. Sinai is in the sanctuary , or holy place ; which is a poetical and a very emphatical expression, and very pertinent to this place. For having advanced Zion above all other hills, he now equals it to that venerable hill of Sinai, which the Divine Majesty honoured with his glorious presence. Here, saith he, you have in some sort Mount Sinai itself, to wit, all the glories and privileges of it, the presence of Jehovah attended with his angels, and the same law and covenant, yea, and a greater privilege than Sinai had, to wit, the Lord Jehovah descending from heaven into a human body, as appears by his ascending thither again, which the next verse describes, and visibly coming into his own temple, as it was prophesied concerning him, Mal 3:1 .
Poole: Psa 68:18 - -- Thou hast ascended on high having spoken of the Lord, and of his presence upon earth, he now turneth his speech to him, as is most usual in this book...
Thou hast ascended on high having spoken of the Lord, and of his presence upon earth, he now turneth his speech to him, as is most usual in this book. And the contents of this verse do not agree to the present occasion of carrying the ark to Zion, but have a manifest reference to Christ, and to his ascension into heaven, in whom, and in whom alone, they are literally and fully accomplished, and to whom therefore they are ascribed, Eph 4:8. Although the expressions here used are borrowed from the ancient custom of princes, or generals of armies, who, after some glorious achievements and victories, used to go up into their royal cities in triumphant chariots, being attended by their captive enemies, and afterward to distribute divers gifts to their soldiers and subjects, and sometimes to do some acts of grace and clemency even to their rebels and enemies, and to receive them into the number of his own people.
Captivity either,
1. Those who did formerly take thy people captives. Or rather,
2. Those whom thou hast taken captive, as this word is most commonly used, as Num 21:1 Deu 21:10 Jud 5:12 , &c. So poverty is put for the poor, 2Ki 24:14 . This is meant of death, and sin, and the devil, and all the enemies of Christ and of his people, whom Christ led in triumph, having spoiled them , and making a show of them openly , as it is expressed, Col 2:15 .
Thou hast received gifts though as thou art God thou art uncapable of receiving any thing more than thou hast, yet according to thy manhood thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit which are necessary either to the perfection of thy nature, or to the discharge of thine office, or to the service and good of thy church and people. For men : not for thyself, for thou didst not need them, having the fulness of the Godhead dwelling in thee bodily, Col 2:9 ; but for the sons of men, or which thou mightest give unto men; whence for receiving for men , the apostle justly saith gave unto men, Eph 4:8 , because he received them for no other end but to give them, and in such cases receiving or taking is oft put for giving , or for taking and giving , as Exo 25:2 Jud 14:2 1Ki 3:24 17:10 , &c.
For the rebellious also: nor didst thou only receive gifts for and give them to thy friends and people, as the manner of other conquerors is, but also to thy most stubborn and rebellious enemies, whether Jews or Gentiles, who resolved to break thy bands asunder, and to cast away thy cords from them as is said, Psa 2:3 ; and would not have thee to reign over them , Luk 19:14 ; who crucified him, and put him to open shame; and yet to these, as well as others, thou didst give those saving gifts and graces, as we read, Ac 2 , and elsewhere.
That the Lord God might dwell among them that having received such gifts, and thereby being made fit habitations for God, he who as man is ascended into the highest heavens, might as God come down to them, and dwell with them, not only in and by his ordinances, in which he is present, but also by his Spirit dwelling in their hearts by faith. Or, that they might dwell with the Lord God ; the particle with being either understood, as it is in many places, or being contained in the Hebrew verb shacan , which, as some Hebrew critics observe, signifies not only to dwell, but to dwell with another; of which the learned may see many instances in Forsterus’ s Hebrew Lexicon. So the sense is, that they who were estranged and at a distance from God, and enemies to him, might draw near to him, and dwell with him both here and in heaven.
Poole: Psa 68:19 - -- Who daily loadeth us with benefits and besides that great and glorious blessing of his ascension which once he wrought for us, he is daily conferring...
Who daily loadeth us with benefits and besides that great and glorious blessing of his ascension which once he wrought for us, he is daily conferring new favours upon us. Heb. who layeth load upon us ; which may be understood either,
1. Of the burden of afflictions, for which God’ s people have cause to bless God upon many accounts. Or rather,
2. Of mercies and favours, which is more agreeable to the context; wherewith in common speech men are said to be loaded by another when they receive them from him in great abundance.
The God of our salvation the only Author and Finisher both of our present and of our eternal salvation.
Poole: Psa 68:20 - -- Belong i.e. they are only in his hand and power to dispose them as he pleaseth.
The issues Heb. the outgoings or evasions , escapes or deliveran...
Belong i.e. they are only in his hand and power to dispose them as he pleaseth.
The issues Heb. the outgoings or evasions , escapes or deliverances, as a Greek word of the same signification is used, 1Co 10:13 . From death ; or, in (as the Hebrew lamed is used, Psa 16:10 31:17 ) death , i.e. the most deadly dangers, yea, even death itself, in and from which God through Christ delivers his people.
Poole: Psa 68:21 - -- The head either,
1. The political head, their ruler or rulers, the devil or other wicked Christians. Or rather,
2. The natural head, as appears fro...
The head either,
1. The political head, their ruler or rulers, the devil or other wicked Christians. Or rather,
2. The natural head, as appears from the following expression, added to explain this, and
the hairy scalp and he speaks of the heads or hairy scalps not of one, but of all his enemies; the singular number being put for the plural, than which nothing is more frequent. The hairy scalp , i.e. his most fierce and terrible enemies. For in ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their enemies.
Of such a one as goeth on still in his trespasses of those who persist in their enmity and rebellion against him; whereby he opens a door of hope and mercy to his very enemies, if they return and submit themselves to him.
Poole: Psa 68:22 - -- The Lord said either within himself, he purposed or he promised; for so he had done by divers of his prophets, though not in the same words which are...
The Lord said either within himself, he purposed or he promised; for so he had done by divers of his prophets, though not in the same words which are here used, yet to the same purpose.
I will bring again from Bashan I will repeat my ancient favours, and give my people as great deliverances as I formerly did, when I saved them from that great giant Og king of Bashan, who came out against them with all his forces, Deu 3:1 ; whom I delivered into their hand, as it there follows; which deliverance is oft mentioned in succeeding scriptures as one of the most eminent.
From the depths of the sea from the Egyptians at the Red Sea, and from the Red Sea itself, through which I brought them with honour and safety, when it overwhelmed their enemies.
Poole: Psa 68:23 - -- And as it was at the Red Sea and at Bashan before, so yet again thine enemies shall be slain in such great numbers, that thou mayst wade in their bl...
And as it was at the Red Sea and at Bashan before, so yet again thine enemies shall be slain in such great numbers, that thou mayst wade in their blood, and thy dogs lick it up in the field.
Poole: Psa 68:24 - -- They have seen: it is an indefinite expression; men saw and observed it, thy people to their comfort, and thine enemies with terror and astonishment....
They have seen: it is an indefinite expression; men saw and observed it, thy people to their comfort, and thine enemies with terror and astonishment.
Thy goings either,
1. How thou didst march before them through the Red Sea and the wilderness, even until thou didst bring them into Canaan, and afterward, as occasion was, and how thou didst subdue their enemies before them. Or rather,
2. The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses.
In the sanctuary or, in holiness ; for it was not a light and carnal, but a holy pomp; or, in the holy place ; as the ark, in and with which God is supposed to go, might very fitly and truly be called. Or into the sanctuary , or holy tabernacle, prepared for it; whither the ark was now going.
Poole: Psa 68:25 - -- The singers went before, the players on instruments followed after of which see 2Sa 6:15 1Ch 13:8 . Playing with timbrels, according to the usage of ...
Poole: Psa 68:26 - -- Or, as it is rendered in our margin, and by many others, ye that are of or from the fountain of Israel, or Jacob , i.e. all ye people of Israel, ...
Or, as it is rendered in our margin, and by many others, ye that are of or from the fountain of Israel, or Jacob , i.e. all ye people of Israel, who are called the
fountain of Jacob Deu 33:28 , and said to come forth out of the waters of Judah , Isa 48:1 , and consequently of Jacob or Israel . See also Pro 5:18 Isa 51:1 . And this sense seems to be confirmed by the following verse, wherein this fountain is distributed into its several streams, the tribes of Israel. But these words may be and are by some joined with the former, either thus, Bless— the Lord for the fountain of Israel , i.e. for that fountain which God hath opened to Israel for the purging away of sin and uncleanness , as it is expressed Zec 13:1 , even the blood and Spirit of Christ. and all those spiritual blessings which God confers upon his people in his sanctuary, and by his ordinances; which are oft compared to waters, as Isa 12:3 Eze 47:1 ; and to a fountain or well , as Joe 3:18 Joh 4:14 . See also Pro 14:27 Jer 2:13 . Or thus, Bless— the Lord who is of the fountain of Israel , i.e. who though he be the most high God, yet according to the flesh is descended from Israel, as is noted, Rom 9:5 . But the first sense seems most natural and easy.
Poole: Psa 68:27 - -- There is present in this solemn pomp of carrying the ark to Zion, under the conduct of David their king,
little Benjamin That tribe is called litt...
There is present in this solemn pomp of carrying the ark to Zion, under the conduct of David their king,
little Benjamin That tribe is called little , partly because it was the youngest, as being descended from Jacob’ s youngest son Benjamin; and principally because it was exceedingly diminished, and almost extinguished, under the judges, Jud 20 Jud 21 . He mentions this tribe, partly because they were nearest unto Judah, and to the place whither the ark was going; and partly to note their reconciliation and submission to David, against whom they had stood out with more obstinacy than any other tribe, as having been so long used to govern, and loth to part with the regal dignity which was by God’ s appointment first seated among them.
With their ruler with the prince of their tribe, who marched in the head of them. Heb. the ruler , i.e. the tribe which had lately swayed the sceptre, but now submitted themselves to David, and waited upon him in this expedition. But the first sense seems the truest, because the princes of all the following tribes are here mentioned.
Their council their counsellors; or rather, their company, as it is in the margin, the people of that tribe who waited upon them in that action; which may seem to be here noted, to intimate that though the princes only of the following tribes be yet the people are comprehended under them, and were present with them in that solemnity. Zebulun and Naphtali : he mentions these tribes, either,
1. Because they excelled in learning and knowledge, as is gathered from Gen 49:21 Deu 33:19 Jud 5:14 . Or,
2. Because they were more hearty and forward in complying with David and in his service than the rest, as may seem from the great number of them which came from the ends of the land to David in Hebron, 1Ch 12:33,34 . Or,
3. Because they lived in the remotest parts of the land of Canaan. And so by naming two of the nearest tribes, and two of the furthest, he leaves it to be understood that the other tribes also did come upon this occasion, as is manifest from 2Sa 6:15,19 1Ch 13:2,5,6,8 15:3,28 .
Poole: Psa 68:28 - -- Having spoken of Israel, and of their several tribes, Psa 68:26,27 , he now directeth his speech to them.
Hath commanded i.e. hath ordained or eff...
Having spoken of Israel, and of their several tribes, Psa 68:26,27 , he now directeth his speech to them.
Hath commanded i.e. hath ordained or effectually procured, as this word is oft used, as Lev 25:21 Deu 28:8 Psa 42:8 44:4 .
Thy strength all that strength and power which thou hast put forth at any time in fighting with thine enemies, and which is now greatly increased by the re-collection and union of all the tribes under one head, which is the work of God himself, without whom all the differences and animosities which had for many years been among them could never have been composed and quieted. Seeing therefore all our strength is in thee and from thee alone, we pray unto thee for the continuance and increase of our strength, and that thou wouldst proceed to finish that good work which thou hast begun among us, by preserving, and confirming, and perpetuating this blessed union, and by giving us a more full and universal deliverance from our enemies.
Poole: Psa 68:29 - -- Thy temple either,
1. The old tabernacle which then was; which is oft called by this name. But that was now at Gibeon, not at Jerusalem. Or rather, ...
Thy temple either,
1. The old tabernacle which then was; which is oft called by this name. But that was now at Gibeon, not at Jerusalem. Or rather,
2. The temple which Solomon should build, which David knew should be very magnifical, of fame and of glory throughout all countries , as he saith, 1Ch 22:5 ; and such as would command esteem and reverence even from heathenish princes and people, and that not only for its most splendid and glorious structure, but especially for the wonderful works of the God of that temple wrought by him on the behalf of his people, and in answer to the prayers made in the temple; of which see 1Ki 8:41-43 .
Kings kings of the Gentiles; which was done in part in the times of Solomon and Hezekiah, 1Ki 10:11,24,25 2Ch 32:23 , and afterwards by others; but more fully when the Lord Christ was come into his temple, according to that prophecy, Mal 3:1 , and had built a better temple instead of it, even the Christian church, to which the kings and nations of the earth were to flow in great abundance, according to the tenor of many prophecies in the Old Testament.
Poole: Psa 68:30 - -- Rebuke to wit, really; humble and chastise those that will not bring presents to thee, as the kings did, Psa 68:29 , till they see their error and su...
Rebuke to wit, really; humble and chastise those that will not bring presents to thee, as the kings did, Psa 68:29 , till they see their error and submit themselves, as it here follows.
The company so this word signifies here above, Psa 68:11 2Sa 23:11 Psa 74:19 . Or, the beast , or wild beast , as this word is elsewhere used, i.e. the beasts; the singular being put for the plural: so the sense is the same.
Spear-men Heb. of the reed , i.e. that use spears or arrows; which may be called reeds , either because in length and form they resemble reeds , or because anciently they were made of reeds. And this sense seems favoured by the last words of this verse, in which he explains this and the other metaphors of warriors. Or the reed may be taken properly; and by the beast of the reed he may understand the king of Egypt, who then was a very potent and a most idolatrous king, and a great and old enemy to the true religion, and to the people of Israel, whom therefore he desires God to rebuke and humble, that he may acknowledge the true God, which is foretold that he shall do, Psa 68:31 . As for this enigmatical designation of this king, that is agreeable enough both to the usage of the prophets in such cases, and to the rules of prudence; and upon the same account the prophet Jeremiah, threatening destruction against Babylon, calls it enigmatically Sheshach , Jer 25:26 51:41 , and St. Paul calls Nero the lion , 2Ti 4:17 . But then this one king, being eminent in his kind, is by a usual synecdoche put for all of them which were enemies to God’ s people.
Bulls by which he doubtless understands men of war, as the following words expound it; the great, and potent, and fierce, and furious adversaries of God, and of his church, as this word is used, Psa 22:12 Isa 34:7 . And consequently
the calves must be their people or soldiers depending upon them, and joining with them in these acts of hostility against thine Israel.
Submit himself with pieces of silver: this he adds as a limitation of his request; Rebuke them, O Lord, not to utter destruction, but only till they be humbled and submit themselves, and in token thereof bring pieces of silver for presents, as was foretold, Psa 68:29 . For submit himself , it is in the Hebrew cast himself down , or offer himself to be trod upon . But because this supplement may seem too large, and not necessary, the words are and may be rendered otherwise, that tread upon , or walk proudly in or with, fragments or pieces of silver , wherewith eminent captains used to adorn themselves and their very horses. And so this belongs to the bulls and calves , whose pride, and wealth, and power is described in this manner. Scatter thou , Heb. he hath scattered , i.e. he will certainly scatter, according to the prophetical style. So this may contain an answer, or his assurance of an answer, to his prayer: I prayed, Rebuke the company , &c., and God hath heard my prayer, and I doubt not will rebuke or scatter them.
That delight in war that without any necessity or provocation, and merely out of a love to mischief and spoil, make war upon others, and upon us particularly. Now that thou hast given thy people rest, and settled the ark in its place, O Lord, rebuke all our malicious and bloody enemies, and give us assured peace, that we may worship the Lord without disturbance. And withal David may seem to utter this for his own vindication. It is true, O Lord, I have been a man of war, and therefore have lost the honour of building the temple, and am now forced to lodge the ark in a mean tabernacle, which I have erected for it; but this thou knowest, that I have not undertaken any of my wars out of wantonness, or ambition, or love to war and mischief, but only by constraint and necessity, for the just defence of myself and of thy people; and therefore do not lay my wars to my charge.
Poole: Psa 68:31 - -- Egypt, Ethiopia: he names only these, as the great and ancient enemies of God, and of his people, and as a most wicked, and idolatrous, and incorrigi...
Egypt, Ethiopia: he names only these, as the great and ancient enemies of God, and of his people, and as a most wicked, and idolatrous, and incorrigible sort of men; see Jer 13:23 Amo 9:7 ; but by them he synecdochically understands all other nations and people of the like character.
Stretch out her hands unto God either in way of humble supplication and submission, begging mercy of him; or to offer up the presents expressed, Psa 68:29 . But this prophecy, as also the next verse, evidently belongs to the times of the Messiah, when the Gentiles were tel be brought in to the knowledge and worship of the true God; with the thoughts and hopes whereof David oft comforteth himself in that confined and afflicted state of the church in his time.
Poole: Psa 68:32 - -- Not only Egypt and Ethiopia, but other kingdoms and nations also, who shall partake of the same grace with them.
Not only Egypt and Ethiopia, but other kingdoms and nations also, who shall partake of the same grace with them.
Poole: Psa 68:33 - -- Upon the heavens upon the highest heavens, as Deu 10:14 , his truest and best sanctuary; by which expressions he prevents all mean and carnal concept...
Upon the heavens upon the highest heavens, as Deu 10:14 , his truest and best sanctuary; by which expressions he prevents all mean and carnal conceptions of God, as if he were confined to the ark or tabernacle, and lifteth up the minds, both of Jews and Gentiles, to heaven, and representeth God as dwelling there in infinite glory and majesty, and from thence looking down upon all the inhabitants of the earth, and ruling them by his almighty power, and therefore most fit to be owned and received by all kings and kingdoms, as their Lord and Governor.
Of old i.e. from the very beginning of the world; whereas the ark was only some hundred years old. Or,
which are everlasting for this Hebrew word answers to olam , which looks not only backward to time past; but forward to the future, of which this word is by divers understood, Deu 33:15 . This is also opposed to the condition of the ark, and tabernacle, and temple; all which, as David by the Spirit of prophecy well knew, would be abolished and dissolved.
A mighty voice by which he understands, either,
1. The thunder, called God’ s voice , Psa 29:3 , and elsewhere. Or rather,
2. His word , to wit, the gospel, published by Christ and by his apostles, assisted by the Holy Spirit sent from heaven; which might well be called God’ s voice , and that a mighty voice , because it produced such great and wonderful effects, as are here above mentioned, in converting all the kings and kingdoms of the earth.
Poole: Psa 68:34 - -- Ascribe ye strength unto God acknowledge that he is mighty and able to do whatsoever he pleaseth for his people, or against his and their enemies.
H...
Ascribe ye strength unto God acknowledge that he is mighty and able to do whatsoever he pleaseth for his people, or against his and their enemies.
His excellency his excellent power and goodness.
Is over Israel dwells among them, and is employed for them, as occasion requires. He is indeed the universal Lord of the whole heaven and earth, but in a special and excellent manner he is the God of Israel.
In the clouds or, in the heavens , He hath two dwellings and thrones, the one in his church and people, and the other in heaven. See Isa 57:15 .
Poole: Psa 68:35 - -- Terrible or, venerable ; deservedly to be both reverenced and feared.
Holy places or, sanctuaries . He useth the plural number; either,
1. Of th...
Terrible or, venerable ; deservedly to be both reverenced and feared.
Holy places or, sanctuaries . He useth the plural number; either,
1. Of the sanctuary in Zion, because the tabernacle and temple consisted of three parts; the court, the holy place, and the holy of holies. Or rather,
2. With respect to that twofold sanctuary here mentioned, one in Zion, and the other in heaven. And out of both these holy places God appeared, and put forth such acts of his power as might justly terrify his enemies.
God giveth strength and power unto his people the strength which the kingdom of Israel now hath, is not to be ascribed to my valour or conduct, nor to the courage or numbers of the people, nor to that happy union now made, and established among all the tribes, but only to the might and grace of God.
PBC -> Psa 68:18
See Philpot: GIFTS FOR THE REBELLIOUS
Haydock: Psa 68:19 - -- Enemies. That they may insult no longer over me, (Calmet) being converted or covered with shame, (Menochius) that they do no more hurt. (Worthingto...
Enemies. That they may insult no longer over me, (Calmet) being converted or covered with shame, (Menochius) that they do no more hurt. (Worthington)
Haydock: Psa 68:20 - -- Shame, ( reverentiam. ) St. Augustine, &c., read verecundiam. (Calmet) ---
Christ was covered with all sorts of reproach. (Haydock) (Eusebius)
Shame, ( reverentiam. ) St. Augustine, &c., read verecundiam. (Calmet) ---
Christ was covered with all sorts of reproach. (Haydock) (Eusebius)
Haydock: Psa 68:21 - -- Misery. For which I ardently longed, as the Fathers explain it. ---
None. I expected that my brethren would at least condole with me: but I was d...
Misery. For which I ardently longed, as the Fathers explain it. ---
None. I expected that my brethren would at least condole with me: but I was deceived. Christ drank the bitter chalice to the dregs, and found no consolation even from his Father. (Calmet)
Haydock: Psa 68:22 - -- Food. Tertullian reads "drink;" which agrees better with gall. Yet it might be mixed with food, (Calmet) with wine and myrrh, which were given to o...
Food. Tertullian reads "drink;" which agrees better with gall. Yet it might be mixed with food, (Calmet) with wine and myrrh, which were given to our Saviour, when he arrived at Calvary, as vinegar was offered to him on the cross, Matthew xxvii. 34., and John xix. 28. This was the last prophecy which regarded our Saviour, while living; and was the last instance of the Jewish malice, by which they requited him for the thirst which he had for the salvation of mankind. (Gregory of Nazianzus, &c.) (Berthier) ---
Jeremias (viii. 14., and xxiii. 15., and Lamentations iii. 15.) uses the same expressions, in a metaphorical sense, to describe the afflictions of the captives. (Calmet)
Haydock: Psa 68:23 - -- Let their table, &c. What here follows in the style of an imprecation, is a prophecy of the wretched state to which the Jews should be reduced, in p...
Let their table, &c. What here follows in the style of an imprecation, is a prophecy of the wretched state to which the Jews should be reduced, in punishment of their wilful obstinacy; (Challoner) or it may be a sentence pronounced on them by Jesus Christ. They are driven from their own country, and the sacred books (Calmet) being misunderstood, (Menochius) prove their ruin. Our Saviour and St. Paul confirm this prediction. The latter adheres to the Septuagint (Romans xi. 9.) though some would translate lishlomim, "for peace"-offerings, instead of recompenses, as it also means. (Berthier) ---
"Let their sacrifices become a scandal to them;" (Chaldean) or rather, May their table, the symbol of friendship, be a snare for them, that they may be destroyed, or betrayed by their dearest friends. (Calmet) ---
The overthrow of the Jews, when they were assembled to eat the paschal lamb, is here foretold. (Worthington)
Haydock: Psa 68:24 - -- Always. The Babylonians were ordered by Cyrus to look upon the Persians as their masters. (Xenophon vii.) ---
Nothing could more strikingly point ...
Always. The Babylonians were ordered by Cyrus to look upon the Persians as their masters. (Xenophon vii.) ---
Nothing could more strikingly point out the present condition of the Jews than this passage. They are every where kept under, and see not the sense of the Scriptures, (Calmet) and the truth of Christ's doctrine; but are bent on worldly gain. (Worthington) (2 Corinthians iii.) (Menochius)
Haydock: Psa 68:25 - -- Thy wrathful. Literally, "the fury of thy anger." (Haydock) ---
The first term denotes expedition; the second, perseverance. Quickly destroy them...
Thy wrathful. Literally, "the fury of thy anger." (Haydock) ---
The first term denotes expedition; the second, perseverance. Quickly destroy them, without redress. (Theodoret) (Calmet)
Haydock: Psa 68:26 - -- Desolate. Babylon gave place to Susa, and "was reduced to a solitude by the vicinity of Seleucia." (Pliny, [Natural History?] vi. 26.) (Isaias xlv...
Desolate. Babylon gave place to Susa, and "was reduced to a solitude by the vicinity of Seleucia." (Pliny, [Natural History?] vi. 26.) (Isaias xlvii.) ---
But the fall of Jerusalem was more sudden and memorable within 40 years after the death of Christ, Psalm lviii. 7. (Calmet) ---
The Jews, and particularly the traitor, lost their country, Acts i. 20. (Berthier) ---
He (the traitor) indeed hath possessed a field of the reward of iniquity....and burst asunder. (Haydock)
Haydock: Psa 68:27 - -- Wounds. The enemy persecuted Christ even after his death, opening his side, spreading false reports, and guarding his tomb. (Calmet) ---
God ordai...
Wounds. The enemy persecuted Christ even after his death, opening his side, spreading false reports, and guarding his tomb. (Calmet) ---
God ordained his death for the good of man: but they sought it out of malice. (Worthington)
Haydock: Psa 68:28 - -- Iniquity. The first term may denote the crime; and the second, the punishment. (Calmet) ---
Peccatum pæna peccati est. (St. Augustine) ---
God...
Iniquity. The first term may denote the crime; and the second, the punishment. (Calmet) ---
Peccatum pæna peccati est. (St. Augustine) ---
God permits people to fall; (Worthington) but he does not force them. (Haydock) ---
Let the Babylonians become victims of thy indignation: but save thy people. Very few of the Jews embraced the faith of Christ. (Calmet)
Haydock: Psa 68:29 - -- Living. Let them die. (Grotius) ---
If we understand the book of the predestinate to life eternal, and not merely to present and mutable justice, ...
Living. Let them die. (Grotius) ---
If we understand the book of the predestinate to life eternal, and not merely to present and mutable justice, (Tirinus) God never blots any out. But though they fall, he brings them to repentance. (St. Augustine; Estius; Bellarmine) ---
The reprobation of the obstinate Babylonians (Calmet) and Jews, is predicted. (Haydock) ---
The latter were effaced from the book of the living of the Old Testament, and were never written in that of the just, belonging to the New. (St. Jerome) ---
At death, the unbelieving Jews (Haydock) shall not find their expectations will founded. (Worthington) ---
Only the faithful are truly just. (Menochius)
Haydock: Psa 68:30 - -- Up. The cross is now triumphant, (Haydock) an object of veneration. (Berthier) ---
Christ submitted to die upon it, and rose again. (Worthington)...
Up. The cross is now triumphant, (Haydock) an object of veneration. (Berthier) ---
Christ submitted to die upon it, and rose again. (Worthington) ---
He was exposed naked, and was truly a man of sorrows. (Menochius)
Haydock: Psa 68:32 - -- Hoofs. They were to be three years old. (Kimchi) ---
So Virgil says, (Æneid ix.) Jam cornu petat & pedibus qui spargat arenam. ([Virgil,] Eclo...
Hoofs. They were to be three years old. (Kimchi) ---
So Virgil says, (Æneid ix.) Jam cornu petat & pedibus qui spargat arenam. ([Virgil,] Eclogues iii.) (Calmet) ---
Our prayers are therefore offered through our Lord Jesus Christ, Hebrews xiii. 15. (Berthier) ---
Devout prayer is more acceptable than victims of the best description, though they were also good, (Worthington) and, cæteris paribus, of a higher dignity. (Haydock)
See, my deliverance, or thy just vengeance on the wicked. (Calmet)
Haydock: Psa 68:34 - -- Prisoners. Martyrs, (Menochius) and those who suffer for the faith, will be rewarded. (Worthington)
Prisoners. Martyrs, (Menochius) and those who suffer for the faith, will be rewarded. (Worthington)
Haydock: Psa 68:35 - -- Therein, the fish. Our admiration of creatures causes us to praise God. (St. Augustine; St. Hilary)
Therein, the fish. Our admiration of creatures causes us to praise God. (St. Augustine; St. Hilary)
Gill: Psa 68:17 - -- The chariots of God are twenty thousand,.... By which are meant the angels, as the following clause shows; called "chariots", because they have appea...
The chariots of God are twenty thousand,.... By which are meant the angels, as the following clause shows; called "chariots", because they have appeared in such a form, 2Ki 2:11; and because, like chariots of war, they are the strength and protection of the Lord's people; and because of their swiftness in doing his work; and because they are for his honour and glory: they are the chariots of God, in which he rides about the world doing his will; they are the chariots in which Christ ascended up to heaven, and in which he will descend at the last day; and in which he now fetches the souls of his people to him at death, and will make use of them at the resurrection to gather them to him, when their bodies are raised by him: their number is very great, and in other places is mentioned as greater, Dan 7:10; Christ speaks of twelve legions of them, Mat 26:53; there is a multitude of them, and they are said to be even innumerable, Luk 2:13; which is observed, both for the glory of God, and for the safety of his people: even "thousands of angels"; the word for "angels" is only used in this place; Kimchi and Ben Melech take it to be one of the names of angels by which they were called: some derive it from a word which signifies "peaceable and quiet"; as expressive of the tranquil state in which they are in heaven, always beholding the face of God there: others from a word which signifies "sharp", as Jarchi; and so refers to their being the executioners of God's wrath and vengeance on men, and alluding to a sort of chariots with sharp hooks used in war: others from a word which signifies to "second"; these being the second, or next to God, the chief princes; or, as Aben Ezra, it denotes the number of angels, even "two thousand"; so the Targum,
"the chariots of God are two myriads (or twenty thousand) of burning fires, two thousand of angels lead them;''
the Lord is among them as in Sinai, in the holy place; that is, at the head of them, being their Governor and Commander, at whose beck they are, and ready to do his will; and he was among them when he ascended to heaven, as it follows, being carried up by them; as he was among them at Sinai, when the law was given; for Christ was there then, Act 7:38; and attended with ten thousands of his holy angels, by whom the law was ordained, spoken, and given, Deu 33:2, Heb 2:2; which Sinai is called the holy place, from the presence of God there, and the law given from it: or else the sense is, that Christ is among the angels as in Sinai of old; so in the holy place, in Sion his holy hill, the church under the Gospel dispensation, where there are an innumerable company of angels, Heb 12:22; according to the construction of the word in the Hebrew text, it seems as if Sinai was in the holy place, the inside of it being of cedar, like the Shittim wood that grew about Sinai l; or rather the worship commanded and directed to on mount Sinai was performed in it.
Gill: Psa 68:18 - -- Thou hast ascended on high,.... Which is to be understood, not of Moses ascending up to the firmament, as the Targum and Jarchi interpret it, of which...
Thou hast ascended on high,.... Which is to be understood, not of Moses ascending up to the firmament, as the Targum and Jarchi interpret it, of which we nowhere read; nor of David's going up to the high fortresses, as Aben Ezra; nor of God's ascent from Mount Sinai; but of Christ's ascension to heaven, as the apostle cites and explains it in Eph 4:8; which ascension respects him as man, was not figurative, as in Gen 17:22; but real and local, from earth to heaven, and was certain and visible; he was seen to go up by angels and men; and, because of the certainty of it, it is here expressed in the past tense, though it was then future;
thou hast led captivity captive; meaning either such who had been captives, in which sense the word is used, Psa 126:1; and so may design either those who had been prisoners in the grave, but were set free at Christ's resurrection, and went with him in triumph to heaven; or all his people, whom he redeemed by his blood from that captivity and bondage they were in by nature; or rather those who led them captive are here meant by "captivity"; such as sin, Satan, the world, death, and every spiritual enemy, whom Christ conquered and triumphed over; the allusion may be to public triumphs, when captives were led in chains, even kings and great men, that had captivated others: the words seem to be borrowed out of Jdg 5:12;
thou hast received gifts for men; the gifts of the Holy Spirit, qualifying men for the ministry of the Gospel, as they are interpreted by the Apostle, Eph 4:11; these Christ received from his divine Father in human nature, when he ascended up to heaven, in order to give them to men; and which he did in a very extraordinary manner on the day of Pentecost. The Targum and Syriac version render it, "thou hast given gifts to men"; and the Arabic version, "and he gave gifts to men", as the apostle, Eph 4:8;
yea, for the rebellious also; disobedient and unbelieving m, as all men are by nature, even God's elect, before conversion, Tit 3:3; who are not only called by grace, and have the blessings of grace bestowed upon them; but some of them have gifts given them, whereby they are fitted to preach the Gospel to others, as Saul, the blasphemer, persecutor, and injurious; and some of those among the Jews, that were concerned in the crucifixion of Christ: though some think the Gentiles are intended, on whom the Holy Spirit was poured forth after our Lord's ascension; and so the Targum interprets it of the rebellious, who become proselytes, and return by repentance;
that the Lord God might dwell among them; that is, that they, by the gifts and graces of the Spirit bestowed on them, might become a fit habitation for God; or that "they", the rebellious, being now partakers of the grace of God and his gifts, "might dwell with the Lord God" n in his churches; enjoy his divine presence, and have communion with him in his word and ordinances.
Gill: Psa 68:19 - -- Blessed be the Lord, who daily loadeth us with benefits,.... With all spiritual blessings, with an abundance of grace, as well as with temporal merci...
Blessed be the Lord, who daily loadeth us with benefits,.... With all spiritual blessings, with an abundance of grace, as well as with temporal mercies, for which he is, and ought to be, praised day by day: so Aben Ezra and Kimchi supply the text, and suppose the word "blessings" or "goodness" to be wanting; though the words may be rendered, "blessed be the Lord day by day, he will hear us", or "carry us" o; as a father his child, or a shepherd his lambs; and so he does from the womb, even to hoary hairs; and therefore blessing and praise should be ascribed to him; see Isa 46:3; or "he will put a burden upon us" p; meaning the burden of afflictions: these are of the Lord's laying upon his people; and he will lay no more upon them than he will enable them to bear; and will, in his own time and way, deliver them from them, and be the author of salvation to them, as follows; and therefore his name is to be praised, 1Co 10:13; the Targum interprets it of the burdensomeness of the law;
"blessed be the Lord every day, he burdens us, adding precepts unto precepts;''
even the God of our salvation; the author of temporal, spiritual, and eternal salvation, as Christ is.
Selah; on this word; see Gill on Psa 3:2.
Gill: Psa 68:20 - -- He that is our God,.... Or "God for us" q; is on our side; and is the mighty God, able to save to the uttermost;
is the God of salvation; or "God...
He that is our God,.... Or "God for us" q; is on our side; and is the mighty God, able to save to the uttermost;
is the God of salvation; or "God for salvations" r; for the obtaining of them for his people, and giving them to them, even of every kind;
and unto God the Lord belong the issues from death; deliverance from it; Christ has abolished it, and him that had the power of it; has delivered himself from it, and will deliver all his people from it, though they become subject to it, as well as from eternal death; for he has the keys of hell and death in his hands. Some render the words, "to God the Lord belong the issues", or "ways unto death" s; he has various ways of bringing persons to death, of destroying his and his people's enemies; and so Jarchi, Aben Ezra, and Kimchi interpret it; though the following words seem to be opposed to these: the Heathens had a notion that the power of death belonged to God; hence they had a deity called the god of death, "Dites" t.
Gill: Psa 68:21 - -- But God shall wound the head of his enemies,.... Him who is the chief of his enemies, even Satan the prince of devils, the god of the world, the fathe...
But God shall wound the head of his enemies,.... Him who is the chief of his enemies, even Satan the prince of devils, the god of the world, the father of the wicked Jews, all enemies of Christ; to "wound" is the same as to bruise him, as in Gen 3:15; and so the Targum here,
"but God shall break the head of his enemies;''
disappoint his schemes, blast his designs, crush his power and authority, demolish his empire, and eternally destroy him with the fire prepared for him and his angels; and the same may be applied to the man of sin, and all other enemies of Christ, who is the divine Person here, and all along, spoken of; see Psa 110:6;
and the hairy scalp of such an one as goeth on still in his trespasses; by whom may be meant antichrist: Jarchi interprets it of Esau, who was an hairy man, and a figure of antichrist: and his hairy scalp may denote his fierceness and cruelty, appearing like a savage beast, drinking the blood of the saints; and like a thief and a robber, who used to let their hair grow long, shagged, and entangled, to strike terror into men they met with, Job 5:5; and also his pride and haughtiness; he exalting himself above all that is called God, and opening his mouth in blasphemy against him: and likewise it signifies his great power and authority, he having people, kingdoms, and nations, depending upon him, as hair on the head, and subject to him: and of him it may be truly said, that he "goes on still in his trespasses"; in tyranny, idolatry, superstition, and will worship; taking no notice of what God says by his witnesses, nor any warning by what the eastern empire suffered by the Turks and Saracens; so as to repent of the works of his hands, of worshipping idols of gold, silver, brass, and wood; nor of his murders, sorceries, fornications, and thefts; but still persisting in them, until his, and the sins of his followers, reach to heaven, Rev 9:20; but the God-man, Christ Jesus, will give him a deadly wound, of which he shall never be healed: this also holds true of all that persist in a sinful course of life without repentance; who are workers of iniquity, whose lives are one continued series of sinning; these will be punished by Christ with everlasting destruction.
Gill: Psa 68:22 - -- The Lord said,.... Within himself, in his own heart; he resolved upon it in his mind; or he said it in council and in covenant; he undertook and engag...
The Lord said,.... Within himself, in his own heart; he resolved upon it in his mind; or he said it in council and in covenant; he undertook and engaged to do what follows; or he spoke of it in promise and in prophecy, as what would be done;
I will bring again from Bashan; as he delivered his people from Og king of Bashan formerly, Num 21:33; so he purposed and promised to ransom them out of the hands of him that was stronger than they; to recover them from the strong man armed, and deliver them from the power of darkness, and translate them into his own kingdom, and save them from all the bulls of Bashan; see Psa 22:12; to which text Jarchi refers in the exposition of this; though some understand it of the fat and great ones of the earth, of the conversion of kings and princes, Psa 22:29;
I will bring my people again from the depths of the sea; out of the most wretched and desperate condition, out of the depths of sin and misery; out of an helpless and hopeless state, in which they were through the fall, and their actual transgressions: the allusion is to the bringing of the children of Israel through the Red sea, and out of the depths of it, unto dry land: the Targum interprets the whole of the resurrection of the righteous, whether devoured by wild beasts, or drowned in the sea; see Rev 20:13; some interpret the passage of the Lord's gathering of his people, in the effectual calling, from the east and from the west; from the east, signified by Bashan; and from the west, by the depths of the sea; see Isa 43:5.
Gill: Psa 68:23 - -- That thy foot may be dipped in the blood of thine enemies,.... This verse is in connection with Psa 68:21, with Psa 68:23 being to be read in a paren...
That thy foot may be dipped in the blood of thine enemies,.... This verse is in connection with Psa 68:21, with Psa 68:23 being to be read in a parenthesis: the sense is, that the Messiah would so wound the head and hairy scalp of his people's enemies, and there should be such a large effusion of blood, that their feet should be dipped therein, Rev 14:20; See Gill on Psa 58:10;
and the tongue of thy dogs in the same; who should lick it up, as the dogs licked the blood of Jezebel, 1Ki 21:19; and so such a carnage will be made of antichrist and his followers, that the fowls of the heavens will be called upon to eat the flesh of kings, captains, and mighty ones, Rev 19:17.
Gill: Psa 68:24 - -- They have seen thy goings, O God,.... In saving his people, and destroying his enemies;
even the goings of my God, my King, in the sanctuary; the ...
They have seen thy goings, O God,.... In saving his people, and destroying his enemies;
even the goings of my God, my King, in the sanctuary; the walk and conversation of Christ, when he was made flesh, and dwelt among men; his manner of life and deportment; his works and miracles, his sufferings, death, and resurrection from the dead; all which his apostles were eyewitnesses of; as also his going up to heaven, which was visible to angels and men; likewise his progress and victorious expeditions in Judea, and in the Gentile world, by the ministry of the word, in which he went forth conquering, and to conquer; which sense is confirmed by the following words: for Christ, who is God over all, the Lord and God of his people, and King of saints, is here, as throughout the psalm, intended. The Targum interprets it of the path or goings of the divine Majesty upon the sea, which the house of Israel saw.
Gill: Psa 68:25 - -- The singers went before,.... The apostles and ministers of the word, the sweet singers of Israel, the charmers that charm so very wisely: the Gospel i...
The singers went before,.... The apostles and ministers of the word, the sweet singers of Israel, the charmers that charm so very wisely: the Gospel is a joyful sound; it is like vocal music, harmonious and delightful; it is as a very lovely song of one that hath a pleasant voice, as Ezekiel's ministry was, Eze 33:32; it is a voice of love, grace, and mercy, of peace, pardon, and righteousness, and of eternal life and salvation by Christ; it is as music in the ears of sensible souls, when sounded forth, and sung out clearly and distinctly by the faithful ministers of it. The allusion seems to be to singers going before armies, when marching to battle, or returning with victory; see 2Ch 20:21;
the players on instruments followed after; so the sweet strains of the Gospel, the melodious notes and distinguishing sounds of it, as well as the praises of God's people, are, in the New Testament, signified by harps, and men's playing upon them, Rev 5:8;
amongst them were the damsels playing with timbrels; or "in the midst of the virgins playing with timbrels" u; or "beating on tabrets"; as women used to do when they met their kings returning from the conquest of their enemies; see 1Sa 18:6; these may be the pure and primitive churches of Christ, and the members thereof, rejoicing at the preaching of the Gospel, and praising God for the blessings of grace in it; in the midst of which the ministers of the word sung the new song of Gospel truths: and who may be compared to damsels or virgins for their beauty and comeliness through Christ; for their relation to him, being betrothed unto him; and for their strong and chaste affection for him; for their uncorruptness in doctrine and worship, and their uprightness in their lives and conversation, Rev 14:4; the allusion may be to Miriam and the women with her at the Red sea, Exo 15:20; and the Targum interprets the whole verse of Moses and Aaron singing at the Red sea, and of Miriam and the women playing with timbrels.
Gill: Psa 68:26 - -- Bless ye God in the congregations,.... This was what they said as they sung and played; they called upon the churches, and the members of them, and up...
Bless ye God in the congregations,.... This was what they said as they sung and played; they called upon the churches, and the members of them, and upon one another, to bless the Lord Jesus Christ, God manifest in the flesh; not by invoking or bestowing a blessing on him, which cannot be, and of which he has no need; but by proclaiming him to be God over all, blessed for evermore, as he is in himself; and the perfections of his nature, by attributing all the blessings of nature, grace, and glory to him, in whom they are, and from whom they come; and by exercising faith upon him for them particularly, and for pardon, righteousness, supplies of grace, and everlasting salvation; and by giving him the glory of all, and ascribing blessing and honour to him on account of them; which should be done openly and publicly, in the several particular congregated churches of Christ; and this shows the psalm still refers to Gospel times, in which only such churches are;
even the Lord, from the fountain of Israel; or, "the Lord, who is of the fountain of Israel" w; that is, whose natural descent is from Israel, or Jacob, as Christ's was, according to the flesh, Rom 9:5; though some take this to be a description of the posterity of Jacob, those that go out from the fountain of Israel, as Aben Ezra and Kimchi; see Isa 48:1; so the Tigurine version, and others; who are called upon to bless the Lord: but then it must be understood not of the carnal Israelites, they rejected the Messiah, Jesus, and called him accursed; but the spiritual seed of Jacob, whether Jews or Gentiles; Israelites indeed, in whom is no guile. The Targum, and so Jarchi, interpret it of the seed of Israel; compare with this Luk 1:41; the words may be read, "for", or "because of the fountain of Israel" x: God, who is the fountain of living wafers; Christ, whose blood is the fountain opened for sin and uncleanness; the Spirit, who, in the operations of his grace, is a well or fountain of living water, springing up unto eternal life; and all spiritual blessings, and the abundance of them, which the spiritual Israel of God enjoy, may be designed by this phrase; and so be considered as the reason why God the Lord is to be blessed. Some understand it of the Scriptures, from whence all divine knowledge, blessing, and praise are derived; and others of the heart, and the abundance of it, from whence, and not with the lips only, men should bless and praise the Lord.
Gill: Psa 68:27 - -- There is little Benjamin, with their ruler,.... Or who is "their ruler" y; that is, in the congregations or churches, where he was a ruler; or in th...
There is little Benjamin, with their ruler,.... Or who is "their ruler" y; that is, in the congregations or churches, where he was a ruler; or in the procession, the triumphal progress of Christ in Judea, and in the Gentile world, by the ministry of the word; where the singers and players of instruments, and damsels with timbrels, went in order: for not the tribe of Benjamin is meant, called "little", because Benjamin was Jacob's younger son; or because it was greatly weakened and reduced at Gibeah, Jdg 20:48; and was one of the smallest tribes in Israel; and Saul's family, who was the first king of Israel, the least in that tribe, 1Sa 9:21; though the Targum interprets it of the tribe; and so Jarchi; but the Apostle Paul is here meant, who was of the tribe of Benjamin, Rom 11:1; was a young man when he was converted, Act 7:58; as the Septuagint and Vulgate Latin versions have it here; was "little" in stature, as is generally reported of him, and as his name "Paul" may be thought to signify, and might be given him on that account; see 2Co 10:10; and was little in his own eyes, less than the least of all saints, and the chief of sinners; one born out of due time, and unworthy to be called an apostle; as well as he was little and contemptible in the eyes of others; yet he was greatly honoured by Christ, had an authority from him, was a "ruler" in his churches; set in the first place there, made an apostle, and was an apostle of the Gentiles, and not a whit behind the very chief of the apostles; and he was a principal in this progress, and therefore is named first: he was a chosen vessel to bear the name of Christ, and carry it into the Gentile world; he travelled and laboured more abundantly than the rest, and preached the Gospel fully from Jerusalem round about to Illyricum. The Septuagint and Vulgate Latin versions, render it, "there was Benjamin the younger in an ecstasy", or trance, as the Apostle Paul was, Act 9:9; but our version is best;
the princes of Judah, and their council; or "company", as Kimchi; their churches, or congregations over which they presided, or were the means of gathering; these were the apostles, some of which were of the tribe of Judah, of which tribe Christ was, and so must be those that are called his brethren, Mat 13:55; these were "princes", not only in common with other Christians, by adoption and regeneration, but by their office, being apostles, and over others in the Lord; and besides the church at Jerusalem, where James presided, there were other churches in Judea, which had spiritual guides and governors over them; see Heb 13:7; and so the Septuagint version, and those that follow it, render the words, "the princes of Judah, their governors"; and so Aben Ezra interprets them, and observes that "regem", in Zec 7:2 so signifies; to which the sense of R. Menachem in Jarchi agrees, who renders it "their purpled ones"; so Cocceius; but Gussetius z renders it "their stoning"; who stoned those that preached the Gospel to them; see Mat 21:35; or stoned their enemies, conquered them; or "their stone" a, the Messiah, that sprung from Judah, Gen 49:24;
the princes of Zebulun, and the princes of Naphtali; the rest of the apostles, who were of Galilee, in which country lay the tribes of Zebulun and Naphtali: such as Peter, Andrew, James and John, Philip and Nathaniel, see Mat 4:13.
Gill: Psa 68:28 - -- Thy God hath commanded thy strength,.... Which is either an apostrophe or an address to the Messiah, as in Psa 45:7; declaring, that as his God and Fa...
Thy God hath commanded thy strength,.... Which is either an apostrophe or an address to the Messiah, as in Psa 45:7; declaring, that as his God and Father had purposed and promised to send forth, so he had sent forth, the rod of his strength out of Zion, Psa 110:1; that is, his Gospel, both into the several cities of Judea, and into the Gentile world, where it was the power of God unto salvation, both to Jew and Gentile: or else these words are spoken to the churches and congregations, in whom the Lord's name was to be blessed; or to the princes, rulers, and governors of them before mentioned, showing that the Lord has made good his promise to them, that as their day was their strength should be; and it was owing to their being strengthened by him that they walked up and down in his name, doing his work, and preaching his Gospel, both to Jews and Gentiles: to which they reply by petition,
strengthen, O God, that which thou hast wrought for us; which, if understood of the apostles, princes, and rulers, refers to the work of preaching the Gospel, and the success of it, desiring it might be more and more confirmed; and to the settlement of Christianity in the Pagan world, and also to the work of the reformation from Popery in later times; compare with this Rev 3:2; if of the churches, and the members thereof, it may respect the carrying on and finishing the work of grace in them. It is rendered "in us" by the Septuagint and others; see Isa 26:12; for this work sometimes seems to be very low and weak, and needs strengthening, and it is God only that can do it, and he will do it, 1Pe 5:10; and this shows that the grace of God is not only necessary at first conversion, but to be continued for the performing of the work of grace until the day of Christ.
Gill: Psa 68:29 - -- Because of thy temple at Jerusalem,.... Not the material temple there, which was not in being in David's time, but was built by his son, and destroyed...
Because of thy temple at Jerusalem,.... Not the material temple there, which was not in being in David's time, but was built by his son, and destroyed by Nebuchadnezzar; and though it was rebuilt by Zerubbabel, repaired by Herod, and was the Messiah's temple, into which he entered as the Lord and proprietor of it, Mal 3:1; yet was quickly after his time demolished, and will never be rebuilt more; but the Messiah's spiritual temple, of which he is the builder, foundation, and cornerstone; the materials of which are believers in him, and it is for his service, worship, and glory: and "because of Jerusalem" b, as it may be translated: by which also the church of Christ is meant, which is the heavenly Jerusalem, the Jerusalem which is above, and free, the mother of us all, the city of the great King, the place of divine worship, and well fortified by the power and grace of God. The words may be rendered "above Jerusalem" c, and connected either with Psa 68:28, and so point at the place, heaven, the temple and palace of the Messiah; from whence spiritual health and strength are desired, and may be expected; or with the following words, and the sense be, "from", or "out of thy temple in Jerusalem": even out of the material temple, the Gospel should be preached, as it was by the apostles on the day of Pentecost; and so the word of the Lord went out from thence, and from Jerusalem into Judea, and so into the Gentile world, where it is continued, and will be until the kings of the earth shall be converted, as follows;
shall kings bring presents unto thee: that is, such as should become Christians, as Constantine, and others, in the earlier ages of Christianity; who brought their riches and wealth to Christ, and into his church, with a design for the good and welfare of it, though it proved otherwise; and as many will in the latter day, who, being converted, will bring presents to the King Messiah, join his churches, and be their nursing fathers; see Psa 72:10; and who will bring their glory and honour, and that of the nations, into the New Jerusalem church state, Rev 21:24; and it will be because of his church and people, and for their good and welfare, as well as for the glory and honour of Christ, that those presents will be brought; and which will not only be theirs, their good things, but themselves, whom they will present to the Lord, as living and acceptable sacrifices, Rom 12:1; the Targum is,
"out of thy temple thou shalt receive offerings; upon Jerusalem thy Shechinah dwells; out of their palaces kings shall bring unto thee sacrifices.''
Gill: Psa 68:30 - -- Rebuke the company of spearmen,.... Or, "of the reed" d; that is, men that use and fight with spears, like to reeds, as Kimchi and Ben Melech interpre...
Rebuke the company of spearmen,.... Or, "of the reed" d; that is, men that use and fight with spears, like to reeds, as Kimchi and Ben Melech interpret it. Aben Ezra says, that spears are so called in the Kedarene or Arabian language; and the Arabians use a sort of reed for a spear, as Mr. Castel out of Avicenna observes e, and Pliny f says they are used spears: or rather the words should be rendered, "rebuke", restrain, destroy "the wild beast", or "beasts of the reed" g; as the Syriac, Septuagint, and Vulgate Latin versions, and others, render it: the allusion is to such kind of creatures as lions in the thickets of Jordan; See Gill on Jer 49:19; and the behemoth, that lies under the covert of reeds, Job 40:21; or as the crocodile in the river Nile, and other rivers of Egypt, which abounded with flags and reeds, in which such creatures lay; see Isa 19:6; perhaps the hippopotamus, or river horse, is referred to; so may design an insidious, cruel, and tyrannical prince; such an one as Pharaoh king of Egypt, Isa 27:1; a type of antichrist, and who seems to be here meant; for as Rome, for its wickedness, cruelty, and idolatry, is spiritually called Egypt, Rev 11:8; so the Romish antichrist is the beast ascending out of the bottomless pit; and is an insidious creature, lies in wait to deceive, puts on the mask and visor of Christianity; has two horns, like a lamb in his ecclesiastic capacity; lies covered with the reeds of the traditions, inventions, and the doctrines of men; and teaches men to trust in the staff of a broken reed, in their own merits, and the merits of others. Jarchi interprets it of Esau, who is like to a wild boar that dwells among the reeds; and the Talmud h interprets it of a beast that dwells among reeds, and the gloss explains it of the nation of Amalek; the Turks, according to some, are meant;
the multitude of bulls; the secular powers of the beast of Rome; the antichristian states, their kings and princes, comparable to these creatures for their great strength, power, and authority, and for their fierceness and furiousness in persecuting the people of God: these are horned creatures, the ten horns of the beast, in his civil and secular capacity, with which he pushes at the saints, casts them down, and tramples upon them; see Psa 22:13; compared with Rev 19:18;
with the calves of the people; or the people, comparable to calves for their weakness, folly, and stupidity; these are the common people under the government and influence of the kings and princes of the earth; the people, multitudes, nations, and tongues, over whom the antichristian harlot sits, rules, and reigns: this phrase shows that the whole is to be taken, not in a literal, but figurative, sense;
till everyone submit himself with pieces of silver; that is, rebuke them by thy word, or by thy providences, until they become sensible of their sins, repent of them, and submit themselves to Christ; and bring with them their wealth and substance, and lay it at his feet for the use of his interest, as a testification of their subjection to him: but as this is not to be expected from the persons before described, at least not from everyone of them, the words require another sense, and are to be considered as a continued description of the persons to be rebuked, and may be rendered, even everyone "that treads with pieces of silver" k; that walks proudly and haughtily, being decorated with gold and silver on their garments; so the Romish antichrist is said to be decked, his popes, cardinals, and bishops, with gold and precious stones, Rev 17:4; or "everyone that humbles himself for pieces of silver" l, as the word is rendered in Pro 6:3; that lies down to be trampled upon for the sake of temporal advantage; and so it describes the parasites and flatterers of the man of sin, who crouch unto him, take his mark in their hands or foreheads, that they may be allowed to buy and sell; all these, it is desired, God would rebuke, not in love, but with flames of fire, as he will sooner or later; for when the kings of the earth are become Christians, as in Psa 68:29, God will put it into their hearts to hate the whore, and burn her flesh with fire;
scatter thou the people that delight in war; as antichrist, and the antichristian states, do: they take delight in making war with the saints, and in slaying of them, to whom power has been given so to do; with whose blood they have been made drunk, and have took as much pleasure in the shedding of it as a drunken man does in indulging himself to excess in liquor; but these in God's own time shall be scattered, when Christ the Lamb shall fight against them with the sword of his mouth, and shall utterly destroy them; see Rev 13:7.
Gill: Psa 68:31 - -- Princes shall come out of Egypt,.... The Vulgate Latin and all the Oriental versions render it "ambassadors". This verse is a prophecy of the conversi...
Princes shall come out of Egypt,.... The Vulgate Latin and all the Oriental versions render it "ambassadors". This verse is a prophecy of the conversion of the Gentiles, under the names of Egypt and Ethiopia; which will be at the same time that the kings of the earth will become Christians, and antichrist will be destroyed. The Gospel is said to be preached in Egypt by Mark the Evangelist; and no doubt but there were conversions there in the first times of the Gospel; but there will be more in the latter day; see Psa 87:3. Unless we understand this of kings and princes, that shall leave the communion of the church of Rome, which is spiritually and mystically Egypt, and join themselves with the true churches of see Rev 11:8. The conversion of every sinner is a coming out of Egypt; it is a call of them out of darkness and bondage, worse than that of Egypt, into light and liberty, when they are set among princes, even the princes of Christ's people;
Ethiopia shall soon stretch out her hands unto God; the Gospel is said to be preached in Ethiopia by the Evangelist Matthew, and also by Matthias, who succeeded Judas in the apostleship; by means of whose ministry there is reason to conclude some were converted: and we have an instance of a famous Ethiopian, that was converted and baptized by Philip, Act 8:27; and who very likely carried the Gospel into this country, and spread it: so that this prophecy began to have its fulfilment then, but will have a greater hereafter; see, Psa 87:4. All men are like Ethiopians, even God's elect, in a state of nature and unregeneracy: they are black with original sin and actual transgressions; and can no more remove this blackness than the Ethiopian can change his skin, Jer 13:23. They are, like them, idolaters, serving divers lusts and pleasures, the idols of their own hearts; are in a state of distance, afar off from God and Christ, and from his people, word, and ordinances; and are enemies in their minds by wicked works, yea, enmity itself, and stretch out their hands against God; but when they are called and converted, and made sensible of their state, then they stretch out their hands unto God, as a gesture of sorrow, Jer 4:31; expressing their sorrow for sin, as committed against God, and because of the evil that is in it; and look to Christ, and stretch out their hands to him, whom they have pierced, and mourn; and as a prayer gesture, Job 11:13. For, as soon as a man is converted, he prays and cries to God for pardoning grace and mercy, and to be cleansed from his sin, and to be openly received into his favour, and to enjoy communion with him; and as the gesture of a man in the utmost danger, who stretches out, his hand to lay hold on anything to save him; and so a sinner, sensible of its danger, and seeing Christ and salvation in him, it stretches out its hand, lays hold on him, and will have him and no other to be its Saviour, and receives his righteousness, and grace out of his fulness; and as the gesture of one that is conquered, resigning up himself into the victor's hands, as a token of submission, peace, and reconciliation m; so sinners, in the day of Christ's power upon them, are made willing to submit and give up themselves to him. In the Hebrew text it is, "shall make her hands to run unto God" n; that is, with an offering, gold or some treasure, to bring it unto God, as Aben Ezra, Kimchi, and Ben Melech, interpret it, which may very well be understood of the offering of themselves, as well as of the spiritual sacrifices of prayer and praise. The Targum is,
"the sons of Ham shall come, the great men out of Egypt, to be made proselytes; the children of Cush (or Ethiopia) shall run to stretch out their hands in prayer to God.''
Jarchi's note is,
"and then when thou shalt destroy Esau (his posterity), and the King Messiah shall arise, they shall bring to thee gifts out of Ethiopia.''
And so he owns this to be a prophecy of the Messiah; and so it is applied to the times of the Messiahs and to the nations bringing gifts to him, in the Talmud o, and other Jewish writings p.
Gill: Psa 68:32 - -- Sing unto God, ye kingdoms of the earth,.... Not only the Egyptian and Ethiopian kingdoms, but all the kingdoms of the world; which will now be conver...
Sing unto God, ye kingdoms of the earth,.... Not only the Egyptian and Ethiopian kingdoms, but all the kingdoms of the world; which will now be converted to Christ, and become his, even all the Papal, Pagan, and Mahometan kingdoms; see Rev 11:15. These are called upon to sing songs and hymns of praise to Christ, who is God, for redemption by him, and salvation in him; and for their deliverance from all the darkness and delusions under which they formerly were;
O sing praises unto the Lord; the Lord of all, the Lord of lords, the Head of the church, and Saviour of the body; and whom those converted nations will acknowledge to be their Lord and King; and make their homage, and bring their tribute of praise to him, for breaking the antichristian yokes that were upon them, and freeing them from the tyranny and bondage with which they were oppressed: this will be fulfilled in the latter day; see Rev 11:1.
Selah; on this word; see Gill on Psa 3:2.
Gill: Psa 68:33 - -- To him that rideth upon the heaven of heavens, which were of old,.... Or "eastward" q; the first, second, and third heavens, which were created from ...
To him that rideth upon the heaven of heavens, which were of old,.... Or "eastward" q; the first, second, and third heavens, which were created from the beginning of time by Christ himself, Psa 102:25 compared with Heb 1:10. These he rode upon when he ascended on high, even far above all heavens, as the apostle says, Eph 4:10; and so above the heaven of heavens, when he was made higher than they, and both Lord and Christ; and placed his throne in them, and from thence exercises his government over the whole world: and it may be observed, that it was from Mount Olivet, which was to the east of Jerusalem, that Christ ascended, and so to the eastern part of the heavens, Act 1:12; see Rev 7:2;
lo, he doth send out his voice; which is his Gospel, for that is the voice of Christ; which he utters by his ministers, and which his sheep, his people, hearken unto, and can distinguish from the voice of a stranger. This is a voice of love, grace, and mercy; it speaks of righteousness, peace, pardon, and salvation by him, and is very joyful and comfortable to hear. This he sent out by his apostles into all the earth, after his ascension to heaven; and which he has been, more or less, sending out in one place or another, by his ministers, ever since; and in the latter day will send it out more clearly, fully, and largely, by a set of ministers he will raise up for that purpose;
and that a mighty voice; or, "a voice of strength" r; a strong and powerful voice, such as the Gospel is, when accompanied with the power and Spirit of God. It is a soul shaking and awakening voice; it is an heartmelting and an heartbreaking one; it is a quickening and an enlightening voice; it quickens dead sinners, gives life unto them, and the entrance of it gives light to dark minds: it is a soul charming and alluring one; it draws to Christ, engages the affections to him, and fills with unspeakable delight and pleasure. The Targum interprets this of the voice of the spirit of prophecy; Aben Ezra understands this voice as saying what follows.
Gill: Psa 68:34 - -- Ascribe ye strength unto God,.... The Messiah; by asserting him to be the mighty God, even the Almighty; by attributing works of strength and power to...
Ascribe ye strength unto God,.... The Messiah; by asserting him to be the mighty God, even the Almighty; by attributing works of strength and power to him: such as the creation of all things; upholding all things in their being; the redemption and preservation of his people; the resurrection of the dead, &c. by applying to him, and exercising faith on him for spiritual strength, and giving him the glory of it: so the Targum,
"give the glory of strength to God.''
Moreover, this may be understood of ascribing dominion and power to him by the kingdoms of the earth, who are here addressed, when they shall be converted to him; and who, upon this enlargement of his kingdom, will be congratulated by his people, for taking to himself his great power and reigning, Rev 11:15;
his excellency is over Israel; the spiritual Israel, such who are Israelites indeed. Over these his glorious Majesty in his kingdom rules; they are subject to him, and acknowledge him for their King; and among them is his Shechinah, or divine Presence. Or over Israel, literally understood; when they shall, as at this time the prophecy refers to, be all called, converted, and saved: they shall seek the Lord their God, and David their King, and he shall be Prince over them;
and his strength is in the clouds; which are round about him, the chariots in which he rides, and in which he shows his strength; by sending forth from thence the rain of his strength, the terrible lightning and thunder. In these he went up to heaven, and in these he will come again to judgment. They may be mystically understood of the ministers of the Gospel, especially in the latter day, who may be compared to clouds for their numbers, they will then be many; for their swiftness in moving to and fro, and spreading the Gospel; and for their being full of the doctrines of grace, comparable to rain; see Isa 5:6. And the Lord's strength will be seen in them, who will greatly strengthen them to do their work; his strength will be made perfect in their weakness; the excellency of the power attending their ministrations, to the large conversion of sinners, will appear to be of God, and not of man.
Gill: Psa 68:35 - -- O God, thou art terrible,.... In his judgments and acts of vengeance, on antichrist and the antichristian states; being the Lion of the tribe of Juda...
O God, thou art terrible,.... In his judgments and acts of vengeance, on antichrist and the antichristian states; being the Lion of the tribe of Judah, that will break them to pieces as a potter's vessel: or "reverend" s; to be feared and worshipped by his saints;
out of thy holy places; both out of heaven, the habitation of his holiness, by angels and glorified saints there; and out of all his churches, the several assemblies of them, among whom he is greatly to be feared and adored: the Targum interprets it of the house of the sanctuary;
the God of Israel is he that giveth strength and power unto his people; his peculiar covenant people, his Israel he is the God of. These are weak, and encompassed about with infirmities; he has strength in himself for them; he has promised it to them, and he gives it to them as a pure gift and unmerited favour of his. It may be understood of the great degree of strength that will be given them in the latter day; when a small one shall be a strong nation, and the feeble shall be as David, and David as God, as the Angel of the Lord, Isa 60:21; and of the dominion and greatness of the kingdom under the whole heaven; which will be given to the saints of the most High, Dan 7:27;
blessed be God: the psalm is concluded with an ascription of blessing to the Messiah, who is God blessed for evermore; and who, as Mediator, is the promised seed, in whom all nations were to be blessed, and now will be; see Rev 5:12.
expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Psa 68:17; Psa 68:17; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:19; Psa 68:19; Psa 68:20; Psa 68:21; Psa 68:22; Psa 68:23; Psa 68:23; Psa 68:24; Psa 68:24; Psa 68:25; Psa 68:25; Psa 68:26; Psa 68:27; Psa 68:27; Psa 68:28; Psa 68:29; Psa 68:29; Psa 68:30; Psa 68:30; Psa 68:30; Psa 68:30; Psa 68:30; Psa 68:30; Psa 68:30; Psa 68:31; Psa 68:31; Psa 68:31; Psa 68:33; Psa 68:33; Psa 68:34; Psa 68:34; Psa 68:35; Psa 68:35; Psa 68:35
NET Notes: Psa 68:17 The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendat...
NET Notes: Psa 68:18 Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here,...
NET Notes: Psa 68:19 It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.
NET Notes: Psa 68:21 Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.
NET Notes: Psa 68:22 That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.
NET Notes: Psa 68:24 The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.
NET Notes: Psa 68:25 To celebrate a military victory, women would play tambourines (see Exod 15:20; Judg 11:34; 1 Sam 18:6).
NET Notes: Psa 68:26 Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּ&...
NET Notes: Psa 68:28 Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26).
NET Notes: Psa 68:29 For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
NET Notes: Psa 68:31 Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).
NET Notes: Psa 68:33 Heb “he gives his voice a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv....
Geneva Bible: Psa 68:18 Thou hast ascended on high, thou hast ( o ) led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God...
Geneva Bible: Psa 68:20 [He that is] our God [is] the God of salvation; and unto GOD the Lord [belong] the ( p ) issues from death.
( p ) Even in most extreme dangers, God h...
Geneva Bible: Psa 68:22 The Lord said, I will bring again from ( q ) Bashan, I will bring [my people] again from the depths of the sea:
( q ) As he delivered his Church once...
Geneva Bible: Psa 68:23 That thy foot may be dipped in the blood of [thine] enemies, [and] the tongue of thy dogs ( r ) in the same.
( r ) That is, in the blood of that grea...
Geneva Bible: Psa 68:24 They have seen ( s ) thy goings, O God; [even] the goings of my God, my King, in the sanctuary.
( s ) That is, how you who are chief King goes out wi...
Geneva Bible: Psa 68:25 The ( t ) singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels.
( t ) He describes t...
Geneva Bible: Psa 68:26 Bless ye God in the congregations, [even] the Lord, from the fountain ( u ) of Israel.
( u ) Who come of the patriarch Jacob.
Geneva Bible: Psa 68:27 There [is] ( x ) little Benjamin [with] their ( y ) ruler, the princes of Judah [and] their council, the princes of Zebulun, [and] the princes of Naph...
Geneva Bible: Psa 68:29 ( z ) Because of thy temple at Jerusalem shall kings bring presents unto thee.
( z ) Declare out of your holy palace your power for the defence of yo...
Geneva Bible: Psa 68:30 Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, [till every one] ( a ) submit himself with pieces of silver...
Geneva Bible: Psa 68:31 Princes shall come out ( b ) of Egypt; Ethiopia shall soon stretch out her hands unto God.
( b ) He prophecies that the Gentiles will come to the tru...
Geneva Bible: Psa 68:33 To him that rideth upon the heavens of heavens, [which were] of old; lo, he doth send out his ( c ) voice, [and that] a mighty voice.
( c ) By his te...
Geneva Bible: Psa 68:35 O God, [thou art] ( d ) terrible out of thy holy ( e ) places: the God of Israel [is] he that giveth strength and power unto [his] people. Blessed [be...
expand allCommentary -- Verse Range Notes
TSK Synopsis -> Psa 68:1-35
TSK Synopsis: Psa 68:1-35 - --1 A prayer at the removing of the ark.4 An exhortation to praise God for his mercies;7 for his care of the church;19 for his great works.
Maclaren -> Psa 68:18
Maclaren: Psa 68:18 - --The Burden-Bearing God
Blessed be the Lord, who daily loadeth us with benefits.'--(A.V.).
Blessed be the Lord, who daily beareth our burden.'--Psalm ...
MHCC: Psa 68:15-21 - --The ascension of Christ must here be meant, and thereto it is applied, Eph 4:8. He received as the purchase of his death, the gifts needful for the co...
MHCC: Psa 68:22-28 - --The victories with which God blessed David over the enemies of Israel, are types of Christ's victory, for himself and for all believers. Those who tak...
MHCC: Psa 68:29-31 - --A powerful invitation is given to those that are without, to join the church. Some shall submit from fear; overcome by their consciences, and the chec...
MHCC: Psa 68:32-35 - --God is to be admired and adored with reverence and godly fear, by all that attend in his holy places. The God of Israel gives strength and power unto ...
Matthew Henry: Psa 68:15-21 - -- David, having given God praise for what he had done for Israel in general, as the God of Israel (Psa 68:8), here comes to give him praise as Zion's ...
Matthew Henry: Psa 68:22-31 - -- In these verses we have three things: - I. The gracious promise which God makes of the redemption of his people, and their victory over his and the...
Matthew Henry: Psa 68:32-35 - -- The psalmist, having prayed for and prophesied of the conversion of the Gentiles, here invites them to come in and join with the devout Israelites i...
Keil-Delitzsch: Psa 68:15-18 - --
This victory of Israel over the kings of the Gentiles gives the poet the joyful assurance that Zion is the inaccessible dwelling-place of Elohim, th...
Keil-Delitzsch: Psa 68:19-27 - --
Now begins the second circuit of the hymn. Comforted by the majestic picture of the future that he has beheld, the poet returns to the present, in w...
Keil-Delitzsch: Psa 68:28-35 - --
The poet now looks forth beyond the domain of Israel, and describes the effects of Jahve's deed of judgment and deliverance in the Gentile world. Th...
Constable: Psa 42:1--72:20 - --II. Book 2: chs. 42--72
In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writ...
Constable: Psa 68:1-35 - --Psalm 68
David reviewed God's dealings with Israel to memorialize God's faithfulness to His people. He t...
Constable: Psa 68:6-17 - --2. The record of God scattering His enemies 68:7-18
68:7-10 The Canaanites also credited Baal with lightning, thunder, rain, and earthquakes. However ...
Constable: Psa 68:18-30 - --3. The effect of God's scattering His enemies 68:19-31
68:19-23 David moved from a historical review of God's giving Israel victory to confidence that...
Constable: Psa 68:31-34 - --4. The proper response to God scattering His enemies 68:32-35
In conclusion David called on the ...
expand allIntroduction / Outline
JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...
JFB: Psalms (Outline)
ALEPH. (Psa 119:1-8).
This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...
TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...
TSK: Psalms 68 (Chapter Introduction) Overview
Psa 68:1, A prayer at the removing of the ark; Psa 68:4, An exhortation to praise God for his mercies; Psa 68:7, for his care of the chur...
Poole: Psalms (Book Introduction) OF PSALMS
THE ARGUMENT
The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...
Poole: Psalms 68 (Chapter Introduction) THE ARGUMENT
The occasion of this Psalm seems to have been David’ s translation of the ark to Zion, which was managed with great solemnity and...
MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...
MHCC: Psalms 68 (Chapter Introduction) (Psa 68:1-6) A prayer-- The greatness and goodness of God.
(Psa 68:7-14) The wonderful works God wrought for his people.
(Psa 68:15-21) The presence...
Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms
We have now before us one of the choicest and most excellent parts of all the Old Te...
Matthew Henry: Psalms 68 (Chapter Introduction) This is a most excellent psalm, but in many places the genuine sense is not easy to come at; for in this, as in some other scriptures, there are th...
Constable: Psalms (Book Introduction) Introduction
Title
The title of this book in the Hebrew Bible is Tehillim, which means...
Constable: Psalms (Outline) Outline
I. Book 1: chs. 1-41
II. Book 2: chs. 42-72
III. Book 3: chs. 73...
Constable: Psalms Psalms
Bibliography
Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...
Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS.
INTRODUCTION.
The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...
Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS
The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...
Gill: Psalms 68 (Chapter Introduction) INTRODUCTION TO PSALM 68
To the chief Musician, A Psalm or Song of David. The Targum makes the argument of this psalm to be the coming of the child...
