PSALM 68 COMME�TARYEDITED BY GLE�� PEASE

For the director of music. Of David. A psalm. A song.

I�TRODUCTIO�

SPURGEO�, "TITLE. To the Chief Musician, a Psalm or Song of David. We have already said enough upon this title when dealing with Psalms 65:1-13; Psalms 66:1-20. The present is obviously a song to be sung at the removal of the ark; and in all probability was rehearsed when David conducted it with holy joy from the house of Obededom to the prepared place on Mount Zion. It is a most soul stirring hymn. The first verses were often the battle song of the Covenanters and Ironsides; and the whole Psalm fitly pictures the way of the Lord Jesus among his saints, and his ascent to glory. The Psalm is at once surpassingly excellent and difficult. Its darkness in some stanzas is utterly impenetrable. Well does a German critic speak of it as a Titan very hard to master. Our slender scholarship has utterly failed us and we have had to follow a surer Guide. We trust our thoughts may not however prove unprofitable.DIVISIO�. With the words of the first two verses the ark is uplifted, and the procession begins to move. In Psalms 68:3-6, the godly in the assembly are exhorted to commence their joyous songs, and arguments are adduced to help their joy. Then the glorious march of Jehovah in the wilderness is sung: Psalms 68:7-10, and his victories in war are celebrated in verses Psalms 68:11-14. The joyous shouts are louder as Zion comes in sight, and the ark is borne up the hill: Psalms 68:15-19. On the summit of the mount the priests sing a hymn concerning the Lord's goodness and justice; the safety of his friends, and ruin of his foes: Psalms 68:20-23. Meanwhile the procession is described as it winds up the hill: Psalms 68:24-27. The poet anticipates a time of wider conquest, Psalms 68:28-31 : and concludes with a noble burst of song unto Jehovah.

COKE, "Title. שיר מזמור לדוד למנצח lamnatseach ledavid mizmor shiir.— This Psalm was composed by David, to be sung in the procession of the ark from Obed-edom's house to mount Sion. The several parts of it were suited to the several divisions of the march, and the whole of it adapted to so sacred and joyful a solemnity, as will appear by a careful perusal and examination of it. It refers, in a secondary sense, to our Saviour's ascension. Dr. Chandler has considered it in the most accurate manner, and we shall principally follow his observations.

ELLICOTT, "“It is no easy task,” writes Hitzig of this psalm, “to become master of this Titan.” The epithet is apt. The psalm is Titanic not only in its unmanageable resistance to all the powers of criticism, but also in its lyric force and grandeur. It scales too, Titan-like, the very divinest heights of song.

In the case where there is still room for so many contradictory theories, it is best to confine an introduction to certainties. Psalms 68 will no doubt remain what it has been called, “the cross of critics, the reproach of interpreters;” but it tells us some facts of its history and character that are beyond question.

1. The mention of the Temple in Psalms 68:29, in a context which does not allow of the interpretation sometimes possible, palace, or heavenly abode, brings down the composition to a period certainly subsequent to Solomon.

2. The poet makes free use of older songs. Indeed M. Renan calls the psalm “an admirable series of lyric fragments” (Langues Sémitiques, p. 123). Most prominent among these references are those to Deborah’s magnificent ode (Judges 5) which is with the writer throughout, inspiring some of his finest thoughts.

3. The ode, while glancing ever and anon back over Israel’s ancient history, is yet loud and clear with the “lyric cry” of the author’s present. See Psalms 68:4-7; Psalms 68:21, (where there is probably a veritable historic portrait), Psalms 68:22; Psalms 68:30 seqq.

4. The interest of this present, though we lack the key to its exact condition, centred, as far as the poet was concerned, in the Temple, which is represented as the object of the reverence and regard of foreign powers, who bring gifts to it.

5. �otwithstanding the warlike march of the poem, and the martial ring of its music, it appears from Psalms 68:5; Psalms 68:10; Psalms 68:19-20, not to have been inspired by any immediate battle or victory, but by that general confidence in the protection of God which Israel’s prophets and poets ever drew from the history of the past.

These few features, obvious on the face of the poem, lend probability to the conjecture which sees in this psalm a processional hymn of the second Temple. That Temple needed gifts and offerings from the Persian monarchs, and was rising into completion at a time when Israel could boast of no military greatness, but found its strength only in religion. The poetical form is irregular, varying with the subject and tone.

1 May God arise, may his enemies be scattered; may his foes flee before him.

BAR�ES, "Let God arise - See the notes at Psa_3:7. There is an obvious reterence here to the words used by Moses on the removal of the ark in Num_10:35. The same language was also employed by Solomon when the ark was removed to the temple, and deposited in the most holy place 2Ch_6:41 :” Now therefore arise, O Lord God, into thy resting place, thou, and the ark of thy strength.” It would seem probable, therefore, that this psalm was composed on some such occasion.

Let his enemies be scattered - So in Num_10:35 : “Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee.” The ark was the symbol of the divine presence, and the idea is, that whereever that was, the enemies of God would be subdued, or that it was only by the power of Him who was supposed to reside there that his enemies could be overcome.

Let them also that hate him flee before him - Almost the exact language used by Moses in Num_10:35. It is possible that this may have been used on some occasion when the Hebrews were going out to war; but the more probable supposition is that it is general language designed to illustrate the power of God, or to state that his rising up, at any time, would be followed by the discomfiture of his enemies. The placing of the ark where it was designed to remain permanently would be a proper occasion for suggesting this general truth, that all the enemies of God must be scattered when he rose up in his majesty and power.

CLARKE, "Let God arise - This was sung when the Levites took up the ark upon their shoulders; see Num_10:35-36 (note), and the notes there.

GILL, "Let God arise,.... Which, as Kimchi observes, is either by way of prayer, or by way of prophecy; and in either way the sense is the same: for, if it is considered as a prayer, it is a prayer of faith that so it would be; or, if as a prophecy, it is certain that so it should be. And this is to be understood of the same divine Person, whose chariots the angels are; who is said to be the "Adonai", or "Lord" in the midst of them; and of whom it is prophesied that he should ascend to heaven, Psa_68:17; even the Messiah, who is God over all. And this "arising", attributed to him, may be interpreted either of his incarnation, his exhibition and manifestation in the flesh; which is sometimes called in Scripture a raising of him up, as in Act_3:26; or of his resurrection from the dead, as it is

interpreted by many of the ancients; which, as it was a certain thing, and previous to his ascension hereafter spoken of, so it was a proof of his deity; for though it was only the man that rose, who died and was buried, yet as in union with the divine Person of the Son of God, and who rose by virtue of that union; and thereby he was declared to be the Son of God with power. Or else rather this is to be understood of his arising and exerting his power as a man of war, as a mighty and victorious hero, on the behalf of his people, and against his enemies; as he did when he arose and met Satan, the prince of the world, and engaged with all the powers of darkness; see Psa_45:3; and this sense is confirmed by what follows:

let his enemies be scattered; let them also that hate him flee before him: the sense of these two clauses is the same; his enemies, and those that hate him, are the same persons; and to be scattered and flee express the same things; for enemies, being discomfited, flee and scatter. Some interpret this of the watch set to guard our Lord's sepulchre; who, upon his rising from the dead, were filled with great fear and dread, and scattered, and fled to the priests, to acquaint them with what was done: others, of the Jewish nation in general, who were enemies to Christ; and hated him, and would not have him to reign over them; against whom he rose up and exerted his great strength; came in his kingdom and power against them; poured out his wrath upon them to the uttermost; which issued in the utter destruction of them, as a body politic; and in the entire dispersion of them in all countries, which remains until quite recently. Or rather the whole is to be applied to Satan, and to his principalities and powers; the professed enemies of Christ, personal and mystical; who, when he arose and exerted his mighty power in his conflict with them, in the garden and on the cross, were spoiled and dissipated, and obliged to fly before him: and who at the same time overcame the world, made an end of sin, abolished death, as well as destroyed him which had the power of it; see Num_10:35.

HE�RY, "I. David prays that God would appear in his glory,

1. For the confusion of his enemies (Psa_68:1, Psa_68:2): “Let God arise, as a judge to pass sentence upon them, as a general to take the field and do execution upon them; and let them be scattered, and flee before him, as unable to keep their ground, much less to make head against him. Let God arise, as the sun when he goes forth in his strength; and the children of darkness shall be scattered, as the shadows of the evening flee before the rising sun. Let them be driven away as smoke by the wind, which ascends as if it would eclipse the sun, but is presently dispelled, and there appears to remainder of it. Let them melt as wax before the fire, which is quickly dissolved.” Thus does David comment upon Moses's prayer, and not only repeat it with application to himself and his own times, but enlarge upon it, to direct us how to make use of scripture-prayers. Nay, it looks further, to the Redeemer's victory over the enemies of this kingdom, for he was the angel of the covenant, that guided Israel through the wilderness. Note, (1.) There are, and have been, and ever will be, such as are enemies to God and hate him, that join in with the old serpent against the kingdom of God among men and against the seed of the woman. (2.) They are the wicked, and none but the wicked, that are enemies to God, the children of the wicked one. (3.) Though we are to pray for our enemies as such, yet we are to pray against God's enemies as such, against their enmity to him and all their attempts upon his kingdom. (4.) If God but arise, all his impenitent and implacable enemies, that will not repent to give him glory, will certainly and speedily be scattered, and driven away, and made to perish at his presence; for none ever hardened his heart against God and

prospered. The day of judgment will be the day of the complete and final perdition of ungodly men (2Pe_3:7), who shall melt like wax before that flaming fire in which the Lord shall then appear, 2Th_1:8.

JAMISO� 1-3, "Psa_68:1-35. This is a Psalm-song (see on Psa_30:1, title), perhaps suggested by David’s victories, which secured his throne and gave rest to the nation. In general terms, the judgment of God on the wicked, and the equity and goodness of His government to the pious, are celebrated. The sentiment is illustrated by examples of God’s dealings, cited from the Jewish history and related in highly poetical terms. Hence the writer intimates an expectation of equal and even greater triumphs and summons all nations to unite in praises of the God of Israel. The Psalm is evidently typical of the relation which God, in the person of His Son, sustains to the Church (compare Psa_68:18).

Compare Num_10:35; Psa_1:4; Psa_22:14, on the figures here used.

before him — as in Psa_68:2, from His presence, as dreaded; but in Psa_68:3, inHis presence, as under His protection (Psa_61:7).

CALVI�, "1.God shall arise: his enemies shall be scattered In this verse the Psalmist intimates, as it were by way of preface, the subject which he proposed to treat in the psalm, and which related to the truth that God, however long he may seem to connive at the audacity and cruelty of the enemies of his Church, will eventually arise to avenge it, and will prove himself able to protect it by the mere forth-putting of his hand. I agree with other interpreters in thinking that the sentiment is borrowed from Moses, (�umbers 10:35) (9) There can be little doubt that in dictating the form of prayer there referred to, he had an eye to the instruction and comfort of all succeeding ages, and would teach the Lord’s people confidently to rely for safety upon the ark of the covenant, which was the visible symbol of the Divine presence. We may notice this difference, however, that Moses addressed the words to God as a prayer, while David rather expresses his satisfaction and delight in what he saw daily fulfilling before his own eyes. Some indeed read, Let God arise; but they appear to misapprehend the scope of the Psalmist. He means to say that observation attested the truth which Moses had declared of God’s needing only to rise up that all his enemies might be scattered before his irresistible power. Yet I see no objections to the other reading, provided the idea now mentioned be retained, and the words be considered as intimating that God needs no array of preparation in overthrowing his enemies, and can dissipate them with a breath. We are left to infer, that when his enemies at any time obtain an ascendancy, it is owing to an exercise of Divine forbearance, and that rage as they may, it is only with his permission; the time being not yet come for his rising. There is much comfort to be derived from the circumstance, that those who persecute the Church are here spoken of as God’s enemies. When he undertakes our defense, he looks upon the injuries done to us as dishonors cast upon his Divine Majesty. The Psalmist adds a striking figure to illustrate how easily God can overthrow the machinations of our enemies, comparing them to smoke which vanishes when blown upon by the wind, or wax which melts before the fire (10) We consider it utterly

incredible that such a formidable array of opposition should be made to disappear in a moment. But the Spirit takes this method of chiding the fearfulness of our carnal minds, and teaching us that there is no such strength in our enemies as we suppose, — that we allow the smoke of them to blind our eyes, and the solid mass of resistance which they present to deceive us into a forgetfulness of the truth, that the mountains themselves flow down at the presence of the Lord. (11)

SPURGEO�, "Ver. 1. Let God arise. In some such words Moses spake when the cloud moved onward, and the ark was carried forward. The ark would have been a poor leader if the Lord had not been present with the symbol. Before we move, we should always desire to see the Lord lead the way. The words suppose the Lord to have been passive for awhile, suffering his enemies to rage, but restraining his power. Israel beseeches him to "arise, "as elsewhere to "awake, ""gird on his sword, "and other similar expressions. We, also, may thus importunately cry unto the Lord, that he would be pleased to make bare his arm, and plead his own cause.Let his enemies be scattered. Our glorious Captain of the vanguard clears the way readily, however many may seek to obstruct it; he has but to arise, and they flee, he has easily over thrown his foes in days of yore, and will do so all through the ages to come. Sin, death, and hell know the terror of his arm; their ranks are broken at his approach. Our enemies are his enemies, and in this is our confidence of victory.Let them also that hate him flee before him. To hate the infinitely good God is infamous, and the worst punishment is not too severe. Hatred of God is impotent. His proudest foes can do him no injury. Alarmed beyond measure, they shall flee before it comes to blows. Long before the army of Israel can come into the fray, the haters of God shall flee before HIM who is the champion of his chosen. He comes, he sees, he conquers. How fitting a prayer is this for the commencement of a revival! How it suggests the true mode of conducting one: --the Lord leads the way, his people follow, the enemies flee.�EW TRA�SLATIO�In order that our readers may see the Psalm at a glance in a good translation, we subjoin the version of FRA�Z DELITZSCH; recommending our ministerial brethren to procure the volumes of his valuable Commentary on the Psalms, issued by the Messrs. CLARK, of Edinburgh.Psalms 68:1-35HYM� OF WAR A�D VICTORY I� THE STYLE OF DEBORAH2 LET Elohim arise, let His enemies be scattered,And let those who hate Him flee before His face.3 As smoke is driven away, do Thou drive them away;As wax melteth before the fire,Let the wicked perish before Elohim.4 And let the righteous rejoice, let them exult beforeElohim,And let them be glad with joy.5 Sing unto Elohim, harp His name,Pave a highway for Him who rideth along through thesteppes;

Jah is his name, and exult ye before Him.6 A Father of the fatherless and an Advocate of thewidowsIs Elohim in His holy habitation.7 Elohim maketh a household for the solitary,He leadeth forth prisoners into prosperity;Yet the rebellious abide in a land of drought.8 Elohim, when Thou wentest forth before Thy people,When thou didst march along in the wilderness--Sela.9 The earth shook,The heavens also dropped before Elohim,Yon Sinai before Elohim, the God of Israel.10 With plentiful rain didst Thou, Elohim, water Thineinheritance,And when it was parched, THOU hast confirmed it.11 Thy creatures have settled down therein,Thou didst provide with Thy goodness for the poor,Elohim.12 The Lord will sound forth the mandate;Of the women who herald victory there is a great army.13 The kings of hosts shall flee, shall flee,And she that tarrieth at home, shall divide the spoil.14 If ye encamp among the sheep folds,The dove's wings are covered with silverAnd her feathers with glistening gold.15 When the Almighty scattereth kings therein,It becometh snow white upon Zalmon.16 A mountain of Elohim is the mountain of Bashan,A mountain full of peaks is the mountain of Bashan.17 Why look ye enviously, ye many peaked mountains,Upon the mountain which Elohim hath chosen, to dwellthereon?Yea, Jahve will dwell (there) for ever.18 The war chariots of Elohim are myriads, a thousandthousands,The Lord is among them, it is a Sinai in holiness.19 Thou hast ascended up to the height, Thou hast ledcaptives captive,Thou hast received gifts among men,Even from the rebellious, that Jah Elohim might dwell(there).20 Blessed be the Lord:Day by day doth He bear our burden,He, God, is our salvation.(Sela.)21 He, God, is to us a God for deeds of deliverance,

And Jahve the Lord hath ways of escape for death.22 Yea, Elohim will smite the head of His enemies,The hairy scalp of him who stalks along in histrespasses.23 The Lord hath said: Out of Bashan will I bring back,I will bring back out of the depths of the sea,24 That thou mayest bathe thy foot in blood,That the tongue of thy dogs may have its share of theenemy.25 They behold Thy splendid procession, Elohim,The splendid procession of my God, my King in holiness.26 Before went the singers, behind the players on stringedinstruments,In the midst of damsels striking timbrels.27 In the choirs of the congregation bless ye Elohim,The Lord, ye who are out of the fountain of Israel.28 There is Benjamin the youngest, their ruler;The princes of Judah--their motley band,The princes of Zebulun, the princes of �aphtali,29 Thy God hath commanded thy supreme power--Uphold in power, Elohim, what Thou hast wrought for us!--30 From Thy temple above JerusalemLet kings present offerings unto Thee.31 Threaten the wild beast of the reed, the troops of bullswith the calves of the people,That they may prostrate themselves with ingots of silver! --He hath scattered the peoples that delight in wars.32 Magnates come out of Egypt,Cush--quickly do his hands stretch out unto Elohim.33 Ye kingdoms of the earth, sing unto Elohim,Praising the Lord with stringed instruments--(Sela.)34 To Him who rideth in the heaven of heavens of theprimeval time--Lo, He made Himself heard with His voice, a mighty voice.35 Ascribe ye might unto Elohim!Over Israel is His majesty.And His omnipotence in the heights of the heavens.36 Terrible is Elohim out of thy sanctuaries;"The God of Israel giveth might and abundant strengthto the people!"Blessed be Elohim!EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSWhole Psalm. In this Psalm we have especial reason to condemn or to admire the timidity, or the caution and delicacy, of our translators, whichever it may be considered, for the manner in which they have rendered the names of the Almighty.

They almost universally translate them "God" or "Lord; "whereas, it has been observed that, almost all the remarkable titles of the Deity are employed in describing and praising the person addressed here. He is called "Elohim" in Psalms 68:2; "Adonai, "Psalms 68:12; "Shaddai, "Psalms 68:15; "Jehovah, "Psalms 68:17; "Jah, "Psalms 68:19; and "Al, "Psalms 68:20. The Hebrew names of God have, each of them, a distinct and peculiar meaning. �o one word will suffice for them all. The vague use of the terms "God" and "Lord" in our translation can never convey to the reader's mind the important ideas which the original expression, if properly translated, would bear, and we have lost a strong additional confirmation of the deity of Messiah, by abandoning the testimony which the ascription to him of God's peculiar titles would give to this great truth. R. H. Ryland.Whole Psalm. As 65 opened with a reference to the form of blessing (�umbers 6:24-26), so this with a reference to the prayer used when the cloud pillar summoned the camp to commence a march. There the presence (panim) of God shed saving light on his people; here his enemies flee from it (mippanayv), Psalms 68:1... In the Jewish ritual the Psalm is used at Pentecost, the Anniversary of the Giving of the Law, and the Feast of Finished Harvest... The remarkable character of the Psalm is indicated by the fact that there are no fewer than thirteen words in it which are not found elsewhere. The Pentecostal Gift of Tongues seems needed for its full exposition. William Kay.Whole Psalm. By many critics esteemed the loftiest effusion of David's lyrical muse. William Binnie.Whole Psalm. To judge from the antiquity of its language, the concise description, the thoroughly fresh, forcible, and occasional artlessly ironical expression of its poetry, we consider this poem as one of the most ancient monuments of Hebrew poetry. Boettcher.Whole Psalm. It must be confessed that in this Psalm there are as many precipices, and as many labyrinths, as there are verses, or even words. It has not inappropriately been designated the cross of critics, the reproach of interpreters. Simon de Muis.Whole Psalm. The beginning of this Psalm clearly intimates that the inspired psalmist had light given him to see the march of Israel through the wilderness, the ark of the covenant moving before the people to find a resting place. The psalmist is filled with praise, when he is enabled to see that God revealed his Fatherly love in the whole of that movement--that his eye was upon the fatherless, the widow, the solitary, and afflicted; but David is also carried by the Spirit to the Mount of Olives, where he sees the ascending Lord; he sees the triumphal chariots, with an innumerable company of angels, and then beholds the Lord welcomed in glory as the mighty Conqueror; and not only so, but as having received or purchased gifts for men, even the rebellious (Psalms 68:18), "that the Lord God might dwell among them, "or within them. "Wherefore, "the command of our Father is, "come out from among them, and be ye separate, "etc. (2 Corinthians 6:17-18). The doxology of God's people is, "Blessed be the Lord, who daily loadeth us with his benefits." Our blessed Master attends day by day to all our wants, and causes his love to flow to us, because he is God our Salvation--Selah. What comfort ought this to afford under every condition! for the Lord Jesus goes before us through the desert. He is touched with the feeling of our infirmities. The widow, the fatherless, the desolate,

are all the objects of his care and love. He has gone before us to prepare our heavenly rest; the work is finished. He now comes, day by day, to load us with blessings, and at the last will carry us safely through death into life and glory. To the Lord our Saviour belong the issues from death; then, "Death, where is thy sting?" etc. Ridley H. Herschell, in "Strength in Weakness. Meditations on some of the Psalms in time of Trial, "1860.Ver. 1. Let God arise, etc. The moving ark (See �umbers 10:35-36) is a type of Jesus going forth to cast down rebel foes. It is high joy to trace the Antitype's victorious march. How mightily the Lord advanced! The strength of God was in his arm. His sword was Deity. His darts were barbed with all Jehovah's might. "He had on his vesture and on his thigh a name written, King of kings, and Lord of lords." Revelation 19:16. His foes, indeed, strove mightily. It was no easy work to rescue souls from Satan's grasp, or to lay low the prison house of darkness. The enemy rushed on, clad in his fiercest armour, wild in his keenest rage, wily in his deadliest crafts. He plied his every temptation, as a terrific battery. But the true Ark never quailed. The adversary licked the dust. Malignant passions maddened in opposing breasts. The kings stood up; rulers took counsel; all plots were laid; the ignominious death was planned and executed. But still the Ark moved on. The cross gave aid, not injury. The grave could not detain. Death could not vanquish. The gates of hell fly open. The mighty conqueror appears. And, as in Canaan, the ark ascended Zion's hill amid triumphant shouts, so Jesus mounts on high. The heaven of heavens receives him. The Father welcomes the all conquering Saviour. Angelic hosts adore the glorious God man. The Rising Prayer has full accomplishments, "Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee." And now, from glory's throne, he cheers his humble followers in their desert march. Their toils, their conflicts, and their fears are many. They ofttimes seem as a poor worm beneath the crushing feet. But they survive, they prosper, they lift up their head. As of old the ark was victory, so Jesus is victory now. Yes, every child of faith shall surely set a conquering foot upon the host of foes. Hear this, ye mad opposers, and desist. Where are the nations who resisted Israel? Where are the Pharaohs, the beleaguered kings, the Herods, the chief priests, the Pilates? Share not their malice, lest you share their end. Read in this word your near destruction, "Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee." And, as the Rising Prayer has never failed, so, too, the Resting Prayer now teems with life. "Return, O Lord." Jesus is ready to fly back. Israel's many thousands wait, but wait not in vain. "Yet a little while, and he that shall come will come, and will not tarry, "Hebrews 10:37. O joyful day, triumphant sight! What ecstasy, what shouts, what glory! Salvation's Lord returns. Welcome, welcome to him! Henry Law, in "`Christ is All.' The Gospel of the Old Testament, " 1858.Ver. 1. Arise. The mercifulness of God is seen in his patience toward the wicked, implied in the word arise, for he seemeth, as it were, to sleep (Psalms 44:23), and not to mark what is done amiss. The Lord is patient, and would have none to perish, but would have all men to come to repentance. He was longer in destroying one city (Jericho, Joshua 6:4), than in building the whole world; slow to wrath, and ready to forgive, desiring not the death of a sinner, but rather he should amend. He doth not arise to particular punishments, much less to the general judgement, but after long suffering and great goodness. "O Jerusalem, Jerusalem, how often would I, "said

our Lord, "have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not." Matthew 23:37. John Boys.Ver. 1. Let his enemies be scattered. You may, if you please, take the words either as a prayer, or as a prophecy: as a prayer that they may; or as a prophecy, that they shall be scattered. Or, you may read it, Surgente Domino, As soon as the Lord shall arise, his enemies shall be scattered, and so make it a theological axiom: and so it is a proposition aeternae veritatis, everlastingly true, true in the first age of the world, and true in the last age of the world, and will be true to the world's end. We may make it our prayer, that they may be destroyed; and we may prophesy, that they shall be destroyed. Summa votorum est, non ex incerto poscentis, sed ex cognitione scientiaque sperantis, saith Hilary. It is a prayer not proceeding from a doubting and wavering heart, as if God did at sometimes deliver his church, and at others fail and leave her to the will of her enemies; but grounded upon certain knowledge and infallible assurance that he will "arise, and not keep silence, " and avenge himself of his enemy. For there is a kind of presage and prophecy in prayer: if we pray as we should, he hath promised to grant our request; which is a fairer assurance than any prophet can give us. Let God arise, and God will arise, is but the difference of a tense, and the Hebrews commonly use the one for the other...In this prayer or prophecy, or conclusion, you may, as in a glass, behold the providence of God over his people, and the destiny and fatal destruction of wicked men. Or, you may conceive God sitting in heaven, and looking down upon the children of men, and laughing to scorn all the designs of his enemies; his exsurgat, his rising, as a tempest to scatter them, and as a fire to melt them. And these two, exsurgat and dissipabuntur, the rising of God and the destruction of his enemies, divide the text, and present before our eyes two parties or sides, as it were, in main opposition. �ow, though the exsurgat be before the dissipabuntur, God's rising before the scattering, yet there must be some persons to rouse God up and awake him before he will arise to destroy. We will, therefore, as the very order of nature required, consider first the persons which are noted out unto us by three several appellations, as by so many marks and brands in their forehead. They are,1. Enemies;2. Haters of God;3. Wicked men.But God, rising in this manner, is more especially against the fact than the person, and against the person only for the fact. We must, therefore, search and inquire after that; and we find it wrapped up and secretly lurking in the dissipabuntur, in their punishment; for scattering supposes a gathering together, as corruption doth generation. That, then, which moved God to rise is this: his enemies, they that hated him, the wicked, were gathered together, and consulted against God and his church, as we see it this day; and, seeing it, are here met together to fall down before God in all humility, that he may arise and scatter them. This is nunc opportunitatis, the very time and appointed time for God to arise. In which phrase is implied a kind of pause and deliberation, as if God were not always up, and ready to execute judgment. And, hereby, he manifests--1. His patience to the wicked: he is not always up, as it were, to destroy his enemies;2. His justice, which cometh at length, though it come not so soon as men in misery expect;

3. His mercy to his children: though for a while he seem to sleep, and not to hearken to the voice of their complaints, yet, at last, he rises up and helps them.Lastly, we shall take notice of the effects, or end, of this rising; and that is the destruction of his enemies, here drawn out to our view, in four several expressions, as in so many colours: --1. Dissipabuntur, they shall be scattered;2. Fugient, they shall fly;3. Deficient, they shall vanish like smoke;4. Liquefient, they shall be melted as wax; which all meet and are concentrated in peribunt, they shall perish at the presence of God. Anthony Farindon.�ote continued on See Psalms on "Job 42:10".

COFFMA�, "GOD'S TRIUMPHAL PROCESSIO�

SUPERSCRIPTIO�: FOR THE CHIEF MUSICIA�;

A PSALM OF DAVID; A SO�G.

Many scholars have commented on the difficulty of this psalm; many of the passages have apparently been damaged in transition; and practically all versions rely somewhat heavily on emendations in order to provide a readable translation in English. A number of passages may be understood in several different ways.

Despite these difficulties, however, the psalm is often extolled in superlative terms:

"This is one of the most magnificent songs of triumph in the entire Old Testament. Its dramatic comment upon a memorable event, its wide perspective of thought and speech, its spirit of invincible faith in God, and its presentation of the historic past and the envisaged future, combine to make it an outstanding portion of the Psalter."[1]"This is one of the grandest of the Psalms."[2]

"This rushing cataract of a psalm is one of the most boisterous and exhilarating in the Psalter."[3]

"This psalm is one of triumphant praise and jubilation, the crown and gem of the Second Book."[4]

"The Psalm is worthy of David, `the sweet singer of Israel.' The language, the impressive descriptions, the fresh powerful tone of the poetry, the lyric emotion that pervades the ode, are all worthy of David, and of him alone among known Hebrew composers of hymns."[5]

Some question the Davidic authorship; but in the absence of any authoritative word to the contrary, we are content with the assignment in the superscription.

Regarding the occasion, although this is considered uncertain by some, the comment of Kidner makes sense to us.

David's procession with the ark, "from the house of Obed-Edom to the city of David with rejoicing" (2 Samuel 6:12), may have been the occasion for which this psalm was composed. It opens with an echo of the words with which the ark set out on all its journeys (�umbers 10:35), and finds its climax in God's ascent of the "high mount" which he has chosen for his dwelling.[6]

In addition to the facts Kidner cited, we shall observe other portions of the psalm which also fit into the idea of a procession to Jerusalem. However, far more is intended by this "procession" than the bringing of the ark into the city of David. In this psalm it seems to have epitomized in some significant manner the procession of God through history; and, for this reason, we have entitled the psalm "God's Triumphal Procession," as did Baigent.[7]

Several different proposals for divisions of this psalm have been made, but we like the one by Anthony Ash, which paragraphs only a few verses at a time, giving us eleven divisions in all.[8]

Psalms 68:1-3

PRAYER FOR GOD TO SCATTER HIS E�EMIES WHICH WILL CAUSE THE RIGHTEOUS TO REJOICE

"Let God arise; let his enemies be scattered;

Let them also that hate him flee before him.

As smoke is driven away, so drive them away:

As wax melteth before the fire,

So let the wicked perish at the presence of God.

But let the righteous be glad; let them exult before God:

Yea, let them rejoice with gladness."

"As smoke ... as wax ..." (Psalms 68:2). The implication here is that the enemies of God are of no more significance than a column of smoke driven away by the wind, or a little wax, melted and destroyed by the fire.

There is also in these verses the inherent principle that the ultimate happiness of the righteous depends upon God's triumph over his enemies

COKE, "Psalms 68:1. Let God arise, &c.— When the Levites first took up the ark on their shoulders, the singers began, Let God arise, &c. These are the words which Moses made use of whenever the ark was taken up for the several marches of the Hebrews through the wilderness, �umbers 10:35. As God was in a peculiar manner present in it, and as his presence was their great security from the dangers of the wilderness and the power of their enemies, when the ark was lifted up Moses prays, that God would arise up along with it, that his enemies may be scattered, and those who hate him flee before him. God's enemies were those of his people; and those who hated him the nations who hated them, who envied and opposed that prosperity which God was determined to procure them. David with great propriety applies these words to the translation of the ark, to Jerusalem, since God was still equally present with it, and his aid necessary to the protection of that city, and to the success which David hoped for over the enemies of his religion and people. See 1 Samuel 6:14. 1 Chronicles 15:27.

ELLICOTT, "(1) Let God arise.—A reminiscence of the battlecry raised as the ark was advanced at the head of the tribes (�umbers 10:35). For interesting historical associations with this verse, see Gibbon (chap. 58), and Carlyle, Cromwell’s Letters and Speeches (Vol. II, 185).

BE�SO�, "Verses 1-3Psalms 68:1-3. Let God arise, &c. — As God was in a peculiar manner present in the ark, and as his presence was the great security of the Israelitish nation from the dangers of the wilderness, and the power of their enemies, Moses addressed his prayer to him in these words whenever the ark was taken up for their several marches: see �umbers 10:35. And in these same words the singers began, when, at the command of David, the Levites first took up the ark on their shoulders to carry it from the house of Obed-edom to Zion. There is, indeed, this little difference between the passage in �umbers and this of the Psalm, that the first word of the former in the Hebrew is in the imperative mood, קומה, kumah, Let God arise, whereas here the word is in the future tense, and is literally rendered, God shall, or will, arise. And, in like manner, all the clauses of this and the next two verses are expressed in the same tense, as if they were a prediction of what was to come; his enemies shall be scattered — those that hate him shall flee, &c. — God’s enemies, it must be observed, are also the enemies of his people, and they are therefore said to hate him, because they hate them, and because they hate his laws and government, and his holy image and nature; the carnal mind which is in them, being enmity against him, and not subject to his law, neither, indeed, can it be subject thereto. As smoke is driven away — Which, though it rises from the earth in black and tremendous clouds, is soon scattered and dispersed by the wind; so drive them away — Or, so they shall be driven away, shall be dispersed by a force which, notwithstanding their threatening aspect, they are utterly unable to resist. And as wax melteth before the fire — Which, though to appearance it be of a firm and solid consistence, yet, when brought to the fire, is soon dissolved, and makes no resistance; so let the wicked perish, &c. — And so they shall perish when the Lord is revealed from heaven, with his mighty angels, in flaming fire. But let the righteous be glad, &c. — For God’s gracious appearance in their behalf, and for his settled

presence with them.

WHEDO�, "1. Let God arise—The form of words pronounced by Moses upon the breaking up of the camp of Israel. �umbers 10:35. The previous psalm began with the form of blessing which Aaron and his sons were to use. See on Psalms 67:1. Thus the judgment upon Jehovah’s enemies and his benediction upon his people stand in contrast. The future of the verb denotes the scattering of God’s enemies to be an event yet to come, but we are not to suppose a state of war now existing, or a battle impending, but to construe the prayer, or prediction, as general. The Church is always surrounded by enemies, and her march should be always victorious. It was for chanting this psalm by the noble Christian matron, Publia, with her virgins, in the city of Antioch in Syria, in the summer of A.D. 362, during the apostate Emperor Julian’s stay there and while he was passing her door, that the enraged monarch ordered her to be buffeted on either side of her face. Julian was engaged in restoring the heathen rites, but unsuccessfully, in that early seat of Christianity. Acts 11:22-26.(Theod., book iii, chap. xix, quoted by Milner.)

EBC, "THIS superb hymn is unsurpassed, if not unequalled, in grandeur, lyric fire, and sustained rush of triumphant praise. It celebrates a victory; but it is the victory of the God who enters as a conqueror into His sanctuary. To that entrance (Psalms 68:15-18) all the preceding part of the psalm leads up; and from it all the subsequent part flows down. The Exodus is recalled as the progress of a king at the head of his hosts, and old paeans re-echo. That dwelling of God in the sanctuary is "forever." Therefore in the second part of the psalm (Psalms 68:19-35) its consequences for the psalmist’s generation and for the future are developed-Israel’s deliverance, the conquest of the nations, and finally the universal recognition of God’s sovereignty and ringing songs sent up to Him.

The Davidic authorship is set aside as impossible by most recent commentators, and there is much in the psalm which goes against it; but, on the other hand, the Syro-Ammonite war, [2 Samuel 11:1-27] in which the ark was taken into the field, is not unnaturally supposed by Delitzsch and others to explain the special reference to the entrance of God into the sanctuary. The numerous quotations and allusions are urged as evidence of late date, especially the undeniable resemblance with Isaiah 11:1-16. But the difficulty of settling which of two similar passages is original and which copy is great; and if by one critical canon such allusions are marks of lateness, by another, rugged obscurities, such as those with which this psalm bristles, are evidences of an early date.

The mention of only four tribes in Psalms 68:27 is claimed as showing that the psalm was written when Judaea and Galilee were the only orthodox districts, and central Palestine was in the hands of the Samaritans. But could there be any talk of "princes of Zebulun and �aphtali" then? The exultant tone of the psalm makes its ascription to such a date as the age of the Ptolemies unlikely, when "Israel is too feeble, too depressed, to dream of self-defence; and if God does not soon interpose, will be torn to pieces" (Cheyne, "Aids to the Devout Study," etc., 335).

To the present writer it does not appear that the understanding and enjoyment of this grand psalm depend so much on success in dating it as is supposed. It may be post-exilic. Whoever fused its reminiscences of ancient triumph into such a glowing outburst of exultant faith, his vision of the throned God and his conviction that ancient facts reveal eternal truths remain for all generations as an encouragement of trust and a prophecy of God’s universal dominion.

The main division at Psalms 68:18 parts the psalm into two equal halves, which are again easily subdivided into strophes.

The first strophe (Psalms 68:1-6) may be regarded as introductory to the chief theme of the first half-namely, the triumphant march of the conquering God to His sanctuary. It consists of invocation to Him to arise, and of summons to His people to prepare His way and to meet Him with ringing gladness. The ground of both invocation and summons is laid in an expansion of the meaning of His name as Helper of the helpless, Deliverer of the captive, righteous, and plentifully rewarding the proud doer. The invocation echoes the Mosaic prayer "when the ark set forward," [�umbers 10:35] with the alteration of the tense of the verb from a simple imperative into a precative future, and of "Jehovah" into God. This is the first of the quotations characteristic of the psalm, which is penetrated throughout with the idea that the deeds of the past are revelations of permanent relations and activities. The ancient history grows with present life. Whatever God has done He is doing still. �o age of the Church needs to look back wistfully to any former, and say, "Where be all His wondrous works which our fathers have told us of?" The twofold conditions of God’s intervention are, as this strophe teaches, Israel’s cry to Him to arise, and expectant diligence in preparing His way. The invocation, which is half of Israel’s means of insuring His coming, being a quotation, the summons to perform the other half is naturally regarded by the defenders of the post-exilic authorship as borrowed from Isaiah 11:1-16., {e.g., Psalms 40:3;, Psalms 62:10} while the supporters of an earlier date regard the psalm as the primary passage from which the prophet has drawn.

God "arises" when He displays by some signal act His care for His people. That strong anthropomorphism sets forth the plain truth that there come crises in history, when causes, long silently working, suddenly produce their world-shaking effects. God has seemed to sit passive; but the heavens open, and all but blind eyes can see Him, standing ready to smite that He may deliver. When He rises to His feet, the enemy scatters in panic. His presence revealed is enough. The emphatic repetition of "before" in these verses is striking, especially when fully rendered, -from His face (Psalms 68:1); from the face of the fire (Psalms 68:2); from the face of God (Psalms 68:2); before His face (Psalms 68:3-4). To His foes that face is dreadful, and they would fain cower away from its light; His friends sun themselves in its brightness. The same fire consumes and vivifies. All depends on the character of the recipients. In the psalm "the righteous" are Israel, the ideal nation; the "wicked" are its heathen foes; but the principle underlying the fervid words demands a real assimilation of moral character to the Divine, as a condition of being at ease in the Light.

The "deserts" are, in consonance with the immediately following reminiscences, those of the Exodus. Hupfeld and those who discover in the psalm the hopes of the captives in Babylon, take them to be the waste wilderness stretching between Babylon and Palestine. But it is better to see in them simply a type drawn from the past, of guidance through any needs or miseries. Psalms 68:5-6, draw out at length the blessed significance of the name Jah, in order to hearten to earnest desire and expectance of Him. They are best taken as in apposition with "Him" in Psalms 68:4. Well may we exult before Him who is the orphans’ father, the widows’ advocate. There may be significance in the contrast between what He is "in His holy habitation" and when He arises to ride through the deserts. Even in the times when he seems to be far above, dwelling in the separation of His unapproachable holiness, He is still caring and acting for the sad and helpless, But when He comes forth, it is to make the solitary to dwell in a home, to bring out prisoners into prosperity. Are these simply expressions for God’s general care of the afflicted, like the former clauses, or do they point back to the Exodus? A very slight change in the text gives the reading, "Makes the solitary to return home"; but even without that alteration, the last clause of the verse is so obviously an allusion to the disobedient, "whose carcasses fell in the wilderness," that the whole verse is best regarded as pointing back to that time. The "home" to which the people were led is the same as the "prosperity" into which the prisoners are brought-namely, the rest and well-being of Canaan; while the fate of the "rebellious" is, as it ever is, to live and die amidst the drought-stricken barrenness which they have chosen.

K&D 1-6, "The Psalm begins with the expression of a wish that the victory of Godover all His foes and the triumphant exultation of the righteous were near at hand.

Ewald and Hitzig take יקום�אלהים hypothetically: If God arise, He enemies will be

scattered. This rendering is possible in itself so far as the syntax is concerned, but here everything conspires against it; for the futures in Psa_68:2-4 form an unbroken chain; then a glance at the course of the Psalm from Psa_68:20 onwards shows that the circumstances of Israel, under which the poet writes, urged forth the wish: let God arise and humble His foes; and finally the primary passage, Num_10:35, makes it clear that the futures are the language of prayer transformed into the form of the wish. In Psa_

68:3 the wish is addressed directly to God Himself, and therefore becomes petition. ן�הנ

is inflected (as vice versâ ,ה�תן like) ה�דף from (יר�ף Psa_7:6, from ,ירדף Jer_32:4); it is a

violation of all rule in favour of the conformity of sound (cf. הקצות for הקצות, Lev_14:43,

and supra on Psa_51:6) with .the object of which is easily supplied (dispellas, sc ,�נ�ף

hostes tuos), and is purposely omitted in order to direct attention more stedfastly to the

omnipotence which to every creature is so irresistible. Like smoke, wax (ונג�, root דג, τηκ,

Sanscrit tak, to shoot past, to run, Zend ta&, whence vita&ina, dissolving, Neo-Persic

gudâchten; causative: to cause to run in different directions = to melt or smelt) is an

emblem of human feebleness. As Bakiuds observes, Si creatura creaturam non fert, quomodo creatura creatoris indignantis faciem ferre possit? The wish expressed in Psa_68:4 forms the obverse of the preceding. The expressions for joy are heaped up in

order to describe the transcendency of the joy that will follow the release from the yoke

of the enemy. לפני is expressively used in alternation with מפני in Psa_68:2, Psa_68:3 : by

the wrathful action, so to speak, that proceeds from His countenance just as the heat radiating from the fire melts the wax the foes are dispersed, whereas the righteous rejoice before His gracious countenance.

As the result of the challenge that has been now expressed in Psa_68:2-4, Elohim, going before His people, begins His march; and in Psa_68:5 an appeal is made to praise Him with song, His name with the music of stringed instrument, and to make a way

along which He may ride 3ערבות. In view of Psa_68:34 we cannot take צרבות, as do the Targum and Talmud (B. Chagiga 12b), as a name of one of the seven heavens, a meaning

to which, apart from other considerations, the verb ערב, to be effaced, confused, dark, is not an appropriate stem-word; but it must be explained according to Isa_40:3. There Jahve calls in the aid of His people, here He goes forth at the head of His people; He rides through the steppes in order to right against the enemies of His people. Not merely the historical reference assigned to the Psalm by Hitzig, but also the one adopted by ourselves, admits of allusion being made to the “steppes of Moab;” for the way to Mêdebâ, where the Syrian mercenaries of the Ammonites had encamped (1Ch_19:7), lay

through these steppes, and also the way to Rabbath Ammon (2Sa_10:7.). ס5ו calls upon

them to make a way for Him, the glorious, invincible King (cf. Isa_57:14; Isa_62:10); סללsignifies to cast up, heap up or pave, viz., a raised and suitable street or highway, Symmachus katastroo'sate. He who thus rides along makes the salvation of His people

His aim: “ä is His name, therefore shout with joy before Him.” The Beth in 83י

(Symmachus, Quinta: 9α) is the Beth essentiae, which here, as in Isa_26:4, stands beside

the subject: His name is (exists) in יה, i.e., His essential name is yh, His self-attestation,

by which He makes Himself capable of being known and named, consists in His being the God of salvation, who, in the might of free grace, pervades all history. This Name is a fountain of exultant rejoicing to His people.

This Name is exemplificatively unfolded in Psa_68:6. The highly exalted One, who sits enthroned in the heaven of glory, rules in all history here below and takes an interest in the lowliest more especially, in all circumstances of their lives following after His own to succour them. He takes the place of a father to the orphan. He takes up the cause of the widow and contests it to a successful issue. Elohim is one who makes the solitary or

isolated to dwell in the house; 3יתה with He locale, which just as well answers the

question where? as whither? 3ית, a house = family bond, is the opposite of יהיד, solitarius, recluse, Psa_25:16. Dachselt correctly renders it, in domum, h.e. familiam numerosam durabilemque eos ut patres-familias plantabit. He is further One who brings forth (out of the dungeon and out of captivity) those who are chained into

abundance of prosperity. ושרות<, occurring only here, is a pluralet. from שר<�morf�.tela,

synonym אשר, to be straight, fortunate. Psa_68:7 briefly and sharply expresses the

reverse side of this His humanely condescending rule among mankind. ך�C is here (cf.

Gen_9:4; Lev_11:4) restrictive or adversative (as is more frequently the case with כןE); and the preterite is the preterite of that which is an actual matter of experience. The

,the apostate ones, Aquila afista'menoi, but as in Psa_66:7 ,סור i.e., (not from ,סוררים

from סרר) the rebellious, Symmachus FπειθεKς, who were not willing to submit to the rule

of so gracious a God, had ever been excluded from these proofs of favour. These must

inhabit צחיחה (accusative of the object), a sun-scorched land; from צחח, to be dazzlingly bright, sunny, dried or parched up. They remain in the desert without coming into the land, which, fertilized by the waters of grace, is resplendent with a fresh verdure and with rich fruits. If the poet has before his mind in connection with this the bulk of the

people delivered out of Egypt, Nν�τP�κQλα�Sπεσαν�Uν�τV�Uρήµω (Heb_3:17), then the

transition to what follows is much more easily effected. There is, however, no necessity for any such intermediation. The poet had the march through the desert to Canaan under the guidance of Jahve, the irresistible Conqueror, in his mind even from the beginning, and now he expressly calls to mind that marvellous divine leading in order that the present age may take heart thereat.

BI 1-6, "Let God arise, let His enemies be scattered: let them alone that hate Him flee before Him.

A good prayer

This was what was always said by Moses, when the ark set forward afresh in the wilderness. Enemies were in the path of its progress, and if the ark was to advance, God must scatter them Advance of all kinds is accompanied with the scattering of enemies. The reformer, the teacher, the pioneer emigrant have all to fight. The very sun, as he scatters the darkness, seems to rise in a sea of blood. And God’s cause in the world and the hearts of men must fight its way through enemies.

I. This prayer is to be urged in reference to the enemies of the progress of the Gospel in the world. Selfishness in all its forms, tyranny, hate, worldliness, and unbelief, must be scattered by God’s power.

II. This prayer is to be urged in reference to the enemies of the peace and sanctification of God’s people, and of the sinner’s salvation. The Old Testament speaks much about enemies; the New far more about enmity. God’s avenging sword of old cut off His enemies; the Sword of the Spirit slays enmity. The reason of the difference is found in the different stages of God’s work in the world. God in the old dispensation had to carve out a little space for His garden and vineyard on the earth; now the whole earth is His garden, and He must root out every plant that He has not planted. It is not human beings that are God’s enemies; it is sin in man that is the enemy against which God fights. God’s enemies and man’s real enemies are the same. We do not conquer our enemies, because we do not sufficiently feel that they are God’s too. (Homiletic Magazine.)

God’s interposition invoked, worship enforced, and character portrayed

I. The interposition of God invoked (Psa_67:1-2).

1. An impression of God somewhat general. “Let God arise.” The suppliant seemed to regard the Almighty as quiescent, as either unconscious or indifferent to what was occurring in the affairs of mankind. This view of God is unphilosophic, pernicious. God is all consciousness and all motion. He sees all, and is never at rest.

2. A conception of sinners always true. “His enemies.” They “hate Him.” What is sin?

Practical antagonism to what God is.

3. A feeling towards man that is wrong. “Let His enemies be scattered,” etc.

II. The worship of God enforced (verses 8, 4).

1. Worship is the prerogative of the righteous—i.e. those whose spirit is ruled in everything by the only righteous law, supreme love to God. Such only can worship. Their hearts alone overflow with those sentiments of gratitude, filial reverence, and adoration which enter into the essence of all worship.

2. It is the outflow of the highest happiness. “Let them rejoice before God: yea, let them exceedingly rejoice,” etc. Worship is not a task, it is a gratification; it is not an effort, it is an effluence; it is not a service, it is a spirit; and it is a spirit radiant and jubilant in the conscious presence of the all-loving One. It is the spirit pouring itself out to Him as freely and naturally as the healthy tree pours out its fruit and its blossoms to the sun, or as the overflowing fountain pours forth its waters to the ocean.

III. The character of God portrayed.

1. His majesty. “Him that rideth upon the heavens,” etc.

2. His mercy. “A father of the fatherless,” etc. (Homilist.)

2 May you blow them away like smoke— as wax melts before the fire, may the wicked perish before God.

BAR�ES, "As smoke is driven away - To wit, by the wind. Smoke - vapor - easily disturbed and moved by the slightest breath of air - represents an object of no stability, or having no power of resistance, and would thus represent the real weakness of the most mighty armies of men as opposed to God.

So drive them away - With the same ease with which smoke is driven by the slightest breeze, so do the enemies of God disappear before his power. Compare the notes at Psa_1:4.

As wax melteth before the fire - Compare Psa_22:14. The meaning here is plain. As wax is melted down by fire - losing all its hardness, its firmness, its power of resistance, so must the most mighty armies melt away before God.

So let the wicked perish at the presence of God - That is, those who rise up

against him; his enemies. It will be as easy for God to destroy wicked men as it is for fire to melt down wax.

GILL, "As smoke is driven away, so drive them away,.... This both describes the character of wicked men, Christ's enemies; as their darkness and ignorance, their will worship and superstition, and their detestableness to God, Rev_9:2; and the manner of their destruction; which is as easily brought about as smoke is driven by the wind, and is as irretrievable, like smoke that vanisheth into air (o); see Psa_37:20;

as wax melteth before fire; whereby its consistency, form, and strength, are lost. Respect may be had, both in this and the foregoing metaphor, to the fire of, divine wrath, and the smoke of eternal torments; since it follows:

so let the wicked perish at the presence of God; the appearance of Christ, either in his awful dispensation against the Jews, or in the last judgment; when the wicked shall not be able to stand before his face, but shall call to the rocks and mountains to hide them from him; and when they shall be bid to depart from him, and shall be punished with everlasting destruction in soul and body, from the presence of the Lord, and the glory of his power.

SPURGEO�, "Ver. 2. As smoke is driven away. Easily the wind chases the smoke, completely it removes it, no trace is left; so, Lord, do thou to the foes of thy people. They fume in pride, they darken the sky with their malice, they mount higher and higher in arrogance, they defile wherever they prevail. Lord, let they breath, thy Spirit, thy Providence, make them to vanish for ever from the march of thy people. Philosophic scepticism is as flimsy and as foul as smoke; may the Lord deliver his Church from the reek of it.As wax melteth before the fire, so let the wicked perish at the presence of God. Wax is hard when by itself, but put it to the fire, how soft it is. Wicked men are haughty till they come into contact with the Lord, and then they faint for fear; their hearts melt like wax when they feel the power of his anger. Wax, also, burns and passes away; the taper is utterly consumed by the flame: so shall all the boastful power of the opposers of the gospel be as a thing of nought. Rome, like the candles on her altars, shall dissolve, and with equal certainty shall infidelity disappear. Israel saw, in the ark, God on the mercyseat--power in connection with propitiation --and they rejoiced in the omnipotence of such a manifestation; this is even more clearly the confidence of the �ew Testament church, for we see Jesus, the appointed atonement, clothed with glory and majesty, and before his advance all opposition melts like snow in the sun; the pleasure of the Lord shall prosper in his hands. When he comes by his Holy Spirit, conquest is the result; but when he arises in person, his foes shall utterly perish.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 1-3. See Psalms on "Psalms 68:1" for further information.Ver. 2. As smoke is driven away, etc. The psalmist adds a striking figure to illustrate how easily God can overthrow the machinations of our enemies, comparing them to

smoke which vanishes away when blown upon by the wind, or wax which melts before the fire. We consider it utterly incredible that such a formidable array of opposition should be made to disappear in a moment. But the Spirit takes this method of chiding the fearfulness of our carnal minds, and teaching us that there is no such strength in our enemies as we suppose--that we allow the smoke of them to blind our eyes, and the solid mass of resistance which they present to deceive us into a forgetfulness of the truth, that the mountains themselves flow down at the presence of the Lord. John Calvin.Ver. 2. As smoke is driven away, etc. "Their end was bitter as the smoke, "said an aged teacher. What meanest thou, O Master? asked his young disciple. "I was thinking of the end of the unrighteous, " replied the old man, "and of how too often I, like the psalmist, have been envious when they were in prosperity. Their lives have seemed so bright and glowing that I have thought they resembled the blaze of a cheerful fire on a winter's night. But, as I have watched them, they have suddenly vanished like the flame that fades into black and bitter smoke; and I have ceased to envy them. Trust not, O my scholar, only to that which appears brilliant; but watch also for its ending, lest thou be deceived." Hubert Bower, in "Parables and Similitudes of the Christian Life, " 1871.HI�TS TO THE VILLAGE PREACHERVer. 1-2.First. The church of God ever had, and will have, enemiesand haters; for against these doth the psalmist armhimself and the church with this prayer.Secondly. The church's enemies are God's enemies; theythat hate the church, hate God. Thineenemies, them that hate thee.Thirdly. God sometimes seems to sleep or lie still, andlet these enemies and haters do what they willfor a season, This, also, is implied: he to whomwe say, Arise is either asleep or lies still.Fourthly. There is a time when God will arise.Fifthly. God's rising time is the enemies'scattering time, his hater's flying time.Sixthly. It is the duty of God's people to prayhim up when he seems to be down, and to exalt himin their praises when he doth arise to theirrescue and redemption; for these words are both aprayer and a triumph as they are used both byMoses and David.Thomas Case, in a Fast Sermon, preached before the House of Commons, entitled, "God's Rising, his Enemies' Scattering." 1644.Ver. 1-3. Prayer for the Second Advent. A. Macaul.

3 But may the righteous be glad and rejoice before God; may they be happy and joyful.

BAR�ES, "But let the righteous be glad - That is, Let them be prosperous and happy; let them be under thy protecting care, and partake of thy favor. While the wicked are driven away like smoke, let the righteous live, and flourish, and be safe. Compare Psa_32:11.

Let them rejoice beore God - In the presence of God; or as admitted to his presence. The wicked will be driven far off; the righteous will be admitted to his presence, and will rejoice before him.

Yea, let them exceedingly rejoice - Margin, as in Hebrew, rejoice with gladness. The expression is designed to express great joy; joy that is multiplied and prolonged. It is joy of heart accompanied with all the outward expressions of joy.

GILL, "But let the righteous be glad,.... At the incarnation of Christ, which is matter of joy to all people that believe in him; as did Zacharias and Elisabeth, who were both righteous, and also Simeon; and at his resurrection from the dead, since it is for their justification, by which they are denominated righteous; as did the disciples of Christ, and as do saints in all ages; who know the power of his resurrection, and the influence it has on the regeneration of their souls, the justification of their persons now, and the resurrection of their bodies hereafter; and at the destruction of the enemies of Christ and theirs;

let them rejoice before God; in the presence of him; enjoying communion with him; having views of interest in him; as they do when this is the case, and as they will when they shall appear before him, and stand at his right hand at the last day, clothed with his righteousness, and having palms in their hands;

yea, let them exceedingly rejoice; as they have just reason to do, in his person, grace, righteousness, and salvation. All these expressions denote the greatness, frequency, fervency, fulness, and continuance of their joy. They may be rendered in the future, "but the righteous shall be glad" (p), &c. so the Targum.

HE�RY, "2. For the comfort and joy of his own people (Psa_68:3): “Let the righteous be glad, that are now in sorrow; let them rejoice before God in his favourable presence. God is the joy of his people; let them rejoice whenever they come before God, yea, let them exceedingly rejoice, let them rejoice with gladness.” Note, Those who rejoice in God have reason to rejoice with exceeding joy; and this joy we ought to wish to all the saints, for it belongs to them. Light is sown for the righteous.

JAMISO�, "the righteous — all truly pious, whether of Israel or not.

CALVI�, "3But the righteous shall be glad It is here intimated by David, that when God shows himself formidable to the wicked, this is with the design of securing the deliverance of his Church. He would seem indirectly to contrast the joy of which he now speaks with the depression and grief felt by well affected men under the reign of Saul — suggesting, that God succeeds a season of temporary trouble with returns of comfort, to prevent his people from being overwhelmed by despondency. He leaves us also to infer, that one reason of that joy which they experience is derived from knowing that God is propitious to them, and interests himself in their safety. The Hebrew words, מפני, mipne, and לפני, liphne, admit of the same meaning; but I think that the Psalmist intended to note a distinction. The wicked flee from the presence of God, as what inspires them with terror; the righteous again rejoice in it, because nothing delights them more than to think that God is near them. When commenting upon the passage, Psalms 18:26, we saw why the Divine presence terrifies some and comforts others; for “with the pure he will show himself pure, and with the froward he will show himself froward.” One expression is heaped by the Psalmist upon another, to show how great the joy of the Lord’s people is, and how entirely it possesses and occupies their affections.

SPURGEO�, "Ver. 3. But let the righteous be glad. The presence of God on the throne of grace is an overflowing source of delight to the godly; and let them not fail to drink of the streams which are meant to make them glad.Let them rejoice before God. The courtiers of the happy God should wear the garments of gladness, for in his presence is fulness of joy. That presence, which is the dread and death of the wicked, is the desire and delight of the saints.Yea, let them exceedingly rejoice. Let them dance with all their might, as David did, for very joy. �o bounds should be set to joy in the Lord. "Again, I say, rejoice, "says the apostle, as if he would have us add joy to joy without measure or pause. When God is seen to shine propitious from above the mercyseat in the person of our Immanuel, our hearts must needs leap within us with exultation, if we are indeed among those made righteous in his righteousness, and sanctified by his Spirit. Move on, O army of the living God, with shouts of abounding triumph, for Jesus leads the van.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 1-3. See Psalms on "Psalms 68:1" for further information.Ver. 3. But let the righteous be glad. The wicked flee from the presence of God, since it inspires them with terror; the righteous on the other hand rejoice in it, because nothing delights them more than to think that God is near them. John Calvin.

4 Sing to God, sing in praise of his name, extol him who rides on the clouds[b]; rejoice before him—his name is the Lord.

BAR�ES, "Sing unto God, sing praises to his name - That is, to him; the name being often put for the person himself. The repetition denotes intensity of desire; a wish that God might be praised with the highest praises.

Extol him - The word here rendered “extol” - sâlal סלל - means to lift up, to raise, to

raise up, as into a heap or mound; and especially to cast up and prepare a way, or to make a way level before an army by casting up earth; that is, to prepare a way for an army. See the notes at Isa_40:3. Compare also Isa_57:14; Isa_62:10; Job_19:12; Job_30:12, Pro_15:19 (margin); Jer_18:15. This is evidently the idea here. It is not to “extol” God in the sense of praising him; it is to prepare the way before him, as of one marching at the head of his armies, or as a leader of his hosts. The allusion is to God as passing before his people in the march to the promised land; and the call is to make ready the way before him - that is, to remove all obstructions out of his path and to make the road smooth and level.

That rideth - Rather,” that marcheth.” There is, indeed, the idea of riding, yet it is not that of “riding upon the heavens,” which is the meaning, but of riding at the head of his hosts on their march.

Upon the heavens - The word used here - ărābâh‛ ערבה - never means either heaven,

or the clouds. It properly denotes an arid tract, a sterile region, a desert; and then, a plain. It is rendered desert in Isa_35:1, Isa_35:6; Isa_40:3; Isa_41:19; Isa_51:3; Jer_2:6; Jer_17:6; Jer_50:12; Eze_47:8; and should have been so rendered here. So it is translated by DeWette, Prof. Alexander, and others. The Septuagint renders it, “Make way for him who is riding westward.” So the Latin Vulgate. The Chaldee renders it, “Extol him who is seated upon the throne of his glory in the north heaven.” The reference, doubtless, is to the passage through the desert over which the Hebrews wandered for forty years. The Hebrew word which is employed here is still applied by the Arabs to that region. The idea is that of Yahweh marching over those deserts at the head of his armies, and the call is to prepare a way for him on his march, compare Psa_68:7-8.

By his name JAH - This refers to his riding or marching at the head of his forces

through the desert, in the character described by that name - or, as יה Yâhh; that is, יהוה

Yahweh. Yah (Jah) is an abbreviation of the word Yahweh (Jehovah), which was

assumed by God as His special name, Exo_6:3. The word Yahweh is usually rendered, in

our version, Lord, printed in small capitals to denote that the original is יהוה Yahweh; the

word itself is retained, however, in Exo_6:3; Psa_83:18; Isa_12:2 (see the notes); and Isa_26:4. The word “Jah” occurs in this place only, in our English translation. It is found in combination, or in certain formulas - as in the phrase Hallelujah, Psa_104:35; Psa_105:45; Psa_106:1. The meaning here is, that God went thus before His people in the character of the true God, or as Yahweh.

And rejoice before him - Or, in His presence. Let there be joy when He thus manifests Himself as the true God. The presence of God is suited to give joy to all the worlds that He has made, or wherever He manifests Himself to His creatures.

CLARKE, "Extol him that rideth upon the heavens by his name Jah - “Extol him who sitteth on the throne of glory, in the ninth heaven; Yah is his name; and rejoice before him.” - Targum.

baaraboth, which we render in the high heavens, is here of doubtful בערבות

signification. As it comes from the root ערב arab, to mingle, (hence ereb the evening or

twilight, because it appears to be formed of an equal mixture of light and darkness; the Septuagint translate it dusmwn, the west, or setting of the sun; so does the Vulgate and others); probably it may mean the gloomy desert, through which God, in the chariot of his glory, led the Israelites. If this interpretation do not please, then let it be referred to the darkness in which God is said to dwell, through which the rays of his power and love, in the various dispensations of his power and mercy, shine forth for the comfort and instruction of mankind.

By his name Jah - Yehovah; at least יהוה Yah, probably a contraction of the word יהso the ancient Versions understood it. It is used but in a few places in the sacred writings. It might be translated The Self existent.

GILL, "Sing unto God,.... Manifest in the flesh, risen from the dead, ascended on high, set down at the right hand of his divine Father; having exerted his great strength in their redemption; and therefore should sing the song of redeeming love, with grace and melody in their hearts, unto him;

sing praises to his name: to the honour of his name Jesus, a Saviour, because of the great work of salvation wrought out by him; give him all the praise and glory of it, which due unto his name;

extol him that rideth upon heavens: having ascended above them, and being higher than they, and so is exalted above all blessing and praise; and uses his power and greatness for the help of his people: see Deu_33:26. Some choose to render the words, "prepare the way" (q), as John the Baptist is said to do before him, Isa_11:3; "for him that rideth through the deserts", or "fields" (r); as he did through the fields of Judea on an ass; and through the nations of the world, in the ministry of the word, carried thither by his apostles; whereby places, comparable to deserts for their barrenness and unfruitfulness, became like the garden of the Lord: or rather, "that rideth in the west"; it being at the west end of the tabernacle and temple, where the cherubim were, on which

Jehovah rode, they being his chariot;

by his name JAH; or Jehovah; which being a name incommunicable to creatures, and given to Christ, shows him to be the most High; a self-existent Being, the immutable and everlasting "I AM"; which is, and was, and is to come; from whom all creatures receive their being, and are continued in it; and who is also Jehovah our righteousness; and by, in, and because of this name, is he to be extolled and magnified;

and rejoice before him; See Gill on Psa_68:3.

HE�RY, " He praises God for his glorious appearances, and calls upon us to praise him, to sing to his name, and extol him,

1. As a great God, infinitely great (Psa_68:4): He rides upon the heavens, by his name JAH. He is the spring of all the motions of the heavenly bodies, directs and manages them, as he that rides in the chariot sets it a-going, has a supreme command of the influences of heaven; he rides upon the heavens for the help of his people (Deu_33:26), so swiftly, so strongly, and so much above the reach of opposition. He rules these by his

name Jah, or Jehovah, a self-existent self-sufficient being; the fountain of all being, power, motion, and perfection; this is his name for ever. When we thus extol God we must rejoice before him. Holy joy in God will very well consist with that reverence and godly fear wherewith we ought to worship him.

JAMISO�, "extol him ... heavens — literally, “cast up for Him who rideth in the deserts,” or “wilderness” (compare Psa_68:7), alluding to the poetical representation of His leading His people in the wilderness as a conqueror, before whom a way is to be prepared, or “cast up” (compare Isa_40:3; Isa_62:10).

by his name JAH — or, “Jehovah,” of which it is a contraction (Exo_15:3; Isa_12:2) (Hebrew).

name — or, “perfections” (Psa_9:10; Psa_20:1), which -

CALVI�, "4Sing unto God, sing praises to his name: exalt him (12) that rideth, etc. He now proceeds to call upon the Lord’s people to praise God. And he begins by pointing out the grounds in general, as I have already hinted, which they have for this exercise, because he comprehends the whole world under his power and government, adding, that he condescends to take the poorest and the most wretched of our family under his protection. His infinite power is commended, when it is said that he rides upon the clouds, or the heavens, (13) for this proves that he sits superior over all things. The Holy Spirit may signify by the expression, that we should exclude from our minds every thing gross and earthly in the conceptions we form of him; but he would, doubtless, impress us chiefly with an idea of his great power, to produce in us a due reverence, and make us feel how far short all our praises must come of his glory. We would attempt in vain to comprehend heaven and earth; but his glory is greater than both. As to the expression which follows, in

Jah, his name, there has been some difference of opinion. The Hebrew preposition ב, beth, may here, as sometimes it is, be a mere expletive, and we may read, Jah is his name (14) Others read, in Jah is his name; (15) and I have no objection to this, though I prefer the translation which I have adopted. It is of less consequence how we construe the words, as the meaning of the Psalmist is obvious. The whole world was at that time filled with the vain idols of superstition, and he would assert the claim of God, and set them aside when he brought forward the God of Israel. But it is not enough that the Lord’s people should bow before him with suppliant spirits. Even the wicked, while they fear and tremble before him, are forced to yield him reverence. David would have them draw near to him with cheerfulness and alacrity; and, accordingly, proceeds to insist upon his transcendent goodness shown in condescending to the orphans and widows. The incomprehensible glory of God does not induce him to remove himself to a distance from us, or prevent him from stooping to us in our lowest depths of wretchedness. There can be no doubt that orphans and widows are named to indicate in general all such as the world are disposed to overlook as unworthy of their regard. Generally we distribute our attentions where we expect some return. We give the preference to rank and splendor, and despise or neglect the poor. When it is said, God is in the habitation of his holiness, this may refer either to heaven or to the temple, for either sense will suit the connection. God does not dwell in heaven to indulge his own ease, but heaven is, as it were, his throne, from which he judges the world. On the other hand, the fact of his having chosen to take up his residence with men, and inviting them familiarly to himself there, is one well fitted to encourage the poor, who are cheered to think that he is not far off from them. In the next verse, other instances of the Divine goodness are mentioned — that he gives the bereaved and solitary a numerous offspring, and releases the bonds of the captive. In the last clause of the verse, he denounces the judgment of God against those who impiously despise him, and this that he might show the Lord’s people the folly of envying their lot as well as strike terror into their minds. The sense of the words is, That we ought to comfort ourselves under the worst afflictions, by reflecting that we are in God’s hand, who can mitigate all our griefs and remove all our burdens. The wicked, on the other hand, may congratulate themselves for a time upon their prosperity, but eventually it will fare ill with them. By dwelling in a dry land, is meant being banished, as it were, to a wilderness, and deprived of the benefits of that fatherly kindness which they had so criminally abused.

SPURGEO�, "Ver. 4. Sing unto God, sing praises to his name. To time and tune, with order and care, celebrate the character and deeds of God, the God of his people. Do it again and again; and let the praise, with resolution of heart, be all directed to him. Sing not for ostentation, but devotion; not to be heard of men, but of the Lord himself. Sing not to the congregation, but "unto God, "Extol him that rideth upon the heavens by his name JAH. Remember his most great, incomprehensible, and awful name; reflect upon his self existence and absolute dominion, rise to the highest pitch of joyful reverence in adoring him. Heaven beholds him riding on the clouds in storm, and earth has seen him marching over its plains with majesty. The Hebrew seems to be: "Cast up a highway for him who marches through the wilderness, "in allusion to the wanderings of the tribes in the

desert. The marches of God were in the waste howling wilderness. His eternal power and Godhead were there displayed in his feeding, ruling, and protecting the vast hosts which he had brought out of Egypt. The ark brought all this to remembrance, and suggested it as a theme for song. The name JAH is an abbreviation of the name Jehovah; it is not a diminution of that name, but an intensified word, containing in it the essence of the longer, august title. It only occurs here in our version of Scripture, except in connection with other words such as Hallelujah.And rejoice before him. In the presence of him who marched so gloriously at the head of the elect nation, it is most fitting that all his people should display a holy delight. We ought to avoid dulness in our worship. Our songs should be weighty with solemnity, but not heavy with sadness. Angels are nearer the throne than we, but their deepest awe is consonant with the purest bliss; our sense of divine greatness must not minister terror but gladness to our souls; we should rejoice before him. It should be our wish and prayer, that in this wilderness world, a highway may be prepared for the God of grace. "Prepare ye the way of the Lord, make straight in the desert a highway for our God, "is the cry of gospel heralds, and we must all zealously aim at obedience thereto; for where the God of the mercyseat comes, blessings innumerable are given to the sons of men.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 4. Extol him that rideth upon the heavens. Or, as Symmachus, Jerome, Bishop Lowth, Merrick, and others render, "Prepare the way for him who rideth through the deserts": twbre aravoth; i.e., who rode through the wilderness on the cherubim; alluding to the passage of the ark. "Comprehensive Bible."Ver. 4. Rideth. Said, perhaps, with allusion to the cherubim on which Jehovah was borne (Psalms 18:10), God himself being the Leader and Captain of his people, riding as it were at their head as an earthly captain might lead his army, riding on a war horse. J. J. Stewart Perowne.Ver. 4. Upon the heavens. The ancient versions in general render the word twkrek super occasus, or occasum. The desert or solitude is the proper and general meaning of it, and there is no authority to render it by the heavens, but that of the Rabbins, which, indeed, is little or none; and of the Chaldee paraphrase which gives it twbrek hyrqy hyorwk super thronam gloriae ejus in nono caelo who sits upon the throne of his glory in the ninth heaven. The psalmist here alludes, as I apprehend, to the passage of the Israelites through the deserts in their way to the promised land, and describes it in many of the principal circumstances of it in the following verses; and God is said to ride, or be carried through the deserts, as the ark of his presence was carried through them, and accompanied the Israelites in all their various stages during their continuance and pilgrimage in them. Samuel Chandler.Ver. 4. God always goes at the head of his people through the deserts of suffering and need; in the deserts of trouble they find in him a true leader. E. W. Hengstenberg.Ver. 4. His name JAH. JAH, as the concentration of Jehovah, is the more emphatic term (Stier). It occurs for the first time in Exodus 15:2. Frederic Fysh, in "A Lyrical Literary Version of the Psalms, " 1850.

COFFMA�, "Verse 4GOD EXTOLLED AS THE HELPER OF THE HELPLESS

"Sing unto God, sing praises to his name:

Cast up a highway for him that rideth through the deserts;

His name is Jehovah; and exult ye before him.

A father of the fatherless, and a judge of the widows,

Is God in his holy habitation.

God setteth the solitary in families:

He bringeth out the prisoners into prosperity;

But the rebellious dwell in a parched land."

"For him that rideth though the deserts" (Psalms 68:4). This mighty one who rides through the deserts is God. "The Canaanite pagans called their deity Baal, `the rider of the clouds'; and the psalmist here may have borrowed the term and purged it to show that Yahweh and not Baal rules."[9]

"His name is Jehovah" (Psalms 68:4). As the marginal reading indicates, the word here is an abbreviated form of the name Jehovah, [~Yah]. It is repeated here in Psalms 68:18 and also occurs in Exodus 15:2 and Isaiah 26:4.

"In his holy habitation" (Psalms 68:5). This expression is a reference to Jerusalem toward which dwelling place of God the procession bearing the ark from Obed-Edom was moving. En route, this song extolling the help of God for prisoners, widows and orphans emphasizes that Jerusalem is to be the center from which this marvelous benefit will radiate.

"He setteth the solitary in families" (Psalms 68:6). The current translations make this remarkable assertion declare that God "puts the lonely single people in houses"; but we strongly prefer the text before us.

�one of the scholars whose works we have had the privilege of consulting seems to have caught on to the magnificent proportions of what is declared here.

When a great diamond is found, it is always surrounded by a number of other large diamonds somewhat smaller; and this phenomenal fact in nature also recurs in God's creation of great men. Shakespeare was surrounded by men like John Milton, Christopher Marlow and others; George Washington was surrounded by Alexander Hamilton, John Adams, Thomas Jefferson, Patrick Henry, and others. Jesus Christ was surrounded by Peter, James and John, John the Baptist, and the Apostle Paul. It is one of the most remarkable facts that, "God setteth the solitary in families"!

Other examples of this same principle is seen in Mount Everest and its surrounding peaks, and in the mighty family of the giant Redwoods of northern California.

COKE, "Psalms 68:4. Sing unto God, &c.— Sing unto God; celebrate his name in songs: prepare the way for Him who rideth through the deserts; his name is JAH, and exult ye before him. Chandler. See Isaiah 40:2. The Psalmist here alludes to the passage of the Israelites through the desart, in their way to the Promised Land; and describes it in many of its principal circumstances in the following verses. God is said to ride, or be carried through the desarts, as the ark of his presence was carried through them, and accompanied the Israelites in all their various stages, during their continuance and pilgrimage in them. As to the derivation and proper sense of this name of God, Jah, learned interpreters differ greatly. Some derive it from היהhaiah, he was, he existed, abbreviated from the future יהיה ieheieh: others take it to be a contraction from יהוה iehovah, Jehovah: But Dr. Chandler thinks with Schultens, that it comes from a word used in the Arabic dialect to denote a religious fear and reverence; according to which, Jah will denote the awful Deity, worthy of all reverence and fear. I cannot, however, help thinking myself, that it signifies more properly, He that is, simply and absolutely. See John 8:58 and Parkhurst on the word.

ELLICOTT, “(4) Sing praises . . .—Better, play on the harp.

Extol him that rideth upon the heavens.—Rather, cast up a highway for him that rideth on the steppes. (Comp. Isaiah 40:3, of which this is apparently an echo.) The poet’s voice is the herald’s who precedes the army of God to order the removal of all obstructions, and the formation of cairns to mark the road. Isaiah 57:14; Isaiah 62:10, are passages alluding to the same custom.

The translation, “upon the heavens,” rests on a rabbinical interpretation of ‘arabôth.

By derivation it means “a dry sandy region,” a “steppe.” The singular of the noun forms with the article a proper name designating the Jordan valley. (In the poetical books, however, any wild tract of country is called ‘Arabah—Isaiah 35:1; Isaiah 35:6.) The plural often designates particular parts of this region, as the plains of Moab or Jericho (2 Kings 25:4-5). Such a restricted sense is quite in keeping with the allusions to the early history which make up so much of the psalm.

By his name JAH.—Better, his name is Jah. This abbreviated form of Jehovah is first found in Exodus 15:2. �o doubt the verse is a fragment of a song as old as the Exodus.

It may be noticed here that the dependence of this psalm on older songs is nowhere more conspicuous than in the very various use of the Divine names, Elohim, Adonai, El, Shaddai, Jehovah, Jah.

BE�SO�, "Psalms 68:4. Sing unto God, &c. — “The prophet here exhorts the

people of God to magnify with Psalms, and hymns, and spiritual songs, the eternal and incommunicable name of Him who was, and is, and is to come; who, deriving being from none, gives it to all, and who, as Redeemer of his people, is exalted above the heavens, and all the powers therein, above the gods of the nations; is acknowledged and glorified by saints and angels; feared and trembled at by ungodly men and evil spirits.” — Horne. Extol him, &c. — Hebrew, cast up, or prepare the way, for him that rideth through the deserts, or, that did ride in the desert, namely, manifested his presence between the cherubim upon the mercy-seat of the ark, when it was carried through the wilderness; or marched along with it in the cloudy pillar. Or, that now rideth, as in the desert, that is, whose ark, with which he is present, is now carried from place to place, as it was in the desert. This construction is most agreeable to the common usage of the original words here employed, סלו, sollu, rendered extol, properly meaning, to cast up, or prepare a way; and ערבות, gnaraboth, translated heavens, generally signifying the deserts, or plain fields. By his name Jah — Whereby he is known and distinguished from all false gods, Jah being, no doubt, an abbreviation of the name Jehovah, which the heathen pronounced Jao. And rejoice before him — Before the ark, with which he is present. Thus David is said to have danced before the Lord on this occasion.

WHEDO�, "4. Extol him—Hebrew, Cast up to him. The same word is used Isaiah 57:14; Isaiah 62:10, and elsewhere, for the levelling and smoothing (grading, as we would say) of public royal and military highways. The sense of “extol”—exalt by praises—is admissible, but the figure requires the sense of prepare, cast up, as of a highway for Jehovah.

Rideth upon the heavens—Hebrew, Rideth ( בערבות, ba-Araboth) along the desert plains. The word is in the plural; the singular, Arabah, is the name anciently given to the great valley extending from the sources of the Jordan to the Gulf of Akaba, in Arabia, called modernly el-Ghor in its northern and Arabah in its southern half, (BURCKHARDT, Travels in Syria, pp. 441-443,) but may apply to any desert plain or steppe. It often occurs in Scripture, and is almost always translated plain, never “heaven,” except in this place. Desert plain is the idea, which here literally applies not only to the Arabah just mentioned, through the entire length of which the Israelites marched, (Deuteronomy 2:1-3,) but to the valleys and plains of Arabia as well. The imagery is military. Jehovah, the sovereign, marches through the lands where of old he led his people, and a suitable way should be prepared. A herald goes before and calls upon the tribes and nations to cast up a highway along the desert steppes. The figure is resumed in Psalms 68:7 . The spiritual sense, without which the language is simply turgid, is found in Isaiah 40:3; Luke 3:4-5.

Jah—A poetical form for Jehovah. Read—Cast up [the way to] him who rides in the desert plains by his name Jah. This is his essential name.

5 A father to the fatherless, a defender of widows, is God in his holy dwelling.

BAR�ES, "A father of the fatherless - Or, of orphans. Compare Psa_10:14, Psa_10:18. That is, God takes the place of the parent. See Jer_49:11 : “Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me.” This is one of the most tender appellations that could be given to God, and conveys one of the most striking descriptions that can be given of his character. We see his greatness, his majesty, his power, in the worlds that he has made - in the storm, the tempest, the rolling ocean; but it is in such expressions as this that we learn, what we most desire to know, and what we cannot elsewhere learn, that he is a Father; that he is to be loved as well as feared. Nothing suggests more strikingly a state of helplessness and dependence than the condition of orphan children and widows; nothing, therefore, conveys a more affecting description of the character of God - of his condescension and kindness - than to say that he will take the place of the parent in the one case, and be a protector in the other.

And a judge of the widows - That is, He will see justice done them; he will save them from oppression and wrong. No persons are more liable to be oppressed and wronged than widows. They are regarded as incapable of defending or vindicating their own rights, and are likely to be deceived and betrayed by those to whom their property and rights may be entrusted. Hence, the care which God manifests for them; hence, his solemn charges, so often made to those who are in authority, and who are entrusted with power, to respect their rights; hence, his frequent and solemn rebukes to those who violate their rights. See the notes at Isa_1:17. Compare Deu_10:18; Deu_14:29; Deu_24:17; Exo_22:22; Job_24:3, Job_24:21; Jer_7:6; Mal_3:5; Jam_1:27.

Is God in his holy habitation - Where he dwells; to wit, in heaven. The design of the psalmist seems to be to take us at once up to God; to let us see what he is in his holy home; to conduct us into his very presence, that we may see him as he is. What a man is we see in his own home - when we get near to him; when we look upon him, not on great or state occasions, when he is abroad, and assumes appearances befitting his rank and office, but in his own house; as he is constantly. This is the idea here, that if we approach God most nearly, if we look upon him, not merely in the splendor and magnificence in which he appears in governing the worlds, in his judgments, in storm and tempest, riding on the clouds and controlling the ocean, but, as it were, in his own dwelling, his quiet heavens - if we look most closely at his character, we shall find that character best represented by the kind and benignant traits of a father - in his care for widows and orphans. In other words, the more we see of God - the more we become intimately acquainted with his real nature - the more evidence we shall find that he is benevolent and kind.

GILL, "A father of the fatherless,.... In a literal sense, so as to show mercy to them, take care of then), and protect them; and this is a character which the great God often assumes, partly to express his power and providence over such, and partly to signify his tenderness, mercy, and goodness to them; and in which he should be imitated by civil magistrates, and by all good men: for it was not only a law in Israel to show regard to such, and take care not to afflict them, but it is also a branch of pure undefiled Christian religion, Jam_1:27, in attending to which we resemble the great Author of it, who is here intended. Moreover, this may be understood in a spiritual sense of such who are deserted by their friends, or are called to leave father and mother for the sake of Christ and his Gospel; and who are like fatherless ones, in an helpless condition in themselves, and are sensible of it; and will not trust in the creature, nor in any works of their own, but apply to Christ, where they have help and salvation, in whom the fatherless find mercy, Hos_14:3; and who afterwards, when they are without the presence of Christ, and sensible communion with him, are like orphans or fatherless children; but Christ, who is the father of such, will not leave them so, will have pity on them, show favour to them, provide everything needful for them, and will come and visit them, as in Joh_14:18; where the word "orphans" or "fatherless" is used of Christ's disciples;

and a Judge of the widows; of such who are widows indeed in a literal sense, and especially that are believers, his elect that cry unto him; see Luk_18:2; and of such who are so in a spiritual sense; even of the whole church of Christ, who may, even now, be said to be in a widowhood estate, as well as under the former dispensation; since Christ, her bridegroom, is gone to heaven, and who yet, in the mean time, is her Judge, protector, and defender; and when she is made ready for him, as a bride adorned for her husband, will come and take her to himself, and she shall remember the reproach of her widowhood no more, Isa_54:4;

is God in his holy habitation: in heaven, the habitation of his holiness, where is Christ the high and Holy One; and has respect to the poor and lowly, the fatherless and the widow: or in his church, his holy temple, where he dwells and walks, and grants his gracious presence, and will do to the end of the world, according to his promise; or in his holy human nature, the temple and the tabernacle, in which the Godhead dwells.

HE�RY, "As a gracious God, a God of mercy and tender compassion. He is great, but he despises not any, no, not the meanest; nay, being a God of great power, he uses his power for the relief of those that are distressed, Psa_68:5, Psa_68:6. The fatherless, the widows, the solitary, find him a God all-sufficient to them. Observe how much God's goodness is his glory. He that rides on the heavens by his name Jah, one would think should immediately have been adored as King of kings and Lord of lords, and the sovereign director of all the affairs of states and nations; he is so, but this he rather glories in, that he is a Father of the fatherless. Though God be high, yet has he respect unto the lowly. Happy are those that have an interest in such a God as this. He that rides upon the heavens is a Father worth having; thrice happy are the people whose God is the Lord. (1.) When families are bereaved of their head God takes care of them, and is himself their head; and the widows and the fatherless children shall find that in him which they have lost in the relation that is removed, and infinitely more and better. He is a Father of the fatherless, to pity them, to bless them, to teach them, to provide for them, to portion them. He will preserve them alive (Jer_49:11), and with him they shall find mercy,Hos_14:3. They have liberty to call him Father, and to plead their relation to

him as their guardian, Psa_146:9; Psa_10:14, Psa_10:18. He is a judge or patron of the widows, to give them counsel and to redress their grievances, to own them and plead their cause, Pro_22:23. He has an ear open to all their complaints and a hand open to all their wants. He is so in his holy habitation, which may be understood either of the habitation of his glory in heaven (there he has prepared his throne of judgment, which the fatherless and widow have free recourse to, and are taken under the protection of, Psa_9:4, Psa_9:7), or of the habitation of his grace on earth; and so it is a direction to the widows and fatherless how to apply to God; let them go to his holy habitation, to his word and ordinances; there they may find him and find comfort in him. (2.) When families are to be built up he is the founder of them: God sets the solitary in families,brings those into comfortable relations that were lonely, gives those a convenient settlement that were unsettled (Psa_113:9); he makes those dwell at home that wereforced to seek for relief abroad (so Dr. Hammond), putting those that were destitute into a way of getting their livelihood, which is a very good way for man's charity, as it is of God's bounty.

3. As a righteous God, (1.) In relieving the oppressed. He brings out those that are bound with chains, and sets those at liberty who were unjustly imprisoned and brought into servitude. No chains can detain those whom God will make free. (2.) In reckoning with the oppressors: The rebellious dwell in a dry land and have no comfort in that which they have got by fraud and injury. The best land will be a dry land to those that by their rebellion have forfeited the blessing of God, which is the juice and fatness of all our enjoyments. The Israelites were brought out of Egypt into the wilderness, but were there better provided for than the Egyptians themselves, whose land, if Nilus failed them, as it sometimes did, was a dry land.

JAMISO�, "are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.

SPURGEO�, "Ver. 5. A father of the fatherless, and a judge of the widows, is God in his holy habitation. In the wilderness the people were like an orphan nation, but God was more than a father to them. As the generation which came out of Egypt gradually died away, there were many widows and fatherless ones in the camp, but they suffered no want or wrong, for the righteous laws and the just administrators whom God had appointed, looked well to the interests of the needy. The tabernacle was the Palace of Justice; the ark was the seat of the great King. This was a great cause for joy to Israel, that they were ruled by the O�E who would not suffer the poor and needy to be oppressed. To this day and for ever, God is, and will be, the peculiar guardian of the defenceless. He is the President of Orphanages, the Protector of Widows. He is so glorious that he rides on the heavens, but so compassionate that he remembers the poor of the earth. How zealously ought his church to cherish those who are here marked out as Jehovah's especial charge. Does he not here in effect say, "Feed my lambs"? Blessed duty, it shall be our privilege to make this one of our life's dearest objects. The reader is warned against misquoting this verse; it is generally altered into "the husband of the widow, "but Scripture had better be left as God gave it.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 5. A father of the fatherless. In a spiritual sense, the orphans, whose father God is, says Hilary, are those who have renounced their father the Devil, and those to whom Christ, at his departure, sent another Comforter, according to his promise--"I will not leave you orphans." Lorinus.Ver. 5. Does not James 1:27 refer to this verse, for we have the fatherless, the widow, and then the holiness, of the God we serve? Andrew A. Bonar.Ver. 5. God in his holy habitation. Albeit the Lord be infinite and uncomprehended by any place, yet hath he appointed a trysting place where his people shall find him by his own ordinance, to wit, the assembly of his saints, his holy temple shadowing forth Christ to be incarnate, who now is in heaven, now is incarnate, and sitting at the right hand of God, in whom dwells the Godhead; here, here is God to be found. David Dickson.

COKE, "Psalms 68:5. A father of the fatherless, &c.— The meaning is, that God, who is present with us in his sanctuary, or in the ark of his presence, will provide for and defend, as a father, those who have been rendered fatherless by the sword; and as a judge avenge the widows' cause upon those who have unrighteously cut off their husbands; referring to the unjust wars which were made upon his people, and the cruelties exercised towards them by their enemies in their passage through the desarts.

ELLICOTT, “(5) The LXX. and Vulg. prefix to this verse, “They shall be troubled by the face of Him who is,” &c, which seems to indicate that the abrupt introduction of this description of God is due to some loss in the text.

A father of the fatherless, and a judge of the widows.—These epithets of God seem to have become at a very early period almost proverbial.

BE�SO�, "Verse 5-6Psalms 68:5-6. A father of the fatherless — He now proceeds to mention some of the reasons for which God is to be praised. Of these this is one, that he is the patron of such as are injured and oppressed, and have not power to help themselves; is God in his holy habitation — In his tabernacle, or rather, in heaven. Though he is in a peculiar manner present and dwells there, yet the eyes of his fatherly providence and care run to and fro through the earth, to observe and help his people when they are in distress. God setteth the solitary — Hebrew, יחדים, jechidim, such as are left single and alone, and are destitute of help; in families — Hebrew, he causeth them to sit down in houses: he blesseth them with partners in life, and a posterity, and with the safe and comfortable enjoyment of the social blessings attending it. He bringeth out those which were bound, &c. — He setteth captives and prisoners at liberty, as he did the Israelites. But the rebellious — Those that rebel against God, as the Egyptians did; dwell in a dry land — Are deprived of all true comfort, and plagued with manifold calamities. This part of the Psalm, from Psalms 68:1 to Psalms 68:6, inclusive, Dr. Chandler supposes to have been sung just as the Levites took up the ark on their shoulders: and certainly it was a proper exordium to this great solemnity: containing “a solemn acknowledgment of God, a devout prayer for

the dispersion of his enemies, and an exhortation to his people to rejoice before him, and to celebrate his praises, who guided their forefathers in the desert; when he redeemed them from Egyptian bondage, avenged them of their enemies, enlarged them into families, enriched them with the spoils of Egypt, and condemned their oppressors to poverty, disgrace, and misery.”

WHEDO�, "5. Father of the fatherless—This fatherly tenderness toward the most helpless of our race is “Jah’s” especial honour, while coupled with the character of a righteous judge, as in the next sentence.

Is God in his holy habitation—Of which the place of the shekinah in the “holy of holies” was the symbol.

6 God sets the lonely in families,[c] he leads out the prisoners with singing; but the rebellious live in a sun-scorched land.

BAR�ES, "God setteth the solitary in families - Margin, as in Hebrew, in a house. The word rendered solitary means properly one alone, as an only child; Gen_22:2, Gen_22:12, Gen_22:16; and then it means alone, solitary, wretched, forsaken. See the notes at Psa_22:20. The word rendered “families” would be more literally and better translated as in the margin, houses. The idea then is, not that he constitutes families of those who were solitary and alone, but that to those who are alone in the world - who seem to have no friends - who are destitute, wretched, forsaken, he gives comfortable dwellings. Thus the idea is carried out which is expressed in the previous verse. God is the friend of the orphan and the widow; and, in like manner, he is the friend of the cast out - the wandering - the homeless; - he provides for them a home. The meaning is, that he is benevolent and kind, and that they who have no other friend may find a friend in God. At the same time it is true, however, that the family organization is to be traced to God. It is his original appointment; and all that there is in the family that contributes to the happiness of mankind - all that there is of comfort in the world that depends on the family organization - is to be traced to the goodness of God. Nothing more clearly marks the benignity and the wisdom of God than the arrangement by which people, instead of being solitary wanderers on the face of the earth, with nothing to bind them in sympathy, in love, and in interest to each other, are grouped together in families.

He bringeth out those which are bound with chains - He releases the prisoners. That is, He delivers those who are unjustly confined in prison, and held in bondage. The principles of his administration are opposed to oppression and wrong, and in favor of the rights of man. The meaning is not that he always does this by his direct power, but that his law, his government, his requirements are all against oppression and wrong, and in favor of liberty. So Psa_146:7, “The Lord looseth the prisoners.” Compare the notes at Isa_61:1.

But the rebellious dwell in a dry land - The rebels; all who rebel against him. The word rendered dry land means a dry or arid place; a desert. The idea is, that the condition of the rebellious as contrasted with that of those whom God has under his protection would be as a fertile and well-watered field compared with a desert. For the one class he would provide a comfortable home; the other, the wicked, would be left as if to dwell in deserts and solitudes: In other words, the difference in condition between those who are the objects of his favor, and those who are found in proud rebellion against him, would be as great as that between such as have comfortable abodes in a land producing abundance, and such as are wretched and homeless wanderers in regions of arid sand. While God be-friends the poor and the needy, while he cares for the widow and the orphan, he leaves the rebel to misery and want. The allusion here probably is to his conducting his people through the desert to the land of promise and of plenty; but still the passage contains a general truth in regard to the principles of his administration.

CLARKE, "The solitary in families - .yechidim, the single persons יחדים

Is not the meaning, God is the Author of marriage; and children, the legal fruit of it, are an inheritance from him?

GILL, "God setteth the solitary in families,.... Which the Jewish writers generally understand of an increase of families, with children in lawful marriage; see Psa_113:9; an instance of which we have in Abraham and Sarah; from which single or solitary ones, when joined in marriage, sprung a numerous offspring, Isa_51:2. And to this sense the Targum paraphrases the words;

"God is he that joins, couples single ones into a couple, as one:''

some copies add,

"to build an house out of them;''

that is, a family; see Rth_4:11. But it may be better interpreted of the fruitfulness and increase of the church with converts, under the Gospel dispensation, even from among the Gentiles; who were before solitary, or were alone, without God and Christ, and aliens from the commonwealth of Israel; but being called and converted by the ministry of the word, were brought into and placed in Gospel churches, or families; see Isa_54:1; and may be applied to particular persons, who, before conversion, may be said to be "solitary" or alone; living without God, the knowledge and fear of him, and fellowship with him, being alienated from the life of him through ignorance; and without Christ,

and communion with him, he not dwelling in them, nor they in him; and also sensual, not having the Spirit, his graces and fruits; being destitute of faith, hope, and love: and, moreover, aliens from the people of God, having no society with them, being in a state of solitude and darkness, and under the power of sin and Satan; helpless and "desolate", as the word here used rendered, Psa_25:16. But, in effectual calling, such are brought out of this dismal state, and being drawn with the cords of love by the Spirit, to the Father and the Son, and brought to a spiritual acquaintance with them, they are "set in families", or placed in Gospel churches; which, as families, have a master over them, who is Christ the Son and firstborn, of whom they are named; where are saints of various ages, sizes, and standing; some fathers, some young men, and some children; where are provisions suitable for them, and stewards to give them their portion of meat in due season, who are the ministers of the word; and laws and rules, by which they are directed and regulated, and everything is kept in good decorum;

he bringeth out those which are bound with chains; as Peter and others literally, Act_12:5; or rather it is to be understood spiritually of such as are bound with the chains of their own sins, and are under the power of them, with the fetters of the law, in which they are held, and who are led and kept captive by Satan; those Christ the Son makes free, proclaims liberty to them, says to such prisoners, Go forth; and, by the blood of his covenant, sends them forth, and directs them to himself, the strong hold, as prisoners of hope; see Isa_61:1. The Septuagint and Vulgate Latin versions render it, "he bringeth forth the prisoners with fortitude"; so Apollinarius, "with his great power and strength"; and the Syriac version, with prosperity; or in a pompous manner, as the Targum. But the words may be better rendered, "he bringeth forth the prisoners", either as Ainsworth, "into fit (and commodious) places", or rather, "into the conveniencies" or "commodities": that is, of life, such as prisoners are destitute of;

but the rebellious dwell in a dry land; meaning the Jews, to whom Christ came, and whom they rejected, reviled, hated, and would not have him to reign over them, and were a gainsaying and disobedient people; for which their land was smitten with a curse, and in the time of their wars became a dry land; when famine and pestilence were everywhere, and such tribulation as was never known, Isa_8:21. Moreover, the nations of the world, among whom they are dispersed, are a dry land to them; and even such places as are become fruitful through the preaching of the Gospel are no other to them, who neither do hear it, nor will they hear it; and they are like persons in a dry and thirsty land, vainly expecting a Messiah, who will never come. This may also be applied to all that obey not the Gospel of Christ, who will be punished with everlasting destruction from his presence, and shall not have a drop of cold water allowed them to cool their tongue. The allusion may be thought to be to the Jews, that murmured and rebelled against God, and vexed his Spirit in the wilderness, where their carcasses fell; and so dwelt in a dry land, and entered not into rest, or the land of Canaan. The Septuagint, Vulgate Latin, and all the Oriental versions, render it, "in graves"; Apollinarius paraphrases it,

"he bringeth the dead out of the graves to light.''

SPURGEO�, "Ver. 6. God setteth the solitary in families. The people had been sundered and scattered over Egypt; family ties had been disregarded, and affections crushed; but when the people escaped from Pharaoh they came together again, and

all the fond associations of household life were restored. This was a great joy.He bringeth out those which are bound with chains. The most oppressed in Egypt were chained and imprisoned, but the divine Emancipator brought them all forth into perfect liberty. He who did this of old continues his gracious work. The solitary heart, convinced of sin and made to pine alone, is admitted into the family of the Firstborn; the fettered spirit is set free, and its prison broken down, when sin is forgiven; and for all this, God is to be greatly extolled, for he hath done it, and magnified the glory of his grace.But the rebellious dwell in a dry land. If any find the rule of Jehovah to be irksome, it is because their rebellious spirits kick against his power. Israel did not find the desert dry, for the smitten rock gave forth its streams; but even in Canaan itself men were consumed with famine, because they cast off their allegiance to their covenant God. Even where God is revealed on the mercyseat, some men persist in rebellion, and such need not wonder if they find no peace, no comfort, no joy, even where all these abound. Justice is the rule of the Lord's kingdom, and hence there is no provision for the unjust to indulge their evil lustings: a perfect earth, and even heaven itself, would be a dry land to those who can only drink of the waters of sin. Of the most soul satisfying of sacred ordinances these witless rebels cry, "what a weariness it is!" and, under the most soul sustaining ministry, they complain of "the foolishness of preaching." When a man has a rebellious heart, he must of necessity find all around him a dry land.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 6. God setteth the solitary in families. It may be interpreted of the fruitfulness and increase of the church with converts, under the gospel dispensation, even from among the Gentiles, who were before solitary, or were alone, without God and Christ, and aliens from the commonwealth of Israel; but, being called and converted by the ministry of the word, were brought into and placed in gospel churches, or families... Gospel churches, like families, have a master over them, who is Christ the Son and firstborn, of whom they are named; where are saints of various ages, sizes, and standing; some fathers, some young men, and some children; where are provisions suitable for them, and stewards to give them their portion of meat in due season, who are the ministers of the word; and laws and rules, by which they are directed and regulated, and everything is kept in good decorum. John Gill.

COKE, "Psalms 68:6. God setteth the solitary in families— Literally, God causeth them to sit down into a family. The word יחידים iech-idim, rendered solitary, signifies such as are left alone, and destitute of help; and seems to imply those whose fathers and families were destroyed either in Egypt, or in passing through the wilderness, by their enemies. Even these, God will cause to sit down, each of them into a family; or bless them with a numerous posterity, and with a safe and comfortable enjoyment of all the social blessings attending it. Dr. Chandler renders the next clause thus: He bringeth forth those who were bound, with great abundance; which, says he, undoubtedly relates to the state of many of the Jews; who were bound or fettered in Egypt, but whom God brought from thence with numerous flocks and great riches; for that they spoiled the Egyptians. Mr. Schultens gives the passage a different turn; "God brings forth those who were bound, into

the more grateful bonds and connections of societies and family relations." See him on Proverbs 31:19. It is added, but the rebellious dwell in a dry land. The word sorerim, rendered rebellious, has a very strong and significant meaning, and סורריםdenotes those enemies of the Israelites who were obstinately and madly bent on doing them mischief, and stimulated by their hatred and malice utterly to destroy them. See Hosea 4:16. The word צחיחה tsechichah, rendered a dry, signifies a shining, dry, barren place; and denotes that these enemies should be destitute of, not only riches, but necessaries, and of family; in a word, of all the advantages of life, and reduced to the utmost distress and poverty. See Ezekiel 26:4. The Chaldee paraphrase applies this verse to the state of the Jews in Egypt: "He brought out Israel, who were bound in Egypt; but Pharaoh and his army, who refused to let them go, inhabited a dry place:" Referring, I suppose, to their being stripped of their riches by the Israelites, or to their throwing up their dead bodies on the dry and sandy shore. This part of the psalm Dr. Chandler supposes to have been sung just as the Levites took up the ark on their shoulders; and it was a proper exordium to this great solemnity. It begins with a solemn acknowledgment of God, a devout prayer for the dispersion of his enemies, and an exhortation to his people to glory in and rejoice before him, and celebrate his praises, who guided their forefathers in the desart; when he redeemed them from the Egyptian bondage, avenged them of their enemies, freed them from their slavery, enlarged them into families, enriched them with the spoils of Egypt, and condemned their oppressors to poverty, disgrace, and misery. When the ark was lifted up, and placed by its staves on the shoulders of the Levites, just as the procession began, the following part of the hymn was sung, Psalms 68:7-14.

WHEDO�, "6. Setteth the solitary in families—This is not necessarily restricted to conjugal life, but is a direct expression of sympathy for those who, by providential causes, are bereft of kindred and thrown out as waifs upon society. God leads them, with or without marriage, to a family relation which restores their social status, and opens to them the hopes and enjoyments of life. But the promise applies only to such as fear and trust God.

EXPOSITORS DICTIO�ARY OF TEXTS, "The Book of Ruth

Psalm 68:6

These words express in the shortest possible compass the main lesson of the book of Ruth. It is rather a matter for rejoicing that the lovely pastoral, in which Ruth the Moabitess is the principal figure, forms no part of the record of that anarchic and sanguinary era, so that we take it up as an independent whole, complete in itself. Coming to it, indeed, after the violence and disorder of which the book of Judges is full, is like passing from scenes of battle and carnage to a quiet and peaceful landscape with its homely cottages and waving cornfields. How pathetic, for example, are the unstudied phrases that paint for us the desolation of the childless �aomi!

I. Yet the story of Ruth is not altogether a sad one. The closing scene comes as a

cheerful contrast to the pathetic beginning; while, quite apart from this, we get a glimpse of the deeper compensations that enable us in some degree to justify the ways of God to man. Take, for example, the doctrine of a Divine Providence bringing good out of evil, and guiding human lives to unforeseen issues. I do not mean to say that this doctrine is clearly set forth in the book of Ruth; it teaches us, as life itself does, indirectly, by signs and tokens that are clear enough to all who have eyes to see and ears to hear. And the lesson taught in this indirect way Isaiah , surely, that God is the Protector of all that trust in Him. Our lives are not random things—the sport of cruel accident. There is a clue to them; and the clue is in the hands of One who, being infinitely wise and merciful, has ordained this world as a scene of discipline and preparation.

II. Your lot in life, whoever you are, may be humble; you think it insignificant. You can do nothing for God. But ask yourself, can God do nothing in and through you? God"s voice in this book says to you, "Don"t creep away into the cavern of your own private cares and griefs and hide yourself there; don"t settle down into a life of moaning and sighing and querulous regrets. Come out of yourself; come out into the world all groaning and travailing in pain, and see whether Divine grace cannot help you to be a blessing and a consolation to others."

III. But the picture is not complete yet. Ruth was not a daughter of Israel. She was an alien, a heathen, one of a race hated and despised by the chosen people. The old law said, "An Ammorite or a Moabite shall not enter into the congregation". But no law of God"s making is levelled against truth or goodness; and in the great congregation of worshippers of the one true God, they who "do justly and love mercy" are there by Divine right. What a rebuke there is here to our narrow formulas of race and creed and terms of communion.

IV. But what does the Bible answer to the sneer, "Can any good thing come out of �azareth". It is "Come and see". So the bigot who fancies that his own particular Church or sect is a land of Goshen where alone, amid the surrounding darkness, the true light shines; to the cynical pessimist who goes about with a lantern looking for an honest Prayer of Manasseh , the same answer is given. Call the story of Ruth idyllic if you like. I refuse to believe that it is exceptional. In this harsh world such lives are led, such deeds are done. The Bible story does but lay bare a vein of tender true-heartedness that not in one place only, but in places innumerable, runs underneath the selfishness and the pretentiousness of our modern life.

V. One more last word. The book of Ruth is a domestic story. Its moral for Christians is the consecration of the Christian idea of the home. When the Son of God took upon Him our flesh He revealed the sacredness of human life. He took up the institution of the family into the Divine order, and so hallowed it for ever. It is God who sets the solitary in families; and His sacred purpose is that, through the homely bonds of human fellowship, which link human beings together, they should learn to see and to strengthen the invisible bonds that bind us all to our Father who is in heaven. Surely it is worth our while to try to realize God"s idea of home and kindred and the ties that unite those who live together and share the same lot.

—J. W. Shepard, Light and Life, p114.

7 When you, God, went out before your people, when you marched through the wilderness,[d]

BAR�ES, "O God, when thou wentest forth before thy people ... - That is, in conducting them through the desert to the promised land. The statement in regard to the paternal character of God in the previous verses is here illustrated by his guiding his own people, when fleeing from a land of oppression, through the barren desert - and his interpositions there in their behalf. All that had been said of him in the previous verses is here confirmed by the provision which he made for their needs in their perilous journey through the wilderness.

CLARKE, "O God, when thou wentest forth - This and the following verse most manifestly refer to the passage of the Israelites through the wilderness.

GILL, "O God, when thou wentest forth before thy people,.... In the pillar of cloud, and in the pillar of fire, as the Targum adds; and this divine Person was the Son of God, the Angel of his presence, in whom his name was, even his name JAH or Jehovah before mentioned;

when thou didst march through the wilderness; at the head of the Israelites, leading, guiding, and directing them; providing for them all things necessary, and protecting them against their enemies. And so Christ goes before his people, as they pass through the wilderness of this world; and does the like good offices for them, until he, as the great Captain of their salvation, brings them safe to glory: for what is here said is taken notice of as a resemblance of what he now does, or has done, under the Gospel dispensation, to which this psalm belongs; particularly of his marching through the wilderness of the Gentile world, in the ministry of the word by his apostles, wherein he went forth conquering and to conquer.

HE�RY, "The psalmist here, having occasion to give God thanks for the great things he had done for him and his people of late, takes occasion thence to praise him for what he had done for their fathers in the days of old. Fresh mercies should put us in mind of former mercies and revive our grateful sense of them. Let it never be forgotten,

I. That God himself was the guide of Israel through the wilderness; when he had brought them out of their chains he did not leave them in the dry land, but he himself went before them in a march through the wilderness, Psa_68:7. It was not a journey, but a march, for they went as soldiers, as an army with banners. The Egyptians promised themselves that the wilderness had shut them in, but they were deceived; God's Israel, having him for their leader, marched through the wilderness and were not lost in it. Note, If God bring his people into a wilderness, he will be sure to go before them in it and bring them out of it. Son_8:5.

JAMISO�, "(Compare Exo_19:16-18).

thou wentest — in the pillar of fire.

thou didst march — literally, “in Thy tread,” Thy majestic movement.

CALVI�, "7O God! when thou wentest forth before thy people, etc. The Psalmist now proceeds to show that the Divine goodness is principally displayed in the Church, which God has selected as the great theater where his fatherly care may be manifested. What follows is evidently added with the view of leading the posterity of Abraham, as the Lord’s chosen people, to apply the observations which had been just made to themselves. The deliverance from Egypt having been the chief and lasting pledge of the Divine favor, which practically ratified their adoption under the patriarch, he briefly adverts to that event. He would intimate that in that remarkable exodus, proof had been given to all succeeding ages of the love which God entertained for his Church. Why were so many miracles wrought? why were heaven and earth put into commotion? why were the mountains made to tremble? but that all might recognize the power of God as allied with the deliverance of his people. He represents God as having been their leader in conducting them forth. And this not merely in reference to their passage of the Red Sea, but their journeys so long as they wandered in the wilderness. When he speaks of the earth being moved, he would not seem to allude entirely to what occurred upon the promulgation of the law, but to the fact that, throughout all their progress, the course of nature was repeatedly altered, as if the very elements had trembled at the presence of the Lord. It was upon Mount Sinai, however, that God issued the chief displays of his awful power; it was there that thunders were heard in heaven, and the air was filled with lightnings; and, accordingly, it is mentioned here by name as having presented the most glorious spectacle of the Divine majesty which was ever beheld. Some read, This Sinai, etc., connecting the pronoun זה, zeh, with the mountain here named; but it is much more emphatical to join it with the preceding clause, and to read, the heavens dropped at the presence of This God; David meaning to commend the excellency of the God of Israel. The expression is one

frequently used by the prophets to denote that the God worshipped by the posterity of Abraham was the true God, and the religion delivered in his law no delusion, as in Isaiah 25:9, “This, this is our God, and he will save us.” To establish the Lord’s people in their faith, David leads them, as it were, into the very presence of God; indicates that they were left to no such vague uncertainties as the heathen; and indirectly censures the folly of the world in forsaking the knowledge of the true God, and fashioning imaginary deities of its own, of wood and stone, of gold and silver.

SPURGEO�, "Ver. 7. O God, when thou wentest forth before thy people. What a sweetly suitable association, "thou" and "thy people; "--thou before, and thy people following! The Lord went before, and, therefore, whether the Red Sea or burning sand lay in the way, it mattered not; the pillar of cloud and fire always led them by a right way.When thou didst march through the wilderness. He was the Commander in chief of Israel, from whom they received all orders, and the march was therefore his march. "His stately step the region drear beheld." We may speak, if we will, of the "wanderings of the children of Israel, "but we must not think them purposeless strayings, they were in reality a well arranged and well considered march.SELAH. This seems an odd place for a musical pause or direction, but it is better to break a sentence than spoil praise. The sense is about to be superlatively grand, and, therefore, the selah intimates the fact to the players and singers, that they may with suitable solemnity perform their parts. It is never untimely to remind a congregation that the worship of God should be thoughtfully and heartily presented.

COFFMA�, "Verse 7GOD'S PROCESSIO� BEGA� WITH THE EXODUS

"O God, when thou wentest forth before thy people,

When thou didst march through the wilderness; (Selah)

The earth trembled,

The heavens also dropped rain at the presence of God:

Yet Sinai trembled at the presence of God, the God of Israel.

Thou, O God, didst send a plentiful rain,

Thou didst confirm thine inheritance when it was weary.

Thy congregation dwelt therein:

Thou, O God didst prepare of thy goodness for the poor."

There seems to be an intention here of comparing this journey of "bringing to

Jerusalem the ark of God," with the procession of God leading his people out of Egypt, through the wilderness to Sinai, and onward through history. Thus quite early we have the singers of Israel shouting the praises of God for his mighty triumph in the Exodus.

"Thou didst march through the wilderness" (Psalms 68:7). This refers to the period of forty years in the wilderness prior to the entry into Canaan.

"Rain ... plentiful rain" (Psalms 68:8-9). This may be a reference to the manna that literally `rained' out of heaven to feed Israel during that forty years. Such an understanding makes the `rain' a metaphor of the blessings that sustained Israel in the wilderness.

"The earth trembled ... Sinai trembled" (Psalms 68:8). This refers to the dreadful natural phenomena that attended the giving of the Law through Moses at Sinai.

"The psalmist here gives a brief resume of the exodus and its inerasable memories which was then, at that very moment being relived by the people."[10]

BE�SO�, "Verse 7-8Psalms 68:7-8. O God, when thou wentest forth before thy people — In the cloudy pillar, as their captain, leading them out of Egypt; the earth shook — Or, trembled, that is, either the inhabitants of those parts of the earth, according to Exodus 15:14; or the earth itself, through an earthquake, as a token of God’s dreadful presence, as seems to be intimated, Psalms 114:5-7. The heavens also dropped — Dissolved into showers, as the consequence of those mighty thunders and lightnings, which also bespoke his presence, and of the thick cloud that covered the mount. Even Sinai itself, &c. — Shook, or dropped, for either verb may be supplied from the former clause, there being no verb in the Hebrew text of this clause. Sinai was even melted, or dissolved with fear. It is a poetical representation of the terribleness of God’s appearance. Dr. Chandler supposes that this part of the Psalm, from Psalms 68:7 to the 14th, was sung just as the procession began, and the Levites moved along with the ark, placed by its staves on their shoulders.

WHEDO�, "7. Wentest forth… didst march—Military phrases, specially denoting the going forth to battle, Psalms 44:9; Habakkuk 3:13; �umbers 27:17. The triumphal march of Psalms 68:4 is resumed, and the proper theme of the psalm is here taken up, which is, to show that God, who has always acted as the captain and leader of his people, disposing every thing concerning them by his supreme command, has now directed the settlement of the ark at Zion. See Psalms 68:15-16. Psalms 68:7-9 are a quotation from Judges 5:4-5.

Wilderness—The desert of Sinai, which Moses calls “the waste, howling wilderness.” Deuteronomy 32:10. In Judges 5:4 the desert of Sinai and the Arabah south of the Dead Sea, (Psalms 68:4,) are both mentioned.

EBC 7-10, "With the second strophe (Psalms 68:7-10) begins the historical retrospect, which is continued till, at the end of the fourth (Psalms 68:18), God is enthroned in the sanctuary, there to dwell forever. In the second strophe the wilderness life is described. The third (Psalms 68:11-14) tells of the victories which won the land. The fourth triumphantly contrasts the glory of the mountain where God at last has come to dwell, with the loftier peaks across the Jordan on which no such lustre gleams.

Psalms 68:7-8 are from Deborah’s song, with slight omissions and alterations, notably of "Jehovah" into "God." The phrase "before" still rings in the psalmist’s ears, and he changes Deborah’s words, in the first clause of Psalms 68:7, so as to give the picture of God marching in front of His people, instead of, as the older song represented Him, coming from the east, to meet them marching from the west. The majestic theophany at the giving of the Law is taken as the culmination of His manifestations in the wilderness. Psalms 68:9-10, are capable of two applications. According to one, they anticipate the chronological order, and refer to the fertility of the land, and the abundance enjoyed by Israel when established there. According to the other they refer to the sustenance of the people it, the wilderness. The former view has in its favour the ordinary use of "inheritance" for the land, the likelihood that "rain" should be represented as falling on soil rather than on people, and the apparent reference in "dwelt therein," to the settlement in Canaan. The objection to it is that reference to peaceful dwelling in the land is out of place, since the next strophe pictures the conquest. If, then, the verses belong to the age of wandering, to what do they refer? Hupfeld tries to explain the "rain" as meaning the manna, and, still more improbably, takes the somewhat enigmatical "assembly" of Psalms 68:10 to mean (as it certainly does) "living creatures," and to allude (as it surely does not) to the quails that fell round the camp. Most commentators now agree in transferring "thine inheritance" to the first clause, and in understanding it of the people, not of the land. The verse is intelligible either as referring to gifts of refreshment of spirit and courage bestowed on the people, in which case "rain" is symbolical; or to actual rainfall during the forty years of desert life, by which sowing and reaping were made possible. The division of the verse as in our translation is now generally adopted. The allusion to the provision of corn in the desert is continued in Psalms 68:10, in which the chief difficulty is the ambiguous word "assembly." It may mean "living creatures," and is so taken here by the LXX and others. It is twice used in 2 Samuel 22:11 and 2 Samuel 22:13, for an army. Delitzsch takes it as a comparison of Israel to a flock, thus retaining the meaning of creatures. If the verse is interpreted as alluding to Israel’s wilderness life, "therein" must be taken in a somewhat irregular construction, since there is no feminine noun at hand to which the feminine pronominal suffix in the word can be referred. In that barren desert, God’s flock dwelt for more than a generation, and during all that time His goodness provided for them. The strophe thus gives two aspects of God’s manifestation in the wilderness-the majestic and terrible, and the gentle and beneficent. In the psalmist’s triumphant retrospect no allusion is made to the dark obverse-Israel’s long ingratitude. The same history which supplies other psalmists and prophets with material for penetrating accusations yields to this one only occasion of praise. God’s part is pure goodness; man’s is shaded with much rebellious murmuring.

K&D 7-10, "In Psa_68:7. the poet repeats the words of Deborah (Jdg_5:4.), and her words again go back to Deu_33:2, cf. Exo_19:15.; on the other hand, our Psalm is the

original to Hab. 3. The martial verb יצא represents Elohim as, coming forth from His

heavenly dwelling-place (Isa_26:21), He places Himself at the head of Israel. The stately

verb צעד represents Him as He accompanies the hosts of His people with the step of a

hero confident of victory; and the terrible name for the wilderness, ישימון, is designedly chosen in order to express the contrast between the scene of action and that which they

beheld at that time. The verb to זה�סיני is easily supplied; Dachselt's rendering according

to the accents is correct: hic mons Sinai (sc. in specie ita tremuit). The description fixes our attention upon Sinai as the central point of all revelations of God during the period of deliverance by the hand of Moses, as being the scene of the most gloriously of them all (vid., on Hab. p. 136f.). The majestic phenomena which proclaimed the nearness of God are distributed over the whole journeying, but most gloriously concentrated themselves at the giving of the Law of Sinai. The earth trembled throughout the extended circuit of this vast granite range, and the heavens dropped, inasmuch as the darkness of thunder clouds rested upon Sinai, pierced by incessant lightnings (Ex. 19). There, as the original passages describe it, Jahve met His people; He came from the east, His people from the west; there they found themselves together, and shaking the earth, breaking through the heavens, He gave them a pledge of the omnipotence which should henceforth defend and guide them. The poet has a purpose in view in calling Elohim in this passage “the God of Israel;” the covenant relationship of God to Israel dates from Sinai, and from this period onwards, by reason of the Tôra, He became Israel's King (Deu_33:5). Since the statement of a fact of earlier history has preceded, and since the preterites alternate with them, the futures that follow in Psa_68:10, Psa_68:11 are to be understood as referring to the synchronous past; but hardly so that Psa_68:10 should refer to the miraculous supply of food, and more especially the rain of manna, during the journeyings through the wilderness. The giving of the Law from Sinai has a view to Israel being a settled, stationary people, and the deliverance out of the land of bondage only finds its completion in the taking and maintaining possession of the Land of Promise. Accordingly Psa_68:10, Psa_68:11 refer to the blessing and protection of the people who had taken up their abode there.

The 8נחל of God (genit. auctoris, as in 2 Macc. 2:4) is the land assigned by Him to

Israel as an inheritance; and שם�נדבותe an emblem of the abundance of gifts which God

has showered down upon the land since Israel took up its abode in it. נדבה is the name

given to a deed and gift springing from an inward impulse, and in this instance the intensive idea of richness and superabundance is associated therewith by means of the

plural; שם�נדבותe is a shower-like abundance of good gifts descending from above. The

Hiphil here governs a double accusative, like the Kal in Pro_7:17, in so far, that is, as הניף

is drawn to Psa_68:10; for the accentuation, in opposition to the Targum, takes נחלתך

together: Thine inheritance and that the parched one (Waw epexeget. as in נחלתך�ונלאה

1Sa_28:3; Amo_3:11; Amo_4:10). But this “and that” is devoid of aim; why should it not

at once be read הEה�ל? The rendering of Böttcher, “Thy sickened and wearied,” is

inadmissible, too, according to the present pointing; for it ought to be נחלתך� or נחלתך�. And

with a suffix this Niphal becomes ambiguous, and more especially so in this connection,

where the thought of נחלה, an inherited possession, a heritage, lies so naturally at hand.

as in ,ונלEה is therefore to be drawn to Psa_68:10, and Psa_68:10must begin with נחלתך�

the lxx, καg�hσθένησε�σj�δl�κατεερτίσω�αnτήν. It is true הEנל is not a hypothetical preteriet

equivalent to ונלאתה; but, as is frequently the case with the anarthrous participle (Ew. §

341, b), it has the value of a hypothetical clause: “and if it (Israel's inheritance) were in a

parched, exhausted condition (cf. the cognate root להה, Gen_47:13), then hast Thou

always made it again firm” (Psa_8:4; Psa_15:1-5 :17), i.e., strengthened, enlivened it. Even here the idea of the inhabitants is closely associated with the land itself; in Psa_68:11 they are more especially thought of: “They creatures dwelt therein.” Nearly all

modern expositors take הoח either according to 2Sa_23:11, 2Sa_23:13 (cf. 1Ch_11:15), in

the signification tent-circle, ring-camp (root חו, Arab. pw, to move in a circle, to encircle,

to compass), or in the signification of Arab. payy (from Arab. payiya = חיה ,חיי), a race or

tribe, i.e., a collection of living beings (cf. יo1 ,חSa_18:18). But the Asaphic character of

this Psalm, which is also manifest in other points, is opposed to this rendering. This style

of Psalm is fond of the comparison of Israel to a flock, so that also in Psa_74:19 חית�ענייןsignifies nothing else than “the creatures {Getheir, collective] of Thy poor, Thy poor

creatures.” This use of חיה is certainly peculiar; but not so remarkable as if by the

“creatures of God” we had to understand, with Hupfeld, the quails (Ex. 16). The avoiding

of 3המה on account of the idea of brutum (Psa_73:22) which is inseparable from this

word, is sufficient to account for it; in חיה, ζrον, there is merely the notion of moving life.

We therefore are to explain it according to Mic_7:14, where Israel is called a flock dwelling in a wood in the midst of Carmel: God brought it to pass, that the flock of

Israel, although sorely persecuted, nevertheless continued to inhabit the land. 83, as in

Mic_7:15, refers to Canaan. עני in Psa_68:11 is the ecclesia pressa surrounded by foes on every side: Thou didst prepare for Thy poor with Thy goodness, Elohim, i.e., Thou didst

regale or entertain Thy poor people with Thy possessions and Thy blessings. הכין�ל�, as in

Gen_43:16; 1Ch_12:39, to make ready to eat, and therefore to entertain; טובה as in Psa_

�כין Jer_31:12. It would be quite inadmissible, because tautological, to refer ,טוב�ה ,65:12to the land according to Psa_65:10 (Ewald), or even to the desert (Olshausen), which the description has now left far behind.

BI 7-18, "O God, when Thou wentest forth before Thy people, when Thou didst march through the wilderness.

The progress of humanity

I. It commences with the Divinely terrible (Psa_68:7-8). As a rule, if not always, the very first step of the soul on its moral march is preceded by visions of God that startle and alarm. God seems to enwrap the soul in “blackness” and “darkness” and “tempests,” to roll thunders and flash lightnings on the conscience, as on Sinai of old; so that the soul cries out, “Lord, what shall I do to be saved?” (Isaiah; St. Paul; people on day of

Pentecost.)

II. It proceeds under the leadership of God Himself.

1. He supplied Israel’s needs (Psa_68:9).

2. He conquered their enemies (Psa_68:11-12). And this is what God is always doing for His people. No moral progress can we make unless He leads us on, supplying our needs and striking down our foes.

III. Every stage conducts to higher privileges. Three stages in the march of the Hebrews are indicated here. From Egypt they advanced to the wilderness, and the wilderness, with all its trials and inconveniences, was better than the land of despotism. From the wilderness they entered Canaan. Every stage that a man reaches in moral progress is better than the preceding. He moves on “from strength to strength,” from “glory to glory.” The glories reached are nothing to be compared to the glories yet to be enjoyed. (Homilist.)

8 the earth shook, the heavens poured down rain, before God, the One of Sinai, before God, the God of Israel.

BAR�ES, "The earth shook - See Exo_19:16-18.

The heavens also dropped at the presence of God - That is, dropped down rain and food. The idea is that the very heavens seemed to be shaken or convulsed, so that rain and food were shaken down - as ripe fruit falls from a tree that is shaken. Compare the notes at Isa_34:4. So also, Isa_64:1-3. The meaning is not that the heavens themselves dropped down, but that they dropped or distilled rain and food.

Even Sinai itself was moved - This was true; but this does not seem to be the idea intended here, for the words “even” and “was moved” are not in the original. The Hebrew is, literally, “This Sinai;” meaning probably” this was at Sinai,” or, “this took place at Sinai.” The correct translation perhaps would be, “The heavens distilled rain at the presence of God, this at Sinai, at the presence of God.”

At the presence of God, the God of Israel - The whole region seemed to be moved and awed at the presence of God, or when he came down to visit his people. The earth and the heavens, all seemed to be in commotion.

GILL, "The earth shook,.... Not only about Sinai, but in other places; see Psa_114:1. It may also design the dread and trembling of the inhabitants of the earth, when they heard of the wonderful things God did for his people, Exo_15:14;

the heavens also dropped at the presence of God; the Targum supplies, dew; to which may be added, quails and manna: though it rather seems to design a large shower of rain, which followed the lightning and thunder, when the law was given;

even Sinai itself was moved at the presence of God, the God of Israel: it is said to quake greatly, Exo_19:18. The words of this verse and Psa_68:7 seem to be borrowed out of the song of Deborah, Jdg_5:4. Like effects followed the promulgation of the Gospel, even a shaking of the heavens and of the earth as an emblem of the removing of the ceremonial rites and Mosaic ordinances. Let it be observed, that Christ, who went before the Israelites in the wilderness, and whom they tempted and rebelled against, is called the God of Israel.

HE�RY, "That he manifested his glorious presence with them at Mount Sinai, Psa_68:8. Never did any people see the glory of God, nor hear his voice, as Israel did, Deu_4:32, Deu_4:33. Never had any people such an excellent law given them, so expounded, so enforced. Then the earth shook, and the neighbouring countries, it is likely, felt the shock; terrible thunders there were, accompanied no doubt with thunder-showers, in which the heavens seemed to drop; while the divine doctrine dropped as the rain, Deu_32:2. Sinai itself, that vast mountain, that long ridge of mountains, was moved at the presence of God; see Jdg_5:4, Jdg_5:5; Deu_33:2; Hab_3:3. This terrible appearance of the Divine Majesty, as it would possess them with a fear and dread of him, so it would encourage their faith in him and dependence upon him. Whatever mountains of difficulty lay in the way of their happy settlement, he that could move Sinai itself could remove them, could get over them.

JAMISO�, "even Sinai itself — literally, “that Sinai,” as in Jdg_5:5.

SPURGEO�, "Ver. 8. The earth shook. Beneath the sublime tread the solid ground trembled.The heavens also dropped at the presence of God, as if they bowed before their God, the clouds descended, and "a few dark shower drops stole abroad."Even Sinai itself was moved at the presence of God. Moses tell us, in Exodus 19:1-25, that "the whole mountain quaked greatly." That hill, so lone and high, bowed before the manifested God.The God of Israel. The one only living and true God, whom Israel worshipped, and who had chosen that nation to be his own above all the nations of the earth. The passage is so sublime, that it would be difficult to find its equal. May the reader's heart adore the God before whom the unconscious earth and sky act as if they recognised their Maker and were moved with a tremor of reverence.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 8. The God of Israel. Sinai was the seat not only of God, but of the covenant God of the people of Israel; from which the law was proclaimed, and the covenant struck between God and his people. Hermann Venema.

COKE, “Psalms 68:8. The earth shook, &c.— When the people arrived at Sinai, and

God descended on the mountain, the earth trembled at his presence; the heavens also dropped, i.e. dissolved into showers, as the consequence of the mighty thunders and lightnings which bespoke the presence of the Almighty, and of the thick cloud which covered the mount. Exodus 19:16. In the next clause, Even Sinai itself, &c. one of the verbs in the former clauses must be supplied: Sinai itself shook, or dropped at the presence of God: that is, as it were, flowed down and dissolved. So Deborah, Judges 5:4-5 in her song of triumph says, Lord, when thou wentest out of Seir, when thou marchedst from the field of Edom; the earth trembled, and the heavens dropped; the clouds also dropped down water. The mountains flowed down at the presence of the Lord; this Sinai [flowed down] at the presence of the God of Israel.

WHEDO�, "8. The heavens… dropped—That is, distilled. The accusative of the thing “dropped,” namely, water, must be here understood. In the parallel place, Judges 5:4, the same word is used, and supplemented by “the clouds also dropped water.” In Psalms 68:9 it is explained by plentiful rain, where the word rendered plentiful, (Hebrews plural, plentifulnesses,) not only denotes copiousness, but regularity, as if both a liberal and stated supply were given. Furst’s rendering of by “rain of libations, that is, of plentiful gifts of (,geshom nedaboth) ,גשם נדבותmanna,” is totally inadmissible. In Psalms 77:17-18, the same is described as a copious rain, “the clouds poured out water,” accompanied with thunder and lightning. Much of the region about Sinai is fertile in its numerous wadies, and formerly more so than now. Plentiful moisture, with care, would even now restore it. The text indicates that by providential and abundant rains— one of the marked blessings of their desert life—the fertile valleys and gorges were made to yield much more than common for the wants of the people and their flocks, besides cooling and rendering more refreshing the atmosphere.

At the presence of God—Literally, From the face of God, as signifying its direct and miraculous impartation.

God of Israel—The covenant title of God. It first occurs Exodus 24:10, and dates at Sinai because there, by the delivery of the law, God entered more closely into covenant with his people.

9 You gave abundant showers, O God; you refreshed your weary inheritance.

BAR�ES, "Thou, O God, didst send a plentiful rain - Margin, shake out. Prof. Alexander, “a rain of free gifts.” The Septuagint and the Vulgate render it, “a voluntary or willing rain.” The Syriac, “the rain of a vow.” The Hebrew word translated “plentiful”

means free, voluntary, of its own accord - nedâbâh נדבה - (See the notes at Psa_51:12,

where it is rendered free); then it means that which is given freely; and hence, abundantly. It means, therefore, in this place, plentiful, abundant. The reference, however, is to the manna, with which the people were supplied from day to day, and which seemed to be showered upon them in abundance. The word rendered “didst send” means properly to shake out, as if God shook the clouds or the heavens, and the abundant supplies for their needs were thus shaken out.

Whereby thou didst confirm thine inheritance, when it was weary - Thou didst strengthen thy people when they were exhausted, or were in danger of fainting. In other words, God sent a supply of food - manna, quails, etc. - when they were in the pathless wilderness, and when they were ready to perish.

CLARKE, "Didst send a plentiful rain - geshem�nedaboth, a shower of גשם�נדבות

liberality. I believe this to refer to the manna by which God refreshed and preserved alive the weary and hungry Israelites.

GILL, "Thou, O God, didst send a plentiful rain,.... Not of water literally taken, as when the Israelites passed through the sea, Psa_77:17; or when the thunderings and lightnings were on Mount Sinai, at the giving of the law, which are commonly attended with rain, Exo_19:16; or in the land of Canaan, which was the land that drank in the water of the rain of heaven, Deu_11:11; nor the rain of manna and of quails, as Arama, Exo_16:4; but either the effusion of the Holy Spirit, ordinary or extraordinary; that, on the day of Pentecost, in consequence of Christ's ascension, prophesied of in this psalm, was a "plentiful" one indeed; when the disciples were filled with the Holy Ghost, and baptized with it: yea, the ordinary measure of the Spirit's grace in conversion is abundant, and exceeding abundant; it is shed abundantly through Christ, and superabounds sin, and may be called, as the words here signify, "a rain of liberalities" (s), or a free and liberal rain; for it comes from the free grace of God, and makes those on whom it descends a willing people in their obedience. The Spirit of God is a free Spirit; and, where he is, there is liberty, in the exercise of grace, and in the discharge of duty. Or else the ministration of the Gospel (t) is meant; which is compared to rain, Deu_32:2. This, especially in the first times of the Gospel, was a very large and plentiful one; it being sent all over the world, and brought forth fruit in every place: this was also a "liberal" one, flowed from the free grace of God; the subject of it is free grace; and the tendency and effect of it are, to make men free from the bondage of the law, and the spirit of bondage which that induces. The Targum is,

"thou hast let down the dews of quickening, and the rains of good pleasure;''

grace, or free favour;

whereby thou didst confirm thine inheritance when it was weary; that is, the church, as the Targum explains it; the inheritance of Christ, which he has chosen, the Father has given him, and he possesses: the people of God, "weary" with the burdensome rites and ceremonies of the law; with their own sins and corruptions, a burden too heavy for them to bear; with the sins of others, among whom they dwell; with the temptations of Satan, with which they are annoyed; with the persecutions of the men of the world, which make them weary sometimes, and faint in their minds; and with the common afflictions of life, which often make them weary of life itself. Now, by the plentiful ministration of the doctrines of the Gospel, accompanied with the Spirit and grace of God, the hearts of the Lord's people are refreshed, as the weary, dry, and thirsty land, is with a comfortable shower of rain; and by it weary souls have rest, or at least are directed by it to Christ, where they find it: and as the earth is "prepared" (u), as the word used signifies, by rain, for the nourishment of plants; so is the church by the Gospel, whose plants are an orchard of pomegranates, for the reviving and fructifying of those who are planted in it; whereby they appear to be trees of righteousness, and the planting of the Lord; and so are confirmed, settled, and established in the house of God, and in the truths of the Gospel.

HE�RY, " That he provided very comfortably for them both in the wilderness and in Canaan (Psa_68:9, Psa_68:10): Thou didst send a plentiful rain and hast prepared of thy goodness for the poor. This may refer, 1. To the victualling of their camp with manna in the wilderness, which was rained upon them, as were also the quails (Psa_78:24, Psa_78:27), and it might be fitly called a rain of liberality or munificence, for it was a memorable instance of the divine bounty. This confirmed the camp of Israel (here called God's inheritance, because he had chosen them to be a peculiar treasure to himself) when it was weary and ready to perish: this confirmed their faith, and was a standing proof of God's power and goodness. Even in the wilderness God found a comfortable dwelling for Israel, which was his congregation. Or, 2. To the seasonable supplies granted them in Canaan, that land flowing with mild and honey, which is said to drink water of the rain of heaven, Deu_11:11. When sometimes that fruitful land was ready to be turned into barrenness, for the iniquity of those that dwelt therein, God, in judgment, remembered mercy, and sent them a plentiful rain, which refreshed it again, so that the congregation of Israel dwelt therein, and there was provision enough, even to satisfy their poor with bread. This looks further to the spiritual provision made for God's Israel; the Spirit of grace and the gospel of grace are the plentiful rain with which God confirms his inheritance, and from which their fruit is found, Isa_45:8. Christ himself is this rain, Psa_72:6. He shall come as showers that water the earth.

JAMISO�, "a plentiful rain — a rain of gifts, as manna and quails.

CALVI�, "9.Thou, O God! shalt make a liberal rain to fall (19) upon thine inheritance Mention is made here of the continued course of favor which had been extended to the people from the time when they first entered the promised land. It is called the inheritance of God, as having been assigned over to his own children.

Others understand by the inheritance spoken of in the verse, the Church, but this is not correct, for it is afterwards stated as being the place where the Church dwelt. The title is appropriately given to the land of Canaan, which God made over to them by right of inheritance. David takes notice of the fact, that, from the first settlement of the seed of Abraham in it, God had never ceased to make the kindest fatherly provision for them, sending his rain in due season to prepare their food. The words translated a liberal rain, read literally in the Hebrew a rain of freenesses, and I agree with interpreters in thinking that he alludes to the blessing as having come in the exercise of free favor, (20) and to God, as having of his own unprompted goodness provided for all the wants of his people. Some read a desirable rain; others, a rain flowing without violence, or gentle; but neither of these renderings seems eligible. Others read a copious or plentiful rain; but I have already stated what appears to me to be the preferable sense. It was a proof, then, of his Divine liberality, that God watered the land seasonably with showers. There is clearly a reference to the site of Judea, which owed its fertility to dews and the rains of heaven. In allusion to the same circumstance, he speaks of its being refreshed when weary. The reason is assigned — because it had been given to his chosen people to dwell in. On no other account was it blessed, than as being the habitation of God’s Church and people. The more to impress upon the minds of the Jews their obligations to Divine goodness, he represents them as pensioners depending upon God for their daily food. He fed them upon the finest of the wheat, giving them wine, and honey, and oil in abundance — still he proportioned the communication of his kindness so as to keep them always dependent in expectation upon himself. Some, instead of reading, Thou wilt prepare with thy goodness, etc., render it, Thou wilt prepare with rich food; but, without absolutely objecting to this translation, I rather think that he adverts to the circumstance of God’s being led to provide for his people entirely by his own good pleasure.

SPURGEO�, "Ver. 9. Thou, O God, didst send a plentiful rain. The march of God was not signalized solely by displays of terror, for goodness and bounty were also made conspicuous. Such rain as never fell before dropped on the desert sand, bread from heaven and winged fowl fell all around the host; good gifts were poured upon them, rivers leaped forth from rocks. The earth shook with fear, and in reply, the Lord, as from a cornucopia, shook out blessings upon it; so the original may be rendered.Whereby thou didst confirm thine inheritance, when it was weary. As at the end of each stage, when they halted, weary with the march, they found such showers of good things awaiting them that they were speedily refreshed. Their foot did not swell all those forty years. When they were exhausted, God was not. When they were weary, He was not. They were his chosen heritage, and, therefore, although for their good he allowed them to be weary, yet he watchfully tended them and tenderly considered their distresses. In like manner, to this day, the elect of God in this wilderness state are apt to become tired and faint, but their ever loving Jehovah comes in with timely succours, cheers the faint, strengthens the weak, and refreshes the hungry; so that once again, when the silver trumpets sound, the church militant advances with bold and firm step towards "the rest which remaineth." By this faithfulness, the faith of God's people is confirmed, and their hearts established; if

fatigue and want made them waver, the timely supply of grace stays them again upon the eternal foundations.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 9. The Thou in the Hebrew is emphatic: Thine inheritance, even when it was wearied (i.e., worn out) thou didst confirm; or, "fortify it." Thou who alone couldest strengthen one worn out, didst so for thy people. A. R. Fausset.Ver. 9. A liberal rain. The words translated a liberal rain, read literally in the Hebrew a rain of freenesses; and I agree with interpreters in thinking that he alludes to the blessing as having come in the exercise of free favour, and to God, as having of his own unprompted goodness provided for all the wants of his people. Some read, a desirable rain; others a rain flowing without violence, or gentle; but neither of these renderings seems eligible. Others read, a copious or plentiful rain; but I have already stated what appears to me to be the preferable sense. John Calvin.Ver. 9. A gracious rain; that is, of manna. Edmund Law (1703-1787), quoted by Richard Warner in loc., 1828.Ver. 9. Rain. One fountain, says Cyril, waters thy paradise, and the rain that falls upon all the world is the same; it is white in the bloom of the hawthorn, red in the rose, purple in the hyacinth, and diverse kinds, and all in all; yet it itself is the same and of the same kind...So also the Holy Spirit, though he is one and the same and not divisible, yet to every one he divideth grace according as he wills. Thomas Le Blanc.Ver. 9. A plentiful rain. Thy love has been as a shower! The returns, but a dew drop, and that de

COKE, “Psalms 68:9. Thou, O God, didst send a plentiful rain— What this shower was, is not by all agreed. Sometimes the Israelites were supplied with wells, and at other times God gave them miraculously water from rocks. The dropping of the heavens, in the foregoing verse, cannot be intended; because this plentiful rain is spoken of as a distinct thing from it. And the description of a shower, as it were voluntarily falling, distinguished it from a thunder-shower, occasioned by the violent bursting of the clouds. I think, therefore, that this shower relates to the manna and the quails which were rained down on them from heaven. Thus God told them, I will rain bread from heaven for you, Exodus 16:4. And the Psalmist puts them in mind, He commanded the clouds from above, and opened the doors of heaven, and rained down manna upon them to eat, and gave them of the corn of heaven; Psalms 78:23-24. He rained flesh also upon them as dust, and feathered fowls as the sand of the sea, Psalms 68:27. This may truly be called a kind of spontaneous shower; as both the manna and the quails offered themselves to their hands, without any pains or labour in the people to procure them. By this shower, says the sacred writer, thou didst confirm thine inheritance; (see Deuteronomy 32:9.) that is, "didst recruit and refresh thy people;" for they greatly needed it, as they were weary; i.e. tired and almost worn out with hunger, the hardships of which they bore with great impatience and murmuring. See Exodus 16:.

ELLICOTT, “(9, 10) Thou, O God . . .—The text of these two verses literally runs, A

rain of gifts thou shakest out, O God, on thine inheritance, and when exhausted didst refresh it. Thy living creatures dwell therein; thou makest provision of thy goodness for the afflicted, O God. The rain of gifts has been variously explained as actual showers, blessings of prosperity, outpourings of the Holy Spirit. Both the latter might no doubt be implied in the expression, but some particular material blessing seems indicated, and in connection with the desert wanderings the rain of manna suggests itself. By thine inheritance we understand God’s people, as in Deuteronomy 4:20; Psalms 28:9, &c. The “living creatures” in the next verse will then probably be the quails; and a slight emendation, lately suggested, carries conviction along with it. It consists in bringing “thy living creatures” into Psalms 68:9, and, by the insertion of a letter, to read instead of “they dwell therein”—they are satisfied with it (comp. Psalms 78:24-25). This gives the rendering, and when it was exhausted thou didst refresh it with thy living creatures; they are satisfied therewith. (Burgess.)

BE�SO�, "Psalms 68:9. Thou, O God, didst send a plentiful rain, &c. — Hebrew, גשם, נדבות , geshem nedaboth, a rain of spontaneousness, or liberality. The Seventy

render it, βροχην εκουσιον, a spontaneous, voluntary, or free rain. As we do not read of any showers of rain that fell during the continuance of the Israelites in the wilderness, except that before mentioned on Sinai, the people being supplied with water, partly from wells which they found, and partly by miracle from rocks, Dr. Chandler thinks the plentiful rain here mentioned “relates to the manna and the quails, which were rained down on them from heaven.” Thus God promised, I will rain bread from heaven for you, Exodus 16:4 ; and the psalmist observes, Psalms 68:23-24; Psalms 68:27, He opened the doors of heaven, and rained down manna upon them to eat, and gave them of the corn of heaven. He rained flesh also upon them as dust, and feathered fowls as the sand of the sea. “This,” he thinks, “may truly be called a kind of spontaneous shower; as both the manna and the quails offered themselves to their hands without any pains or labour in the people to procure them. By this shower, says the sacred writer, thou didst confirm thine inheritance, (see Deuteronomy 32:9;) that is, didst recruit and refresh thy people; for they greatly needed it, as they were weary; that is, tired, and almost worn out with hunger, the hardships of which they bore with great impatience and murmuring.” There is, however, one great objection to this interpretation of the passage. It does not seem to comport with the next verse, which speaks of the congregation of Israel as dwelling in the inheritance refreshed by this rain, which inheritance was certainly the land of Canaan. In this they had dwelt for many ages when David wrote this Psalm, and though they had sometimes been chastised with drought, yet they had often witnessed the descent of abundant rains upon their country, which were the more necessary and desirable, because it was hilly and of a dry soil, and not watered, like Egypt, by the overflowings of a great river. See Deuteronomy 11:10-11.

WHEDO�, "9. Confirm thine inheritance, when it was weary—Literally, Thine inheritance, when it was faint, thou hast established. The privations of the desert naturally induced impatience, doubts, and murmurings, but from time to time the

people were re-established in faith and constancy by those opportune supplies. Thus, God tempers the trial. 1 Corinthians 10:13.“Inheritance” is a term of endearment, and points to the intimate relation of Israel to God as Father, Proprietor, and Lord. Deuteronomy 32:9

BI, "Thou, O God, didst send a plentiful rain, whereby Thou didst confirm Thine inheritance when it was weary.

Refreshing showers

The language is figurative. There is no mention of any rain in Israel’s history. It was a rain of gifts. “He rained down manna upon them,” etc. “I will pour water upon him that is thirsty, and floods,” etc. Now, the resemblance to the rain holds good—

I. In their abundance. It is a plentiful rain. So is it with God’s grace

II. In their refreshing, reviving nature. See it in the fields; so is it in human hearts.

III. In their seasonableness—when God’s inheritance “was weary.” They have been weary times which have preceded the outpouring of the grace of God. See this in history; in homes and Churches; in individual hearts. (E. W. Shalders, B. A.)

Blessing for a weary heritage

I. God has a possession in this world which may be pre-eminently called His own. “Thine inheritance.” The Church is His—

1. By special choice.

2. By right of conquest.

3. By voluntary self-surrender of His believing people.

II. This heritage upon earth is often exposed to the exhausting influence of trial and discouragement.

1. The length of the way.

2. Open enemies.

3. False friends.

4. Delay of harvest, and fear of final loss.

III. God is at no loss for means and instruments to refresh and replenish His church in critical seasons.

1. These promised influences are timely and seasonable.

2. They are copious and abundant

3. They are fertilizing and vitally influential. (Homiletic Magazine.)

A gracious rain refreshes God’s inheritance when weary

I. The people of God are His inheritance. This implies that He peculiarly loves, delights in, and cultivates His inheritance; and receives from them, in return, those fruits of

righteousness, of worship, and of praise, in which the revenue of His glory consists.

II. This inheritance, from a variety of causes, is sometimes weary, By too much intercourse with the world; by too close an attention to business; by too free an indulgence in the enjoyments of life; the people of God become barren and unfruitful. And when they are brought to a sense of their condition, no land parched with drought ever thirsted more for the refreshing rain of heaven than they long for the renewing grace of God.

III. When it is weary, God, in great compassion, sends a gracious rain upon his inheritance, and refreshes it. There is not a more perceptible effect produced upon the face of nature, by the rain which descends from heaven, than in the soul of man, by the rain of heavenly grace. What a verdure; what a freshness, in the one case; and in the other, what a serenity of soul; what a kindness of temper; what a humbleness of mind; what a sanctity of heart; what a blessed hope; what an unspeakable peace; what a reviving like the corn; what a growing like the lily; what a casting forth of roots as Lebanon; what a spreading of the branches of the tree of life; what an olive-like beauty—are the fruits of this gracious rain, this heavenly refreshing! The refreshing of which we speak does not produce feelings and affections merely grateful. The beauty which is imparted is the beauty of holiness. It is a beautifying of the meek with salvation. Ask yourselves, then, this question: Am I refreshed by the Word of God? Does it come to me not in word only, but in power, in the Holy Ghost, and in much assurance? (M. Jackson.)

Refreshing influences

Trace the analogy between the effects of rain on the earth and the influence of the Holy Spirit on the Church.

I. Cleansing. No rain in March, no rain in April, and no rain till the middle of May; the grass, the flower, the shrub, the bush, and the tree were covered with malarial excrescences, parasites, blight and dust. How long would it take the women of England, with brush and duster in hand, to dust the hedges, the gardens, the forests and the fields? They sadly needed it—months without a wash, their beauty was gone. But the rain came, washed away the dust, drowned the parasites, and removed all hindrances to growth. This is the present need of the Church of God: “showers of blessings”; the washing of regeneration. Conformity to the habits of society, worldliness, talebearing, scandalizing, pride, selfishness, envy, strife, hypocrisy, uncharitableness, assumption of holiness—these are the dust, the excrescences, the parasites, which mar the beauty and retard the growth of the Church of Christ in our day. We need a downpour of the Holy Ghost to wash all away.

II. Fertilizing (Psa_72:6). The mown field suggests the condition of those who are exhausting themselves in the service of Christ, or, at least, those who are throwing off crop after crop of work and experience for the benefit of others. These Christians are the pillars of the truth; towards them our hearts go forth. They are so busy at work that they cannot find fault with others; and so sensible are they of their own unworthiness that they never sit in judgment upon their fellow-Christians. Their motto is, To spend and be spent for Christ. But human energy is inexhaustible, and it needs replenishing—“rain upon the mown grass.” The rain fills the fibres of the tree, and penetrates the ground to water the roots, so does the influence of prayer water the soul.

III. Ripening. You see the husbandman looking at the cornfield when about ripe. A good shower ripens and fills the grain. The ripeness of the soul is like a shock of corn. God is

looking out, and pours His Spirit upon it. (T. Davies, D. D.)

10 Your people settled in it, and from your bounty, God, you provided for the poor.

BAR�ES, "Thy congregation hath dwelt therein - In the land of promise; for the connection requires us to understand it in this manner. The idea of the writer all along pertains to that land, and to the mercy which God had shown to it. After showing by an historical reference what God had done for the people in the wilderness, he returns here, though without expressly mentioning it, to the land of promise, and to what God

had done there for his people. The word tendered “congregation” - châyâh חיה - means

properly a beast, an animal, Gen_1:30; Gen_2:19; Gen_8:19; Gen_37:20. Then it comes to be used as a collective noun, meaning a herd or flock; thus, a troop of people, an array or host, 2Sa_23:11, 2Sa_23:13; and it is applied here to the people, under the idea so common in the Scriptures that God is a Shepherd.

Thou, O God, hast prepared of thy goodness for the poor - For thy flock considered as poor or wretched. That is, Thou hast provided for them when they had no resources of their own - when they were a poor, oppressed, and afflicted people -wanderers wholly dependent on thee.

CLARKE, "Thy congregation hath dwelt therein - chaiyathecha, thy living חיתך

creature; τα�ζωα, Septuagint; animalia, Vulgate; so all the Versions. Does not this refer to

the quails that were brought to the camp of the Israelites, and dwelt, as it were, round about it? And was not this, with the manna and the refreshing rock, that goodness which God had provided for the poor - the needy Israelites?

GILL, "Thy congregation hath dwelt therein,.... That is, in the Lord's inheritance, in the midst of his church and people. The word for "congregation" signifies "beasts" or "living creatures" (w): some understand them of the Gentiles, who, before the Gospel

came among them, were comparable to such; but, under the Gospel dispensation, being called and taken out by it, were put among the people of God, and dwelt in his inheritance. Though, without any limitation, it may be applied to all that are quickened and made alive by the grace of God; to all that are written among the living in Jerusalem; and particularly to the ministers of the Gospel, who are signified by the four living creatures, in Ezekiel's vision and in John's Revelation; though not to the exclusion of any living believer, who has a name and a place here, and who are fellow citizens with the saints, and of the household of God:

thou, O God, hast prepared of thy goodness for the poor; blessings of goodness, spiritual blessings, blessings of grace and of glory; which flow from divine goodness, are in themselves good, and in their effects; and these were prepared in the covenant of grace and in Christ from all eternity; and that for persons poor and mean, indigent and helpless; and so the goodness of God in preparing them appears to he free and unmerited. The Targum is,

"thou hast prepared an host of angels to do good to the poor of God.''

JAMISO�, "Thy congregation — literally, “troop,” as in 2Sa_23:11, 2Sa_23:13 -the military aspect of the people being prominent, according to the figures of the context.

therein — that is, in the land of promise.

the poor — Thy humble people (Psa_68:9; compare Psa_10:17; Psa_12:5).

SPURGEO�, "Ver. 10. Thy congregation hath dwelt therein. In the wilderness itself, enclosed as in a wall of fire, thy chosen church has found a home; or, rather, girdled by the shower of free grace which fell all around the camp, thy flock has rested. The congregation of the faithful find the Lord to be their "dwelling place in all generations." Where there were no dwellings of men, God was the dwelling of his people.Thou, O God, hast prepared of thy goodness for the poor. Within the guarded circle there was plenty for all; all were poor in themselves, yet there were no beggars in all the camp, for celestial fare was to be had for the gathering. We, too, still dwell within the circling protection of the Most High, and find goodness made ready for us: although poor and needy by nature, we are enriched by grace; divine preparations in the decree, the covenant, the atonement, providence, and the Spirit's work, have made ready for us a fulness of the blessing of the Lord. Happy people, though in the wilderness, for all things are ours, in possessing the favour and presence of our God.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 10. Thy congregation. The words are choice and expressive. Addressing God, (the poet) intentionally and emphatically calls the people of Israel Ktyx thy combined congregation, in contrast to former divisions and various dissensions, to signify, that the people was now welded together, formed into one society, and united at the same time, that it was well ordered, and constituted as the society of God, wherein his laws flourished and were wont to be observed. Hermann Venema.

Ver. 10. Thy congregation. Or, Thy living creatures, Ktyh, ta zwa, LXX animalia, Vulgate; probably a reference to the immense number of quails which were miraculously brought to the camp of the Israelites, and, in a manner, dwelt around it. �ote in the "Congregational Bible."Ver. 10. Thy congregation. Or, Thy living creatures. That desolate place, where only wild beasts before could live, was now by those showers of manna (Psalms 68:9) enabled to sustain a multitude of other tamer living creatures, even of men and all their flocks and herds. Henry Hammond.Ver. 10. (first clause). Rather: --"As for thy food (manna and quails), they dwelt in the midst of it." Edmund Law.Ver. 10. (first clause). As to thy food, they dwelt amidst it. The ambiguity of the word hyx has occasioned various renderings of this line. Parkhurst considers the radical sense of hyx is "to be vigorous, strong; "hence the noun denotes force, a body of men (2 Samuel 23:13); and also that which gives strength, the means of support, or food (Jude 6:4 17:10); and compare �ehemiah 9:6. Our translators took the term in the first sense; I take it in the second, because the connection seems to require it, and because (tyx) refers always to a body of men, as soldiers, as actually engaged in some kind of warfare. Hence what is called the troop of Philistines (2 Samuel 23:13) is called the camp of the Philistines. 1 Chronicles 11:15. And, lastly, because the common version has no antecedent to which hk, in it, or amidst it, can refer; but this version has one in the noun food. I think there is then a reference not only to the manna, but to the quails, which God brought in abundance around the camp. Exodus 16:13, �umbers 11:31. Thus he prepared in his goodness for the poor. Benjamin Boothroyd.Ver. 10. Thou hast prepared in thine own sweetness for the poor, O God. In thine own sweetness, not in his sweetness. For the needy he is, for he hath been made weak, in order that he may be made perfect: he hath acknowledged himself indigent, that he may be replenished. Augustine.

COKE, “Psalms 68:10. Thy congregation hath dwelt therein— There is no small difficulty in these words. The following appears to be the most natural sense of them. In the former verse the Psalmist tells us, that God had confirmed, refreshed, and revived his inheritance, by the plentiful, and, as it were, voluntary showers of bread and flesh which he rained down upon them. In these words, I apprehend, he speaks of the manner, as well as abundance, of the food he gave them; חיתךchaiiatheka, thy food;—"the food which thou gavest them, they dwelt in the midst of it." Thus the history informs us. As to the manna, it is said, In the morning the dew lay round about the host, and when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing; and they said, It is manna: Exodus 13:15. And as to the quails, the historian observes, that they were let fall by the camp, about a day's journey on the one side, and a day's journey on the other, round about the camp. �umbers 11:31. This was literally dwelling in the midst of the food which God provided for them. Others render the word by flocks or cattle. Mudge renders this and the 9th verse thus: Thou keepest suspended over it a shower of blessings, O God; and when it was weary, thyself hadst prepared thy inheritance. Thy flocks were settled in it; thou providest with thy riches for the

poor.

BE�SO�, "Psalms 68:10. Thy congregation — Thy people Israel, who are all united in one body, under thee their head and governor. It is true, the word חיה, chajab, here rendered congregation, primarily signifies life, living creature, or animal, and is often put for beast, and wild beast; but, as the best lexicographers observe, it also frequently means cœtus, or caterva, a company or troop of men, as in Psalms 68:30 of this chapter, and 2 Samuel 23:13, compared with 1 Chronicles 11:15, and Psalms 74:19. But, retaining the proper signification of the word, the clause may be rendered, as it is by the LXX., τα ζωα σου, thy living creatures, or thy flock, that is, thy people, the sheep of thy pasture, hath dwelt therein, ישבו בה, jashebu bah, have dwelt in it, namely, in the inheritance mentioned in the preceding verse, to which the preposition, with the feminine affix, בה, in it, can only properly refer. God often compares himself to a shepherd, and his people to sheep; and he is particularly said to have led his people like a flock, by the hand of Moses and Aaron, Psalms 77:20, namely, in the wilderness; and consequently he may be here said to have brought his sheep into, and to have made them dwell in, Canaan, as in a green and good pasture; see Psalms 23., where God speaks of his people under this very metaphor. This interpretation, evidently adopted by our translators, seems much more easy and natural, and more agreeable to the Hebrew text, than that of Dr. Chandler and some others, who would render the word above mentioned, (which we translate thy flock, or thy congregation,) thy food, or the support of thy life; and who thus interpret the clause: thy food, or, as to thy food, the food which thou, O God, gavest them, they dwelt in the midst of it: which is surely a very unnatural and forced exposition. Thou hast prepared of thy goodness, &c. — Dr. Chandler, in consistency with his above-mentioned interpretation of the preceding clause, understands this of the provision made miraculously by God for his people in the wilderness: but, according to our translation, it speaks of the provision made for them in Canaan; the good land which God prepared for his people, by expelling the old inhabitants, sending frequently refreshing and fertilizing rains upon it, making it fruitful by his special blessing, and furnishing it with all sorts of provisions: and all this of his goodness, that is, by his free, unmerited, and singular goodness: and that both as to the cause and measure of this preparation. God did it; not for their righteousness, as he often told them, but of his mere mercy; and he increased the fruits of the earth very wonderfully, that they might be sufficient for the supply of such a numerous people, which, without his extraordinary blessing, would not have been the case, as appears by the state of that land at this day, which is well known to be very barren. For the poor — Thy people of Israel, whom he calls poor, partly to repress that pride and arrogance to which they were exceedingly prone, and to remind them of their entire dependance on God for all they had or hoped for; and partly because they really were poor when God undertook the conduct of them into Canaan, and such they would have been still if God had not provided for them in a singular manner.

WHEDO�, "10. Thy congregation hath dwelt therein—Literally, Thy living creatures have dwelt in it, that is, in the desert. The word rendered “congregation”

denotes any thing that has life, a living creature of any kind, and is often used substantively for animal, beast. Here it includes flocks and herds with the people. So the Septuagint, τα ζωα σου, thy living creatures, or animals: Vulgate, animalia tua habitabunt, thy animals shall dwell. See same word in Psalms 68:30. It is spoken of as a wonder that such a multitude of people and animals could subsist so long in the desert of Sinai, where climate and soil yielded no adequate natural supplies, and the simple fact was a standing evidence of the power and care of God. The supposition that it applies to the people alone, considered as a flock, is against usage, and the reference to 2 Samuel 23:11; 2 Samuel 23:13 is too dubious to give any satisfaction. The word never means “congregation,” as in the English text.

For the poor—The afflicted, with the accessory idea of humble, meek.

BI, "Thou, O God, hast prepared of Thy goodness for the poor.

God’s provision for the poor

We hold it as altogether one of the most forcible sayings of Holy Writ, that “the poor shall never cease out of the land.” The words may be regarded in the nature of a prophecy; and we think their fulfilment has been every way most surprising. But our great business lies with the fact that poverty is the appointment of God. “The rich and the poor meet together: the Lord is the maker of them all.” When we have fastened on the truth that God troth appointed poverty, we must set ourselves to show that God hath not overlooked the poor. The Gospel of Christ makes no distinction, whether preached in a palace or in a cottage—whether it addresses itself to ignorant men or to learned men. There is no variation in the message: it speaks to all as being born in sin and shapen in iniquity; and announces to all the same free and glorious tidings—namely, that “God hath made Him sin for us who knew no sin, that we might be made the righteousness of God in Him.” But not only has God thus introduced a kind of natural counterpoise to the evil of poverty; in the appointment of the method of redemption He may be said to have especially provided for the meanest and the most destitute. There is nothing in the prescribed duties of religion which, in the smallest degree, requires that the man be a man of learning and leisure. The Gospel message is one of such exquisite simplicity—the sum and substance of truth may be gathered into such brief sentences—that all which is necessary to know may be told in a minute, and borne about by the labourer in the field, or the soldier on the battle-plain. Nay, we shall not overstep the boundaries of truth if we carry this statement further. We hold unreservedly that the Bible is even more the poor man’s book than the rich man’s. There is a vast deal of the Bible which seems to have been written for the very purpose of making good our text: “Thou, O God, preparest,” etc. But there is yet another point on which we think it well to turn your attention; for it is one which is not a little misunderstood. We know that what are termed the evidences o! Christianity are of a costly and intricate description, scarcely accessible except to the studious. It is hard to suppose that the unlettered man can be master of the arguments which go to the proof of the Divine origin of our faith. We think assuredly that, if you take the experience of the generality of Christians, you will find that they do not believe without proof, and that, therefore, they are not unfurnished with weapons with which to repel infidelity. They do not believe without proof; but the proof lies, as Horsley says, in the surprising manner in which the Bible commends itself to their souls—in the inexhaustible stores which they find in Jesus—in the agreement of the doctrines and precepts of religion—in that exemplar of good, and in that fear, which a devout heart

carries about with itself. “He that believeth on the Son of God hath the witness in himself.” And we think there can he nothing far-fetched in the assertion that there is no evidence of the divinity of the Scripture half so strong as that which a man knocks out for himself with the simple apparatus of a Bible and a conscience. So that we think that God hath so ordered His Word that it carries its own witness to the poor man’s intellect and to his heart. (H. Melvill, B. D.)

Harvest

The reference is to God’s care of Israel in the wilderness. But God still cares for men.

I. The nature of His goodness. It is seen in the produce of the ground. The brute creation as wall as man share in this, but the corn is especially for man. Judea was famous for its corn. By a bold metaphor, Moses speaks of “the kidneys of the wheat.” And as there, so here “the barns shall be full of wheat.” We are hindered in seeing the goodness of God herein by its constant repetition and by the moans—second causes—which He employs. But if some things hinder our seeing, others may help. Think how easily he could have destroyed all our hopes; and how dreadful if He had; and yet how righteously, for our sins, He might have done this.

II. The subjects of His goodness—“the poor.” It is not for them exclusively, but they are spoken of as being the mass of mankind: they would be most affected by deficiency: God would encourage them to trust in Him; and He would have the rich care for the poor, for He does. (W. Jay.)

God’s provision, for the poor

What is God’s provision for the poor?

1. He has provided them with a very honourable name. That name has been tarnished and sullied in the course of years. But the name as originally found in the Hebrew contained no idea of shame, guilt, or disgrace. To the poor and weak, not to the rich and self-helping, God’s richest promises are made.

2. God has provided the poor with necessary succour. There is ample provision in the world for the entire human family. The provision is God’s part, the just distribution is the duty of man. If we could only properly distribute the things which we have at our command every one would be provided for. If any man does not get his share it is the fault of his fellow-man; not God’s omission. In one department of individual economics especially there is a special call for the work of the Christian Church. And that is in the region of those numberless casual changes which fall to the lot of man, and, for the time, make him poor. Here is the opportunity for the Christian to go to him and to give him the personal word of cheer. Then again, the Christian, in his dealings with his fellow-man, must adapt the Jewish law concerning not shaking the olive-tree twice, or too nicely gleaning the cornfield. He is ever in his business transactions to set an example of high-souled generosity. He should take a personal interest in those who are dependent upon him. When we turn to the New Testament we naturally expect to find evidence that God has made provision for the poor. Nor are we disappointed. From the time of the founding of the Church the greatest care of the poor was enjoined. An experiment of the Communist system was tried. It early passed, either because there was not sufficient religion to sustain it, or

because it was not the method of God’s idea. Its place has been taken by the law of Fraternity. Every one is responsible for the welfare of his fellow-believer. (J. Lorimer.)

11 The Lord announces the word, and the women who proclaim it are a mighty throng:

BAR�ES, "The Lord gave the word - The command, or the order. It is not certain to what the psalmist here refers; whether to some particular occasion then fresh in the recollection of the people, when a great victory had been gained, which it was the design of the psalm to celebrate; or whether it is a general statement in regard to the doings of God, having reference to all his victories and triumphs, and meaning that in all cases the command came from him. The subsequent verses make it evident that there is an allusion here to the ark of the covenant, and to the victories which had been achieved under that as a guide or protector. The entire psalm refers to the ark, and its triumphs; and the idea here seems to be, that in all the victories which had been achieved the “word” or the command came from God, and that its promulgation was immediately made by a “great company” who stood ready to communicate it or to “publish” it.

Great was the company of those that published it - Margin, army. More literally, “The women publishing it were a great host.” The word used is in the feminine gender, and refers to the Oriental custom whereby females celebrated victories in songs and dances. See Exo_15:20-21; Jdg_11:34; Jdg_21:21; 1Sa_18:6-7. The idea here is, that when there was a proclamation of war - when God commanded his people to go out to battle, and to take with them the ark, the females of the land - the singers - were ready to make known the proclamation; to celebrate the will of the Lord by songs and dances; to cheer and encourage their husbands, brothers, and fathers, as they went out to the conflict. The result is stated in the following verse.

CLARKE, "Great was the company of those that published it - המבשרות�צבא�רב

hammebasseroth�tsaba�rab; “Of the female preachers there was a great host.” Such is the

literal translation of this passage; the reader may make of it what he pleases. Some think it refers to the women who, with music, songs, and dances, celebrated the victories of the Israelites over their enemies. But the publication of good news, or of any joyful event, belonged to the women. It was they who announced it to the people at large; and to this universal custom, which prevails to the present day, the psalmist alludes. See this

established in the note on Isa_40:9 (note).

GILL, "The Lord gave the word,.... The word of the Gospel to his apostles. He committed the word of reconciliation to them; he intrusted them with it, as a sacred depositum; he gave gifts unto them, qualifying them for the ministration of it; he gave them a commission to preach it; and he gave them a door of utterance to speak it as it should be, and an opportunity to publish it. The Targum wrongly interprets it of the word of the law;

great was the company of those that published it; there were in our Lord's time twelve apostles and seventy disciples, who were sent out to preach the Gospel; and many more in the times of the apostles, and since. The word for "company" signifies an "army" (x): Christ's ministers are soldiers, and war a good warfare; they have weapons which are not carnal, but spiritual, and mighty through God, and they are made to triumph in Christ in every place. And the word rendered "those that published" is in the feminine gender; not as suggesting that women would be preachers of the Gospel under the New Testament dispensation, for that is forbidden, 1Co_14:34; but in allusion to the custom of women in Israel publishing the victories obtained by their armies and generals; see 1Sa_18:7; and it may be it is used to denote the weakness of Gospel ministers in themselves, who have the treasure of the word put into their earthen vessels, that the power may appear to be of God, and not of man; so ministers are called maidens, Pro_9:3; and this same word is used of them in Isa_40:9. And it may be observed, that notwithstanding it is of the said gender, yet it is by the Targum interpreted of men, thus;

"but Moses and Aaron evangelized the word of God to the great army of Israel.''

And it may also be observed, that this word המבשרות, which signifies a "publishing of

good news", is derived from a root which signifies "flesh" denoting, that the good tidings of the Gospel, or of peace and pardon, righteousness, life, and salvation, published in it, are by an incarnate Saviour, or through his assumption of our flesh, and suffering in it.

HE�RY, " That he often gave them victory over their enemies; armies, and kings of armies, appeared against them, from their first coming into Canaan, and all along in the times of the judges, till David's days, but, first or last, they gained their point against them, Psa_68:11, Psa_68:12, Psa_68:14. Observe here, 1. That God was their commander-in-chief: The Lord gave the word, as general of their armies. He raised up judges for them, gave them their commissions and instructions, and assured them of success. God spoke in his holiness, and then Gilead is mine. 2. That they had prophets, as God's messengers, to make known his mind to them. God gave them his word (the word of the Lord came unto them) and then great was the company of the preachers -prophets and prophetesses, for the word is feminine. When God has messages to send he will not want messengers. Or perhaps it may allude to the women's joining in the triumph when the victory was obtained, as was usual (Exo_15:20, 1Sa_18:7), in which they took notice of the word of God, triumphing in that as much as in his works. 3. That their enemies were defeated, and put to confusion: Kings of armies did flee, did flee with

the greatest terror and precipitation imaginable, did not fight and flee, but flee and flee, retired without striking a stroke; they fled apace, fled and never rallied again. 4. That they were enriched with the plunder of the field: She that tarried at home divided the spoil. Not only the men, the soldiers that abode by the stuff, who were, by a statute of distributions, to share the prey (1Sa_30:24), but even the women that tarried at home had a share, which intimates the abundance of spoil that should be taken. 5. That these great things which God did for them were sanctified to them and contributed to their reformation (Psa_68:14): When the Almighty scattered kings for her (for the church) she was white as snow in Salmon, purified and refined by the mercies of God; when the host went forth against the enemy they kept themselves from every wicked thing, and so the host returned victorious, and Israel by the victory were confirmed in their purity and piety. This account of Israel's victories is applicable to the victories obtained by the exalted Redeemer for those that are his, over death and hell. By the resurrection of Christ our spiritual enemies were made to flee, their power was broken, and they were for ever disabled to hurt any of God's people. This victory was first notified by the women (the she-publishers) to the disciples (Mat_28:7) and by them it was preached to all the world, while believers that tarry at home, that did not themselves contribute any thing towards it, enjoy the benefit of it, and divide the spoil.

JAMISO�, "gave the word — that is, of triumph.

company — or, choir of females, celebrating victory (Exo_15:20).

CALVI�, "11.The Lord shall give the word, etc. David now adverts to the victories by which God had signally displayed his power in behalf of his people. He had himself been the instrument of restoring peace to the country, by putting down its foes, and he had extended the boundaries of the kingdom; but he ascribes the praise of all that had been done in stratagems and counsels of war to God. In representing God as issuing orders for the song of triumph, he intimates, figuratively, that it is he who determines the successful issue of battles. �otice is taken of the women who announce the army, for it was the custom anciently for women to sing the song of triumph, as Miriam, the sister of Moses, with her companions, sounded the praises of God upon the timbrel, and the women celebrated David’s victory upon the harp, when he slew Goliath, and routed the Philistines, (Exodus 15:20; Jude 11:34; 1 Samuel 18:6.) In making this reference to a song of praise, the Psalmist, as I have already said, intended to impress the truth upon the people, that the victories gained were entirely owing to God; though, at the same time, he tacitly reminds them of its being their duty to proclaim his benefits with due gratitude.

From the verse which succeeds, we are taught that the mightiest preparations which the enemies of the Church may make for its destruction shall be overthrown. We may consider the words as spoken in the person of the Psalmist himself, or as forming the song of the women mentioned above. It was a circumstance illustrative of the Divine favor, that the most formidable kings, before whom the Jews could never have stood in their own strength, had been put to flight. That princes, who could easily have overrun the world with their forces, should have not only departed

without obtaining their purpose, but been forced to fly to a distance, could be accounted for on no other supposition than God’s having stood forward signally as their defender. In the Hebrew the verb is repeated, they shall flee, they shall flee, signifying that the attacks of the enemy had been repelled by Divine assistance once and again. The greatness of the spoil taken is intimated by the circumstance stated, that a share of it would come even to the women who remained at home. While the soldiers would return from battle clothed with the spoils, such would be the quantity of booty taken, that the females, who took no part in war, would partake of it.

SPURGEO�, "Ver. 11. In the next verse we do not sing of marching, but of battle and victory.The Lord gave the word. The enemy was near, and the silver trumpet from the tabernacle door was God's mouth to warn the camp: then was there hurrying to and fro, and a general telling of the news;great was the company of those that published it. The women ran from tent to tent and roused their lords to battle. Ready as they always were to chant the victory, they were equally swift to publish the fact that the battle note had been sounded. The ten thousand maids of Israel, like good handmaids of the Lord, aroused the sleepers, called in the wanderers, and bade the valiant men to hasten to the fray. O for the like zeal in the church of today, that, when the gospel is published, both men and women may eagerly spread the glad tidings of great joy.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 11. The Lord gave the word: great was the company of those that published it. You shall find, when the enemies of the church are destroyed, that God hath many preachers made that do teach his praises... The words in the original are very significant, and do note two things. First, the word which you read company, in the Hebrew it is "army, "great was the army of preachers. An army of preachers is a great matter; nay, it is a great matter to have seven or eight good preachers in a great army; but to have a whole army of preachers that it glorious. Secondly, it doth note out the heartiness of this preaching army, for the word vpg, soul, is to be understood as in that place of Ecclesiastes; it is said there, "The words or book of the preacher, "which, being in the feminine gender, doth suppose nephesh, and as if he should say, as Vatablus hath it; the words or book of him that hath a preaching soul or heart, or the words of a preaching soul or heart. So here where it is said, great is the army of preachers, the word being in the feminine gender, it is as if he should say, great is the army of preaching souls, whose very hearts within them shall preach of the Lord's works. �ow, my brethren, it is much to have a preaching army; but if this army shall with heart and soul preach of God's praise, O that is a blessed thing. Yet thus shall it be when the enemies of God shall be destroyed. And, therefore, seeing God will not lose all those sermons of his own praises, in due time the enemies of the church shall be scattered. William Bridge, in "The True Soldier's Conroy." 1640.Ver. 11. It is owing to the word, the appointment, and power of God, that any persons are induced or enabled to preach the gospel. John �ewton (1725-1807), in "Messiah."Ver. 11-12. This account of Israel's victories is applicable to victories obtained by

the exalted Redeemer, when the enemies of man's salvation were vanquished by the resurrection of Christ, and the heathen nations were compelled to own his power; and this great victory was first notified by women to the disciples. From "A Practical Illustration of the Book of Psalms; by the Author of the Family Commentary on the �ew Testament." (Mrs. Thompson.)1826.Ver. 11-12. The Lord did give his word at his ascension, and there were a multitude of them that published it, and by this means kings of armies were put to flight: they conquered by the word: there is not such another way to rout kings and their armies. William Strong. 1654.Ver. 11-14.The Lord giveth the word!A great company of women announce the glad tidings!Kings with their armies flee--they flee!And those, who dwell within the house, divide the spoil!Although they lie among the hearth stones,They are become like a dove's wings overlaid with silver,And like her pinions overlaid with yellow gold.When the Almighty scattereth kings,They glisten therein, as snow upon Salmon.Those who dwell within the house--i.e., the women. They are thus described in allusion to their retired habits of life, in eastern countries. Lie among the hearth stones--i.e., are habitually employed in the lowest domestic offices and whose ordinary dress, therefore, is mean and soiled. The hearth stones --Hebrew rests (for boilers). They are become --by being decked in the spoils of the enemy. --Glisten as snow --Hebrew (each woman) is snowy: therein--i.e., in the spoils distributed amongst them. French and Skinner's Translation and �otes.

COKE, “Psalms 68:11. The Lord gave the word— Having celebrated the power and goodness of God, which fed them in the wilderness, he now proceeds to speak of the great deliverances that he wrought out for them from their enemies, with respect to whom the Lord gave the word. The Israelites engaged them by his order, (see �umbers 25:17; �umbers 21:34.) and under his conduct and blessing obtained the victory over them. The next clause should be rendered, Large was the number of the women who published the glad tidings; meaning those women who, with music, songs, &c. celebrated the victories of the Israelites over their enemies, according to the customs of those times, Exodus 15:20. 1 Samuel 18:6. So also in this march, between the vocal and instrumental performers, were the damsels playing on the timbrels. The good tidings are those contained in the two next verses.

COFFMA�, "Verse 11THE THIRTY-TWO KI�GDOMS OF CA�AA� WERE DEFEATED

"The Lord giveth the word:

The women that publish the tidings are a great host.

Kings of armies flee, they flee;

And she that tarrieth at home divideth the spoil.

When ye lie among the sheepfolds,

It is as the wings of a dove covered with silver,

And her pinions with yellow gold.

When the Almighty scattered kings therein,

It was as when it snoweth in Zalmon."

"The last two verses here are unintelligible as they stand; we do know that Zalmon was a town near Shechem."[11] The presence of many italicized words in the various versions show how the scholars have "emended" and added words to arrive at what they consider to be the meaning. This is perhaps the most difficult part of the psalm.

The comment which to us best explains this passage is that of McCaw.

"A great host of women shouted God's praises as they accompanied the ark to Jerusalem (Psalms 68:11). Their chants consisted of disjointed sentences; some cried one thing, some another, snatches of old war songs (Psalms 68:2,13), fragments of unpreserved psalms (Psalms 68:18), and festive folk songs (Psalms 68:13). All of these are woven together so as to create a sense of pageantry enriched by memory, just as modern radio and TV documentaries are able to evoke a certain frame of mind by a series of impressions swiftly and successively faded in and out."[12]This is as good an explanation as we have encountered regarding the apparently jumbled nature of these remarkable verses.

BE�SO�, "Psalms 68:11. The Lord gave the word — The matter of the word, or discourse here following. He put this triumphal song into the mouths of his people; he gave them those successes and victories which are here celebrated. Or he gave the matter or thing which was published. Having celebrated the goodness of God, which fed them in, and led them through, the wilderness, conducted them into Canaan, watered and refreshed the land with plentiful showers, and rendered it fruitful, he now proceeds to speak of the great victories which God had given them over their enemies, and of the great deliverances he had wrought out for them. Great was the company of those that published it — The deliverances wrought out by God for his people were so glorious and wonderful, that all sorts of persons, women as well as men, that heard of them, broke forth into songs of praise to God for them. Indeed the Hebrew word המבשרות, hambasseroth, here rendered, that published it, is in the feminine gender, and therefore refers chiefly to the women, who with songs and music celebrated the victories of the Israelites over their enemies, according to the

custom of those times, Exodus 15:20 ; 1 Samuel 18:6. So also in this procession, besides the singers and players on other instruments, we have the damsels playing with timbrels. The clause here, literally translated, is, Large was the number of women who published the glad tidings; which glad tidings are those contained in the next two verses.

WHEDO�, "11. The Lord gave the word—The scene abruptly changes. The suffering Church in the wilderness is no longer under reproach and privation, but now rises to nationality, power, and honour. What follows must not be taken as a description of any one battle, or any series of battles, but of the changed fortunes and growth of the nation from nomadic to national life— from the time they emerged from their wanderings in the desert down to the time of David and onward. It is a rapid generalization of national prosperity and development under the theocracy, with a prophetic anticipation of the universal kingdom of Jehovah. “Word,” here, is to be taken generically for the oracle of command and promise which gave impulse to the nation from time to time, and from whence all their victories arose.

Great was the company of those that published it—The Hebrew participle, translated “those that published,” is in the feminine gender, and should be rendered, the women that published. Women were accustomed to celebrate victories in song. See Psalms 68:25 and Exodus 15:20-21; Judges 5:1; Judges 5:12; 1 Samuel 18:6; 2 Samuel 1:20. The original is simple, The female tiding-bearers, a great host; or, The women publishing [the victory are] a great host. The word host, here, is to be taken, not in its common signification of army, but its more rare sense of multitude, company. The dative sense of the participle, “The publishers [of victory] to the great army,” (Furst,) or “females announced the glad tidings to the mighty host,” (Gesenius,) cannot be accepted, because females never announced a victory to the army. The genetival sense, “of the women bearing tidings there is a great host,” is to be preferred. The Septuagint spiritualizes the clause and reads, “The Lord God will give a word to them that preach, in great power,” in which it is followed as usual by the Vulgate, Evangelizantibus virtute multa. Compare Isaiah 40:9; Isaiah 52:7.

EBC 11-14, "The next strophe (Psalms 68:11-14) is abrupt and disconnected, as if echoing the hurry of battle and the tumult of many voices on the field. The general drift is unmistakable, but the meaning of part is the despair of commentators. The whole scene of the conflict, flight, and division of the spoil is flashed before us in brief clauses, panting with excitement and blazing with the glow of victory. "The Lord giveth the word." That "word" may be the news which the women immediately repeat. But it is far more vivid and truer to the spirit of the psalm, which sees God as the only actor in Israel’s history, to regard it as the self-fulfilling decree which scatters the enemy. This battle is the Lord’s. There is no description of conflict. But one mighty word is hurled from heaven, like a thunderclap (the phrase resembles that employed so often, "the Lord gave His voice," which frequently means thunder peals) and the enemies’ ranks are broken in panic. Israel does not need to fight. God speaks, and the next sound we hear is the clash of timbrels and

the clear notes of the maidens chanting victory. This picture of a battle, with the battle left out, tells best Who fought, and how He fought it. "He spake, and it was done." What scornful picture of the flight is given by the reduplication "they flee, they flee"! It is like Deborah’s fierce gloating over the dead Sisera: "He bowed, he fell, he lay: at her feet he bowed, he fell: where he bowed, there he fell." What confidence in the power of weakness, when God is on its side, in the antithesis between the mighty kings scattered in a general sauve qui peut, and the matrons who had "tarried at home" and now divide the spoil! Sisera’s mother was pictured in Deborah’s song as looking long through her lattice for her son’s return, and solacing herself with the thought that he delayed to part the plunder and would come back laden with it. What she vainly hoped for Israel’s matrons enjoy.

K&D 11-14, "The futures that now follow are no longer to be understood as referring to previous history; they no longer alternate with preterites. Moreover the transition to the language of address in Psa_68:14 shows that the poet here looks forth from his present time and circumstances into the future; and the introduction of the divine name

.after Elohim has been used eleven times, is an indication of a new commencement ,אדני

The prosperous condition in which God places His church by giving it the hostile powers

of the world as a spoil is depicted. The noun אמר, never occurring in the genitival relationship, and never with a suffix, because the specific character of the form would be thereby obliterated, always denotes an important utterance, more particularly God's word of promise (Psa_77:9), or His word of power (Hab_3:9), which is represented elsewhere as a mighty voice of thunder (Psa_68:34, Isa_30:30), or a trumpet-blast (Zec_9:14); in the present instance it is the word of power by which the Lord suddenly changes the condition of His oppressed church. The entirely new state of things which this omnipotent behest as it were conjures into existence is presented to the mind in v. 12b: the women who proclaim the tidings of victory - a great host. Victory and triumph

follow upon God's אמר, as upon His creative יהי. The deliverance of Israel from the army

of Pharaoh, the deliverance out of the hand of Jabin by the defeat of Sisera, the victory of Jephthah over the Ammonites, and the victorious single combat of David with Goliath were celebrated by singing women. God's decisive word shall also go forth this time, and of the evangelists, like Miriam (Mirjam) and Deborah, there shall be a great host.

Psa_68:12 describes the subject of this triumphant exultation. Hupfeld regards Psa_68:13-15 as the song of victory itself, the fragment of an ancient triumphal ode (epinikion) reproduced here; but there is nothing standing in the way that should forbid our here regarding these verses as a direct continuation of Psa_68:12. The “hosts” are the numerous well-equipped armies which the kings of the heathen lead forth to the battle against the people of God. The unusual expression “kings of hosts” sounds very much like an ironically disparaging antithesis to the customary “Jahve of Hosts” (Böttcher). He, the Lord, interposes, and they are obliged to flee, staggering as they go, to retreat, and that, as the anadiplosis (cf. Jdg_5:7; Jdg_19:20) depicts, far away, in every direction. The fut. energicum with its ultima-accentuation gives intensity to the

pictorial expression. The victors then turn homewards laden with rich spoils. נות�3ית, here in a collective sense, is the wife who stays at home (Jdg_5:24) while the husband goes

forth to battle. It is not: the ornament (נוה as in Jer_6:2) of the house, which Luther,

with the lxx, Vulgate, and Syriac, adopts in his version,

(Note: “Hausehre,” says he, is the housewife or matron as being the adornment of

the house; vid., F. Dietrich, Frau und Dame, a lecture bearing upon the history of language (1864), S. 13.)

but: the dweller or homely one (cf. נות, a dwelling-lace, Job_8:6) of the house, v�οwκουρός. The dividing of the spoil elsewhere belongs to the victors; what is meant here is the distribution of the portions of the spoil that have fallen to the individual victors, the further distribution of which is left for the housewife (Jdg_5:30., 2Sa_1:24). Ewald now recognises in Psa_68:14. the words of an ancient song of victory; but v. 13b is unsuitable to introduce them. The language of address in Psa_68:14 is the poet's own, and he here describes the condition of the people who are victorious by the help of their God, and

who again dwell peaceably in the land after the war. אם passes out of the hypothetical signification into the temporal, as e.g., in Job_14:14 (vid., on Psa_59:16). The lying

down among the sheep-folds (תים = שפ�יםzמש, cf. ט ,שפטzמש, the staked-in folds or pens consisting of hurdles standing two by two over against one another) is an emblem of thriving peace, which (like Psa_68:8, Psa_68:28) points back to Deborah's song, Jdg_5:16, cf. Gen_49:14. Just such a time is now also before Israel, a time of peaceful prosperity enhanced by rich spoils. Everything shall glitter and gleam with silver and gold. Israel is God's turtle-dove, Psa_74:19, cf. Psa_56:1, Hos_7:11; Hos_11:11. Hence the new circumstances of ease and comfort are likened to the varied hues of a dove

disporting itself in the sun. Its wings are as though overlaid with silver (הzנח, not 3.

praet, but part. fem. Niph. as predicate to נפי<, cf. 1Sa_4:15; Mic_4:11; Mic_1:9; Ew. §

317 a), therefore like silver wings (cf. Ovid, Metam. ii. 537: Niveis argentea pennis Ales); and its pinions with gold-green,

(Note: Ewald remarks, “Arabian poets also call the dove Arab. 'l-wrq'â, the greenish yellow, golden gleaming one, vid., Kosegarten, Chrestom. p. 156, 5.” But this Arabic poetical word for the dove signifies rather the ash-green, whity blackish one.

Nevertheless the signification greenish for the Hebrew ירקרק is established.

Bartenoro, on Negaim xi. 4, calls the colour of the wings of the peacock ירקרק; and I am here reminded of what Wetzstein once told me, that, according to an Arab proverb, the surface of good coffee ought to be “like the neck of the dove,” i.e., so oily that it gleams like the eye of a peacock. A way for the transition from green to grey in

aurak as the name of a colour is already, however, opened up in post-biblical Hebrew,

when to frighten any one is expressed by פנים Genesis Rabba, 47a. The ,הוריקintermediate notions that of fawn colour, i.e., yellowish grey. In the Talmud the

plumage of the full-grown dove is called זהוב and צהוב, Chullin, 22b.)

and that, as the reduplicated form implies, with the iridescent or glistening hue of the

finest gold (חרוץ, not dull, but shining gold).

Side by side with this bold simile there appears in v. 15 an equally bold but contrastive figure, which, turning a step or two backward, likewise vividly illustrates the results of

their God-given victory. The suffix of 83 refers to the land of Israel, as in Isa_8:21; Isa_

according to the usage of the language so far as it is now preserved to us, is ,צלמום .65:9

not a common noun: deep darkness (Targum = צלמות), it is the name of a mountain in

Ephraim, the trees of which Abimelech transported in order to set fire to the tower of Shechem (Jdg_9:48.). The Talmudic literature was acquainted with a river taking its rise

there, and also somewhat frequently mentions a locality bearing a similar name to that of the mountain. The mention of this mountain may in a general way be rendered intelligible by the consideration that, like Shiloh (Gen_49:10), it is situated about in the centre of the Holy Land.

(Note: In Tosifta Para, ch. viii., a river of the name of יורדת�הצלמון is mentioned, the

waters of which might not be used in preparing the water of expiation (מי�חטאת), because they were dried up at the time of the war, and thereby hastened the defeat of Israel (viz., the overthrow of Barcochba). Grätz “Geschichte der Juden, iv. 157, 459f.) sees in it the Nahar Arsuf, which flows down the mountains of Ephraim past Bethar into the Mediterranean. The village of Zalmon occurs in the Mishna, Jebamoth xvi. 6, and frequently. The Jerusalem Gemara (Maaseroth i. 1) gives pre-eminence to the carob-trees of Zalmona side by side with those of Shitta and Gadara.)

signifies to bring forth snow, or even, like Arab. a~lj, to become snow-white; this השליג

Hiph. is not a word descriptive of colour, like הל3ין. Since the protasis is 3פרש, and not

is intended to be impersonal (cf. Psa_50:3; Amo_4:7, Mich. Psa_3:6); and �שלג ,3פרשך�

the voluntative form is explained from its use in apodoses of hypothetical protases (Ges. §128, 2). It indicates the issue to which, on the supposition of the other, it must and shall come. The words are therefore to be rendered: then it snows on Zalmon; and the snowing is either an emblem of the glistening spoil that falls into their hands in such abundance, or it is a figure of the becoming white, whether from bleached bones (cf. Virgil, Aen. v. 865: albi ossibus scopuli; xii. 36: campi ossibus albent; Ovid, Fasti i. 558:

humanis ossibus albet humus) or even from the naked corpses (2Sa_1:19, על־3מותיך�חלל). Whether we consider the point of comparison to lie in the spoil being abundant as the flakes of snow, and like to the dazzling snow in brilliancy, or in the white pallid corpses,

at any rate 3צלמון is not equivalent to בצלמון<, but what follows “when the Almighty

scatters kings therein” is illustrated by Zalmon itself. In the one case Zalmon is represented as the battle-ground (cf. Psa_110:6), in the other (which better corresponds

to the nature of a wooded mountain) as a place of concealment. The protasis בפרש�וגו

favours the latter; for רשz signifies to spread wide apart, to cause a compact whole - and

the host of “the kings” is conceived of as such - to fly far asunder into many parts (Zec_2:10, cf. the Niph. in Eze_17:21). The hostile host disperses in all directions, and Zalmon glitters, as it were with snow, from the spoil that is dropped by those who flee. Homer also (Iliad, xix. 357-361) likens the mass of assembled helmets, shields, armour, and lances to the spectacle of a dense fall of snow. In this passage of the Psalm before us still more than in Homer it is the spectacle of the fallen and far seen glistening snow that also is brought into the comparison, and not merely that which is falling and that which covers everything (vid., Iliad, xii. 277ff.). The figure is the pendant of the figure of the dove.

(Note: Wetzstein gives a different explanation (Reise in den beiden Trachonen und um das Haura=ngebirge in the Zeitscheift für allgem. Erdkunde, 1859, S. 198). “Then fell snow on Zalmon, i.e., the mountain clothed itself in a bright garment of light in celebration of this joyous event. Any one who has been in Palestine knows how very refreshing is the spectacle of the distant mountain-top capped with snow.

The beauty of this poetical figure is enhanced by the fact that Zalmon (Arab. �lmân), according to its etymology, signifies a mountain range dark and dusky, either from

shade, forest, or black rock. The last would well suit the mountains of Haurân, among which Ptolemaeus (p. 365 and 370, Ed. Wilberg) mentions a mountain

(according to one of the various readings) �σαλµάνος.”)

BI, "The Lord gave the Word: great was the company of those that published it.

The proclamation of the Gospel

The occasion of this psalm—the carrying up of the ark to Jerusalem: the joyful procession is described. But it has a prophetic import as well as a literal one. It points on to the Ascension of Christ and to the gifts He has bestowed upon His Church. Our text is a glorious promise concerning the proclamation of the Gospel.

I. It is and ever has been the will of God that by man the message of mercy should be proclaimed. This so ordained in mercy to man and for the glory of God.

II. This word will never be proclaimed, except the Lord send us. God has ever sent forth the men who preached His Word, and He is sending them forth now.

III. There shall be great success. See context.

IV. She that tarried at home divided the spoil. Allusion is to Num_31:25; and for illustration see 1Sa_30:22. Some must stay at home, though there are many who ought to go forth to labour. But they who rightly stay at home, they shall be blessed through the missionary enterprise. Conclusion: Have we ourselves believed the Word which the Lord hath given? Let us give Him all the glory. What motives are here for fresh exertion! (F. Close, M. A.)

The place of preaching, in the past and in the present

On the old Glasgow coat-of-arms were the words—“Let Glasgow flourish by the preaching of the Word and the praising of His name.” That has been shortened now into “Let Glasgow flourish”—but the original was as I have said. The fact that that could be taken as the motto of one of the prominent cities of Scotland is a sign of the deep and far-reaching influence which preaching exerted in past days.

I. What preaching has done in the past. Both in our own and in other lands some of the mightiest triumphs that have ever been achieved were brought about by the preaching of the Word. Since the days of Elijah downward, it has played an important part in moulding the destinies of the world. Jonah, an old preacher of righteousness, turned a mighty city unto God by means of his summons to repentance. In the Christian Church we can mark the influence of preaching making itself directly felt in the early ages. We have the preaching of Jesus, so original, so full of beauty, so touched with deep love and mercy that it thrilled the heart of multitudes, and paved the way for the future acceptance of His cause. We have the beaming enthusiasm of John; the direct home-thrusts of Peter; the logical grasp and gathering impetus of Paul—all of which have left an indelible mark, not only upon the Christian Church, but upon the whole history of the world. Almost all the great movements of the Middle Ages have been identified with great preaching. One of the greatest and most daring attempts on the part of a preacher to achieve great things is identified with the name of Savonarola. That simple monk threw out the most powerful factions that ever ruled in Florence. For a time he blossomed out as a great leader, and sought to establish a City of God upon earth. He failed ultimately, and partly by his own error, but the extraordinary success that he for a

time achieved over prince and people is one of the red-letter days in the history of preaching. In our own country it has achieved great triumphs, and has been reckoned one of the distinctive features of Scottish life. Since the days of Knox the pulpit has been the foremost institution in the country—most powerful for good or evil. The preacher has been listened to as the veritable servant of God, and his message taken as if it came from highest Heaven.

II. The place that preaching holds amongst us to-day. There is no question that the pulpit to-day does not occupy the same place of undisturbed authority that it did during the first two centuries after the Reformation, or even that it has done within the last fifty years. It is no longer the social, religious, and intellectual leader of the people. Other influences have sprung up and taken their place amongst us and exercised their authority. A very different set of conditions exists amongst us to-day. Never did cheaper and better books exist. Another great obstacle to the unquestioned authority of the pulpit is the change that has taken place in the public temper. At the days of the Reformation the principle of the right of individual judgment was established. But in these days we have carried that principle to a length that was never dreamt of then. Now every man reckons himself just as good a judge of right and wrong as any other man.

III. What work has still to be done by the pulpit. There are many who seem to have so completely despaired of the power of preaching in the future, that they advise us to resort to all sorts of expedients in order to fill the churches. All this shows a genuine distrust of the power of preaching to impress the public. That is not preaching which does not come straight from the Word of God. Lastly, the pulpit has a great work to perform in helping to solve, in a Christian manner, the social and political problems of the age. (D. Woodside, B. D.)

12 “Kings and armies flee in haste; the women at home divide the plunder.

BAR�ES, "Kings of armies did flee apace - Margin, as in Hebrew, did flee, did flee. This is the Hebrew mode of expressing that which is emphatic or superlative. It is by simply repeating the word. The idea is, that they fled speedily; they fled at once, and in alarm. Psa_68:12-13 are marked by DeWette as a quotation, and the language is supposed by him to be the substance of the song that was sung by the women as referred to in Psa_68:11. This supposition is not improbable. The reference is, undoubtedly, to the former victories achieved by the people of God when they went out to war; and the idea is, that when the command came, when God gave the word Psa_68:11, their foes

fled in consternation.

And she that tarried at home divided the spoil - The women remaining in their homes, while the men went out to war. On them devolved the office of dividing the plunder, and of giving the proper portions to each of the victors. They would take an interest in the battle, and receive the booty, and assign the portion due to each of the brave soldiers - the more acceptable as given to them by female hands. Possibly, however, the meaning may be, that the victors would bring the plunder home, and lay it at the feet of their wives and daughters to be divided among the women themselves. The dividing of the spoils of battle after a victory was always an important act. Compare Jdg_5:30; Jos_7:21; 1Ch_26:27; Heb_7:4.

CLARKE, "Kings of armies did flee - Rabin and the kings of the Canaanites, who united their forces to overwhelm the Israelites.

And she - Deborah the prophetess, a woman accustomed to tarry at home, and take care of the family; she divided the spoils, and vanquished their kings.

GILL, "Kings of armies did flee apace,.... Or "they fled, they fled" (y); or "they flee, they flee". This is either the subject matter of the word "published", the words of the publishers so saying; or the effect of the publication of the Gospel: for though some, by these kings of armies, understand the apostles either fleeing from place to place because of persecution, or running to and fro, as they interpret the words, to spread the Gospel; yet they rather intend the enemies of the Gospel, and the chief of them that opposed themselves to it; namely, Roman emperors and kings, and who fled before it; particularly at the time of the downfall of Paganism, when they fled to the mountains and hills, and called upon them to hide them from Christ, Rev_6:15;

and she that tarried at home divided the spoil; the church, compared to a woman that keeps at home, Tit_2:5, who shared in the spoils token out of the hands of Satan, and from among the Gentiles, even converted souls, brought unto her. What is promised to Christ, Isa_53:12; is said of the church; she being made more than a conqueror through him, and sharing in all his victories and spoils. It denotes the certain and easy success of the Gospel ministry, attended with a divine power, and the advantages thereof to the church of Christ; this was particularly true of the church in the times of Constantine.

JAMISO�, "Kings of armies — that is, with their armies.

she that ... at home — Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.

SPURGEO�, "Ver. 12. Kings of armies did flee apace. The lords of hosts fled before the Lord of Hosts. �o sooner did the ark advance than the enemy turned his back: even the princely leaders stayed not, but took to flight. The rout was complete, the retreat hurried and disorderly; --they "did flee, did flee; "helter skelter, pell mell, as

we say."Where are the kings of mighty hosts?Fled far away, fled far and wide.Their triumph and their trophied boastsThe damsels in their bowers divide."And she that tarried at home divided the spoil. The women who had published the war cry shared the booty. The feeblest in Israel had a portion of the prey. Gallant warriors cast their spoils at the feet of the women and bade them array themselves in splendour, taking each one "a prey of divers colours, of divers colours of needlework on both sides." When the Lord gives success to his gospel, the very best of his saints are made glad and feel themselves partakers in the blessing.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 11-12. See Psalms on "Psalms 68:11" for further information.Ver. 11-12. See Psalms on "Psalms 68:11" for further information. The Lord did give his word at his ascension, and there were a multitude of them that published it, and by this means kings of armies were put to flight: they conquered by the word: there is not such another way to rout kings and their armies. William Strong. 1654.Ver. 11-14. See Psalms on "Psalms 68:11" for further information.Ver. 12. Kings of armies did flee apace. In the Hebrew it is, they fled, they fled; fled is twice. Why so? That is, they did flee very hastily, and they fled most confusedly, they fled all ways; they fled, they fled, noting the greatness of the flight. William Bridge.Ver. 12. The kings of hosts shall flee. The "hosts" are the numerous well equipped armies which the kings of the heathens lead forth to the battle against the people of God. The unusual expression, "kings of hosts, "sounds very much like an ironically disparaging antithesis to the customary "Jahve of Hosts." Bottcher, quoted by Delitzsch.Ver. 12. She that tarried at home. That is, all the noncombatants, saith Kimchi. Or, the women also (those domi portae) came forth to pillage. These days of the gospel do abound with many godly matrons and holy virgins. And it is easy to observe that the �ew Testament affords more store of good women than the old. John Trapp.Ver. 12. Divided the spoil, not merely (as Hupfeld) "receives her portion of the spoil, "but rather, "distributes among her daughters and handmaidens, etc., the share of the spoil" which her husband has brought home. J. J. Stewart Perowne.

COKE, “Psalms 68:12. Kings of armies did flee apace— In the original it is, fled away, fled away; the reduplication of the words denoting their hasty flight and utter dissipation. The kings who commanded the armies which opposed them fled with their routed forces, and were pursued and destroyed by the Israelites: And she that tarried at home divided the spoil. After the conquest of the Midianites, God ordered the prey which was taken from them to be divided into two parts, between them who went out on that expedition, and the rest of the congregation who continued in the tents, �umbers 31:27 and therefore this was part of the damsels' song, that the women who had the charge of the household affairs were enriched by an equal division of the enemies' spoils, in which their husbands and fathers had their share; and I apprehend, that it is the victory over the Midianites which is here particularly referred to. For, the Lord gave the word; avenged the children of Israel of the

Midianites, �umbers 31:2. Kings of armies fled away; five of the Midianitish kings being routed and slain, Psalms 68:8. She that tarried at home divided the spoil, according to the distribution before-mentioned, vast quantities of gold and silver being taken; to which there is a plain allusion in the next verse.

ELLICOTT, “(12) Kings of armies did flee apace.—Better, Kings of armies flee, flee. This and the two next verses wear the air of being a fragment of those ancient battle-songs sung by the women after the defeat of the foe. The fact that they have thus been torn from their original context accounts for the great obscurity which hangs over them.

And she that tarried . . .—i.e., the woman keeping the house; so the Hebrew. (Comp. Judges 5:24, “Women of the tent;” and the fond anticipations of Sisera’s mother, Psalms 68:29.) So the Greeks called the mistress of the house οὶκουρός. (Eur. Herc. Fur. 45.)

Though this sense thus gives a general description of war, and the women waiting eagerly for the victorious home-coming is a picture true to life, yet the next verse indicates that we must suppose a latent reference to some tribe or party who shirked the dangers of battle, and played the part of the stay-at-home.

BE�SO�, "Psalms 68:12. Kings of armies — The kings of the Midianites, of Canaan, and other nations, which came forth against the Israelites with numerous and powerful armies; did flee apace — Hebrew, ידדונ ידדונ, jiddodun, jiddodun, fled away, fled away, the reduplication of this word denoting their hasty flight and utter dispersion. They fled with their routed forces, and were pursued, overtaken, and destroyed by the victorious Israelites. She that tarried at home divided the spoil —The spoil was so much that there was enough, not only for the proper use of those that took it, but also to be divided to their wives and children when they came home. After the conquest of the Midianites, God ordered the prey which was taken from them to be divided between them who went out on that expedition, and the rest of the people who continued in their tents, �umbers 31:27 ; and therefore this was part of the damsels’ song, that the women, who had charge of the household affairs, were enriched by an equal division of the enemies’ spoils, in which their husbands and fathers had their share; and perhaps it is the victory over the Midianites which is here referred to.

WHEDO�, "12. Kings of armies—That is, kings with their armies.

Did flee apace— Hebrew, Shall flee, shall flee. The rout shall be total and irretrievable.

She that tarried at home—That is, the housewife, as the words denote; she that dwelt in the house, as distinguished from the husband, who went out to battle.

Divided the spoil—Shared the spoil, which, by a law of equity, fell, by distribution, to her husband. See 1 Samuel 30:24; and compare Judges 5:28-30. The wealth of the

enemy shall enrich the households of the victors. The language is highly martial and oriental.

13 Even while you sleep among the sheep pens,[e] the wings of my dove are sheathed with silver, its feathers with shining gold.”

BAR�ES, "Though ye have lien among the pots - There are few passages in the Bible more difficult of interpretation than this verse and the following. Our translators seem to have supposed that the whole refers to the ark, considered as having been neglected, or as having been suffered to remain among the common vessels of the tabernacle, until it became like those vessels in appearance - that is, until its brilliancy had become tarnished by neglect, or by want of being cleaned and furbished - yet that it would be again like the wings of a dove covered with silver, as it had been formerly, and pure like the whitest snow. But it is not certain, if it is probable, that this is the meaning. Prof. Alexander renders it, “When ye lie down between the borders (ye shall be like) the wings of a dove covered with silver;” that is, “when the land had rest,” or was restored to a state of tranquility.

DeWette renders it, “When ye rest between the cattle-stalls:” expressing the same idea, that of quiet repose as among the herds of cattle lying calmly down to rest. The Septuagint renders it, “Though you may have slept in kitchens.” The words rendered” Though ye have lien” mean literally, “If you have lain,” alluding to some act or state of lying down quietly or calmly. The verb is in the plural number, but it is not quite clear what it refers to. There is apparently much confusion of number in the passage. The

word rendered “pots” - shephathayim שפתים - in the dual form, occurs only in this place

and in Eze_40:43, where it is translated hooks (margin, end-irons, or the two hearth-stones). Gesenius renders it here “stalls,” that is, folds for cattle, and supposes that in Ezekiel it denotes places in the temple-court, where the victims for sacrifice were fastened. Tholuck renders it, “When you shall again rest within your stone-borders (that is, within the limits of your own country, or within your own borders), ye shall be like the wings of a dove.” For other interpretations of the passage, see Rosenmuller in loc. I confess that none of these explanations of the passage seem to me to be satisfactory, and that I cannot understand it. The wonder is not, however, that, in a book so large as the Bible, and written in a remote age, and in a language which has long ceased to be a spoken language, there should be here and there a passage which cannot now be made clear, but that there should be so few of that description. There is no ancient book that has not more difficulties of this kind than the Hebrew Scriptures:

Yet shall ye be as the wings of a dove covered with silver ... - The phrase “yet

shall ye be” is not in the original. The image here is simply one of beauty. The allusion is to the changeable colors of the plumage of a dove, now seeming to be bright silver, and then, as the rays of light fall on it in another direction, to be yellow as gold. If the allusion is to the ark, considered as having been laid aside among the ordinary vessels of the tabernacle, and having become dark and dingy by neglect, then the meaning would be, that, when restored to its proper place, and with the proper degree of attention and care bestowed upon it, it would become a most beautiful object. If the allusion is to the people of the land considered either as lying down in dishonor, as if among filth, or as lying down calmly and quietly as the beasts do in their stalls, or as peacefully reposing within their natural limits or borders, then the meaning would be, that the spectacle would be most beautiful. The varied tints of loveliness in the land - the gardens, the farms, the flowers, the fruits, the vineyards, the orchards, the villages, the towns, the cheerful homes - would be like the dove - the emblem of calmness - so beautiful in the variety and the changeableness of its plumage. The comparison of a beautiful and variegated country with a dove is not a very obvious one, and yet, in this view, it would not be wholly unnatural. It is not easy always to vindicate philosophically the images used in poetry; nor is it always easy for a Western mind to see the reasons of the images employed by an Oriental poet. It seems probable that the comparison of the land (considered as thus variegated in its beauty) with the changing beauties of the plumage of the dove is the idea intended to be conveyed by this verse; but it is not easy to make it out on strictly exegetical or philological principles.

CLARKE, "Though ye have lien among the pots - The prophet is supposed here to address the tribes of Reuben and Gad, who remained in their inheritances, occupied with agricultural, maritime, and domestic affairs, when the other tribes were obliged to go against Jabin, and the other Canaanitish kings. Ye have been thus occupied, while your brethren sustained a desperate campaign; but while you are inglorious, they obtained the most splendid victory, and dwell under those rich tents which they have taken from the enemy; coverings of the most beautiful colors, adorned with gold and

silver. The words בירקרק�חרוץ birakrak�charuts, native gold, so exceedingly and splendidly

yellow as to approach to greenness - from ירק yarak, to be green; and the doubling of the last syllable denotes an exeess in the denomination - excessively green - blistering green. The Targum gives us a curious paraphrase of this and the following verse: “If ye, O ye kings, slept among your halls, the congregation of Israel, which is like a dove covered with the clouds of glory, divided the prey of the Egyptians, purified silver, and coffers full of the finest gold. And when it stretched out its hands in prayer over the sea, the Almighty cast down kingdoms; and for its sake cooled hell like snow, and snatched it from the shadow of death.” Perhaps the Romanists got some idea of purgatory here. For the sake of the righteous, the flames of hell are extinguished!

GILL, "Though ye have lain among the pots,.... Kimchi takes these words to be the words of the women, or of the psalmist addressing the Israelites going out to war; that though they should lie in a low, dark, and disagreeable place, in the camp, in the open field, exposed to wind and weather; yet they should be fair and beautiful, and be

loaded with gold and silver, the spoil of the enemy. But Fortunatus Scacchus (z) refers them, much better, to the encampment of the Israelites in their tents, and to the disposition and order of their army going to battle: the body of the army in the middle, and the two wings, right and left, on each side; whose glittering armour of gold and brass, the rays of the sun striking on them, are fitly resembled by the colours on the wings and back of a dove. Another learned writer (a) thinks they are an address to the wings of the dove; that is, to the dove itself, meaning the Holy Spirit, expostulating with him how long he would dwell within the limits and borders of the land of Canaan; which was not long after the ascension of Christ, for soon was the gift of the Holy Ghost poured down upon the Gentiles, But rather they are an address to the people of Israel; intimating, that though they had been in adversity, and their lives had been made bitter with hard bondage, in mortar and in brick, and in all manner of service in the field; and had lain among the brick kilns and furnaces when in Egypt; and in the times of the Judges had suffered much from their neighbours, by whom they were frequently carried captive; and had been in affliction in the times of Saul; yet now in prosperous circumstances in the times of David, who had conquered their enemies, and enlarged their dominions, and restored peace; and especially would be more so in the days of Solomon, when they enjoyed great plenty and prosperity, and silver was made to be as the stones of the street. Though it is best of all to apply the words to the church and people of God in Gospel times; and they may describe their state and condition by nature and by grace, in adversity and in prosperity: the former in this clause, in which there is an allusion to scullions, or such as lie among coppers and furnaces, and are black and sooty; and so it describes the Lord's people before conversion, who are black with original sin and actual transgressions; who being transgressors from the womb, and as long as they live and walk in sin, and have their conversation with the men of the world, may be said to lie among the pots: and this may also be expressive of the church of Christ being in adversity, and black with the sun of persecution smiting her; and she might be said to lie among the pots while the ten Heathen persecutions lasted, and also in the reign of antichrist; during which time the church is in the wilderness, and the witnesses prophesy in sackcloth;

yet shall they be as the wings of a dove covered with silver, and her feathers with yellow gold: alluding to the white silver colour of some doves. Such were the white doves Charon of Lampsacum speaks of (b), seen about Athos, which were like the white crow Ovid calls (c) the silver fowl with snowy wings: and also it may be to the time when they become of a golden colour, at which time they are fit for sacrifice, as the Jews (d) observe; or to the different appearances of them, according as the rays of light and of the sun differently fall upon them. So the philosopher (e) observes, that the necks of doves appear of a golden colour by the refraction of light. And this describes the saints and people of God as they are by grace. They are comparable to the dove on many accounts: like doves of the valleys, everyone of them mourn for their iniquities; like the trembling and fearful dove, tremble at the apprehensions of divine wrath, and judgment to come under first convictions; and are fearful of their enemies, and of their own state; are humble, modest, and meek; think the worst of themselves, and the best of others; flee to Christ for refuge, and to ordinances for refreshment; are chaste and affectionate to Christ, and harmless and inoffensive in their lives and conversations, Eze_7:16. Being "as the wings of a dove covered with silver" may denote the purity of doctrine held by them; the words of the Lord being as silver purified seven times, Psa_12:6; and the preciousness and sincerity of their faith, by which they mount up with wings as eagles; and the holiness of their conversation, being as becomes the Gospel of Christ: and being as the "feathers" of a dove covered "with yellow gold" may denote their being adorned

with the graces of the Spirit, as faith, hope, and love; which are more precious than gold that perisheth, and are called chains of gold, Son_1:10; see 1Pe_1:7; or their being clothed with the righteousness of Christ, signified by gold of Ophir, and clothing of wrought gold, Psa_45:9; or their being enriched with the unsearchable, solid, substantial, and durable riches of Christ, Rev_3:18. And both may describe also the prosperous estates of the church, either in the first ages of Christianity, when she was clothed with the sun, and had a crown of twelve stars on her head, Rev_12:1; or in the latter day, when her light will be come, and the glory of the Lord will rise upon her; when her stones will be laid with fair colours, and her foundations with sapphires; when she shall, have the glory of God upon her, and be as a bride adorned for her husband, Isa_60:1.

HE�RY, "That from a low and despised condition they had been advanced to splendour and prosperity. When they were bond-slaves in Egypt, and afterwards when they were oppressed sometimes by one potent neighbour and sometimes by another, they did, as it were, lie among the pots or rubbish, as despised broken vessels, or as vessels in which there was no pleasure - they were black, and dirty, and discoloured. But God, at length, delivered them from the pots (Psa_81:6), and in David's time they were in a fair way to be one of the most prosperous kingdoms in the world, amiable in the eyes of all about them, like the wings of a dove covered with silver, Psa_68:13. “And so,” says Dr. Hammond, “under Christ's kingdom, the heathen idolaters that were brought to the basest and most despicable condition of any creatures, worshipping wood and stone, and given up to the vilest lusts, should from that detestable condition be advanced to the service of Christ, and the practice of all Christian virtues, the greatest inward beauties in the world.” It may be applied also to the deliverance of the church out of a suffering state and the comforts of particular believers after their despondencies.

JAMISO�, "Some translate this, “When ye shall lie between the borders, ye shall,” etc., comparing the peaceful rest in the borders or limits of the promised land to the proverbial beauty of a gentle dove. Others understand by the word rendered “pots,” the smoked sides of caves, in which the Israelites took refuge from enemies in the times of the judges; or, taking the whole figuratively, the rows of stones on which cooking vessels were hung; and thus that a contrast is drawn between their former low and afflicted state and their succeeding prosperity. In either case, a state of quiet and peace is described by a beautiful figure.

CALVI�, "13.Though ye should lie among the pots (25) Having spoken of God as fighting the battles of his people, he adds, by way of qualification, that they may lie for a time under darkness, though eventually God will appear for their deliverance; There can be little doubt that he hints at the state of wretchedness and distress to which the nation had been reduced under the government of Saul, for the interposition was the more remarkable, considering the misery from which it had emerged. The words, however, convey a further instruction than this. They teach us

the general truth, that believers are, by the hidden and mysterious power of God, preserved unhurt in the midst of their afflictions, or suddenly recovered so as to exhibit no marks of them. The language admits of being interpreted to mean either that they shine even when lying under filth and darkness, or that, when freed from their troubles, they shake off any defilement which they may have contracted. Let either sense be adopted, and it remains true that the believer is never consumed or overwhelmed by his afflictions, but comes out safe. An elegant figure is drawn from the dove, which, though it lie amongst the pots, retains the beauty which naturally belongs to it, and contracts no defilement on its wings. From this we learn that the Church does not always present a fair or peaceable aspect, but rather emerges occasionally from the darkness that envelops it, and recovers its beauty as perfectly as if it had never been subjected to calamity.

Parkhurst takes a view somewhat similar to this last interpretation. He reads, “among the fire ranges,” or “rows of stones.” “Those,” says he, “on which the caldrons or pots were placed for boiling; somewhat like, I suppose, but of a more structure, than those which �iebuhr says are used by the wandering Arabs. ‘Their fire-place is soon constructed: they only set their pots upon several separate stones, or over a hole digged in the earth.’ Lying among these denotes the most abject slavery; for this seems to have been the place of rest allotted to the vilest slaves. So, old Laertes, grieving for the loss of his son, is described by Homer (in the Eleventh Book of the Odyssey) as, in the winter, sleeping where the slaves did, in the ashes near the fire: —

ic';color:#0000FF">‘—Oqi dmwev eni oikw En koni agci purov.’”

Seehis Lexicon on שפת ii.

The Chaldee has “broken bricks,” or “rubbish,” that are thrown away; the word, according to this sense, being derived from שפה, shephah, to bruise, to trample on A similar noun, אשפת,ashpoth, derived from the verb שפה, is used in Psalms 113:7, for a dunghill, or the vilest place, whither all kinds of rubbish are cast out, and where the poor are said to lie. When Job was brought by Satan to the lowest depths of affliction, he sat down among the ashes, and scraped himself with a potsherd, which indicated the state of extreme sadness and debasement to which he was reduced. If this is the sense here, “lying among the broken bricks or rubbish” expresses, in like manner as the preceding translations, the most mean, dejected, and wretched condition.

Harmer’s attempt to explain this passage is at least very ingenious: — As shepherds in the East betake themselves, during the night, for shelter to the caves which they find in their rocky hills, where they can kindle fires to warm themselves, as well as dress their provisions, and as doves, as well as other birds, frequently haunt such places, he conjectures that the afflicted state of Israel in Egypt is here compared to the condition of a dove making its abode in the hollow of a rock which had been smutted by the fires which the shepherds had made in it. He supposes the word here

translated pots to mean the little heaps of stones on which the shepherds set their pots, there being a hollow under them to contain the fire. —Harmer ’s Observations, volume 1, pp. 176, 177.

Gesenius thinks the word is equivalent to המשפתים, hammishpethaim, which occurs in Jude 5:16, and which our English version makes “sheepfolds,” the only difference between the two words being, that the word here wants the formative letter מ, mem Thus, it may refer to the condition of the Israelites when living among their flocks in the wilderness. We have not yet exhausted the different significations affixed by commentators to this word; but, without referring to more, we shall only add, that, according to some, the allusion is to the condition of the Israelites in Egypt, who were doomed to the drudgery of brick-making and pottery, and had probably to sleep among the brick-kilns or earthenware manufactories in which they were employed.

With respect to the second clause of the verse, in which an image taken from the dove is introduced, a difficulty which has been stated is, how her feathers can be said to resemble yellow gold. From the circumstance, that the splendor of gold is here intermingled, Harmer concludes that this is not a description of the animal merely as adorned by the hand of nature, but that the allusion is to white doves that were consecrated to the Syrian deities, and adorned with trinkets of gold, the meaning being, “Israel is to me as a consecrated dove; and though your circumstances have made you rather appear like a poor dove, blackened by taking up its abode in a smoky hole of the rocks, yet shall you become beautiful and glorious as a Syrian silver-coloured pigeon, on which some ornament of gold is put.” — Harmer ’s Observations, volume 1, p. 180. But there are certainly doves which answer to the description here given, some of them having the feathers on the sides of the neck of a shining copper color, which in a bright sun must resemble gold. See Encyc. Brit. Art. Columbia. Besides, the reference is not necessarily to the color of gold, but to its brilliancy. How highly poetical an emblem, to depict the glorious change effected in the condition of the Hebrews by the deliverance which God had granted them over the proud and formidable enemies who had kept them in the degrading condition represented in the first clause of the verse!

SPURGEO�, "Ver. 13. Though ye have lien among the pots. Does he mean that the women at home, who had been meanly clad as they performed their household work, would be so gorgeously arrayed in the spoil, that they would be like doves of silver wing and golden plumage? Or, would he say that Israel, which had been begrimed in the brick kilns of Egypt, should come forth lustrous and happy in triumph and liberty? Or, did the song signify that the ark should be brought from its poor abode with Obededom into a fairer dwelling place? It is a hard passage, a nut for the learned to crack. If we knew all that was known when this ancient hymn was composed, the allusion would no doubt strike us as being beautifully appropriate, but as we do not, we will let it rest among the unriddled things. Alexander reads it, "When ye shall lie down between the borders, ye shall be like the wings, "etc., which he considers to mean, "when settled in peace, the land shall enjoy prosperity; "but this version does not seem to us any more clear than our

authorized one. Of making many conjectures there is no end; but the sense seems to be, that from the lowest condition the Lord would lift up his people into joy, liberty, wealth, and beauty. Their enemies may have called them squatters among the pots--in allusion to their Egyptian slavery; they may have jested at them as scullions of Pharaoh's kitchen; but the Lord would avenge them and give them beauty for blackness, glory for grime.Yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. The dove's wing flashed light like silver, and anon gleams with the radiance of "the pale, pure gold." The lovely, changeable colours of the dove might well image the mild, lustrous beauty of the nation, when arrayed in white holiday attire, bedecked with their gems, jewels, and ornaments of gold. God's saints have been in worse places than among the pots, but now they soar aloft into the heavenly places in Christ Jesus.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 11-14. See Psalms on "Psalms 68:11" for further information.Ver. 13. It would neither be profitable nor possible to give the reader all the conjectures with which learned men have illustrated or darkened this passage. My aim has been to give a selection, not perhaps what may be called a judicious one, but a sort of sample selection, containing specimens of interpretations. Hammond, who is a very high authority, collects what are probably the best suggestions; we, therefore, give the substance of his long note upon this place. Solomon Jarchi and others see in the word the idea of boundaries, ways, and paths which serve as divisions of land, hence the divergence of the Septuagint into the meaning of portions and inheritances. The boundaries were usually heaps of stones, broken bricks, and rubbish, hence another meaning. But stones, bricks, etc., were often used to support pots in the open air cookery of the orientals, hence we come to the meaning of "among the pots." And, as Job on his dunghill sat among ashes, and scraped himself with a potsherd, we see that sitting among such rubbish was a conspicuous image of the most dejected and squalid condition. In the wings of a dove, Hammond sees an allusion to the golden cherubic wings which covered the ark, whereby God's presence was exhibited to his people, and their prosperity secured. His explanation of the whole is as follows: -- "The Israelites that were oppressed, and long lay in a sad and black, destitute, despised condition, were now at length advanced to all prosperity, splendour, and glory (as was remarkable in their coming out from the kilns of Egypt, with the jewels and wealth of the Egyptians, and afterward more illustriously at their enjoying of Canaan). And so, under Christ's kingdom, the heathenish idolaters that were brought to the basest and most despicable condition of any creatures, worshipping wood and stone, etc., and given up to the vilest lusts, and a reprobate mind (Romans 1:1-32), should from that detestable condition be advanced to the service of Christ, and practice of all Christian virtues, charity, meekness, etc., the greatest inward beauties in the world." C. H. S.Ver. 13. Though ye have lien among the pots etc. That is, probably, though ye have laboured and lain down between the brick kilns in Egypt, --a poor, enslaved, and oppressed people, yet ye shall gradually rise to dignity, prosperity, and splendour; as a dove, which has been defiled with dirt, disordered, and dejected, by washing herself in a running stream, and trimming her plumage, gradually recovers the

serenity of her disposition, the purity of her colour, and the richness and varied elegance of her appearance. W. Greenfield, in "Comp. Bible."Ver. 13. Though ye have lien among the pots; or, between two rows of stones (understand hearth stones), as in camps, and elsewhere also, which even to this day used to be laid and disposed to make fire between them to dress meat by, setting on or hanging over it pots and kettles, etc. Others, between or among dripping pans, or pots, the sense being one, and this--though you should be cast or thrust out into the uttermost slavery, or vilest condition (as in Egypt), all besmoked and besmutted, like cooks and scullions, yet shall God through his gracious blessing make you to shine again like a goodly flying dove, which glistens as if it were of silver and gold. Theodore Haak's "Translation of the Dutch Annotations, as ordered by the Synod of Dort in 1618." London, 1657.Ver. 13. Though ye had lain among the folds. Though ye had been treated by the Egyptians as a company of contemptible shepherds, and were held in abomination by them as such. See Genesis 46:34. William Green, in "A �ew Translation of the Psalms, with �otes, " etc. 1762.Ver. 13. (first clause). German, "lie a field, "i.e., though you thus, in deep peace, lie among the sheepfolds. T. C. Barth.Ver. 13. Will ye lie down among the sheepfolds? A sharp remonstrance. Will ye lie at ease, in the quiet of your pastoral life, as the dove with unsoiled plumage in her peaceful nest, while your brethren are in the tumult and dust of the conflict! Compare Jude 5:16-17 (from which this allusion is taken). Thomas J. Conant.Ver. 13. Though ye have lien among the pots, etc. Here is one Hebrew word in the original which especially renders the Scripture intricate; namely, Mytpv, shephattajim; which, being a word of divers significations and translations, occasions various interpretations. It is rendered,(1) limits or bounds;(2) lots or inheritances;(3) pots or pot ranges.1. Some render it two limits, or two bounds (the word being in the dual number); viz., the two limits, bounds or coasts of the enemies, ready to attack, vex, and infest them on each hand. Or, two confines of the country where they fortified themselves against their enemies. This sense some later writers embrace: and it's one of the interpretations which Ainsworth gives, though not in the first place. But this version seems here very unsuitable, for that it quite destroys the elegance and fitness of the opposition between the two metaphors, representing Israel's different conditions, before and under David's government.2. Some render it two lots, or two inheritances. So the LXX, ana meson twn klhrwn; that is, amidst the lots, or between the inheritances; inheritances, as in Canaan, being anciently set out by lots. This Hierom seems to follow, turning it Si dormiatis inter medios cleros: and thus he expounds it: "When thou believest the two Testaments, in both thou shalt find the Holy Ghost." And though there be a beauty, even according to the letter, to know what thou readest, the force of all the comeliness is in the sense. Therefore, the outward ornament of the words is demonstrated by the name of silver; but the more secret mysteries are contained in the hidden gifts of gold, etc. So that, with him, the two lots are the two Testaments; the dove is the Holy Ghost; her wings covered with silver, the outward letter of the

Testaments, the feathers of yellow gold, the inward, spiritual, and mysterious sense. But this is rather a witty allegorical allusion, than a judicious and solid exposition. Augustine also expounds the words much to this effect, but altogether as unsatisfactorily. The ancient Fathers are not always the best expositors.3. But most do render the word pots or pot ranges. Thus: "Although ye have lien among the pots (or, between the pot ranges; or, between the two banks or rows --viz., of stones to hang pots on in the camp or leaguer), yet shall ye be as the wings of a dove covered (or decked) with silver, and her feathers with yellow greenish gold." And they observe in the words a double metaphor: (1). The one of Israel's lying among the pots, as scullions lie among the pots, kettles, or cauldrons in the camp or leaguer in time of war, and so are blacked, soiled, smutted, deformed; denoting Israel's abject, low, mean, sullied, deformed, and despicable condition under afflictions and extreme distresses in time past in Egypt, the wilderness, Canaan, and in the time of the Judges.(2). The other of Israel's being like the wings ofa dove (which is of very speedy flight for escape),of bright silver and beauteous golden colour;representing their escape and deliverance at last outof all their blacking, smutting, and deformingafflictions, into the contrary, beauteous, prosperous,and happy state under the kingdom of David, especiallyof Jesus Christ the true David. Blacknessnotes extreme affliction, affliction and misery;doves' wings, escape; white silver colour andbeauteous golden colour, prosperity and felicity.Thus the metaphors are elegantly opposed one toanother, and very significantly set forth the severalconditions of Israel; first, as lying among the pots ofdeep afflictions in former times, but after as assuredof deliverance, of better days, and that they should beas a silver winged and golden feathered dove, fullof beauty, comeliness, prosperity, and felicity. Tothis effect R. David Kimchi, Pagnin, Calvin, Muis,Foord, Ainsworth, and others expound these words.Francis Roberts, in a Sermon entitled "The Checquer work of God's Providences, towards His Own People, made up of Blacks and Whites, " etc. 1657.Ver. 13. Though ye have lien among the pots, etc. Miss Whately, in her work, "Ragged Life in Egypt, "describing some of the sights witnessed from the flat roofs of the houses in Cairo, among other interesting objects, states: --The roofs are usually in a great state of litter, and were it not that Hasna, the seller of geeleh, gets a palm branch, and makes a clearance once in a while, her roof would assuredly give way under the accumulation of rubbish. One thing never seemed cleared away, and that was the heaps of old broken pitchers, sherds, and pots, that in these and similar houses are piled up in some corner: and there is a curious observation in connection with this. A little before sunset, numbers of pigeons suddenly emerge from behind the pitchers and other rubbish, where they have been sleeping in the heat of the day, or pecking about to find food. They dart upwards, and career

through the air in large circles, their outspread wings catching the bright glow of the sun's slanting rays, so that they really resemble bright "yellow gold; "then, as they wheel round, and are seen against the light, they appear as if turned into molten silver, most of them being pure white, or else very light coloured. This may seem fanciful, but the effect of light in these regions is difficult to describe to those who have not seen it; and evening after evening, we watched the circling flight of the doves, and always observed the same appearance. It was beautiful to see these birds, rising clean and unsoiled, as doves always do, from the dust and dirt in which they had been hidden, and soaring aloft in the sky till nearly out of sight among the bright sunset clouds. Thus a believer, who leaves behind him the corruptions of the world, and is rendered bright by the Sun of Righteousness shining upon his soul, rises higher and higher, nearer and nearer to the light, till, lost to the view of those who stay behind, he has passed into the unknown brightness above! Miss Whately, in "Ragged Life in Egypt."Ver. 13. Silver and yellow gold. The changing colours of the dove's plumage are here described. Mant reads it--"Whose wings, a silver light illumes,And gleams of verdant gold play over her burnished plumes!"It will illustrate the variety of the translations, if we add that of Keble:"His plumes inlaid with silvery sheen,His pinions of the pale pure gold."Personally, I have had cause to remark the flash of the wings of a pigeon, for, in passing before my study window, that bird has often led me to imagine that some unusual light had flashed across the sky; in every case, a mild and silvery light. As to the varying hues of the plumage of birds, Mr. Gosse, after quoting from Sonnerat's Voyage in �ew Guinea, says, "In reference to the brilliant metallic hues of the epimachus and other birds, the traveller takes occasion to notice the iridescent effect which is produced by the different angles at which light falls on the feathers. The emerald green, for instance, will often fling out rays of its two constituent primary colours, at one time being blue green, at another gold green, while in certain lights all colour vanishes, and a velvet black is presented to the eye." This it seems to me is a very natural and complete explanation of the poetic language here employed. C. H. S.

COKE, “Psalms 68:13. Though ye have lien among the pots— The word rendered pots, signifies, kettles, pots, or furnaces, for various uses, fixed in stone or brick, placed in double rows, and so regularly disposed for convenience and use; and refers to those pots or furnaces, at which the Israelites in Egypt wrought as slaves, and amongst which they were forced to lie down for want of proper habitations, and in the most wretched and vile attire. See Psalms 68:13; Psalms 81:6. But how great was their alteration, by the conquest of their enemies, and especially of the Midianites! See Judges 21:25. Habakkuk 3:7. "Enriched by the spoils of these enemies, ye shall now lie down; (for these words must be supplied) i.e. dwell at ease, and with elegance in your tents." Within the wings of a dove, covered with silver, and her feathers with yellow gold: These dove-like coverings denote either the rich garments or the costly tents which they took from these Midianites; and which,

either because of their various colours, or their being ornamented with silver and gold, resembled the colours of a dove, the feathers of whose wings and body glittered interchangeably as with silver and gold. See Boch. Hier. part. 2: Psalms 50:1 : Psalms 100:2.

ELLICOTT, “Verse 13-14(13, 14) The agreement of the ancient versions in rendering these difficult verses shows that their obscurity does not arise, as in the case of so many passages of the Psalms, from any corruptions in the text, but from the fact that they are an adaptation of some ancient war-song to circumstances to which we have no clue. If we could recover the allusions, the language would probably appear clear enough.

“Why rest ye among the sheepfolds?”

“A dove’s wings are (now) covered with silver, and her

feathers with the sheen of gold.”

“When the Almighty scattered kings there,

It was snowing on Tsalmon.”

Even in our ignorance of these allusions we at once recognise in the first member of this antique verse the scornful inquiry of Judges 5:16, addressed to the inglorious tribe that preferred ease at home to the dangers and discomforts of battle.

The word here rendered “sheepfolds” (in the Authorised Version pots, a meaning which cannot represent the Hebrew word or its cognates in any other place) is cognate to that used in Judges 5:16, and occurs in its present form in Ezekiel 40:43, where the margin renders, “andirons, or two hearthstones.” The derivation from to set would allow of its application to any kind of barrier.

Whether Reuben, as in Deborah’s song, or Issachar, as in Genesis 49:14, where a cognate word occurs (“burdens”), were the original stay-at-home, does not matter. The interest lies in the covert allusion made by the psalmist in his quotation to some cowardly or recreant party now playing the same disgraceful game.

The next clause, which has caused so much trouble to commentators, appears perfectly intelligible if treated as the answer made to the taunting question, and as simply a note of time:—they stayed at home because all nature was gay and joyous with summer. There is no authority for taking the rich plumage of the dove as emblematic of peace or plenty. The dove appears, indeed, in the Bible as a type, but only, as in all other literature, as a type of love (Song of Solomon 2:14); whereas the appearance of this bird was in Palestine, as that of the swallow with us, a customary mark of time. (See �ote, Song of Solomon 2:12; Song of Solomon 2:14.) And a verse of a modern poet shows how naturally its full plumage might indicate the approach of summer:—

“In the spring a lovelier iris changes on the burnished dove.”

—TE��YSO�: Locksley Hall.

This reply calls forth from the first speaker a rejoinder in companion terms. The inglorious tribe plead summer joys as an excuse for ease. The reply tells of the devotion and ardour of those who, even amid the rigour of an exceptional winter, took up arms for their country: When the AImighty scattered kings there, it was snowing on Tsalmon. (For the geography of Tsalmon, see Judges 9:48.) Whether intentionally or not, the sense of the severity of the snowstorm—rare in Palestinian winters—is heightened by the contrast implied in the name “Dark” or “Shadow Hill.”

The peculiarity of the position of the locative there (literally, in it), coming before the mention of the locality itself, is illustrated by Isaiah 8:21.

BE�SO�, "Psalms 68:13. Though ye have lien among the pots — The word שפתים, shepattaim, here rendered pots, “signifies kettles, pots, or furnaces, for various uses, fixed in stone or brick, placed in double rows, and so regularly disposed for convenience and use; and refers to those pots, or furnaces, at which the Israelites in Egypt wrought as slaves, and among which they were forced to lie down for want of proper habitations, and in the most wretched and vile attire, Deuteronomy 4:26 ; Psalms 81:6. But how great was the alteration by the conquest of their enemies, and especially of the Midianites! Enriched by the spoils of your enemies, ye shall now lie down, that is, dwell at ease and with elegance in your tents.” Ye shall be — Or, ye have been, which seems to be more suitable to the context, both preceding and following, in which he does not speak prophetically of things to come, but historically of things past. The sense of the verse then is, Though you have formerly been exposed to great servitude, reproach, and misery, namely, in Egypt; yet since that time God hath changed your condition greatly for the better. As the wings of a dove, &c. — Beautiful and glorious, like the feathers of a dove, which, according to the variety of its postures, and of the light shining upon it, look like silver or gold. He is thought to refer to the rich garments, or costly tents, which they took from the Midianites, and their other enemies, and which, either because of their various colours, or their being ornamented with silver and gold, resembled the colours of a dove, the feathers of whose wings or body glistered interchangeably, as with silver and gold: see Chandler and Bochart. Thus the church of Christ has frequently emerged from a slate of persecution and tribulation into one of liberty and comfort. “And such is the change made in the spiritual condition of any man, when he passes from the bondage of corruption into the glorious liberty of the sons of God: he is invested with the robe of righteousness, and adorned with the graces of the Spirit of holiness.” — Horne. But still, yea, incomparably greater will be the change of state and condition which all the true disciples of Christ shall experience when they shall completely put off the image of the earthly, with all its attendant infirmities, afflictions, and sufferings, and shall be fully invested with that of the heavenly, their very bodies being conformed to Christ’s glorious body. Then indeed shall all

remains of their state of humiliation disappear: and they shall be as the wings of a dove covered with silver, and her feathers with yellow gold: yea, they shall shine forth as the sun in the kingdom of their Father.

WHEDO�, "13. Among the pots—Literally, and more properly, Between the sheepfolds, or cattle-pens. The word is in the dual, and refers to the double or divided enclosure in which the cattle or sheep were placed at night for safety. Between the apartments were troughs, and some render, Though ye have lain among the troughs. The allusion is to the easy quiet of the shepherd, with his soiled and neglected apparel, sleeping with his flocks and herds by night—exactly the idea of Judges 5:16 and Genesis 49:14, where “couching down between two burdens” should be rendered, lying between the hurdles, or cattle-pens, which accords with Psalms 68:15.

Wings of a dove—Delitzsch hits it: “The new circumstances of ease and comfort [and honour] are likened to the varied hues of a dove disporting itself in the sun.” The class of oriental dove known as the pigeon, says Van Lennep, “is always blue, with touches of white or black, and silvery or even golden hues, according to the species.” The indolent and pent-up life of the herdsman is contrasted with the freedom and beauty of the dove as it glances on the wing.

EXPOSITORS DICTIO�ARY OF TEXTS, "The Silver Wings of the Dove

Psalm 68:13

This Psalm is a hymn of glorious triumph. It was probably composed for and used on an occasion of great national thanksgiving in the history of the children of Israel. Throughout the whole of it, it is a most soul-stirring poem to anyone who has a soul to be stirred. Every verse of it breathes of victory on the battlefield, and triumph, and thankful hearts rejoicing. The central thought of this particular verse is clearly a contrast between some kind of humiliation on the one hand, referred to by the lying among the pots; some kind of exaltation on the other, referred to by the expression, "having the wings of a dove: that is covered with silver wings, and her feathers like gold". That is clearly the central thought, but the figure in which the thought is conveyed has proved to almost every one who has tried to interpret it a most perplexing problem. Dr. Thomson, the celebrated Eastern traveller, who in his day, not so very distant or remote, knew more of the manners and customs of Oriental countries than perhaps any other living person, acknowledged himself in his book to be absolutely nonplussed and completely unable to discover any connexion of a reasonable kind or character between these two figures. Some years ago, however, Miss Whately, a daughter of the great Archbishop of Dublin, was travelling in Egypt, and she noticed something which she thought might perhaps have suggested this figure to the Psalmist, and in her most deeply interesting book, entitled Ragged Life in Egypt, describes what she saw. She says, speaking of the flat roofs of the houses in Egypt, that in the houses of the very poor these flat roofs were usually in a state of the greatest filth, from the fact that they were made the convenient receptacles of the rubbish of the house. She says these places, both for

their warmth at night and their shade and shelter by day, are the resort of tame pigeons and doves who sleep there in the heat of the day. In the cool of the evening, however, these doves emerge from behind the rubbish, and pots and broken earthenware, and, shaking off the dirt and dust, in the midst of which they have spent their happy day, fly upwards. Their outstretched wings as they catch the evening sun look as clear and as bright as silver—as if they had never been in contact with dirt or dust at all. She says that when she saw that, which she did so often, she at once thought it might be that which gave the Psalmist the idea of lying amongst the pots, dirty, dusty, and defiled, and yet having the wings of a dove, without any dust or dirt, and with no defilement, and shining like silver and gold. If Song of Solomon , what a picture of the possibility of our Christian life! You see the believer living in the world but not of it, surrounded on every side by contamination and degrading influences, but untouched by any, living and moving amongst that which hurts and seems as if it must hurt, and spoils, and seems as if it must spoil, and damages, and seems as if it must damage the Christian life; but for all that the Christian life is not hurt, not spoiled, not damaged, not defiled. A dove often has to hide itself, and a tame pigeon often has to hide itself in an unlovely retreat, and yet when it darts out it shines in the glorious sunlight in unsullied beauty. If that is the Psalmist"s meaning, how easy to apply it to our hearts and minds to-night!

I. The Christian and his Surroundings.—If a man is a true Christian he may as well maintain, if he wants to maintain, in the midst of the most unfavourable surroundings in which it is possible for his life to be cast, a distinctly lovely, loyal, and holy Christian life. Many Christians have their lot in life amongst surroundings which, so far from being helpful to the development of Christian character, are distinctly unpropitious and adverse to it. The point is this—these surroundings, if we have the Christian heart and the Christian will, and the Christian grace, need not destroy the Christian life. Though you may have lien among the pots in the shop, or the wharf, or the works, or the school, or the kitchen, or the warehouse, in the most uncongenial and unpromising business you can possibly think of, you may have, if you want to have—that is the point—a soul as clear as the dove"s wing.

II. Living in the Sunlight.—It is in the sunlight that the wings of the dove show a silver and golden colour; in no other light. It is only in the transfiguring presence of the Lord Jesus Christ that the believer can shine, living with Him in daily life, living always in His presence, and never leaving it.

The Ascent of the Soul

Psalm 68:13 (Prayer book Version).

Go where we will the pestilential vapour of sin is ever with us. But like the doves in the sunlight we may rise above our surroundings, and our wings even give forth a glittering effulgence. �ow, there are certain common pictures which assist in the soul"s uplifting, without which, indeed, it must remain a dead weight in the body.

I. The first is that man"s soul should feel after God and know Him as He has

revealed Himself to mankind. There is cause for rejoicing, after all, in the soul"s longing after God, for here is evidence that the spirit has commenced its upward flight. There is no life so hopeless and so blank, there is no death so cold and dreary, there is no soul so held fast in misery and iron as that of the poor mortal whose spirit never reaches Godwards. And we may rest assured that there is no other power so able to lift us and transport us to heights away from the world and the worldly life, as the realization first of all of God"s Being and continual Presence.

II. And the second factor is worship. The spirit of worship is part of ourselves. As well try to root it out as to tear the hearts from our breasts. Herein is the second great power to carry the soul upwards, namely, that after we have come to know God as He has revealed Himself to us, we worship Him. It is the private uplifting of the soul, as well as our public expression, which has such immense power to carry us upwards to God.

III. Business. By business I mean busy-ness. Be a worker; be always doing something. There is no condition of life so calculated to destroy the soul as idleness. And so the converse is true. There is nothing in life which helps to elevate more surely than legitimate work. Christ has set us His example. And when work is done in His �ame there can be no drudgery. There is the way heavenwards: to know God, to worship Him, and to fulfil the daily duties allotted to us.

—J. A. Craigie, The Country Pulpit, p105.

EBC 13-14, "Psalms 68:13-14 are among the hardest in the Psalter. The separate clauses offer no great difficulties, but the connection is enigmatical indeed. "Will (lit. if) ye lie among the sheepfolds?" comes from Deborah’s song, [ 5:16] and is there a reproach flung at Reuben for preferring pastoral ease to warlike effort. Is it meant as reproach here? It is very unlikely that a song of triumph like this should have for its only mention of Israel’s warriors a taunt. The lovely picture of the dove with iridescent wings is as a picture perfect. But what does it mean here? Herder, whom Hupfeld follows, supposes that the whole verse is rebuke to recreants, who preferred lying stretched at ease among their flocks, and bidding each other admire the glancing plumage of the doves that flitted round them. But this is surely violent, and smacks of modern aestheticism. Others suppose that the first clause is a summons to be up and pursue the flying foe, and the second and third a description of the splendour with which the conquerors (or their households) should be clothed by the spoil. This meaning would require the insertion of some such phrase as "ye shall be" before the second clause. Delitzsch regards the whole as a connected description of the blessings of peace following on victory, and sees a reference to Israel as God’s dove. "The new condition of prosperity is compared with the play of colours of a dove basking in the rays of the sun." All these interpretations assume that Israel is addressed in the first clause. But is this assumption warranted? Is it not more natural to refer the "ye" to the "kings" just mentioned, especially as the psalmist recurs to them in the next verse? The question will then retain the taunting force which it has in Deborah’s song, while it pictures a very different kind of couching among the sheepfolds-namely, the hiding there from pursuit. The kings

are first seen in full flight.

Then the triumphant psalmist flings after them the taunt, "Will ye hide among the cattle?" If the initial particle retains its literal force, the first clause is hypothetical, and the suppression of the conclusion speaks more eloquently than its expression would have done: "If ye couch" The second and third clauses are then parallel with the second of Psalms 68:12, and carry on the description of the home keeping matron, "the dove," adorned with rich spoils and glorious in her apparel. We thus have a complete parallelism between the two verses, which both lay side by side the contrasted pictures of the defeated kings and the women; and we further establish continuity between the three verses (Psalms 68:13-15), in so far as the "kings" are dealt with in them all.

�ISBET, "A HYM� OF TRIUMPH‘Though ye have lien among the pots, yet shall ye be as the wings of a dove: that is covered with silver wings, and her feathers like gold.’

Psalms 68:13 (Prayer Book Version)This psalm is a hymn of glorious triumph. It was probably composed for and used on an occasion of great national thanksgiving in the history of the children of Israel. Throughout the whole of it, it is a most soul-stirring poem to any one who has a soul to be stirred. Every verse of it breathes of victory on the battlefield, and triumph, and thankful hearts rejoicing. The central thought of this particular verse is clearly a contrast between some kind of humiliation on the one hand, referred to by the ‘lien among the pots’; some kind of exaltation on the other, referred to by the expression, ‘having the wings of a dove: that is covered with silver wings, and her feathers like gold.’ That is clearly the central thought, but the figure in which the thought is conveyed has proved to almost every one who has tried to interpret it a most perplexing problem (see Illustration).

I. The Christian and his surroundings.—If a man is a true Christian he may maintain, if he wants to maintain, in the midst of the most unfavourable surroundings in which it is possible for his life to be cast, a distinctly lovely, loyal, and holy Christian life. Many Christians have their lot in life amongst surroundings which, so far from being helpful to the development of Christian character, are distinctly unpropitious and adverse to it. The point is this—these surroundings, if we have the Christian heart and the Christian will, and the Christian grace, need not destroy the Christian life. Every true Christian is like a lily among thorns. The tendency of the thorn is to choke the lily’s growth and to stifle its life; but, as a matter of fact, it need not do either. It is just so with the true believer. Grace can live anywhere, only you must take care it is grace; formalism cannot, the first prick of the first thorn will kill it. God’s work can live in any surroundings, only you must take care that it is God’s work. This is true both of business and of social life.

(a) First of all, it is true of business life. Men often say: ‘I never can be a Christian whilst I am in this kind of business.’ My reply is: ‘So much the worse for the business.’ ‘I cannot help it; you do not know what the business is.’ But why not?

There is an idea prevalent among some people, chiefly among those who have no particular desire to serve the Lord, that there are some businesses in which a man cannot really serve Christ, and he must either give up his business and his line of life, or his Christianity and his religion. But though you may have lien among the pots in the shop, or the wharf, or the works, or the school, or the kitchen, or the warehouse, in the most uncongenial and unpromising business you can possibly think of, you may have, if you want to have—that is the point—a soul as clear as the dove’s wing. It is a beautiful sight to see men, as I have seen them, spend the day where selfishness, and greed, and wickedness were the prominent, the powerful, the ever-present surroundings, and yet in their simple, personal, private, domestic, family, and business life be like the ‘wings of a dove, that is covered with silver wings, and her feathers like gold.’

(b) It is true also of social life. The surroundings, I suppose, of many of our social lives are often very different from what, if we had arranged them ourselves, perhaps we should have appointed. They are often distinctly out of sympathy with true godliness and personal religion, and I want to say to any young dear soul here who is thinking of becoming a true Christian, ‘You must be prepared for that, my boy, if you want to serve the Lord.’ The code of the society in which you have to live will not be a very high one, and you will say: ‘It is hard to shine for Christ in the midst of this.’ But the true believer is never transformed by his surroundings; he tries to transform them, and, if he cannot, he tries to live above them, and whilst moving in a society with which he has little sympathy he does not bow to its contemptible standards, does not lose the fervour of his own youthful fervent godliness, but lifts them up to a standard which he tries so earnestly to illustrate in his own life. It is the power of the love of Christ alone which can make you do this; it is the power of the grace of God in your hearts and lives that can enable you to do this in the midst of this brazen-faced age. A close-walking Christian often lives among the worst of men, but by the grace of God he remains a close-walking Christian still. And God’s grace and power are glorified in you and me, are glorified in those whose Christian loyalty, and standard, and discipleship are not weakened or impaired by the adverse surroundings in which God Almighty has been pleased to put them. You must try to think of two things. The first is this—the things that are impossible with man are possible with God; and, secondly, the true believer who holds by simple faith, in church and out of the church, who holds by simple faith to Jesus Christ, and draws all his strength from an invisible Christ, can say, ‘I can do all things through Him that strengtheneth me.’

II. Living in the sunlight.—And there is one further thought, a very brief one, and the last. It is this—it is in the sunlight that the wings of the dove show a silver and golden colour; in no other light. It is only in the transfiguring presence of the Lord Jesus Christ that the believer can shine, living with Him in daily life, living always in His presence, and never leaving it. Oh, dear brethren! may that be your life and mine, and then, though we have all lien among the pots, yet we shall be as the wings of a dove: that is covered with silver wings, and her feathers like gold.

—Rev. Canon Allen Edwards.

Illustration

‘Dr. Thomson, the celebrated Eastern traveller, who in his day, not so very distant or remote, knew more of the manners and customs of Oriental countries than perhaps any other living person, acknowledged himself in his book to be absolutely nonplussed and completely unable to discover any connection of a reasonable kind or character between these two figures. Some years ago, however, Miss Whately, a daughter of the great Archbishop of Dublin, was travelling in Egypt, and she noticed something which she thought might perhaps have suggested this figure to the Psalmist, and in her most deeply interesting book, entitled Ragged Life in Egypt, describes what she saw. She says, speaking of the flat roofs of the houses in Egypt, that in the houses of the very poor these flat roofs were usually in a state of the greatest filth, from the fact that they were made the convenient receptacles of the rubbish of the house. She says these places, both for their warmth at night and their shade and shelter by day, are the resort of tame pigeons and doves who sleep there in the heat of the day. In the cool of the evening, however, these doves emerge from behind the rubbish, and pots, and broken earthenware, and, shaking off the dirt and dust, in the midst of which they have spent their happy day, fly upwards. Their outstretched wings as they catch the evening sun look as clear and as bright as silver—as if they had never been in contact with dirt or dust at all. She says that when she saw that, which she did so often, she at once thought it might be that which gave the Psalmist the idea of lying amongst the pots, dirty, dusty, and defiled, and yet having the wings of a dove, without any dust or dirt, and with no defilement, and shining like silver and gold. If so, what a picture of the possibility of our Christian life! You see the believer living in the world but not of it, surrounded on every side by contamination and degrading influences, but untouched by any, living and moving amongst that which hurts and seems as if it must hurt, and spoils and seems as if it must spoil, and damages and seems as if it must damage the Christian life; but for all that the Christian life is not hurt, not spoiled, not damaged, not defiled. A dove often has to hide itself, and a tame pigeon often has to hide itself in an unlovely retreat, and yet when it darts out it shines in the glorious sunlight in unsullied beauty. If that is the Psalmist’s meaning, how easy to apply it to our hearts and minds!’

BI, "Though ye have lien among the pots, yet shall ye be as the wings of a dove.

Among the pots

The text has been a sealed passage for ages. Bishop Lowth declared it “unintelligible.” Mr. Spurgeon calls it “a hard passage, a difficult nut to crack.” But new light is constantly breaking out of the Scriptures. Miss Whately, travelling in the East, observed a fact which gives us the lost key to this text, and unlocks its beautiful imagery. In her work entitled Ragged Life in Egypt, she thus speaks concerning the flat roofs of the houses: “They are usually in a state—of great litter; were it not that an occasional clearance is made, they would assuredly give way under the accumulation of rubbish. One thing seems never cleared away, however, and that is the heap of old broken pitchers, sherds and pots that are piled up in some corner. A little before sunset, numberless pigeons (or doves) suddenly emerge from behind the pitchers and pots and other rubbish where they have been sleeping in the heat of the day, or pecking about to find food. They dart

upward and career through the air in large circles—their outspread wings catching the glow of the sun’s slanting rays, so that they really resemble ‘yellow gold’; then, as they wheel round and are seen against the light, they appear as if turned into molten silver, most of them being pure white or else very light-coloured. This may seem fanciful, but the effect of light in these regions can scarcely be described to those who have not seen it. Evening after evening we watched the circling flight of doves, and always observed the same appearance.” The doctrine unfolded is the promise of God, that a holy character may be maintained in this sinful world, despite unfavourable surroundings. The Christian may be—

I. Clean as a dove in business. Your character is not cheapened because your work is in the kitchen or at the forge, nor is it ennobled because you handle diamonds, write poems, thrill breathless auditors, or sit behind mahogany office desks. There are men in coal mines with souls like the wings of a dove; and there are men in decorated mansions with souls sooty and black with sin as the miner’s face with coal-dust. One has the soot on his face, the other on his soul. How beautiful a sight to see a man who has spent the day amid the pots of business, environed by the dust and grime of greed, of selfishness, of fraud and falsehood, fly home at sunset unsoiled and clean as the wings of a dove covered with silver!

II. Clean as a dove in social life. Man has needs which only social life can meet. In this there is a great good, and great evils lie close beside it. “ Society “ is not loyal to Christ, but is obedient to the spirit of “the world.” Its ethical code is not the morals of the New Testament. Here are the pots dusty and grimy. We may mingle in social life only on the plane of our Christian birthright: “Brethren, ye are called unto holiness.” To mingle in society and not touch its wines, not patronize its demoralizing amusements, not bow down to its false maxims, customs and conventionalities, not lose the zest and fervour of a holy life, is proof of the constraining love of Christ.

III. Clean as a dove in religious life. The things impossible with men are possible with God. The things impossible to the unregenerate are possible to the regenerate man. Born again by the Spirit of God, and filled with Divine grace, he can do all things through Christ that strengtheneth him. If the lines fall to him among the pots, still he may emerge “as the wings of a dove covered with silver, and her feathers with yellow gold.” This does not cover presumption and reckless precipitation of oneself into moral dangers. Had Daniel been recklessly roaming around that lions’ den, and fallen in, God would not have sent an angel to shut their mouths. We must use all prudence to avoid evil influences: then, if our path of duty lies through a fiery furnace, God will keep us from all harm. (J. O. Peck, D. D.)

A contrast between the spiritual state of the sinner and the saint

I. From a state of meanness to a state of dignity. The mention of wings, by means of which the feathered tribes soar aloft, so as to reach an elevation, and occupy a field of movement to which the other animals do not, and cannot, attain, naturally suggests the raising of the redeemed from the degradation which they were accustomed to share with their fellow-sinners, and their being placed on high, and in heaven; while the silver and gold represent the splendour and magnificence of their altered circumstances.

II. From a state of poverty to a state of affluence. Silver and gold are the emblems of wealth. “Ye shall be as the wings of a dove, covered with silver and with yellow gold.” Whatever else these words may mean, they certainly must mean a state with which

poverty has nothing to do. Doubtless they are expressive of those spiritual graces and endowments with which believers are invested, and of that imputed righteousness in which they shine; and which together constitute the ornaments and the robes that they wear as kings and priests unto God. Much has been done to enrich the Church.

III. From a state of wretchedness to a state of felicity. Joy in the room of sorrow; gladness instead of sighing; shouts of rapture for shrieks of pain; life for death! No longer tossed on the sea of adversity and trouble, they shall find themselves safe in the haven of rest, and peace, and external happiness; and, delivered from every vexation and every fear, ages of never-ending sunshine and serenity shall glide over their heads!

IV. From a state of defilement to a state of purity. “Clean water” is sprinkled on them, and they are made clean; from all their filthiness, and from all their idols, does God cleanse them.

V. From a state of grovelling sensuality, to a state in which the flesh, with its affections and lusts, shall be crucified. Sinners, in their natural state, are governed by some one or other of the unhallowed impulses of a depraved heart. But the desires of sinners that are renewed flow not downwards to the earth,—they ascend upwards to heaven.

VI. From a state of servitude to a state of freedom. (Andrew Gray.)

Rescued Item the brick-kilns

Before our conversion Satan is our task-master, and he is worse than Pharaoh. It is drudge, drudge, drudge. But after a while Christ appears, and says, “Let my people go,” and then we come out into the largest blessing. We wash off the dust of sin’s brick-kilns, and God makes us fairer than doves’ wings covered with silver. Now, we maintain—

I. That the grandest adornment that any young man can have is the Christian religion. But many would say, when they heard of some young man being converted, “Oh, what a pity! he was the merriest of all of us and the most gladsome. What a pity!” And here is a young woman, the pride of her home circle. She becomes a Christian, and people talk of the pity of such a bright light being extinguished. But we maintain that the peace, the comfort, the adornment of such a young person just then begins. The religion of Jesus Christ beautifies the heart, and instead of depressing it lifts up to a higher platform of cheerfulness. Oh the joys and comforts of Christ’s religion! What a poor, shallow stream is worldly enjoyment compared with that! It is not the people who seem to be the merriest that really are so. See that roystering, drinking, scoffing young man; how loud he laughs. But is he really happy? Follow him home. See him when he is alone and conscience speaks. He is wretched, as the Christian young man never is and never can be. “I have been trying these three years to serve God,” said a man at a great meeting at which I was present, “and I am here to-night to tell you that in these three years I have had more delight than in all the years of my abomination.” And that is the universal experience.

II. Religion frequently adorns a man by placing him in spheres of usefulness. Look at the fashionable fop—how fine he thinks himself! he never thinks of anybody but himself. Here is another young man who has set himself to try and do good to others. He loves Christ and wants others to love Him. He will try to uplift the fallen, to cheer the sad, to do all the good he can. Which is the most beautiful to look upon? Compare Napoleon and Voltaire with Paul. It is a grand thing to be a Christian hero. And what will it be in heaven? If I have persuaded any of you to start on the road to heaven I would like to

stand beside him there. Many there are waiting for such to join them. (T. De Witt Talmage.)

14 When the Almighty[f] scattered the kings in the land, it was like snow fallen on Mount Zalmon.

BAR�ES, "When the Almighty scattered kings in it - The Hebrew here is, “In the scattering of (that is, by) the Almighty of kings.” The reference is to the act of God in causing kings to abandon their purposes of invasion, or to flee when their own countries were invaded. Compare Psa_48:5-6. The language here is so general that it might be applied to any such acts in the history of the Hebrew people; to any wars of defense or offence which they waged. It may have reference to the scattering of kings and people when Joshua invaded the land of Canaan, and when he discomfited the numerous forces, led by different kings, as the Israelites took possession of the country. The close connection of the passage with the reference to the journey through the wilderness Psa_68:7-9 would make it probable that this is the allusion. The phrase “in it,” (margin, for her), refers doubtless to the land of Canaan, and to the victories achieved there.

It was white as snow in Salmon - Margin, She was. The allusion is to the land of Canaan. But about the meaning of the phrase “white as snow in Salmon,” there has been great diversity of opinion. The word rendered “was white as snow” is correctly rendered. It means to be snowy; then, to be white like snow. The verb occurs nowhere else. The noun is of frequent occurrence, and is always rendered snow. Exo_4:6; Num_12:10; 2Sa_23:20; 2Ki_5:27; et al. The word Salmon properly means shady, and was applied to the mountain here referred to, probably on account of the dark forests which covered it. That mountain was in Samaria, near Shechem. Jdg_9:48. It is not known why the snow of that mountain is particularly alluded to here, as if there was any special whiteness or purity in it. It is probably specified by name only to give more vivacity to the description. There is much difference of opinion as to what is the meaning of the expression, or in what respects the land was thus white.

The most common opinion has been that it was from the bones of the slain which were left to bleach unburied, and which covered the land so that it seemed to be white. Compare Virg. AEn. v. 865; xii. 36. Ovid uses similar language, Fast. i: “Humanis ossibus albet humus.”So also Horace, Serra. 1, 8: “Albis informem spectabant ossibus agrum.” This interpretation of the passage is adopted by Rosenmuller, Gesenius, and DeWette. Others suppose it to mean that the land was like the dazzling whiteness of snow in the midst of blackness or darkness. This was the opinion of Kimchi, and this

interpretation is adopted by Prof. Alexander. Tholuck supposes it to mean that, when war was waged on the kings and people, they fell as fast as snow-flakes on Mount Salmon; and that the idea is not so much the whiteness of the land, as the fact that they fell in great numbers, covering the land as the snow-flakes do. It is perhaps not possible to determine which of these explanations is correct. Either of them would accord with the meaning of the words and the general sense of the psalm. That of Tholuck is the most poetical, but it is less obvious from the Hebrew words used.

GILL, "When the Almighty scattered kings in it,.... His inheritance, his congregation, the church, Psa_68:9. Which some understand of his diffusing, and spreading and giving, in large numbers, ministers and preachers of the Gospel, pastors and teachers; who are kings and spiritual governors, are over churches, and have the rule over them in the Lord: and so Jarchi interprets them of the disciples of the wise men. Or they may be understood of the Lord's bringing into his churches such as are made kings and priests unto God, and in whose hearts grace reigns; and even of kings, in a literal sense, who will be brought into the church in the latter day, Isa_49:23. Though they may be interpreted of wicked kings, and the destruction of them "by it" (f), the dove, the church of Christ; which will be done at the battle of Armageddon, at which time we read of the church being clothed in white, as follows; see Rev_16:14. The name of "Almighty" well agrees with Christ, Rev_1:8; or "Shaddai", who is sufficient, all sufficient; and whose grace is sufficient for his people, 2Co_12:9;

it was white as snow in Salmon; a mountain near to Shechem, Jdg_9:48; which seems to have had its name from the shady trees upon it; and which also, as it seems from hence, was sometimes covered with snow; as was Lebanon, so called from the whiteness of the snow on it; and Olympus is called snowy by Homer, from the snow continually on it (g). Jarchi and Kimchi interpret it, "in darkness", or "in the shadow of death"; denoting, as Ainsworth observes, light in darkness; joy in tribulation: but rather it may design the purity of the church and people of God, through the imputation of Christ's righteousness to them, which is as fine linen, clean and white; and through his pardoning blood, whereby their scarlet and crimson sins are as white as wool, as white as snow; and through the sanctifying grace of the Spirit, by which they are washed and cleansed, and made all glorious within; and through the holiness of their lives and conversations, they hating the garment spotted with the flesh; and washing their garments, and making them white in the blood of the Lamb: or they may be said to be so, as having got the victory over all their enemies; and especially this will be the case when the kings of the earth will be scattered and destroyed by the Almighty Saviour, Rev_7:9.

JAMISO�, "Their enemies dispersed, the contrast of their prosperity with their former distress is represented by that of the snow with the dark and somber shades of Salmon.

CALVI�, "14.When the Almighty scattered kings in it We might read extended, or divided kings, etc., and then the allusion would be to his leading them in triumph. But the other reading is preferable, and corresponds better with what was said

above of their being put to flight. There is more difficulty in the second part of the verse, some reading, it was white in Salmon; that is, the Church of God presented a fair and beautiful appearance. Or the verb may be viewed as in the second person — Thou, O God! Didst make it fair and white as mount Salmon (26) with snows The reader may adopt either construction, for the meaning is the same. It is evident that David insists still upon the figure of the whiteness of silver, which he had previously introduced. The country had, as it were, been blackened or sullied by the hostile confusions into which it was thrown, and he says that it had now recovered its fair appearance, and resembled Salmon, which is well known to have been ordinarily covered with snows. (27) Others think that Salmon is not the name of a place, but an appellative, meaning a dark shade. (28) I would retain the commonly received reading. At the same time, I think that there may have been an allusion to the etymology. It comes from the word צלם , tselem, signifying a shade, and mount Salmon had been so called on account of its blackness. (29) This makes the comparison more striking; for it intimates, that as the snows whitened this black mountain, so the country had resumed its former beauty, and put on an aspect of joy, when God dispelled the darkness which had lain upon it during the oppression of enemies. (30)

“The Almighty having scattered these kings, hath by this turned death-shade to splendor.”

Walford gives a similar version, and explains the meaning to be, “Though you have been in bondage and the darkness of a dejected condition, you are now illuminated with the splendor of victory and prosperity.”

SPURGEO�, "Ver. 14. When the almighty scattered kings in it, it was white as snow in Salmon. The victory was due to the Almighty arm alone; he scattered the haughty ones who came against his people, and he did it as easily as snow is driven from the bleak sides of Salmon. The word white appears to be imported into the text, and by leaving it out the sense is easy. A traveller informed the writer that on a raw and gusty day, he saw the side of what he supposed to be Mount Salmon suddenly swept bare by a gust of wind, so that the snow was driven hither and thither into the air like the down of thistles, or the spray of the sea: thus did the Omnipotent one scatter all the potentates that defied Israel. If our authorized version must stand, the conjectures that the bleached bones of the enemy, or the royal mantles cast away in flight, whitened the battle field, appear to be rather too far fetched for sacred poetry. Another opinion is, that Salmon was covered with dark forests, and appeared black, but presented quite another aspect when the snow covered it, and that by this noteworthy change from sombre shade to gleaming whiteness, the poet sets forth the change from war to peace. Whatever may be the precise meaning, it was intended to pourtray the glory and completeness of the divine triumph over the greatest foes. In this let all believers rejoice.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 11-14. See Psalms on "Psalms 68:11" for further information.Ver. 14. Salmon or Zalmon, properly Tsalmon, �wmlu a woody hill near Shechem

(Jude 9:48). Whether it is this that's referred to in Psalms 69:14, is disputed. Some interpreters take �wmlu here in its etymological meaning of darkness, Mlu; thus Luther renders the clause "so wird es helle wo es dunkel ist, "thus it be bright where it is dark, and understands it with a Messianic reference. Ewald adopts much the same rendering. The majority, however, retain the name as a proper name, but exhibit great variety in their explanation of the passage. Hengstenberg thinks that the phrase, "it snows on Tsalmon, "is equivalent to "there is brightness where there was darkness, "the hill, originally dark with wood, is now white with snow. De Dieu supposes a comparison: Tsalmon is white with the bones of the slaughtered kings, as if with snow. Some suppose that there is here a mere note of time: it was winter, the snow was on Tsalmon (Herder); and this Hupfeld adopts, with the explanation that the statement is made derisively, with reference to those who tarried at home, deterred by the winter's snow. He considers the passage (Psalms 68:12-14) as a fragment of an ancient song, celebrating some of the early conquests of Israel in Canaan, and deriding those, who, from indolence or fear, shrank from the enterprise. He translates thus:"The kings of the armies, flee, flee,And the housewife shares the spoil!Will ye lie among the shippens?Pigeons feathers decked with silver,And their wings with yellow gold!As the Almighty scattered kings therein,It was snowing on Tsalmon."William Lindsay Alexander, in "A Cyclopaedia of Biblical Literature." 1866.Ver. 14. The verb may be viewed as in the second person-- Thou, O God! didst make it fair and white as Mount Salmon with snow. The reader may adopt either construction, for the meaning is the same. It is evident that David insists still upon the figure of the whiteness of silver, which he had previously introduced. The country had, as it were, been blackened or sullied by the hostile confusion into which it was thrown, and he says that it had now recovered its fair appearance, and resembled Salmon, which is well known to have been ordinarily covered with snows. Others think that Salmon is not the name of a place, but an appellative, meaning a dark shade. I would retain the commonly received reading. At the same time, I think that there may have been an allusion to the etymology. It comes from the word Mlu, tselem, signifying a shade, and Mount Salmon had been so called on account of its blackness. This makes the comparison more striking; for it intimates that as the snows whitened this black mountain, so the country had resumed its former beauty, and put on an aspect of joy, when God dispelled the darkness which had lain upon it during the oppression of enemies. John Calvin.Ver. 14. It was as white as snow in Salmon. That is, this thine inheritance, thy peculiar people, appeared as bright and glorious in the sight of their neighbours, as the snowy head of Salmon glistens by the reflection of the sunbeams. Thomas Fenton.Ver. 14. White as snow in Salmon. The expression here used seems to denote, that everything seemed as bright and cheerful to the mind of God's people, as Salmon does to their eyes, when glistening with snow. As snow is much less common, and lies a much shorter time in Judaea than in England, no wonder that it is much more

admired; accordingly, the son of Sirach speaks of it with a kind of rapture. "The eye will be astonished at the beauty of its whiteness, and the heart transported at the raining of it." Sirach 43:18 or 20. Samuel Burder.Ver. 14. Salmon. Dean Stanley conjectures that Salmon in another name for Mount Ebal; it was certainly near Shechem (see Jude 9:48), but it is almost hopeless to expect to identify it, for Mr. Mills, the industrious author of "�ablus and the modern Samaritans, "could not find any one who knew the name of Salmon, neither could he discover any traditions in reference to it, or indeed any allusion to it in Samaritan literature. The word signifies a shade, and may, perhaps, popularly be accepted as identical with the name the "Black Forest." C. H. S.

COKE, “Psalms 68:14. When the Almighty scattered kings— When the Almighty scattered kings therein, thou didst make them joyful in Salmon. Chandler. The kings here referred to, may be Sihon, Og, and the kings of Midian, �umbers 31:8. Therein may refer to the country of Midian, where these kings were taken and destroyed. See Psalms 83:9. The consequence of this signal victory was, it was white as snow in Salmon. This may very properly be rendered, There was great joy in Salmon. Salmon here cannot be that mount Salmon mentioned Judges 9:48 for this was in the tribe of Ephraim; but that Salmon, of which the Psalmist there speaks, was in or near the land of Midian, where the Midianitish kings were destroyed; and was probably one of the high places of Baal, from whence Balaam viewed the people of Israel, �umbers 22:41. The construction may be very properly, "When the Almighty scattered kings in it, namely, in Salmon, he made his people very joyful there." We will subjoin Dr. Chandler's paraphrase of the last four verses: Psalms 68:11. And not only were they thus miraculously fed by the benevolent hand, but made to triumph over all their enemies who molested and opposed them. For thou gavest forth the order to attack. Thou didst assure them of success, leddest them forth against their adversaries; and their victories were celebrated by large numbers of matrons and virgins, who shouted aloud, and sang these joyful tidings: Psalms 68:12. "The kings of armies fled away. They fled away utterly discomfited; and they who abode with their families in their tents received their shares in the spoils of their conquered enemies: Psalms 68:13. Though when you were slaves to the Egyptians, and employed in the servile drudgery of attending their pots and bricks, you appeared in the most sordid and reproachful habits, and took up your dwellings in the most wretches and miserable huts; yet now you are enriched with the gold and silver of your conquered enemies, possessed of their tents, and arrayed with garments shining and beautiful; you resemble the dove's feathers, in which the gold and silver colours, mixed with each other, give a very pleasing and lively appearance." Psalms 68:14. When the Lord thus scattered and overcame kings for the sake of his inheritance, how were thy people refreshed! How great was the joy thou gavest them in Salmon, where they obtained, beheld, and celebrated the victory! How proper were these reflections upon the past interpositions of God's providence in favour of his people, upon this great event, the translation of the ark to Jerusalem! This was the place where God was now to be peculiarly present; his dwelling-place, where the great earnest of his especial protection and blessing was to dwell; the same ark which went before them in their marches through the

wilderness, and out of which God, as it were, went forth, subdued their enemies before them, and settled them peaceably in that good land, which he had promised to their fathers. As it was now to be fixed at Jerusalem, the capital of the kingdom, that city was henceforward to become the city of the living God; its prosperity to be secured by his presence, and in that the welfare and safety of the whole nation. When the ark came in view of mount Sion, (the place of its fixed residence for the future,) and probably when they began to ascend it, I apprehend they sang the following part of this sacred composition; Psalms 68:15-18.

BE�SO�, "Psalms 68:14. When the Almighty scattered kings in it — In Canaan, at the coming of the Israelites thither; it was white as snow in Salmon — “The Almighty appeared most illustrious as Salmon,” says Bishop Patrick, that is, as mount Salmon covered with snow: “The land and nation,” says Mr. Samuel Clark, “were then in a very flourishing, joyful condition, and resplendent, by the establishment of God’s pure worship there.” Dr. Hammond explains and confirms this interpretation of the passage more at large, as follows: “The construction lies thus: בפרש שדי מלכים בה, O God, by scattering kings there; or, when thou, O God Almighty, didst scatter kings in, or on it, επ αυτης, say the LXX., that is, on Salmon, tashleg, thou wast white as snow; or, thou didst snow, that is, thou didst there ,תשלגappear in the most shining, bright, propitious form; thy mercies made that place more beautiful than the crown of snow doth the head of that mountain, when it melts in fertile moisture on the neighbouring valleys.” “Salmon,” he adds, “was the name of a very high hill on this side Jordan, in the portion of the tribe of Ephraim, 9:40, and consequently used to have snow lying long upon it.” Poole however thinks, with many other interpreters, both Hebrew and Christian, and the Chaldee among the rest, that the word Salmon ought to be taken here, not for a proper, but a common name, signifying darkness, or a shadow, and therefore proposes rendering the clause, It was snow-white, or, Thou madest it snow-white in darkness; or, Thou didst cause light to shine out of darkness: that is, at a time when the state of thy people, and the land of Canaan, which thou hadst given them, was dark and dismal, or bloody, by reason of the wars raised against them by the Canaanitish kings, thou didst quickly change it, and whereas it was red like scarlet, or crimson, thou madest it whiter than snow. Thus Buxtorf translates תשלג בצלמון, tashleg betsalmon, nivesces, thou didst snow, or albesces sicut nix, in caligine. Thou didst grow white in darkness. Henry understands it of the church of God that then was: “She was white as snow in Salmon, purified and refined by the mercies of God.” Chandler renders the clause, When the Almighty scattered kings therein, thou didst make them joyful in Salmon; or, There was great joy in Salmon. Dr. Horne who doubtless had consulted the commentators above quoted and many others on the passage, acquiesces in this interpretation, observing, “The purport of this difficult verse seems to be, that all was white as snow, that is, all was brightness, joy, and festivity about mount Salmon, when the Almighty, fighting for his people Israel, vanquished their enemies in or about that part of the country.”

WHEDO�, "14. Scattered kings—These kings are enumerated in Joshua 12.

In it— That is, in the land. The allusion seems to be specially to the conquest of the

nations of Canaan by Joshua. See chapters 10 and 12.

White as snow in Salmon—It is not necessary to add the word “white” to the translation, and the Hebrew conjunction for “as” is wanting. The English Version proceeds upon the supposition that the whiteness of “snow” is the point of the figure. But the word is a verb in Hiphil, and simply means, Thou wilt cause it to snow; or, understanding it in the preterite, Thou didst cause it to snow. It is the falling of snow flakes, not the whiteness of snow, which is the point intended; and if we are to seek a historical basis of the allusion as in the preceding member of the verse, taking “Salmon” or Zalmon, (the words are the same in Hebrew,) not as an appellative, but the name of a mountain near Shechem, Judges 9:48, it is easy to perceive that an atmosphere that would discharge so terrible a hail storm at Bethhoron (see Joshua 10:11) might be darkened by snowflakes at Salmon, twenty-five miles distant, and thus, by such an unprecedented phenomenon, spread alarm among the mustering tribes of the northern section.

EBC, "Psalms 68:14 is even harder than the preceding. What does "in it" refer to? Is the second clause metaphor, requiring to be eked out with "It is like as when"? If figure, what does it mean? One is inclined to say with Baethgen, at the end, of his comment on the words, "After all this, I can only confess that I do not understand the verse." Salmon was an inconsiderable hill in Central Palestine, deriving its name (Shady), as is probable, from forests on its sides. Many commentators look to that characteristic for explanation of the riddle. Snow on the dark hill would show very white. So after the defeat the bleached bones of the slain, or, as others, their glittering armour, would cover the land. Others take the point of comparison to be the change from trouble to joy which follows the foe’s defeat, and is likened to the change of the dark hillside to a gleaming snow field. Hupfeld still follows Herder in connecting the verse with the reproach which he finds in the former one, and seeing in the words "It snowed on Salmon" the ground of the recreants’ disinclination to leave the sheepfolds-namely, that it was bad weather, and that, if snow lay on Salmon in the south, it would be worse in the north, where the campaign was going on! He acknowledges that this explanation requires "a good deal of acuteness to discover," and says that the only alternative to accepting it, provisionally, at all events, is to give up the hope of any solution. Cheyne follows Bickell in supposing that part of the text has dropped out, and proposes an additional clause at the beginning of the verse and an expansion of the last clause, arriving at this result: "[For full is our land of spoil]. When Shaddai scatters kings therein, [As the snow,] when it snows in Salmon." The adoption of these additions is not necessary to reach this meaning of the whole, which appears the most consonant with the preceding verses, as continuing the double reference which runs through them-namely, to the fugitive kings and the dividers of the spoil. On the one side we see the kings driven from their lurking places among the sheepfolds: on the other, the gleam of rich booty, compared now to the shining white wrapping the dark hill, as formerly to the colours that shimmer on sunlit pinions of peaceful doves. If this is not the meaning, we can only fail back on the confession already quoted.

The battle is over, and now the Conqueror enters His palace temple. The third

strophe soars with its theme, describing His triumphal entry thither and permanent abiding there. The long years between the conquest of Canaan and the establishment of the ark on Zion dwindle to a span; for God’s enthronement there was in one view the purpose of the conquest, which was incomplete till that was effected. There is no need to suppose any reference in the mention of Bashan to the victories over Og, its ancient king. The noble figure needs no historic allusion to explain it. These towering heights beyond Jordan had once in many places been seats of idol worship. They are emblems of the world’s power. �o light rests upon them, lofty though they are, like that which glorifies the insignificant top of Zion. They may well look enviously across the Jordan to the hill which God has desired for His abode. His triumphal procession is not composed of earthly warriors, for none such had appeared in the battle. He had conquered, not by employing human hands, but by His own "bright-harnessed angels." They now surround Him in numbers innumerable, which language strains its power in endeavouring to reckon. "Myriads doubled, thousands of repetition," says the psalmist-indefinite expressions for a countless host. But all their wide-flowing ranks are clustered round the Conqueror, whose presence makes their multitude a unity, even as it gives their immortal frames their life and strength, and their faces all their lustrous beauty. "God is in the midst of them"; therefore they conquer and exult. "Sinai is in the sanctuary." This bold utterance has led to a suggested emendation, which has the advantage of bringing out clearly a quotation Deuteronomy 33:2. It combines the second and third clauses of Psalms 68:17, and renders "The Lord hath come from Sinai into the sanctuary." But the existing text gives a noble thought-that now, by the entrance of God thither, Sinai itself is in the sanctuary, and all the ancient sanctities and splendours, which flamed round its splintered peaks, are housed to shine lambent from that humble hill. Sinai was nothing but for God’s presence. Zion has that presence; and all that it ever meant it means still. The profound sense of the permanent nature of past revelation, which speaks all through the psalm, reaches its climax here.

15 Mount Bashan, majestic mountain, Mount Bashan, rugged mountain,

BAR�ES, "The hill of God - The phrase “the hill of God,” or the mountain of God, is elsewhere applied in the Scriptures only to Mount Horeb or Sinai Exo_3:1; Exo_18:5; Exo_24:13; 1Ki_19:8, and to Mount Zion, Psa_24:3; Isa_30:29. There is no reason for

supposing that there is a reference here to Mount Horeb or Sinai, as the psalm does not particularly relate to that mountain, and as there is nothing in the psalm to bring that mountain into comparison with other mountains. The allusion is, I think, clearly to Mount Zion; and the idea is, that that mountain, though it was not distinguished for its elevation or grandeur - though it had nothing in itself to claim attention, or to excite wonder - yet, from the fact that it had been selected as the place where God was to be worshipped, had an honor not less than that of the loftiest mountain, or than those which showed forth the divine perfections by their loftiness and sublimity. There is connected with this, also, the idea that, although it might be less defensible by its natural position, yet, because God resided there, it was defended by his presence more certainly than loftier mountains were by their natural strength. It should be remarked, however, that many other interpretations have been given of the passage, but this seems to me to be its natural meaning.

Is as the hill of Bashan - Luther renders this, “The mount of God is a fruit-bearing hill; a great and fruitbearing mountain.” On the word Bashan, see the notes at Isa_2:13; notes at Isa_33:9; notes at Psa_22:12. Bashan was properly the region beyond Jordan, bounded on the north by Mount Hermon or the Anti-Libanus, and extending south as far as the stream Jabbok, and the mountains of Gilead. The “hill” of Bashan, or the “mountain of Bashan,” was properly Mount Hermon - the principal mountain pertaining to Bashan. The name Bashan was properly given to the country, and not to the mountain. The mountain referred to - Hermon - is that lofty range which lies on the east of the Jordan, and in the northern part of the country - a range some twelve thousand feet in height. See the notes at Psa_42:6. It is the most lofty and distinguished mountain in Palestine, and the idea here, as above expressed, is, that Mount Zion, though not so lofty, or not having so much in itself to attract attention, was not less honored, and not less safe, as being the special dwelling-place of God.

An high hill ... - Or rather; a mount of peaks or ridges as Bashan. Mount Hermon was not a single hill, or a detached mountain, but a chain of mountains - a range of lofty peaks or summits. So of Zion. It was by the presence and protection of God what Bashan was by its natural strength and grandeur. Comparatively low and unimportant as Zion was, it had in fact more in it to show what God is, and to constitute safety, than there was in the loftiness and grandeur of Bashan. The latter, though thus lofty and grand, had no “advantage” over Zion, but Zion might in every way be compared with that lofty range of hills which, by their natural position, their strength, and their grandeur, showed forth so much the greatness and glory of God. The teaching would be, as applied to Zion, or the Church, that there is “as much” there to show the divine perfections, to illustrate the greatness and the power of God, as there is in the most sublime works of nature; or that they who look upon the works of God in nature to learn his perfections, have no advantage over those who seek to learn what he is in his church.

CLARKE, "The hill of God is as the hill of Bashan - This and the following verse should be read thus: “Is Mount Bashan the craggy mount, Mount Bashan, the mount of God? Why envy ye, ye craggy mounts? This is the mount of God in which he has desired to dwell.” The Targum countenances this translation: Mount Moriah, the place where our fathers of old worshipped God, is chosen to build on it the house of the sanctuary, and Mount Sinai for the giving of the law. Mount Bashan, Mount Tabor, and Carmel are rejected; they are made as Mount Bashan.”

GILL, "The hill of God is as the hill of Bashan,.... The church is the hill of God, an excellent and supereminent one, and in which he dwells, as is said in Psa_68:16; called an hill for its visibility, and especially as it will be in the latter day, when it will be established and exalted above the mountains and hills, the kingdoms of this world, Isa_2:2; this is compared to the hill of Bashan for fertility and fruitfulness; hence we read of the kine and bulls, the rams and lambs, and fatlings of Bashan, and of the oaks thereof, Deu_32:14, Isa_2:13; the ordinances of the church are green pastures, where his people become fat and flourishing, Psa_23:2;

an high hill, as the hill of Bashan; or "an hill of eminences" (h); it had several tops, or little hills that rose up from it; so the church of Christ, though but one hill or church in general, yet there are several little hills belong unto it, or particular congregational churches, of which it consists: for "a mountain abounding with cheese" (i); which fed much cattle, and these produced much milk, of which large quantities of cheese were made, and so is expressive of the fruitfulness of it.

HE�RY, "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 God in a special manner; compare Psa_9:11. Sing praises to the Lord who dwelleth in Zion, for which reason Zion is called the hill of God.

I. He compares it with the hill of Bashan and other high and fruitful hills, and prefers it before them, Psa_68:15, Psa_68:16. It is true, Zion was but little and low in comparison with them, and was not covered over with flocks and herds as they were, yet, upon this account, it has the pre-eminence above them all, that it is the hill of God, the hill which he desires to dwell in, and where he chooses to manifest the tokens of his peculiar presence, Psa_132:13, Psa_132:14. Note, It is much more honourable to be holy to God than to be high and great in the world. “Why leap you, you high hills? Why do you insult over poor Zion, and boast of your own height? This is the hill which God has chosen, and therefore though you exceed it in bulk, and be first-rates, yet, because on this the royal flag is hoisted, you must all strike sail to it.” Zion was especially honourable because it was a type of the gospel church, which is therefore called Mount Zion (Heb_12:22), and this is intimated here, when he said, The Lord will dwell in it for ever, which must have its accomplishment in the gospel Zion. There is no kingdom in the world comparable to the kingdom of the Redeemer, no city comparable to that which is incorporated by the gospel charter, for there God dwells and will dwell for ever.

JAMISO�, "Mountains are often symbols of nations (Psa_46:2; Psa_65:6). That of Bashan, northeast of Palestine, denotes a heathen nation, which is described as a “hill of God,” or a great hill. Such are represented as envious of the hill (Zion) on which God resides;

CALVI�, "15.The hill of God, the hill of Bashan Here he adverts to the spring and

source of all the kindness which God had shown, this being the circumstance that he had chosen mount Zion as the place of his palace and temple, whence all blessings should go out to the nation. A Divine declaration to that effect had been made to David, and this pre-eminence and dignity conferred upon mount Zion is very properly adduced as a proof of his being king, lawfully and by Divine appointment; for there was an inseparable connection between God’s dwelling upon that mountain, and David’s sitting upon the throne to govern the people. The words of the verse admit of two senses. We may suppose that the mountain of God is compared to mount Bashan as being like it, or we may understand that it is opposed to it. The first is the sense adopted almost by all interpreters, that while Bashan was famed for its fertility, Zion excelled it. It is of little importance which we prefer; but perhaps the distinction would be brought out as well were we to construe the words the hill of God by themselves, and consider that Bashan with its boasted height is afterwards ordered to yield precedence, as if David would say, that there was but one mountain which God had consecrated to himself by an irrevocable decree, and that though Bashan was renowned for height and fertility, it must rank with other mountains, which might in vain exalt themselves to an equality with Zion, honored as the chosen residence of God. If we read the verse differently, and consider it as applying to mount Zion throughout, then the Psalmist extols it as high and illustrious, and this because there emanated from it the Divine favor, which distinguished the Jews from every other nation.

SPURGEO�, "Ver. 15. Here the priests on the summit of the chosen hill begin to extol the Lord for his choice of Zion as his dwelling place.The hill of God is as the hill of Bashan, or more accurately, "a hill of God is Bashan, "that is to say, Bashan is an eminent mountain, far exceeding Zion in height. According to the Hebrew custom, every great or remarkable thing is thus designated. Where we talk of the Devil's Dyke, the Devil's Ditch, the Devil's Punch Bowl, etc., the more commendable idiom of the Hebrews speaks of the hill of God, the trees of the Lord, the river of God, etc.An high hill as the hill of Bashan, or rather, "a mount of peaks is Bashan." It does not appear that Zion is compared with Bashan, but contrasted with it. Zion certainly was not a high hill comparatively; and it is here conceded that Bashan is a greater mount, but not so glorious, for the Lord in choosing Zion had exalted it above the loftier hills. The loftiness of nature is made as nothing before the Lord. He chooses as pleases him, and, according to the counsel of his own will, he selects Zion, and passes by the proud, uplifted peaks of Bashan; thus doth he make the base things of this world, and things that are despised, to become monuments of his grace and sovereignty.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 15. Hill of Bashan. The world's physical greatness must yield to the church's spiritual grandeur. The "hill of God" is here an emblem of the world kingdoms, which (Psalms 65:6) are great only by the grace of God. A great hill reminds us of the creative power of God. Hence, "the hill of Elohim" (the general name of God as the Creator) stands in contrast to the hill which (Psalms 68:16) "the Lord" (Jehovah) will dwell in for ever. It lay in the north, in the region east of Jordan, or the land of Hermon, the kingdom of Og, the most formidable enemy whom Israel

encountered on their march to Canaan. "The hill of Bashan is the high snow summit of Anti Lebanon, or Hermon, the extreme limit of Bashan. There was a peculiar propriety, from its position on the boundary between Judaea and the heathen world, in employing it as a symbol of the world's might (Ps 68:22 42:6 89:12)" (Hengstenberg). The original name of Hermon as Sion; i.e., lofty (De 4:48); allied in sound to Zion, which suggested the contrast here between the world hills and the Lord's hill. A. R. Fausset.Ver. 15-16: --"A mountain of God Mount Bashan is.A mountain of peaks Mount Bashan is,Why are ye piqued, ye peaked mountains?At the mountain which God desires to dwell in?Yea, Jehovah will dwell therein forever." Frederic Fysh's Version.

COFFMA�, "Verse 15GLORY OF GOD'S DWELLI�G PLACE I� ZIO�

"A mountain of God is the mountain of Bashan;

A high mountain is the mountain of Bashan.

Why look ye askance, ye high mountains,

At the mountain which God hath desired for his abode"

Yea, Jehovah will dwell in it forever."

The thought here is that the very mountains of the earth are jealous because God has chosen the relatively small mountain of Zion as his dwelling place, in spite of the fact that many other mountains of the earth might have appeared more suitable in the eyes of men.

"A mountain of God is the mountain of Bashan" (Psalms 68:15). This means merely that "the mountain of Bashan" ("Probably Mount Hermon, which borders Bashan on the north")[13] was indeed a very high, snow-covered, impressive mountain; but God chose to dwell on Zion. Bashan's mountain is called "a mountain of God," not because God ever dwelt upon it, but because he created it.

COKE, “Psalms 68:15-16. The hill of God is, &c.— Is the hill of Bashan, is the craggy hill of Bashan, the hill of God? Psalms 68:16. Why look you with envy, ye craggy hills? THIS IS the mountain God hath desired to dwell in: yea, the Lord will dwell there for ever. Reading the words thus, with an interrogation, they appear suitable to the occasion, and worthy of the genuine spirit of poetry. "Bashan may boast of its proud eminences, its craggy summits, but is this the hill where God will fix his residence?" He poetically introduces Bashan and the other little hills as looking with envy on mount Sion, that she, above all the other mountains, should be

favoured with the residence of the eternal God, and become the fixed seat of his ark. He tacitly bids them cease their envy, and, by pointing to mount Sion, tells them, This is the hill in which God desireth to dwell: "See, there is the hill which God hath chosen above all others to inhabit! Yea, the Lord will dwell there for ever. His ark shall never be removed from it to any other dwelling whatsoever."

ELLICOTT, "Verses 15-18(15-18) A third retrospect follows—the third scene in the sacred drama of Israel’s early fortunes. It sets forth the glory of God’s chosen mountain. A finer passage could hardly be found. The towering ranges of Bashan—Hermon with its snowy peaks—are personified. They become, in the poet’s imagination, envious of the distinction given to the petty heights of Judæa. (Perhaps a similar envy is implied in Psalms 133:3.) The contrast between the littleness of Palestine and the vast extent of the empires which hung upon its northern and southern skirts, is rarely absent from the minds of the prophets and psalmists. (See Isaiah 49:19-20.) Here the watchful jealousy with which these powers regarded Israel is represented by the figure of the high mountain ranges watching Zion (see �ote below) like hungry beasts of prey ready to spring. And what do they see? The march of God Himself, surrounded by an army of angels, from Sinai to His new abode.

BE�SO�, "Psalms 68:15. The hill of God — That is, Zion, the seat of God’s ark; is as the hill of Bashan — Equal, yea, superior to it. Bashan was a rich and fruitful mountain beyond Jordan, called by the LXX. πιον ορος, a fat mountain, and ορος τετυρωµενον, a mountain that yielded much butter and cheese. But Zion had greater advantages, and yielded much better fruits. A high hill as the hill of Bashan — Though it be but a low, mean hill, compared with Bashan, in outward appearance, yet it is as high as it, yea, is exalted far above it, through its spiritual privileges, being the place where God’s worship is established, where he is peculiarly present, and where he confers his choicest blessings; in which respect the mountain of the Lord’s house is said to be established on the top of the mountains, and exalted above the hills. Dr. Chandler supposes that this and the two following verses were begun to be sung when the ark came in view of mount Zion, the place of its fixed residence for the future, and probably when they began to ascend the hill. And he reads this, as well as the following verse, with an interrogation, conceiving that it makes them appear more suitable to the occasion, and worthy of the genuine spirit of poetry; thus: Is the hill of Bashan, is the craggy hill of Bashan the hill of God? As if he had said, Bashan may boast of its proud eminences, its craggy summits, but is this the hill where God will fix his residence?

WHEDO�, "15. The hill of God—A Hebraistic superlative for most excellent of its kind. The psalmist turns to the central thought of the psalm, which he strikes in the next verse—the hill Zion, which God has chosen to dwell in. As a mountain, physically, it cannot be compared with many others, but in historic association it transcends all and awakens the envy of all.

Bashan— The district of Bashan, mainly identical with the ancient kingdom of Og, lay east of the Jordan, and extended from the Jabbok to Hermon. Deuteronomy 3:8;

Joshua 12:4-5. But the “hill of Bashan” is nowhere mentioned, and as it is here spoken of as chief of the mountains, it is probable that either Hermon or the whole range of Gilead is intended.

High hill—Hebrew, Mountain of heights. The relative height of mountains is the point of comparison, and Hermon was the loftiest of all.

K&D 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, the God of the heavenly hosts. The mention of Zalmon leads him to mention other mountains. He uses the mountains of Bashan as an emblem of the hostile powers east of Jordan. These stand over against the people of God, as the mighty mountains of Bashan rising in steep, only slightly flattened peaks, to little hill-like Zion. In the land on this side Jordan the limestone and chalk formation with intermingled strata of sandstone predominates; the mountains of Bashan, however, are throughout volcanic, consisting of slag, lava, and more particularly basalt (basanites), which has apparently taken its name from Bashan (Basan).

(Note: This is all the more probable as Semitism has no proper word for basalt; in Syria it is called hag'ar aswad, “black stone.”)

As a basalt range the mountains of Bashan are conspicuous among other creations of God, and are therefore called “the mountain of Elohim:” the basalt rises in the form of a cone with the top lopped off, or even towers aloft like so many columns precipitous and

rugged to sharp points; hence the mountains of Bashan are called בנ�יםeהר�, i.e., a

mountain range (for הר, as is well known, signifies both the single eminence and the

range of summits) of many peaks = a many-peaked mountain; בנןe is an adjective like רענן,

With this boldly formed mass of rock so gloomily majestic, giving the impression .אמלל

of antiquity and of invincibleness, when compared with the ranges on the other side of unstable porous limestone and softer formations, more particularly with Zion, it is an emblem of the world and its powers standing over against the people of God as a threatening and seemingly invincible colossus. The poet asks these mountains of Bashan

“why,” etc.? רצד is explained from the Arabic r�d, which, in accordance with its root Arab.

r�, signifies to cleave firmly to a place (firmiter inhaesit loco), properly used of a beast of

prey couching down and lying in wait for prey, of a hunter on the catch, and of an enemy

in ambush; hence then: to lie in wait for, lurk, Uνεδρεύειν, craftily, insidiose (whence

râ�id, a lier-in-wait, tarra��ud, an ambush), here: to regard enviously, invidiose. In Arabic,

just as in this instance, it is construed as a direct transitive with an accusative of the object, whereas the original signification would lead one to look for a dative of the object

גבננים which does also really occur in the common Arabic. Olewejored is placed by ,(רצד�ל�), but what follows is not, after all, the answer: “the mountain - Elohim has chosen it as

the seat of His throne,” but ההר is the object of the interrogative clause: Quare indiviose

observatis, montes cacuminosi, hunc montem (δεικτικQς: that Zion yonder), quem, etc.

(an attributive clause after the determinate substantive, as in Psa_52:9; Psa_89:50, and many other instances, contrary to the Arabic rule of style). Now for the first time, in Psa_68:17, follows that which is boastfully and defiantly contrasted with the proud

mountains: “Jahve will also dwell for ever;” not only that Elohim has chosen Zion as the seat of His throne, it will also continue to be the seat of His throne, Jahve will continue to dwell [there] for ever. Grace is superior to nature, and the church superior to the world, powerful and majestic as this may seem to be. Zion maintains its honour over against the mountains of Bashan.

Psa_68:18

Psa_68:18 now describes the kind of God, so to speak, who sits enthroned on Zion.

The war-chariots of the heavenly hosts are here collectively called רכב, as in 2Ki_6:17.

and this is either an abstract ;ר3ות is a dual from (with Dechî, not Olewejored) ר3תים

noun equivalent to ר3ות (from which comes the apocopated ר3ו = ר3ו), a myriad,

consequently ר3תים, two myriads, or a contracted plural out of ר3אחת, Ezr_2:69, therefore

the dual of a plural (like לוהותים ,הומותים): an indefinite plurality of myriads, and this

again doubled (Hofmann). With this sense, in comparison with which the other is poor

and meagre, also harmonies the expression ןEלפי�שנC, thousands of repetition (�παξ�λεγοµ

i.e., thousands and again thousands, numberless, incalculable thousands; cf. the ,(שנין =

other and synonymous expression in Dan_7:10.

(Note: Tradition (Targum, Saadia, and Abulwalîd) takes ןEשנ forthwith as a

synonym of מלאך, an angel. So also the lxx (Jerome): χιλιάδες�εnθηνούντων (שנאן =

,The stem-word is, however .(?שEה from) and Symmachus, χιλιάδες��χούντων ,(שאנן

Arabic thinân, ithnân, is also formed from a singular that is to be ,שנים just as ,שנה

assumed, viz., שן, Arab. ~inun (i~nun), and this from שנה, Arab. ~nâ (cf. 3ן from 3נה,

Arab. banâ).)

It is intended to give a conception of the “hosts” which Elohim is to set in array against the “kings of hosts,” i.e., the martial power of the kingdom of the world, for the protection and for the triumph of His own people. Chariots of fire and horses of fire appear in 2Ki_2:11; 2Ki_6:17 as God's retinue; in Dan_7:10 it is angelic forces that thus make themselves visible. They surround Him on both sides in many myriads, in

countless thousands. אדני�בם (with Beth raphatum),

(Note: This is one of the three passages (the others being Isa_34:11; Eze_23:42; cf. Ew. §93, b) in which the dageshing of the opening mute of the following word is given up after a soft final consonant, when the words are connected by a conjunctive

accent or Makkeph.))

the Lord is among them (cf. Isa_45:14), i.e., they are round about Him, He has them with Him (Jer_41:15), and is present with them. It now becomes clear why Sinai is mentioned, viz., because at the giving of the Law Jahve revealed Himself on Sinai surrounded by “ten thousands of saints” (Deu_33:2.). But in what sense is it mentioned? Zion, the poet means, presents to the spiritual eye now a spectacle such as Sinai presented in the earlier times, although even Sinai does not belong to the giants among the mountains:

(Note: Cf. the epigram in Sadi's Garden of Roses, “Of all mountains Sinai is the smallest, and yet the greatest in rank and worth in the estimation of God,” etc. On

the words סיני�בקדש which follow we may to a certain extent compare the name of

honour given to it in Arabic, �ûr m‛ana, “Sinai of Pensiveness” (Pertsch, Die persischen Handschriften der Gothaer Bibliothek, 1859, S. 24).)

God halts there with His angel host as a protection and pledge of victory to His people.

The conjectures בא�מסיני and בם�מסיני (Hitzig) are of no use to us. We must either render

it: Sinai is in the sanctuary, i.e., as it were transferred into the sanctuary of Zion; or: a Sinai is it in holiness, i.e., it presents a spectacle such as Sinai presented when God by

His appearing surrounded it with holiness. The use of the expression �3דש in Psa_68:25, Psa_77:14; Exo_15:11, decides in favour of the latter rendering.

With Psa_68:19 the Psalm changes to prayer. According to Psa_7:8; Psa_47:6, ל�רוםappears to be the height of heaven; but since in Psa_68:16-18 Zion is spoken of as

Jahve's inaccessible dwelling-place, the connection points to וןoמרום�צ, Jer_31:12, cf. Eze_

17:23; Eze_20:40. Moreover the preterites, which under other circumstances we should be obliged to take as prophetic, thus find their most natural explanation as a retrospective glance at David's storming of “the stronghold of Zion” (2Sa_5:6-10) as the deed of Jahve Himself. But we should exceed the bounds of legitimate historical

interpretation by referring דםE3לקח��מ�נות� to the Nethı�nim, Ezr_8:20 (cf. Num_17:6),

those bondmen of the sanctuary after the manner of the Gibeonites, Jos_9:23. The Beth

of באדם is not Beth substantiae: gifts consisting of men, so that these themselves are the

thing given (J. D. Michaelis, Ewald), but the expression signifies inter homines, as in

Psa_78:60; 2Sa_23:3; Jer_32:20. עלית�ל�רום mentions the ascending of the triumphant

One; שבית��בי (cf. Jdg_5:12), the subjugation of the enemy; לקח��וגו, the receiving of the gifts betokening homage and allegiance (Deu_28:38, and frequently), which have been presented to Him since He has taken possession of Zion - there He sits enthroned henceforth over men, and receives gifts like to the tribute which the vanquished bring to

the victor. These He has received among men, and even (ףCו, atque etiam, as in Lev_

26:29-32) among the rebellious ones. Or does a new independent clause perhaps begin

with ף�סורריםCו? This point will be decided by the interpretation of the words that follow.

Side by side with an infinitive with ל� expressing a purpose, the one following noun (here

a twofold name) has the assumption against it of being the subject. Is יה�אלהים then consequently the object, or is it an apostrophe? If it be taken as the language of address,

then the definition of the purpose, לשכן, ought, as not being suited to what immediately

precedes, to refer back to עלית; but this word is too far off. Thus, therefore, the

construction of יה�אלהים with לשכן, as its object, is apparently intended (Ewald, Hupfeld):

and even the rebellious are to dwell (Ges. §132, rem. 1) with Jāh Elohim descend and

dwell; the Syriac version: and even the rebellious will (“not” is probably to be crossed

out) dwell before God (יעמדון�קדם�אלהא); and Jerome: insuper et non credentes inhabitare

Dominum Deum. Thus Theodoret also understands the versions of the lxx and of Aquila: “Thou hast not regarded their former disobedience, but notwithstanding their rebellion

hast Thou continually been gracious to them �ως αnτοjς oikeetee'rion oikei'on ape'feenas.” The expression, however, sounds too grand to have “the rebellious ones” as

its subject, and more particularly in view of Psa_68:7. Hence we take ף�סורריםCו with דםE3: and even among rebellious ones (hast Thou received gifts), or: and even rebellious ones

(give Thee); and לשכן as a clause denoting the purpose, followed by the subject (as e.g., in

2Sa_19:20): in order that Jāh Elohim may dwell, i.e., continue to dwell (as in Psa_68:17,

cf. Isa_57:15).

The first half of the Psalm ends here. With the words Jāh Elohim the Psalm has

reached a summit upon which it takes its rest. God has broken forth on behalf of His people against their enemies, and He now triumphs over and on behalf of men. The circumstance of Elohim arising is the raise of the final glory, and His becoming manifest

as Jāh Elohim is its zenith. Paul (Eph_4:8) gathers up the meaning of Psa_68:19, without

following the lxx, in the following manner: FναβPς�εwς��ψος��χµαλώτευσεν�αιχµαλωσίαν�καg�

Sδωκε�δόµατα�τοKς�Fνθρώποις. Might he perhaps have had the Targum, with which the

Syriac version agrees, in his mind at the time: יחב�א�להון�מתנן�לבני�נשא? He interprets in the

light and in the sense of the history that realizes it. For the ascension of Elohim in its historical fulfilment is none other than the ascension of Christ. This latter was, however, as the Psalm describes it, a triumphal procession (Col_2:15); and what the Victor has gained over the powers of darkness and of death, He has gained not for His own

aggrandisement, but for the interests of men. It is דםE3מ�נות�, gifts which He now

distributes among men, and which benefit even the erring ones. So the apostle takes the

words, inasmuch as he changes Sλαβες into Sδωκε. The gifts are the charismata which

come down from the Exalted One upon His church.

(Note: In this respect Ps 68 is the most appropriate Psalm for the Dominica Pentecostes, just as it is also, in the Jewish ritual, the Psalm of the second Shabuoth day.)

It is a distribution of gifts, a dispensing of blessing, which stands related to His victory as its primary cause; for as Victor He is also the possessor of blessing, His gifts are as it were the spoils of the victory He has gained over sin, death, and Satan.

(Note: Just so Hölemann in the second division of his Bibelstudien (1861); whereas to Hormann (Schriftbeweis, ii. 482ff.) the New Testament application of the citation from the Psalm is differently brought about, because he refers neither

�χµαλώτευσεν�αwχµαλωσίαν nor κατέβη�εwς�τP�κατώτερα�µέρη�τ�ς�γ�ς to the descent of the Lord into Hades.)

The apostle is the more warranted in this interpretation, since Elohim in what follows is celebrated as the Lord who also brings out of death. This praise in the historical fulfilment applies to Him, who, as Theodoret observes on Psa_68:21, has opened up the prison-house of death, which for us had no exit, and burst the brazen doors, and broken asunder the iron bolts,

(Note: Just so that portion of the Gospel of Nicodemus that treats of Christ's descent into Hades; vis. Tischendorf, Evangelia Apocryph. (1853), p. 307.)

viz., to Jesus Christ, who now has the keys of Death and of Hades.

16 why gaze in envy, you rugged mountain, at the mountain where God chooses to reign, where the Lord himself will dwell forever?

BAR�ES, "Why leap ye, ye high hills? - That is, with exultation; with pride; with conscious superiority. Why do you seem to regard yourselves as so superior to Mount

Zion, in strength, in beauty, in grandeur? The Hebrew, however - râtsad רצד - rather

means, “Why do ye watch insidiously? why do ye look askance at?” The word occurs only in this place. In Arabic it means to watch closely; to lie in wait for. This is the idea here. The mountains around Palestine - the mountains of the pagan world - the lofty hills - as if conscious of their grandeur, are represented as looking “askance,” in their pride, at Mount Zion; as eyeing it with silent contempt, as if it were not worthy of notice; as if it were so insignificant that it had no claim to attention. The idea is not that of “leaping,” as in our English Bible, or of “hopping,” as in the version of the Episcopal Prayer Book, but that of a look of silent disdain, as if, by their side, Zion, so insignificant, was not worthy of regard. “Perhaps,” by the high hills here, however, are disguisedly also represented the mighty powers of the pagan world, as if looking with contempt on the people of the land where Zion was the place of worship.

This is the hill which God desireth to dwell in - The hill which “he” has selected as his abode, and which “he” has honored above all the mountains of the earth, by his permanent residence there. As such, Zion has an honor above the loftiest hills and ranges of mountains in the earth.

Yea, the Lord will dwell in it for ever - Permanently; he will make it his fixed habitation on earth. Not-withstanding the envy or the contempt of surrounding hills, he will make this his settled abode. He has chosen it; he delights in it; he will not forsake it for the mountains and hills that are in themselves more grand and lofty.

CLARKE, "Why leap ye, ye high hills? - “God said, Why leap ye, ye high hills? It is not pleasing to me to give my law upon high and towering hills. Behold, Mount Sinai is low; and the Word of the Lord has desired to place on it the Divine majesty. Moreover, the Lord dwells for ever in the heaven of heavens.” - Targum.

The psalmist is speaking particularly of the mountains of Judea, and those of Gilead; the former were occupied by the Canaanites, and the others by Og, king of Bashan, and Sihon, king of the Amorites, whom Moses defeated.

GILL, "Why leap ye, ye high hills?.... Meaning the kingdoms of this world that lift up themselves above, and look with contempt upon the interest, kingdom, and church of Christ; lie in wait for it, leap upon it, insult over it, and endeavour to crush and extirpate it; but all in vain; these high hills and mountains are nothing before Zerubbabel King of saints; his church is built on a rock, and the gates of hell cannot prevail against it; the little stone cut out of the mountain without hands will become a great mountain, and fill

the whole earth, and break in pieces and consume the kingdoms of it: the word רצד, in, the Arabic language, signifies "to lie in wait", as Jarchi from R. Moses Hadarsan observes; and to look out, and leap upon the prey; so R. Hai in Ben Melech says, it has the signification of looking, observing, hoping, or waiting, in the Arable language (k);

this is the hill which God desireth to dwell in; as in Psa_132:13; the Word of the Lord, as the Targum; the essential Word, the Messiah: his desire was towards his church and people, in eternity, in time, and now is; he has chosen and desired them for his habitation, and in the midst of them he delights to be, Rev_1:13;

yea, the Lord will dwell in it for ever: he dwells in his church now by his gracious presence; he will dwell in the New Jerusalem church state personally for the space of a thousand years; and after that he will dwell with and among his people to all eternity; see Psa_132:14.

HE�RY, "

JAMISO�, "

CALVI�, "16.Why leap ye, (32) ye high hills? In this verse there is no obscurity or ambiguity. David having said that there was only one mountain in all the world which God had chosen, calls upon the highest hills to yield it the pre-eminency. As he repeats in the plural number what had been said immediately before of Bashan, this leads me to think that he intended first to oppose that mountain, and then all other high mountains generally, to Zion. (33) Mountains are here to be understood figuratively, and the great truth conveyed is, that the kingdom of Christ, which God had begun to shadow forth in the person of David, far excels all that is reckoned glorious by the world. The reproof which the Psalmist administers, in order to humble the proud boasting of the world, is justified by that contempt which we know that carnal and ungodly persons entertain of Christ’s kingdom, devoted as they are to their own pleasures or wealth, and unable to appreciate spiritual blessings. The lesson will be felt to be the more useful and necessary, if we consider that this vain pride of man rises to an additional height, when the slightest occasion is afforded for its exercise. When we see those indulging it who have no grounds to do so, we need not wonder at the arrogance of such as are possessed of wealth and influence. But the Lord’s people may afford to leave them to their self-complacency, resting satisfied with the privilege of knowing that God has chosen to take up his habitation in the midst of them. They have no reason to repine at their lot so long as

they have union with God, the only and the sufficient source of their happiness.

The hill for God is the hill of Bashan; A hill of lofty brows is the hill of Bashan.

The Psalmist cuts short the contention —

For what would ye contend, ye hills of lofty brows? This is the hill desired of God for himself to dwell in; Yea, Jehovah will dwell in it for ever.”

SPURGEO�, "Ver. 16. Why leap ye, ye high hills? Why are ye moved to envy? Envy as ye may, the Lord's choice is fixed. Lift up yourselves, and even leap from your seats, ye cannot reach the sublimity which Jehovah's presence has bestowed on the little hill of Moriah.This is the hill which God desireth to dwell in. Elohim makes Zion his abode, yea, Jehovah resides there.Yea, the Lord will dwell in it for ever. Spiritually the Lord abides eternally in Zion, his chosen church, and it was Zion's glory to be typical thereof. What were Carmel and Sirion, with all their height, compared to Zion, the joy of the whole earth! God's election is a patent of nobility. They are choice men whom God has chosen, and that place is superlatively honoured which he honours with his presence.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 15-16: -- See Psalms on "Psalms 68:15" for further information.Ver. 16. Why leap ye? As triumphing, and making a show of your natural advantages over Sion. Or, to insult over it, and compare and equalise yourselves in honour with it; poetical kind of speeches. Others translate it, Why gaze you, as though you were ravished with admiration? John Diodati.Ver. 16. This is the hill which God desireth to dwell in. This low, little, barren hill of Zion; and God's election maketh the difference, as it did of Aaron's rod from the rest, and doth still of the church from the rest of the world. The Lamb Christ is on Mount Zion. Revelation 14:1. John Trapp.

BE�SO�, "Psalms 68:16. Why leap ye, ye high hills — Why exult ye, or triumph, boasting of your height, and looking down upon poor Zion with scorn and contempt, as an obscure and inconsiderable hill, if compared with you? He speaks to the hills by a usual figure, called a prosopopœia. This is the hill, &c. — This hill, though despicable in your eyes, is precious and honourable in the eyes of God, and chosen by him for the place of his settled and perpetual residence. Dr. Chandler, however, gives a different sense to the word תרצדון, teratsdun, here rendered, leap ye; and translates the whole verse thus: Why look ye with envy, ye craggy hills? This is the mountain God hath desired to dwell in; yea, the Lord will dwell there for ever. Thus he considers the psalmist as poetically introducing Bashan, and the other little hills, as looking with envy on mount Zion, that she, above all the other mountains, should be favoured with the residence of the eternal God, and become the fixed seat of his ark. He tacitly bids them cease their envy; and by pointing to

mount Zion, says, “See! there is the hill which God hath chosen, above all others, to inhabit! Yea, the Lord will dwell there for ever. His ark shall never be removed from it to any other dwelling whatsoever.” For, though the ark was removed from that particular spot, in which it was now to be placed, to the hill of Moriah, upon which the temple was to be built; yet it must be remembered that Zion and Moriah stood near each other, being both in Jerusalem, and were, probably, but two tops of one and the same hill. Here, excepting the seventy years of the Babylonish captivity, during which time Jerusalem lay desolate, God would dwell “till the old dispensation should be at an end; till the glory of the Lord should be revealed in human nature; till God should be manifest in the flesh; and the true tabernacle and temple should succeed the typical. After that, the privileges of Zion were transferred to the Christian Church; she became, and, while the world lasts, will continue to be, the hill in which God delighteth to dwell; she will therefore be justly entitled to the pre-eminence over all that may seem to be great and glorious in the world.” —Horne.

WHEDO�, "6. Why leap ye, ye high hills—The word translated “leap,” which occurs nowhere else, would be better rendered in the sense of looking askance, watching insidiously. Why will ye be jealous, or envious, ye lofty mountains? These mountains on the northern outskirts of Israel might, as inhabited mostly by heathen, be supposed to be envious of the honour ascribed to Zion, (somewhat as the rivers of Damascus to Jordan, 2 Kings 5:12,) and, according to the heathen idea of worshipping upon high places and the tops of lofty mountains, might claim the precedence. But God looketh not to such outward and material grandeur, and, in choosing Zion, rebukes it.

This is the hill which God desireth—�amely, Zion. It was not necessary to name it, it is identified by the fact “God desireth to dwell in” it.

17 The chariots of God are tens of thousands and thousands of thousands; the Lord has come from Sinai into his sanctuary.[g]

BAR�ES, "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.

CLARKE, "The chariots of God are twenty thousand - רבתים�אלפי�שנאן

ribbothayim�alpey�shinan, “two myriads of thousands doubled.” Does not this mean simply

forty thousand? A myriad is 10,000; two myriads, 20,000; these doubled, 40,000. Or thus: 10,000 + 10,000 + 20,000 = 40,000. The Targum says, “The chariots of God are two myriads; two thousand angels draw them; the majesty of God rests upon them in holiness on Mount Sinai.” But what does this mean? We must die to know.

GILL, "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.

HE�RY, "He compares it with Mount Sinai, of which he had spoken (Psa_68:8), and shows that it has the Shechinah or divine presence in it as really, though not as sensibly, as Sinai itself had, Psa_68:17. Angels are the chariots of God, his chariots of war, which he make use of against his enemies, his chariots of conveyance, which he sends for his friends, as he did for Elijah (and Lazarus is said to be carried by the angels), his chariots of state, in the midst of which he shows his glory and power. They are vastly numerous: Twenty thousands, even thousands multiplied. There is an innumerable company of angels in the heavenly Jerusalem, Heb_12:22. The enemies David fought with had chariots (2Sa_8:4), but what were they, for number or strength, to the chariots of God? While David had these on his side he needed not to fear those that trusted in chariots and horses, Psa_20:7. God appeared on Mount Sinai, attended with myriads of angels, by whose dispensation the law was given, Act_7:53. He comes with ten thousands of saints, Deu_33:2. And still in Zion God manifests his glory, and is really present, with a numerous retinue of his heavenly hosts, signified by the cherubim between which God is said to dwell. So that, as some read the last words of the verse, Sinai is in the sanctuary;that is, the sanctuary was to Israel instead of Mount Sinai, whence they received divine oracles. Our Lord Jesus has these chariots at command. When the first-begotten was brought into the world it was with this charge, Let all the angels of God worship him(Heb_1:6); they attended him upon all occasions, and he is now among them, angels, principalities, and powers, being made subject to him, 1Pe_3:22. And it is intimated in

the New Testament that the angels are present in the solemn religious assemblies of Christians, 1Co_11:10. Let the woman have a veil on her head because of the angels; and see Eph_3:10.

JAMISO�, "and, to the assertion of God’s purpose to make it His dwelling, is added evidence of His protecting care. He is described as in the midst of His heavenly armies -

thousands of angels — literally, “thousands of repetitions,” or, “thousands of thousands” - that is, of chariots. The word “angels” was perhaps introduced in our version, from Deu_33:2, and Gal_3:19. They are, of course, implied as conductors of the chariots.

as ... Sinai, in the holy place — that is, He has appeared in Zion as once in Sinai.

CALVI�, "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. (Deuteronomy 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.

“God hath been to them [the Israelites] twice ten thousand chariots,

Even thousand of thousands.”

Chariots were much used in war by the nations of antiquity; and the chosen people were forbidden to use chariots and horses in war; but God was to them as effectual a safe-guard as innumerable war-chariots would have been. He was “the chariot of Israel, and the horsemen thereof,” 2 Kings 2:12. Comp. Psalms 20:7. And in his protection and aid they were to trust. “When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee, which brought thee up out of the land of Egypt.” “For the Lord your God is he that goeth with you, to fight for you against your enemies to save you,” (Deuteronomy 20:1.)

SPURGEO�, "Ver. 17. The chariots of God are twenty thousand. Other countries, which in the former verse were symbolically referred to as "high hills, "gloried in their chariots of war; but Zion, though far more lowly, was stronger than they, for the omnipotence of God was to her as two myriads of chariots. The Lord of Hosts could summon more forces into the field than all the petty lords who boasted in their armies; his horses of fire and chariots of fire would be more than a match for their fiery steeds and flashing cars. The original is grandly expressive: "the war chariots of Elohim are myriads, a thousand thousands." The marginal reading of our Bibles, even many thousands, is far more correct than the rendering, even thousands of angels. It is not easy to see where our venerable translators found these "angels, "for they are not in the text; however, as it is a blessing to entertain them unawares, we are glad to meet with them in English, even though the Hebrew knows them not; and the more so because it cannot be doubted that they constitute a right noble squadron of the myriad hosts of God. We read in De 33:2, of the Lord's coming "with ten thousands of saints, "or holy ones, and in Hebrews 12:22, we find upon mount Zion "an innumerable company of angels, "so that our worthy translators putting the texts together, inferred the angels, and the clause is so truthfully explanatory, that we have no fault to find with it. The Lord is among them, as in Sinai, in the holy place, or, "it is a Sinai in holiness." God is in Zion as the Commander in chief of his countless hosts, and where he is, there is holiness. The throne of grace on Zion is as holy as the throne of justice on Sinai. The displays of his glory may not be so terrible under the new covenant as under the old; but they are even more marvellous if seen by the spiritual eye. Sinai has no excellency of glory beyond Zion; but the rather it pales its light of law before the noontide splendours of Zion's grace and truth. How joyful was it to a pious Hebrew to know that God was as truly with his people in the tabernacle and temple as amid the terrors of the Mount of Horeb; but it is even more heart cheering to us to be assured that the Lord abides in his church, and has chosen it to be his rest for ever. May we be zealous for the maintenance of holiness in the spiritual house which God condescends to occupy; let a sense of his presence consume, as with flames of fire, every false way. The presence of God is the strength of the church; all power is ours when God is ours. Twenty thousand chariots shall bear the gospel to the ends of the earth; and myriads of agencies shall work for its success. Providence is on our side, and it "has servants everywhere." There is no room for a shade of doubt or

discouragement, but every reason for exultation and confidence.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 17. The chariots of God. What are these "chariots of God?" Come, we will not stand to mince the matter, look but round about thee, and thou shalt see those innumerable chariots and angels here spoken of; for so many creatures as thou seest, so many angels and chariots of God thou seest; they are all his host, they are all his chariots wherein he rides; and, whether you see it or no, The Lord is among them, as in Sinai, in the holy place. The glory of the Lord fills them all (had we but our eyes open to see it so), and they are all at his command, and there is not one creature but doth his pleasure. Oh, brethren! how glorious and blessed a thing it is, that looking round about us to behold and see, that look how many creatures visible and invisible you see or conceive in thy mind to be, for thy soul now to look on them as so many fiery chariots and horsemen for its defence, protection, and preservation! And, on the other hand, "How fearful a thing it is to fall into the hands of the living God, "who hath all these chariots and horsemen at his command to execute his will and vengeance on those that neglect, hate, and oppose him. John Everard, in "Militia Caelestis, or the Heavenly Host." 1653.Ver. 17. --"About his chariot numberless were pouredCherubs, and seraph, potentates, and thrones,And Virtues, winged Spirits, and chariots winFrom the armoury of God, where stand of oldMyriads." John Milton, in "Paradise Lost."Ver. 17. Twenty-thousand; rather, two myriads, Mytbr singular wkr; for twbr only here in the dual, the infinite number doubled. "Thousands of angels, "literally, thousands of iteration; i.e., with margin, many thousands (Bythner, Gesenius, &c.). �agv only here, from hgv, to repeat. The rendering of angels was probably suggested by the reference to Sinai, next clause (see De 33:2, where for saints read holy ones; ) chariots bkr being used collectively for those who rode in them, as often elsewhere. William de Burgh.

COFFMA�, "Verse 17GOD LEADI�G A MIGHTY HOST TO VICTORY

"The chariots of God are twenty thousand, even thousands upon thousands;

The Lord is among them, as in Sinai, in the sanctuary.

Thou has ascended on high, thou hast led away captives;

Thou hast received gifts among men,

Yea, among the rebellious also, that Jehovah God might dwell with them."

"The chariots of God are twenty thousand, and thousand of thousands" (Psalms 68:17). Taylor's comment here is that, "After the manner of a victorious earthly king, the Lord enters his capital at the head of his troops with the captives and the

spoils of battle in his train."[14]

This comment fully agrees with our understanding that here the psalm conceives of God Himself, whose presence is manifested in the ark of the covenant, marching triumphantly into Jerusalem his capital and dwelling place.

That such an understanding indeed seems to be correct is further supported by the apostle Paul's use of some of the terminology here in one of his favorite comparisons, that of the conquering Christ leading the type of triumphal procession affected by Roman emperors following some great victory (Ephesians 4:8).

Paul wrote, "Wherefore he saith, When he ascended on high, he led captivity captive, and gave gifts unto men." We disagree with the so-called scholars who write that Paul here "garbled, altered, or misquoted" this psalm. He did no such thing but merely used this terminology to write new Scripture, not quote old Scripture. This is proved by the �ew Testament terminology, which does not say that it (the Scripture) saith, but that He (the Lord) saith. (See the full comments on this in Vol. 8 of my �ew Testament Series, pp. 186,187.)

"Thou hast led away captives" (Psalms 68:18). In our view, this rendition is far inferior to the magnificent words of the KJV which translates this, "He led captivity captive." That the inspired Paul quoted the words as they are in the KJV confirms the supremacy of the King James Version in this verse. The Septuagint (LXX) also agrees with the KJV here;[15] and we believe it is obvious that the translators of the American Standard Version and later versions have weakened the passage by changing it.

COKE, “Verse 17Psalms 68:17. The chariots of God are twenty thousand, &c.— The chariots of God are

twenty thousand, even thousands of thousands; the Lord is among them, O Sinai, in the

sanctuary. See Deuteronomy 33:2. The chariots of God here must mean, those invisible

and heavenly chariots, that attendance of angels, which in scripture is ascribed to God.

See Isaiah 66:15. 2 Kings 6:17. These chariots are here said to be twenty thousand; a

certain number put for an uncertain, denoting a large multitude. The sense of the whole

verse seems to be this: "Sinai may boast of the honour of the appearance of God, and the

attendance of ten thousand of his saints, when he gave the law from thence: But now

there are twenty thousand, even thousands of thousands of the angels and chariots of God

attending the ark of his presence. The same God who was formerly encompassed with his

angels on thee, O Sinai, is now among them here; and his future residence will be with

them in his sanctuary on mount Sion." There is somewhat peculiarly pleasing and poetical

in this part of the psalm. Bashan was a high hill, and situated in the territories of the

Hebrews; and if the loftiness of its summits could have given it any claim to the

preference, Sion must have lost the honour of being the residence of the ark of God's

presence. But the interrogation, if that rendering be allowed, expresses a contempt for

Bashan, and comes with peculiar propriety, if, as we suppose, this part of the hymn was

sung just when the procession came within view of Sion. The representation of the hills,

as leaping with a kind of eagerness to be chosen for God's residence; or rather, as envying

mount Sion for the choice that God had made of it, is in the true spirit of poetry, which

can make mountains speak and move, rejoice and grieve, when necessary to enliven the

scene, and adorn the subject. The introducing the angels of God as descending on the

hills, and his chariots as attending and guarding the ark into its habitation, in much larger

numbers than they were on mount Sinai, is finely and sublimely imagined; to create in the

people a firm belief, that Jerusalem should be under the special care of God, and that the

army of heaven should be stationed there for the protection and safety of the ark and city;

and nothing could have been more elegantly conceived, or better adapted to the occasion.

When the ark had ascended mount Sion, and was deposited in the place assigned for it,

the singers proceeded, Psalms 68:18-24.

ELLICOTT, "(17) The chariots.—As the text stands, this verse can only be brought into harmony with the context by a certain violence to grammar. Its literal reading is, God’s chariots, two myriads of thousands, and again myriads of thousands (literally, of repetition), the Lord among them, Sinai in holiness; which, by strict rule, must mean: “God’s chariots are innumerable, and the Lord rides in them to Sinai, into the holy place.” But this rendering is quite against the whole tenor of the passage, which is descriptive of a march from, not to, Sinai. Hence some suggest the rendering, “The Lord is among them—a Sinai in holiness,” meaning that Zion has become Sinai, a common enough figure in poetry (comp. In medio Tibure Sardinia est—Mart. ), but only discovered here by a roundabout process. There can hardly be a question as to the propriety of the emendation suggested by Dr. Perowne, The Lord is with them; He has come from Sinai into the holy place. (Comp. Deuteronomy 32:2, which was undoubtedly in the poet’s mind.)

Of angels.—This rendering arose from a confusion of the word which means repetition with a word which means shining. LXX., “of flourishing ones”; Vulg., “of rejoicing ones.” But the mistake is a happy one, and Milton’s sonorous lines have well caught the feeling and music of the Hebrew:—

“About His chariots numberless were poured

Cherub and seraph, potentates and thrones,

And virtues, winged spirits and chariots winged,

From the armoury of God, where stand of old

Myriads.” Paradise Lost, vii. 196.

BE�SO�, "Psalms 68:17. The chariots of God are twenty thousand — �or let the heathen boast of their hosts or armies, or of the multitude of their chariots, wherein chiefly their strength consists; for in Zion there are ten thousand times more, even innumerable hosts of angels, who attend upon God, to do his pleasure, and to fight for him and for his people. Twenty thousand here stands for an innumerable company, a certain number being put for an uncertain. The Lord is among them —

And here is not only the presence of the angels, but of the great and blessed God himself; in Sinai as in the holy place — God is no less gloriously, though less terribly, present here than he was in Sinai, when, attended with thousands of his angels, he solemnly appeared there to deliver the law. Hebrew, סיני בקדש, sinai bakodesh, literally, 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, says he, you have, in some sort, mount Sinai itself, namely, 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 descending from heaven into a human body, as appears by his ascending thither again, which the next verse describes. For here the psalmist seems evidently to be transported by the prophetic 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 thereby. And the connection of this new matter with the former is sufficiently apparent. For the preference of Zion to other places having been stated, Psalms 68:15-16, he now proves its excellence by an invincible argument; it was the place to which the Lord of hosts himself, the Messiah, God manifest in the flesh, was to come; and, when he came, was to be attended by a multitude of angels, celebrating his birth, ministering to him in his temptation, attesting his resurrection, and accompanying him in his ascension.

WHEDO�, "17. Chariots of God—War chariots. The verse contains a strong anthropomorphism, as Habakkuk 3:8-15, and here represents the triumphal march of God to Zion as exceeding in grandeur all displays of earthly power.

Twenty thousand—Literally, Twice ten thousand. The Hebrews could not carry their exact enumeration above ten thousand; beyond this they proceeded by multiplying the myriad. Hence, thousands of angels, are literally, thousands of repetition, that is, thousands many times repeated, or thousands of thousands, a term for a great but indefinite number. The word “angels” is not in the text, but is inferred from Deuteronomy 33:2, where, on the same theme, it reads, “Ten thousands of his holy ones.”

The Lord is among them, as in Sinai—The meaning is, that Zion, though not equally honoured with the external displays of the majesty of God, is not inferior to Sinai as the place of the revelation and manifestation of the divine glory. In the same sense the glory of the second temple exceeded that of Solomon. Haggai 2:9

BI, "The chariots of God are twenty thousand, even thousands of angels.

The chariots of God

We read much in Scripture about the holy angels, how high and glorious their condition is. And we are told often how these holy angels do their work that we may learn how we

should do ours. All God’s works teach some lesson concerning Him, and His greatest works are especially rich therein. But in the lives of men we do not always see lessons and examples of what we ought to do and be. Oftener far do we see what we ought not to do and be. Therefore ought we to be glad and to prize it highly and thankfully, when God sets before us the examples of holy beings, such as the angels, who do so unchangeably His will. Now, the angels do what they do, not blindly and helplessly as the earth rolls round and bears her fruits, but knowingly and willingly. In this they are like to mankind. But see how the angels serve God. Take the story of Hagar: what an example for all servants of God in the conduct of the angel told of there—calling back those who have strayed from the path of duty, and helping those who are in need. Then, in the story of the angel who appeared to Manoah: he would not tell his name and would allow no honour to be paid to him for what he had done. So will the Christian disclaim all merit of his own, all honour to himself. And as the angels’ messages, so are ours to men to be, the announcing of the coming of Christ. So did the angel who called to Abraham on Mount Moriah, and thus enabled him to see Christ’s day. At times, too, they bring tidings of earthly blessing, as to Abraham: and so we are to assure men that God will reward His servants who give up all for Him. But in order to bear the message of God’s glad tidings we must have it graven lovingly in our own hearts. We must have our hearts full of it; and then it will overflow from our lips. The angels are called the chariots of God: they bear His will about to every part of the universe; and then they return to the presence of God. Again, an example for us. And they are part of a great multitude, as we should seek to have part in the Church of God. And they are soldiers of God carrying on the holy war. Let us share with them herein. (J. G. Hare.)

Twenty thousand chariots

I have seen in this multitude of chariots an emblem of the Divine promises. Some may judge this a fanciful comparison, but it has greatly cheered my heart, and I, therefore, feel disposed to pass it on.

I. Let us, then, in the first place, see in these chariots an emblem of God’s promises. Some one who has taken the trouble to count the promises in God’s Word declares that there are about twenty thousand, and I suppose it was this fact that led my mind to connect the promises of God with the chariots of Jehovah. So suppose we paraphrase this sentence thus: “The promises of God are twenty thousand, even thousands upon thousands.” We will not limit the number, for almost every verse of Scripture is in a sense a promise. The histories are promises, for what God has done God can do, and even the precepts, from some points of view, bear promises within their bosoms, for God never gives an order without providing the power with which to obey it. The prophecies and the parables are but various forms of promises. All the promises of God bear brightly marked upon them the royal arms; the Divine mark is plainly stamped on every good word of God. Seine of them have attached to them, “Thus saith the Lord,” lest there should be any manner of doubt as to whom the equipage belongs. Oh, that we had the trust in them that Dr. Isaac Watts possessed when he said, “I believe them enough to venture an eternity upon them.” It is related of him that when one spoke of the promises as “plain” promises, he said, “I rejoice in their plainness, for now that I am old I can do little but turn to God’s Word, and look out and rest upon the plain promises of God.” The best of all is that “the Lord is among them.” The Commander-in-chief is in the midst of His host. We stand side by side with the Promiser, when we trust His promises. Dr. Hamilton has said that “one single promise of Christ Jesus accredited in the heart,

unites the soul to God.”

II. Let me volunteer some advice concerning these chariot-promises. If the promises of God are so numerous, if they are so like to chariots, how is it that you sit waiting by the roadside, wondering that you make so little progress in the heavenward way? These chariots are for you; if Christ is yours, His Word is yours, and every syllable that He has spoken speeds forth on your behalf. God’s words are “words upon wheels.” Mount the chariot, and you also will have free course. (T. Spurgeon.)

18 When you ascended on high, you took many captives; you received gifts from people,even from[h] the rebellious— that you,[i] Lord God, might dwell there.

BAR�ES, "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.

CLARKE, "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.

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.

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, באדם baadam, In Man, in human nature; and God manifest in the flesh dwells

among mortals! Thanks be to God for his unspeakable Gift! By establishing his abode among the rebellious the prophet may refer to the conquest of the land of Canaan, and the country beyond Jordan.

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.

That the Lord God might dwell among them - -yah�Elohim, the self יה�אלהים

existing God; see on Psa_68:4 (note). The conqueror now coming to fix his abode among the conquered people to organize them under his laws, to govern and dispense justice among them. The whole of this is very properly applied by St. Paul, Eph_4:5, to the resurrection and glory of Christ; where the reader is requested to consult the note.

GILL, "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.

HE�RY, "III. The glory of Mount Zion was the King whom God set on that holy hill(Psa_2:6), who came to the daughter of Zion,Mat_21:5. Of his ascension the psalmist here speaks, and to it his language is expressly applied (Eph_4:8): Thou hast ascended on high (Psa_68:18); compare Psa_47:5, Psa_47:6. Christ's ascending on high is here spoken of as a thing past, so sure was it; and spoken of to his honour, so great was it. It may include his whole exalted state, but points especially at his ascension into heaven to the right hand of the Father, which was as much our advantage as his advancement. For, 1. He then triumphed over the gates of hell. He led captivity captive; that is, he led his captives in triumph, as great conquerors used to do, making a show of them openly,Col_2:15. He led those captive who had led us captive, and who, if he had not interposed, would have held us captive for ever. Nay, he led captivity itself captive,having quite broken the power of sin and Satan. As he was the death of death, so he was

the captivity of captivity, Hos_13:14. This intimates the complete victory which Jesus Christ obtained over our spiritual enemies; it was such that through him we also are more than conquerors, that is, triumphers, Rom_8:37. 2. He then opened the gates of heaven to all believers: Thou hast received gifts for men. He gave gifts to men, so the apostle reads it, Eph_4:8. For he received that he might give; on his head the anointing of the Spirit was poured, that from him it might descend to the skirts of his garments. And he gave what he had received; having received power to give eternal life, he bestows it upon as many as were given him, Joh_17:2. Thou hast received gifts for men, not for angels; fallen angels were not to be made saints, nor standing angels made gospel ministers, Heb_2:5. Not for Jews only, but for all men; whoever will may reap the benefit of these gifts. The apostle tells us what these gifts were (Eph_4:11), prophets, apostles, evangelists, pastors and teachers, the institution of a gospel ministry and the qualification of men for it, both which are to be valued as the gifts of heaven and the fruits of Christ's ascension. Thou hast received gifts in man (so the margin), that is, in the human nature which Christ was pleased to clothe himself with, that he might be a merciful and faithful high priest in things pertaining to God. In him, as Mediator, all fulness dwells, that from his fulness we might receive. To magnify the kindness and love of Christ to us in receiving these gifts for us, the psalmist observes, (1.) The forfeiture we had made of them. He received them for the rebellious also, for those that had been rebellious; so all the children of men had been in their fallen state. Perhaps it is especially meant of the Gentiles, that had been enemies in their minds by wicked works,Col_1:21. For them these gifts are received, to them they are given, that they might lay down their arms, that their enmity might be slain, and that they might return to their allegiance. This magnifies the grace of Christ exceedingly that through him rebels are, upon their submission, not only pardoned, but preferred. They have commissions given them under Christ, which some say, in our law, amounts to the reversing of an attainder. Christ came to a rebellious world, not to condemn it, but that through him it might be saved. (2.) The favour designed us in them: He received gifts for the rebellious, that the Lord God might dwell among them, that he might set up a church in a rebellious world, in which he would dwell by his word and ordinances, as of old in the sanctuary, that he might set up his throne, and Christ might dwell in the hearts of particular persons that had been rebellious. The gracious intention of Christ's undertaking was to rear up the tabernacle of God among men, that he might dwell with them and they might themselves be living temples to his praise, Eze_37:27.

JAMISO�, "From the scene of conquest He ascends to His throne, leading -

captivity captive — or, “many captives captive” (Jdg_5:12).

received gifts for men — accepting their homage, even when forced, as that of rebels.

that the Lord God might dwell — 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.

CALVI�, "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 sorerim, rebellious, contumacious, or revolters, he would evidently seem to סורריםmean a distinct class of persons from the other enemies, whom he mentions as having been taken captive; and it intimates, that while those who did not venture to resist, and who surrendered, had been brought under the yoke, the more proud and unyielding had been forced into submission. The end designed by this is stated in the words which follow, that God might dwell in the midst of his people; and that he might demonstrate himself to be an all-sufficient protector to those who put their trust in him.

As the passage which we have now been considering is applied by Paul in a more spiritual sense to Christ, (Ephesians 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, (Psalms 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. �or 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,” (Ephesians 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

SPURGEO�, "Ver. 18. Thou hast ascended on high. The ark was conducted to the summit of Zion; God himself took possession of the high places of the earth, being extolled and very high. The antitype of the ark, the Lord Jesus, has ascended into the heavens with signal marks of triumph. To do battle with our enemies, the Lord descended and left his throne; but now the fight is finished, he returns to his glory; high above all things is he now exalted.Thou hast led captivity captive. A multitude of the sons of men are the willing captives of Messiah's power. As great conquerors of old led whole nations into captivity, so Jesus leads forth from the territory of his foe a vast company as the trophies of his mighty grace. From the gracious character of his reign it comes to pass that to be led into captivity by him is for our captivity to cease, or to be itself led captive; a glorious result indeed. The Lord Jesus destroys his foes with their own weapons: he puts death to death, entombs the grave, and leads captivity captive.Thou hast received gifts for men, or, received gifts among men: they have paid thee tribute, O mighty Conqueror, and shall in every age continue to do so willingly, delighting in thy reign. Paul's rendering is the gospel one: Jesus has "received gifts for men, "of which he makes plentiful distribution, enriching his church with the priceless fruits of his ascension, such as apostles, evangelists, pastors, and teachers, and all their varied endowments. In him, the man who received gifts for man, we are endowed with priceless treasures, and moved with gratitude, we return gifts to him, yea, we give him ourselves, our all.

Yea, for the rebellious also: these gifts the rebels are permitted to share in; subdued by love, they are indulged with the benefits peculiar to the chosen. The original runs, "even the rebellious, "or, "even from the rebellious, "of which the sense is that rebels become captives to the Lord's power, and tributaries to his throne."Great King of grace my heart subdue,I would be led in triumph too;As willing captive to my Lord,To own the conquests of his word."That the Lord God might dwell among them. In the conquered territory, Jah Elohim would dwell as Lord of all, blessing with his condescending nearness those who were once his foes. When Canaan was conquered, and the fort of Zion carried by storm, then was there found a resting place for the ark of God; and so when the weapons of victorious grace have overcome the hearts of men, the Lord God, in all the glory of his name, makes them to be his living temples. Moreover, the ascension of Jesus is the reason for the descent of the Lord God, the Holy Spirit. Because Jesus dwells with God, God dwells with men. Christ on high is the reason for the Spirit below. It was expedient that the Redeemer should rise, that the Comforter should come down.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 18. Thou hast ascended on high, etc. Some think it refers to God's goings forth on behalf of his people Israel, leading them forth to victory, taking their enemies captive, and enriching them with the spoils. Suppose it be so, we are warranted to consider it as mainly referring to Christ, for so the apostle has applied it. Ephesians 4:8. The apostle not only applies it to Christ, but proves it applicable. Thus he reasons (Psalms 68:9-10), "�ow that he ascended, what is it but that he also descended, "etc. The captivity which he led captive was our spiritual enemies who had led us captive-- Satan, death; and, having obtained the victory, he proceeds to divide the spoils. Gifts to men --as David made presents. And hence comes our ordinances, ministers, etc. There was a glorious fulfilment immediately after his ascension, in a rich profusion of gifts and graces to his church, like David's presents. Here it is received; in Ephesians, gave. He received that he might give; received the spoil that he might distribute it. But, as I wish to appropriate the passage to the work allotted me, the whole of that to which I would at this time call your attention will be contained in two things: --I. The great blessings of the Christian ministry.1. Ministers are received for, and are given to, you by Christ. As men, and as sinful men, ministers are as nothing, and wish not to make anything of themselves; but, as the gifts of Christ, it becomes you to make much of them. (1.) If you love Christ, you will make much of your minister, on account of his being his gift--a gift designed to supply Christ's absence in a sort. He is gone ("ascended"), but he gives you his servants. By and by you hope to be with him, but as yet you are as sheep in the wilderness. He gives you a shepherd. (2.) If you fear God, you will be afraid of treating your pastor amiss, seeing he is the gift of Christ. God took it ill of Israel for despising Moses. �umbers 12:8. He is "my servant."2. Ministers are not only given to, but received for you, of God the Father, as a covenant blessing, among the spiritual blessings in heavenly places in Christ. In this view, consider that Christ received nothing at his Father's hand but what cost him

dear--cost him his life. Or, if the allusion be to the dividing of the spoils, suppose we say, he received them as a conqueror receives the spoils at the hand of the foe. Your minister was one of those who, like yourselves, were brands consuming in the fire. Christ took him from your enemies and gives him to you. Make much of the gift on this account. "This I received of the Amorite."3. Consider your unworthiness of such a blessing. You are men, mere men, and what is more, rebellious men, who had joined with Satan. And must you share the spoils? It is not usual to divide the spoils amongst rebels... Men that put him to death had these gifts given to them; and we should all have done the same. Some of you, it is likely, have been vile and abandoned characters and yet, etc...4. The end of it: That the Lord God might dwell among them. "But will God, indeed, dwell with men?" God had not dwelt with the world, nor in it, while sin bore the rule; but Christ's mediation was for the bringing it about. "Will God, indeed, dwell with men?" He will, and how? It is by the means of ordinances and ministers. A church of Christ is God's house; and where any one builds a house, it is a token that he means to dwell there. What a blessing to a village, a country, for God to build a house in it. It is by this that we may hope for a blessing upon the means to the conversion of our children and friends, and for the edification of believers. II. Point out some corresponding duties as answering to these your privileges.1. Constant and diligent attendance at the house of God. If the house of God be God's dwelling, let it be yours, your home. If God gives you a pastor, do you thankfully receive and prize him. He hath not dealt so with every village.2. Cheerfully contribute to his support. Christ has given you freely, and you ought to give him freely. Consider it is not as a gift, but as a debt, and not as done to him, but to Christ.3. Follow those things which make for peace, with which the presence and blessing of God are connected.4. Shun those things that tend to provoke the Lord to withdraw his gifts, and to cease to dwell among you. Andrew Fuller's Sketch of a Sermon, addressed to the Church at Moulton, on the Ordination of Mr. (since Doctor) Carey, August 1st, 1787.Ver. 18. But who is he of whom it is written, that he ascended up on high? I confess that the sixty-eighth Psalm, wherein these words are first written, is literally to be understood, not of any triumph, for the slaughter of the host of Sennacherib, which was done in the time of king Hezekiah (as the Jews do most fabulously dream), when the very title of this Psalm, that ascribes it unto David, doth sufficiently confute this vanity; nor yet for any of the victories of David which he obtained against his bordering enemies, the Ammonites, the Moabites, the Idumaeans, and the Philistines (as some would have it); but of that great and glorious pomp which was then done and showed, when king David with great joy and triumph did bring the ark of the covenant into the hill of Sion; and, therefore, these words, Thou art gone up on high, so dignify that the ark, which formerly had lain in an obscure place, and was transported from one place to another, was now ascended and seated in a most illustrious and conspicuous place, even in the kingly palace; and these words. Thou hast led captivity captive, do signify those enemies which formerly had spoiled and wasted divers countries; but now, being vanquished by king David, were led captive in this triumph (for so it was the manner of those times, as Plutarch

doth excellently declare in the life of Paulus Amilius); and the other words, thou hast received gifts for men, do signify those spoils that were freely offered for conditions of peace, and were triumphantly carried about in this pompous show, for the greater solemnity of the same; and then (as the manner was among the chieftains when they triumphed, Bellica laudatis dona dedisse viris, to bestow warlike gifts upon worthy men), gifts were bestowed on several men, in several manner, as Sigonius sheweth. Yet I say that, mystically, this Psalm is an epinikion, or a triumphal song, penned by king David upon the foresight of Jesus Christ arising from the dead, and with great joy and triumph ascending up into heaven, and thence sending his Holy Spirit unto his apostles and disciples; and having overcome all his enemies, collecting by the ministry of his preachers, his churches and chosen people together, and so guiding and defending them here in this life, until he doth receive them into eternal glory. Griffith Williams. 1636.Ver. 18. Thou hast led captivity captive. The expression is emphatic. He has conquered and triumphed over all the powers which held us in captivity, so that captivity itself is taken captive. The spirit and force of it is destroyed; and his people, when released by him, and walking in his ways, have no more to apprehend from those whose captives they were, than a conqueror has to fear from a prisoner in chains. The energy of the phrase is not unlike that of the apostle: "Death is swallowed up in victory." John �ewton.Ver. 18. Thou hast led captivity captive, etc. The ancient prophecy of David is fulfilled here on the foot of mount Olivet. To take "captivity captive, "signifies that Christ conquered the allied principalities and powers, the devil, sin, death, and hell; and that he deprived them of the instruments wherewith they enslaved men. He not only silenced the cannon on the spiritual Gibraltar, but he took rock, fortifications, and all. He not only silenced the horrible and destructive battlements of the powerful and compactly united ghostly enemies, but he threw down the towers, razed the castles, and took away the keys of the dungeons. He is the Master henceforth, and for ever. He did, also, at the same time, save his people. Where, O Jesus, is the army of which thou art the Captain? "Here! all the names are written in pearls on the breastplate which I wear as a high priest." He had no sooner left the grave than he began to distribute his gifts, and did so all along the road on his way to his Father's house; and, especially after he entered the heaven of heavens, did he shower down gifts unto men, as a mighty conqueror loaded with treasures with which to enrich and adorn his followers and people. They were gifts of mercy: gifts to the rebellious; to those who threw down their arms at his feet in penitent submission, that the Lord God may dwell among them. The apostle shows that a portion of these gifts are gifts of ministry. Accordingly, whenever God condescends to dwell among a people and in a country, he gives that people and country this ministry. He sends them his gospel in the mouths of faithful servants. He establishes there his house; the board and the candlestick; and then, in his Spirit, he dwells there and blesses his heritage. Christmas Evans. 1766-1838.Ver. 18. The apostle (Ephesians 4:8) does not quote the words of the Psalm literally, but according to the sense. The phrase, Thou hast received gifts, as applied to Christ as his glorification, could only be for the purpose of distribution, and hence the apostle quotes them in this sense, He gave gifts to men. This Hebrew phrase may be rendered either, "Thou hast received gifts in the human nature, "or, "Thou hast

received gifts for the sake of man" (see Genesis 18:28, 2 Kings 14:6). The apostle uses the words in the sense of the purpose for which the gifts were received, and there is no contradiction between the psalmist and the apostle. Thus, the difficulties of this quotation vanish when we examine them closely, and the Old and �ew Testaments are in complete harmony. Rosenmueller expounds Psalms 18:1-50, and never mentions the name of Christ; and the neologists in general see no Messiah in the Old Testament. To these, indeed, Ephesians 4:8, if they had any modesty, would present a formidable obstacle. Paul asserts the Psalm belongs to Christ, and they assert he is mistaken, and that he has perverted (De Wette) and destroyed its meaning. They assert that Lamarom, "on high, "means the heights of Mount Zion, and Paul says it means heaven. Which is right? (see the scriptural usage of the word, Ps 7:7 18:16 93:4 102:19 Jeremiah 25:30, Isaiah 37:23). These passages connect the word with the heavenly mansions, and justify the application of the apostle. William Graham, in "Lectures on St. Paul's Epistle to the Ephesians."Ver. 18. �o sooner is Christ inaugurated in his throne, but he scatters his coin, and gives gifts. He gives gifts, or the gift of gifts, the gift of the Holy Ghost. "If thou knewest the gift of God, " said Christ to the Samaritan woman (John 4:10): that gift was the water of life, and that water of life was the Spirit, as John, who knew best his mind, gave the interpretation, "This spake he of the Spirit." John 7:39. O my soul, consider of this princely gift of Christ! Such a gift was never before, but when God gave his Son. "God so loved the world, that he gave his Son; "and Christ so loved the world, that he gave his Spirit. But, O my soul, consider especially to whom this Spirit was given; the application of the gift is the very soul of thy meditation: "unto us a Son is given, "saith the prophet (Isaiah 9:6); and "unto us the Holy Ghost is given, " saith the apostle (Romans 5:5); and yet above all consider the reasons of this gift in reference to thyself. Was it not to make thee a temple and receptacle of the Holy Ghost? Stand a while on this! Admire, O my soul, at the condescending, glorious, and unspeakable love of Christ in this! It was infinite love to come down into our nature when he was incarnate; but this is more, to come down into thy heart by his Holy Spirit: he came near to us then, but as if that were not near enough, he comes nearer now, for now he unites himself unto thy person, now he comes and dwells in thy soul by his Holy Spirit. Isaac Ambrose. 1592-1674.Ver. 18. Thou hast received gifts for men. The glorious ascending of God from Mount Sinai, after the giving of the law, was a representation of his "ascending up far above all heavens, that he might fill all things, "as Ephesians 4:10. And, as God then "led captivity captive" in the destruction of Pharaoh and the Egyptians, who had long held his people in captivity and under cruel bondage; so dealt the Lord Christ now in the destruction and captivity of Satan and all his powers (Colossians 2:15); only, whereas it is said in the Psalm that he "received gifts for men, "here (Ephesians 4:8) it is said that "he gave gifts to men, "wherein no small mystery is couched; for, although Christ is God, and is so gloriously represented in the Psalm, yet an intimation is given that he should act what is here mentioned in a condition wherein he was capable to receive from another, as he did in this matter. Acts 2:33. And so the phrase in the original doth more than insinuate: Mdab twgtm txql "Thou hast received gifts in Adam, "--in the man, of human nature. And signifies as well to give as to receive, especially when anything is received to be given. Christ received this gift in the human nature to give it unto others. �ow, to what end is this

glorious theatre, as it were, prepared, and all this preparation made, all men being called to the preparation of it? It was to set out the greatness of the gift he would bestow, and the glory of the work which he would effect; and this was to furnish the church with ministers, and ministers with gifts for the discharge of their office and duty. And it will one day appear that there is more glory, more excellency, in giving one poor minister unto a congregation, by furnishing him with spiritual gifts for the discharge of his duty, than in the pompous instalment of a thousand popes, cardinals, or metropolitans. The worst of men, in the observance of a few outward rites and ceremonies, can do the latter; Christ only can do the former, and that as he is ascended up on high to that purpose. John Owen.Ver. 18. As the passage which we have now been considering is applied by Paul in a more spiritual sense to Christ (Ephesians 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. Psalms 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 secret control, and prevents them from executing intended destruction. So far the parallel is complete. �or, 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. 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 advancement, but made his enemies tributary, that he might adorn his Church with the spoil. From the close union subsisting between the head and the 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." Ephesians 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. John Calvin.Ver. 18. Thou hast received gifts for men. Hebrew Mdak, in man; "in human nature", says Dr. Adam Clarke, "and God, manifest in human flesh, dwells among mortals." "The gifts which Jesus Christ distributes to man he has received in man, in and by virtue of his incarnation, and it is in consequence of his being made man that it may be said, `the Lord God dwells among them; 'for Jesus was called Immanuel, `God with us, 'in consequence of his incarnation." Editors note to Calvin in loc.Ver. 18. Yea, for the rebellious also. I feared, also, that this was the mark that the Lord did set on Cain, even continual fear and trembling under the heavy load of guilt that he had charged upon him for the blood of his brother Abel. Thus did I wind and twine and shrink under the burden that was upon me, which burden also did so oppress me, that I could neither stand, nor go, nor lie, either at rest or quiet. Yet that saying would sometimes come to my mind, He hath received gifts for the rebellious. Psalms 68:18. "The rebellious, "thought I; why, surely, they are such as once were under subjection to their prince, even those who, after they have sworn subjection to his government, have taken up arms against him; and this, thought I, is my very condition; once I loved him, feared him, served him; but now I am a rebel; I have sold him. I have said, let him go if he will; but yet he has gifts for rebels, and then why not for me? John Bunyan, in "Grace Abounding."Ver. 18. (last clause). Thou didst not regard their former disobedience, but, even although seeing them contradicting, thou didst continue to do them good, until thou madest them thine own abode oikhthrion. Theodoret.Ver. 18. (last clause). The Chaldee has, "Upon the rebellious, who become proselytes and return by repentance, the shechinah of the glory of the Lord God dwelleth."

COKE, “Psalms 68:18. Thou hast ascended on high— "Thou hast now marched up to the heights of mount Sion, and taken possession of this sacred hill;" God being figuratively said to do, what the ark had done; as he peculiarly resided, and gave frequently visible appearances of his majesty and glory in it. Thou hast led captivity captive: "Thou hast led captive our enemies by enabling us to subdue them, and reduce them into subjection to us;" referring either to the many signal victories that God had given them in former times, or the victories that David himself had obtained, by God's assistance, over the Philistines, and which he mentions here as an earnest of his future successes. Thou hast received gifts for men; yea, for the rebellious, i.e. those malignant adversaries, who, through hatred and envy, opposed David's government, and disturbed by their invasions the quiet of his reign. For these, or (as the word should be rendered) amongst these, God received gifts; "Thou hast received gifts from men, even from amongst the refractory and envious opposers of the kingdom." These gifts were the spoils of his conquered enemies, particularly the Philistines; which God is said to receive, or to have taken from them, as they were taken under his conduct by David, and given to enrich his victorious people; and part of which David himself consecrated, that the Lord God might inhabit, might have a place where to rest and abide for ever. See Isaiah 13:20.

The immense charge of this procession, and the whole apparatus for the reception of the ark, was undoubtedly supported, at least in part, by the riches that he obtained as the fruit of his victories. And it is probable that David had now, in some measure, formed the scheme of erecting a temple to the honour of God; that the Lord might have an habitation; and that he determined to make the voluntary offerings of his friends, and the spoils of his conquered enemies, subservient to his great design. It may be further observed, that these words are capable of a different rendering: Thou hast received gifts, that the Lord God might dwell amongst men, even amongst the rebellious: i.e. "Thou hast subdued thine enemies, and rendered them tributary to thy throne, that they might enjoy the benefit of thy protection, and live happily under thy government;" God being said to receive the gifts which were offered to David, and to reign over them, as they were subjected to David's crown, who was God's king, established by him in Sion. But I rather choose the former sense, as it items most agreeable to the apostle's application of the words to our blessed Saviour, Ephesians 4:8 to whom they are in a higher sense applicable than they could be to David; who personally ascended up to the highest heavens; led captivity captive, by triumphing over all his conquered enemies; and, having received gifts from his heavenly father, gave them unto men, as was most conducive to the establishment of his kingdom over all the nations of the earth.

ELLICOTT, "(18) Thou hast ascended on high.—Or, to the height, i.e., Mount Zion, as in Psalms 24 (Comp. Jeremiah 31:12; Ezekiel 20:40.)

Captivity captive.—Or, captives into captivity. (See Judges 5:12, �ote.)

For men.—This rendering is inadmissible. Literally, in man, which is equivalent to our of men. Gifts of men are therefore captives or hostages, viz., the rebellious in the next clause, i.e., the heathen, whom the poet describes as subjected to Jehovah, and their land made His dweiling-place. (For St. Paul’s citation of this verse, or its original, see �ote, Ephesians 4:8, �ew Testament Commentary.)

BE�SO�, "Psalms 68:18. Thou hast ascended on high — “When the ark had ascended mount Zion, and was deposited in the place assigned for it, the singers are supposed, by Dr. Chandler, to gave proceeded with this part of the Psalm, in which (he thinks) they celebrate the ascension of their God and king, by the symbol of his presence, to the heights of Zion, after having subdued their enemies, and enriched his people with the spoil of the vanquished, and the gifts of the tributary nations; of which much was probably employed in the service of the tabernacle, and afterward in building the temple, first designed by David, that the Lord God might dwell and have a fixed habitation among his people.” — Horne. But although David, in composing this Psalm for the occasion, as is supposed, of removing the ark, might probably, in this part of it, refer in some measure to the ascent of that symbol of the divine presence to the top of mount Zion; yet his expressions are evidently too strong and exalted to be confined to that transaction, or even to have been primarily intended of it. He certainly speaks principally of another and much more important event, typified, indeed, by that ascent of the ark, and the advantages resulting therefrom to the people, but far more glorious in itself, and producing effects of

infinitely greater consequence, not only to the Jews, but to the whole human race. He speaks of the ascension of the Messiah into heaven, in consequence of his victory over his and our enemies, obtained by his death and resurrection. And, accordingly, as is well known, his words are so applied by the apostle to the Gentiles, Ephesians 4:8, who, guided as he was, by the Spirit of truth, certainly neither did, not could, mistake the meaning of this divine oracle given forth by the inspiration of the same Spirit. It must, however, be acknowledged, that, having been speaking of victories and conquests in war, he borrows, as it was natural for him to do, his expressions on this subject from the ancient custom of princes and generals of armies, who, after such glorious achievements, were wont 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 clemency, even to their enemies and rebels, and to receive them into the number of their own people. In allusion to this, he here represents the victorious Captain of our salvation as ascending to his royal city in the heavens, leading his enemies captive, and conferring the most important gifts, privileges, and blessings on his subjects, and even on such as had been rebels against his government. Thou hast led captivity captive — That is, either those who did formerly take thy people captive, or rather, those whom thou hadst taken captive, as this expression is most commonly used. See Deuteronomy 21:10; 5:12. Thus poverty is but for the poor, 2 Kings 24:14; see the Hebrew. This is meant of Satan, sin and death, and of all the enemies of Christ and his people, whom he led in triumph, having spoiled them, and making a show of them openly, as is expressed Colossians 2:15. Thou hast received gifts for men —Hebrew, באדם ; εν ανθρωπω, in the man, as the LXX. render it, that is, in the human nature, wherewith thou wast pleased to clothe thyself, that thou mightest be a merciful and faithful High-Priest in things pertaining to God. �ot in thy Godhead; but 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 the good of thy church and people; or, for men; not for angels; “fallen angels were not to be made saints,” says Henry, “nor standing angels ministers. �ot for Jews only, but for all men; whosoever will may reap the benefit of these gifts.” The apostle, in the reference which he makes to these words, names some of these gifts: they were prophets, apostles, evangelists, pastors, teachers; namely, the institution of a gospel ministry, and the qualification of men for it, both which are to be valued as the gifts of God, and the fruits of Christ’s ascension. The apostle reads it, he gave gifts to men. For he received that he might give them. And some of the best critics have observed, that in the Hebrew idiom, to take gifts for another, is the same as to give them to another: see 1 Kings 3:24; and Genesis 18:5, in the Hebrew. The anointing of the Spirit was poured on his head, that it might descend to the skirts of his garments, to the lowest and meanest members of his mystical body. Yea, for the rebellious also — For those that had been rebellious, who had not only broken his laws, but appeared in arms against him; even for his most stubborn and determined enemies, whether Jews or Gentiles; for those who crucified him and put him to open shame. Even for these, as well as others, he received, and to these he gave those saving gifts and graces; and of such as these, converted by the power of his gospel, he formed and established a holy church; that the Lord God might dwell among them — That having received

such gifts and graces, 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 abide with them, not only in and by his ordinances, in which he is present, but by his Spirit dwelling in their hearts.

WHEDO�, "18. Thou hast ascended on high—Literally, Thou hast gone up to the height. That this has a typical application to the ascension of Christ is proved by Ephesians 4:8-9. But it must have had a historical significance in the ascent of the ark to Zion, when “all Israel brought up the ark of the Lord with shouting:” (2 Samuel 6:15 : compare also Psalms 47:5; Jeremiah 31:12; Ezekiel 20:40;) or, if taken as an allusion to the king ascending to the judgment-seat, see on Psalms 7:7.

Thou hast led captivity captive—See a similar form of speech Judges 5:12, also Deuteronomy 21:10, where the Hebrew is, “And thou hast led captive thy captivity,” the noun being in the abstract, “captivity,” as in Psalms 68:13, not in the concrete for captive, prisoner. To lead “captivity captive” denotes the most perfect triumph. The source and cause of captivity is itself led captive.

Received gifts for men—Literally, Received gifts in men, as if the chief spoils of the victory were the prisoners. But the grand prophetic idea must take the ascendency here. �o close rendering, or mere historic application, can give the fullness of the language. All is explained by the apostle. Ephesians 4:8-12; Colossians 2:15. Psalms 68:19 is a doxology for the great and abundant grace just described.

EBC, "The "height" to which Psalms 68:18 triumphantly proclaims that God has gone up, can only be Zion. To take it as meaning the heavenly sanctuary, as in Psalms 7:7 it unquestionably does, is forbidden by the preceding verses. Thither the conquering God has ascended, as to His palace, leading a long procession of bound captives, and there receiving tribute from the vanquished. Assyrian slabs and Egyptian paintings illustrate these representations. The last clause has been variously construed and understood. Is "Yea, even the rebellious" to be connected with the preceding, and "among" to be supplied, so that those once rebellious are conceived of as tributary, or does the phrase begin an independent clause? The latter construction makes the remainder of the verse run more intelligibly, and obviates the need for supplying a preposition with "the rebellious." It still remains a question whether the last words of the clause refer to God’s dwelling among the submissive rebels, or to their dwelling with God. If, however, it is kept in view that the context speaks of God as dwelling in His sanctuary, the latter is the more natural explanation, especially as a forcible contrast is thereby presented to the fate of the "rebellious" in Psalms 68:6. They dwell in a burnt-up land; but, if they fling away their enmity, may be guests of God in His sanctuary. Thus the first half of the psalm closes with grand prophetic hopes that, when God has established His abode on Zion, distant nations shall bring their tribute, rebels return to allegiance, and men be dwellers with God in His house.

In such anticipations the psalm is Messianic, inasmuch as these are only fulfilled in the dominion of Jesus. Paul’s quotation of this verse in Ephesians 4:8 does not

require us to maintain its directly prophetic character. Rather, the apostle, as Calvin says, "deflects" it to Christ. That ascent of the ark to Zion was a type rather than a prophecy. Conflict, conquest, triumphant ascent to a lofty home, tribute, widespread submission, and access for rebels to the royal presence-all these, which the psalmist saw as facts or hopes in their earthly form, are repeated in loftier fashion in Christ, or are only attainable through His universal reign. The apostle significantly alters "received among" into "gave to," sufficiently showing that he is not arguing from a verbal prophecy, but from a typical fact, and bringing out the two great truths, that, in the highest manifestation of the conquering God, the conquered receive gifts from the victor, and that the gifts which the ascended Christ bestows are really the trophies of His battle, in which He bound the strong man and spoiled his house. The attempt to make out that the Hebrew word has the extraordinary double-barrelled meaning of receiving in order to give is futile, and obscures the intentional freedom with which the apostle deals with the text. The Ascension is, in the fullest sense, the enthronement of God; and its results are the growing submission of nations and the happy dwelling of even the rebellious in His house.

The rapturous emphasis with which this psalm celebrates God’s entrance into His sanctuary is most appropriate to Davidic times.

The psalm reaches its climax in God’s enthronement on Zion. Its subsequent strophes set forth the results thereof. The first of these, the fifth of the psalm (Psalms 68:19-23), suddenly drops from strains of exultation to a plaintive note, and then again as suddenly breaks out into stern rejoicing over the ruin of the foe. There is wonderful depth of insight and tenderness in laying side by side the two thoughts of God, that He sits on high as conqueror, and that He daily bears our burdens, or perhaps bears us as a shepherd might his lambs.

Truly a Divine use for Divine might! To such lowly offices of continual individualising care will the Master of many legions stoop, reaching out from amid their innumerable myriads to sustain a poor weak man stumbling under a load too great for him. Israel had been delivered by a high hand, but still was burdened. The psalmist has been recalling the deeds of old, and he finds in them grounds for calm assurance as to the present. Today, he thinks, is as full of God as any yesterday, and our "burdens" as certain to be borne by Him, as were those of the generation that saw His Sinai tremble at His presence. To us, as to them, He is "a God of deliverances," and for us can provide ways of escape from death. The words breathe a somewhat plaintive sense of need, such as shades our brightest moments, if we bethink ourselves; but they do not oblige us to suppose that the psalm is the product of a time of oppression and dejection. That theory is contradicted by the bounding gladness of the former part, no less than by the confident anticipations of the second half. But no song sung by mortal lips is true to the singer’s condition, if it lacks the minor key into which this hymn of triumph is here modulated for a moment.

It is but for a moment, and what follows is startlingly different. Israel’s escape from death is secured by the destruction of the enemy, and in it the psalmist has joy. He

pictures the hand that sustained him and his fellows so tenderly, shattering the heads of the rebellions. These are described as long haired, an emblem of strength and insolence which one is almost tempted to connect with Absalom; and the same idea of determined and flaunting sin is conveyed by the expression "goes on in his guiltinesses." There will be such rebels, even though the house of God is open for them to dwell in, and there can be but one end for such. If they do not submit, they will be crushed. The psalmist is as sure of that as of God’s gentleness; and his two clauses do state the alternative that every man has to face-either to let God bear his burden or to be smitten by Him.

SIMEO�, "THE E�D OF CHRIST’S ASCE�SIO�

Psalms 68:18. Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them.

WHILE some give an unbounded scope to their fancy, and view Christ in almost every passage of the Scriptures, others run into a contrary extreme, and scarcely behold him even in the most express prophecies. But there certainly are many parts of the prophetic writings, and particularly of the Psalms, which, to whomsoever they relate in a literal sense, have a spiritual or mystical reference to Christ: nor can we err in interpreting them of him, while we take the inspired Apostles for our guides.

David, having vanquished all his enemies, determined to provide a fixed residence for the ark of God, that God might dwell in the midst of his people at Jerusalem. And he penned this psalm to be used on that occasion [�ote: It is thought that ver. 1–6. was sung when the ark was token up by the Levites; ver. 7–14. while they were on their way to the hill, till they came in sight of it; ver. 15–17. while they were ascending it; and ver. 18–23. when the ark was deposited.]. But St. Paul informs us, that there was a further reference in it to the ascension of Christ; who, being the true ark whereon the glory rested, went, after having triumphed over all his enemies, to his fixed abode in heaven; and, having received gifts as the fruits of his victories, gave them unto men, and provided that God should have a stated residence in his Church [�ote: Ephesians 4:8. The Apostle, in citing the Psalmist’s words, makes a slight alteration in them: instead of “received gifts for,” he puts “gave gifts to.” But the truth contained in them is the same: for Christ received gifts for men in order that he might give them to men.].

With this inspired comment, we may proceed with confidence to consider,

I. The manner of Christ’s ascension—

Christ, having submitted to the deepest humiliation, was now to receive a proportionable advancement, which, having already been begun in his resurrection, was now perfected in his ascension. This was,

1. Glorious—

[In verse 17, the glory of it is described, and it is compared with the descent of Jehovah on Mount Sinai. While he was in the very act of blessing his disciples [�ote: Luke 24:51.], he was taken up by a cloud, as Elijah was in his fiery chariot, to heaven. Instantly myriads of the heavenly host surrounded him with their acclamations and hosannas. They had surveyed him with astonishment from the first moment that he came into the world. When he yet lay in the manger, they sang, “Glory to God in the highest!” But, when they beheld him agonizing in the garden, and expiring on the cross, we may almost conceive their songs of joy to have been turned into weeping and lamentation. We doubt not, however, but at this time their joy exceeded all that they had ever felt from their first creation. They now saw their Creator and their God, who had so long veiled himself in human flesh, ascending to his bright abodes, to display his glory in a light infinitely surpassing all that they had ever seen before. What must his redeemed people also have felt the very instant that he entered the portals of heaven! with what rapture and ecstasies must they have been filled! But our imagination cannot grasp the thought. We must be in heaven ourselves before we can form the smallest idea of their felicity. Suffice it then to say with the angelic messengers, that, as he ascended up into heaven, so will he speedily come again from heaven; and that in the meantime, instead of gazing with unprofitable curiosity, we must look for his blessings, and devote ourselves to his service [�ote: Acts 1:10-11.].]

2. Triumphant—

[In his death he teemed vanquished; but in reality he overcame; and in his ascension he led captive all his enemies and ours. Sin had diffused its poison through all the descendants of Adam, and had infected all their powers both of body and soul. But Christ, having expiated its guilt, now rescued many vassals from its power. Satan, the god of this world, who had hitherto usurped dominion and led men captive at his will, now “fell from heaven like lightning;” and his throne, shaken to its foundations, was demolished. Death also, that had reigned over all, now was vanquished in its turn; for Jesus “burst its bands.” “By death, he destroyed death, and him that had the power of death, that is, the devil [�ote: Hebrews 2:14.]:” and now, as a mighty conqueror, that had “spoiled principalities and powers, he triumphed over them openly [�ote: Colossians 2:15.],” and led them captive at his chariot wheels.]

From contemplating the manner of his ascension, let us proceed to consider,

II. The ends of it—

There were some ends that respected Christ himself, namely, that he might receive his reward, and carry on his work within the vail: but we must confine ourselves to those which respect the Church.

1. The immediate end—

[As Jesus died, so he rose and ascended in a public capacity, as our mediator with God, He had purchased blessings for us; and he now went to receive them at his Father’s hands, that he might impart them to us. He was henceforth to have all fulness treasured up in himself, that we might receive out of it according to our necessities. He ascended, “that he might fill all things,” and “impart repentance and remission of sins,” together with all the gifts and graces of his Spirit, to his chosen people. That this was the immediate end of his ascension, appears not only from his own predictions respecting it [�ote: John 16:7.], but from the express declaration of the apostles on the descent of the Holy Ghost [�ote: Acts 2:33.]. Yet it was not for those only who were waiting for redemption, but even “for the rebellious also,” that he received gifts; as he abundantly testified in the conversion of his murderers; and as he is ready to testify in the conversion of us also.]

2. The remote end—

[It was the privilege of the Jewish Church to have the symbols of God’s presence in their temple. But it is our privilege to have God himself both with us, and in us, He will make our hearts his habitation; he will dwell in us, and cause his glory to fill our souls. This was a further end of Christ’s ascension, as he himself tells us: “I will pray the Father for you; and he will send you another comforter, that he may abide with you for ever, &c.; for he dwelleth with you, and shall be in you [�ote: John 14:16-17.].” Even the most rebellious heart, that has defied the Majesty of heaven, and despised hitherto all overtures of mercy, may yet be encouraged to look up to him; and the soul that has been filled with all iniquity may yet become the temple of the living God. Other conquerors, in the day of their triumph, have scattered largesses among their admiring followers; but this greatest of all gifts will Jesus bestow on his most inveterate enemies: let them only repent, and call upon his name, and he will give them all the riches both of grace and glory.]

Improvement—

1. Let none despair of mercy—

[We might have well supposed, that the ascension of Jesus would rather have been for the inflicting of judgments on his enemies: yet, behold, it was for the express purpose of exercising mercy. Let us not proudly deny that we are rebels; but, humbling ourselves before him as the chief of sinners, let us desire him to display the exceeding riches of his grace in his mercy towards us.]

2. Let none despair of victory—

[Conflicts we must have, as long as we continue in the body; but in the very midst of them we may say, “Thanks be to God who giveth us the victory through our Lord Jesus Christ.” Does sin harass and defile us? Christ says, “It shall never have dominion over us.” Does Satan seek to deceive or devour us? His head was bruised by Christ, and “he shall soon be bruised under our feet also.” Does death alarm us? Its sting is drawn; it is “swallowed up in victory;” it is among our richest treasures

[�ote: 1 Corinthians 3:22.]. Let us view Christ leading them all captive in his ascension; and know that, through Him, we also shall be more than conquerors.]

19 Praise be to the Lord, to God our Savior, who daily bears our burdens.

BAR�ES, "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.

CLARKE, "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 עמס amas, which we

translate to load, signifies to lift, bear up, support, or to bear a burden for another. Hence it would not be going far from the ideal meaning to translate: “Blessed be the Lord day by day, who bears our burdens for us.” But loadeth us with benefits is neither a translation nor meaning.

GILL, "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.

HE�RY, " The glory of Zion's King is that he is a Saviour and benefactor to all his willing people and a consuming fire to all those that persist in rebellion against him, Psa_68:19-21. We have here good and evil, life and death, the blessing and the curse, set before us, like that (Mar_16:16), He that believes shall be saved; he that believes not shall be damned.

1. Those that take God for their God, and so give up themselves to him to be his people, shall be loaded with his benefits, and to them he will be a God of salvation. If in sincerity we avouch God to be our God, and seek to him as such, (1.) He will continually do us good and furnish us with occasion for praise. Having mentioned the gifts Christ received for us (Psa_68:18), fitly does he subjoin, in the next words, Blessed be the Lord; for it is owing to the mediation of Christ that we live, and live comfortably, and are daily loaded with benefits. So many, so weighty, are the gifts of God's bounty to us that he may be truly said to load us with them; he pours out blessings till there is no room to receive them,Mal_3:10. So constant are they, and so unwearied is he in doing us good, that he daily loads us with them, according as the necessity of every day requires. (2.) He will at length be unto us the God of salvation, of everlasting salvation, the salvation of God, which he will show to those that order their conversation aright (Psa_50:23), the salvation of the soul. He that daily loads us with benefits will not put us off with present things for a portion, but will be the God of our salvation; and what he gives us now he gives as the God of salvation, pursuant to the great design of our salvation. He is our God, and therefore he will be the God of eternal salvation to us; for that only will answer the vast extent of his covenant-relation to us as our God. But has he power to complete this salvation? Yes, certainly; for unto God the Lord belong the issues from death. The keys of hell and death are put into the hand of the Lord Jesus, Rev_1:18. He, having made an escape from death himself in his resurrection, has both authority and power to rescue those that are his from the dominion of death, by altering the property of it to them when they die and giving them a complete victory over it when they shall rise again; for the last enemy that shall be destroyed is death. And to those that shall thus for ever escape death, and shall find such an outlet from it as not to be hurt of the second death, to them surely deliverances from temporal death are mercies indeed and come from God as the God of their salvation. 2Co_1:10.

JAMISO�, "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.

CALVI�, "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 ה, he, prefixed in the Hebrew, has often the force of a demonstrative pronoun; and he would point out, as it were with the finger, that God in whom their confidence ought to be placed. So in the next verse, which may be read, this our God is the God of salvation What is here said coincides with the scope of what immediately precedes, and is meant to convey the truth that God protects his Church and people constantly. In saying this God, he administers a check to the tendency in men to have their minds diverted from the one living and true God. The salvation of God is set before the view of all men without exception, but is very properly represented here as something peculiar to the elect, that they may recognize themselves as continually indebted to his preserving care, unlike the wicked, who pervert that which might have proved life into destruction, through their unthankfulness. The Hebrew word in the 20th verse is salvations, in the plural number, to convince us that when death may threaten us in ever so many various forms, God can easily devise the necessary means of preservation, and that we should trust to experience the same mercy again which has been extended to us once. The latter clause of the verse bears the same meaning, where it is said, that to the Lord belong the issues of death Some read, the issues unto death, (41) supposing that the reference is to the ease with which God can avenge and destroy his enemies; but this appears a constrained interpretation. The more natural meaning obviously is, that God has very singular ways, unknown to us, of delivering his people from destruction. (42) He points at a peculiarity in the manner of the Divine deliverances, that God does not generally avert death from his people altogether, but allows them to fall in some measure under its power, and afterwards unexpectedly rescues them from it. This is a truth particularly worthy of our notice, as teaching us to beware of judging by sense in the matter of Divine deliverances. However deep we may have sunk in trouble, it becomes us to trust the power of God, who claims it as his peculiar work to open up a way where man can see none.

“He that is our God is a God of salvation, And for death are the goings forth of the Lord Jehovah;

“i. e. ,” says he, “When Jehovah takes the field, deadly is the battle to his enemies.”

“For to Jehovah we owe our escapes from death.”

The Syriac version has, —

“The Lord God is the Lord of death and of escaping.”

SPURGEO�, "Ver. 19. Blessed be the Lord. At the mention of the presence of God among men the singers utter an earnest acclamation suggested by reverential love, and return blessings to him who so plentifully blesses his people.Who daily loadeth us with benefits. Our version contains a great and precious truth, though probably not the doctrine intended here. God's benefits are not few nor light, they are loads; neither are they intermittent, but they come "daily; "nor are they confined to one or two favourites, for all Israel can say, he loadeth us with benefits. Delitzsch reads it, "He daily bears our burden; "and Alexander, "Whoever lays a load upon us, the Mighty God is our salvation." If he himself burdens us with sorrow, he gives strength sufficient to sustain it; and if others endeavour to oppress us, there is no cause for fear, for the Lord will come to the rescue of his people. Happy nation, to be subdued by a King whose yoke is easy, and who secures his people from all fear of foreign burdens which their foes might try to force upon them.Even the God of our salvation. A name most full of glory to him, and consolation to us. �o matter how strong the enemy, we shall be delivered out of his hands; for God himself, as King, undertakes to save his people from all harm. What a glorious stanza this is! It is dark only because of its excessive light. A world of meaning is condensed into a few words. His yoke is easy, and his burden is light, therefore blessed be the Saviour's name for evermore. All hail! thou thrice blessed Prince of Peace! All thy saved ones adore thee, and call thee blessed.Selah. Well may the strings need tuning, they have borne an unparalleled strain in this mighty song. Higher and yet higher, ye men of music, lift up the strain. Dance before the ark, ye maidens of Israel; bring forth the timbrel, and sing unto the Lord who hath triumphed gloriously.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 19. Blessed be the Lord, etc. I think the sweet singer of Israel seems to raise his note to the emulation of the choir of heaven in the melody of their Allelujahs; yea, let me say, now that he sings above in that blessed consort of glorious spirits, his ditty cannot be better than this that he sang here upon earth, and wherein we are about to bear our parts at this time. Prepare, I beseech you, both your ears for David's song, and your hearts and tongues for your own. And first, in this angelic strain your thoughts cannot but observe the descant and the ground. The descant of gratulation, Blessed be the Lord, wherein is both applause and excitation; an applause given to God's goodness, and an excitation of others to give that applause. The ground is a threefold respect. Of what God is in himself, God and Lord; of what God is and doth to us, which loadeth us daily with benefits; of what he is both in himself and to us, the God of our salvation; which last (like to some rich stone) is set off with a dark foil: To God the Lord belong the issues from death. So, in the first for his own sake, in the second for our sakes, in the third for his own and ours; as

God, as Lord, as a benefactor; as a Saviour and deliverer. Blessed be the Lord. It is not hard to observe that David's Allelujahs are more that his Hosannas, his thanks more than his suits. Ofttimes doth he praise God when he begs nothing; seldom ever doth he beg that favour, for which he doth not raise up his soul to an anticipation of thanks; neither is this any other than the universal under song of all his heavenly ditties, Blessed be the Lord. Praises (as our former translation hath it) is too low; honour is more than praise; blessing is more than honour. �either is it for nothing that from this word Krb, to bless, is derived Krb, the knee, which is bowed in blessing; and the crier before Joseph proclaimed Abrech, calling for the honour of the knee from all beholders. Genesis 41:43. Every slight, trivial acknowledgment of worth is a praise; blessing is in a higher strain of gratitude, that carries the whole sway of the heart with it in a kind of divine rapture. Praise is a matter of compliment; blessing of devotion. The apostle's rule is, that the less is blessed of the greater, Abraham of the King of Salem, the prophet's charge is, that the greater should be blessed of the less, yea, the greatest of the least, God of man. This agrees well; blessing is an act that will bear reciprocation; God blesseth man imperatively; man blesseth God optatively. God blesseth man in the acts of mercy; man blesseth God in the notions, in the expressions of thanks. God blesses man when he makes him good and happy; man blesseth God when he confesseth how good, how gracious, how glorious he is; so as the blessing is wholly taken up in agnation, (acknowledgment), in celebration: in the one we acknowledge the bounty of God to us; in the other we magnify him vocally, really, for that bounty. O see, then, what high account God makes of the affections and actions that his poor, silly, earth creeping creatures; that he gives us in them power to bless himself, and takes it as an honour to be blessed of us. David wonders that God should so vouchsafe to bless man; how much more must we needs wonder at the mercy of God, that will vouchsafe to be blessed by man, a worm, an atom, a nothing? Yet both, James tells us, that with the tongue we bless God; and the psalmist calls for it here as a service of dear acceptation, Blessed be the Lord. Even we men live not (chameleon like) upon the air of thanks, nor grow the fatter for praises; how much less our Maker? O God, we know well that whatsoever men or angels do, or do not, thou canst not but be infinitely blessed in thyself; before ever any creature was, thou didst equally enjoy thy blessed self from all eternity: what can this worthless, loose film of flesh either add to or detract from thine infiniteness? Yet thou, that humbleth thyself to behold the things that are done in heaven and earth, humblest thyself also to accept the weak breath of our praises, that are sent up to thee from earth to heaven. How should this encourage the vows, the endeavours of our hearty thankfulness, to see them graciously taken? If men would take up with good words, with good desires, and quit our bonds for thanks, who would be a debtor? With the God of Mercy this cheap payment is current. If he, then, will honour us so far as to be blessed of us, Oh let us honour him so far as to bless him. Joseph Hall, in "A Sermon of Public Thanksgiving for the Wonderful Mitigation of the late Mortality." 1625.Ver. 19. Blessed be the Lord. It is not a little remarkable to see the saints so burdened and overcharged with the duty of singing his praise, that,1. They are forced to come off with an excess of praise, and offer to praise him and even leave it, as it were, as they found it, and say no more, lest they should spill his praises; but, as Revelation 5:12, "Worthy is the Lamb to receive glory and honour,

"though I be not worthy or able to give it to him.2. That they speak broken language and half sentences in their songs, when they are deeply loaden with the deep sense of his love, as Blessed be the Lord, who daily loadeth us with benefits; there is no more in the original but Blessed be the Lord, that loadeth us. John Spalding, in "Synaxis Sacra." 1703.Ver. 19. Who daily loadeth us with benefits. Though some may have more than others, yet every one hath his load, as much as he can carry. Every vessel cannot bear up with the like sail, and therefore God, to keep us from oversetting, puts on so much as will safest bring us to heaven, our desired port. Ezekiel Hopkins.Ver. 19. Who daily loadeth us with benefits. Such is man's self love that no inward worth can so attract his praises as outward beneficence. While thou makest much of thyself, every one shall speak well of thee; how much more while thou makest much of them! Here God hath met with us also. �ot to perplex you with scanning the variety of senses wherewith I have observed this Psalm, above all other of David's, to abound; see here, I beseech you, a fourfold gradation of divine bounty. First, here are benefits. The word is not expressed in the original, but necessarily implied in the sense: for there are but three loads whereof man is capable from God, favours, precepts, punishments, the other two are out of the road of gratulation. When we might therefore have expected judgments, behold benefits. And those, secondly, not sparingly hand fulled out to us, but dealt to us by the whole load: loaded with benefits. Whom, thirdly, doth he load but us? �ot worthy and well deserving subjects, but us, Myrrwm, rebels. And, lastly, this he doth, not at one dole and no more (as even churls' rare feasts use to be plentiful), but Mwy Mwy successively, unweariedly, perpetually. One favour were too much, here are benefits; a sprinkling were too much, here is a load; once were too oft, here is daily enlarging, (largeness, bounty). Cast your eyes, therefore, a little upon this threefold exaggeration of beneficence; the measure, a load of benefits; the subject, unworthy us; the time, daily. Who daily loadeth us with benefits. Where shall we begin to survey this vast load of mercies? Were it no more, but that he hath given us a world to live in, a life to enjoy, air to breathe in, earth to tread on, fire to warm us, water to cool and cleanse us, clothes to cover us, food to nourish us, sleep to refresh us, houses to shelter us, variety of creatures to serve and delight us; here were a just load. But now, if we yet add to these, civility of breeding, dearness of friends, competency of estate, degrees of honour, honesty or dignity of vocation, favour of princes, success in employments, domestic comforts, outward peace, good reputation, preservation from dangers, rescue from evils; the load is well mended. If yet, ye shall come closer, and add due proportion of body, integrity of parts, perfection of senses, strength of nature, mediocrity of health, sufficiency of appetite, vigour of digestion, wholesome temper of seasons, freedom from cares; this course must needs heighten it yet more. If still ye shall add to these, the order, and power, and exercise of our inward faculties, enriched with wisdom, art, learning, experience, expressed by a handsome elocution, and shall now lay all these together that concern estate, body, mind; how can the axle tree of the soul but crack under the load of these favours? But, if from what God hath done for us as men, we look to what he hath done for us as Christians; that he enlivened us by his Spirit, fed us by his word and sacraments, clothed us with his merits, bought us with his blood, becoming vile to make us glorious, a curse, to invest us with blessedness; in a word, that he hath given himself

to us, his Son for us; Oh the height, and depth, and breadth of the rich mercies of our God! Oh the boundless, topless, bottomless, load of divine benefits, whose immensity reaches from the centre of this earth, to the unlimited extent of the very imperial heavens! "Oh that men would praise the Lord for his goodness, and declare the wonders that he hath done for the children of men." Joseph Hall.

COFFMA�, "Verse 19BLESSI�G THE GOD WHO SAVES

"Blessed be the Lord who daily beareth our burden,

Even the God who is our salvation. (Selah)

God is unto us a God of deliverances;

And unto Jehovah the Lord belongeth escape from death."

"Salvation" (Psalms 68:19). That the God of Israel, the God of Abraham, Isaac and Jacob, is indeed the God of salvation for mankind is the great theme of the Holy Bible in both the Old Testament and the �ew Testament.

"Escape from death" (Psalms 68:20). With the exception of Enoch and Elijah, all men who were ever born died; none escaped death, except in the very limited sense of being saved from impending death in a given situation for a period of time. It seems to us that here again, the older versions have the better rendition, "For unto God the Lord belong the issues of death." (KJV). Why is this better? Because what it says is true, whereas, the American Standard Version and later versions are true only in a limited sense. "The keys of the grave and of death have been put into the hands of the Lord Jesus (Revelation 1:18)."[16]

�ote in Psalms 68:20 that dual names for God are used, Jehovah and Elohim, rendered "God our God," or "Jehovah our Lord," or "God our Lord."

COKE, "Psalms 68:19. Who daily loadeth us— Who bears our burdens every day. The verb עמס amas, rendered loadeth, signifies both to take on one's self, or carry a burden, and to place a burden on another; and hence it is used figuratively for to bear and carry another with tenderness and affection. In this sense it is applied to God himself, to express the constant care that he had taken of his people, and how he had supported them, and taken, as it were, upon himself the burden of their affairs. See Isaiah 46:3. Deuteronomy 1:31.

ELLICOTT, "(19-23) The abrupt transition from the scene of triumph just described to the actual reality of things which the psalmist now for the first time faces, really gives the key to the intention of the poem. It is by God’s favour and might, and not by the sword, that deliverance from the enemies actually threatening the nation is to be expected.

BE�SO�, "Psalms 68:19-20. Blessed be the Lord, &c. — Having surveyed God’s dispensations of grace and mercy to his church and people, thus manifested in their redemption and salvation, the psalmist is so overcome with gratitude for them, that he thus breaks forth abruptly in praise and thanksgiving; who daily loadeth us with his benefits — Who, besides the great and glorious blessing of our redemption, once wrought for us, is daily conferring new favours upon us. So many and so weighty are the gifts of God’s bounty to us, that he may be truly said to load us with them; and so incessant are they, and so unwearied is he in doing us good, that he daily loads us with them, according as the necessity of every day requires. Even the God of our salvation — The only author and finisher of our present and of our eternal salvation. He that is our God — Who is our Friend, Father, and God in covenant; is the God of salvation — He will not put us off with present things for a portion, but he will be the God of our salvation: and what he gives us now, he gives as the God of salvation, pursuant to his great design of bringing us to everlasting happiness. For that only will answer the vast extent of his covenant relation to us as our God. But has he power to complete this salvation? Yes, certainly; for unto the Lord our God belong the issues from death — The keys of hell and death are put into the hands of the Lord Jesus, Revelation 1:18. He, having made an escape from death itself, in his resurrection, has both authority and power to rescue his followers from the dominion of it, by altering the property of it to them when they die, and giving them a complete victory over it when they shall rise again; for the last enemy that shall be destroyed is death.

GREAT TEXTS, "The Burden-Bearing God

Blessed be the Lord, who daily beareth our burden.—Psa_68:19.

The occasion of this psalm was the removal of the ark to Zion after it had been returned by the Philistines. Under the figures of a military invasion and occupation and settlement of the land, David represents Jehovah as Leader conquering His enemies, possessing Himself of their land, choosing a city for the seat of His Empire, and advancing in triumphal procession to enter upon His chosen residence. In the passage of the ark, the sign of God’s presence, through the land to the site on Mount Zion, chosen as the religious Metropolis of the world, David sees a repetition in the religious realm of the earlier march into and occupation of the country in the birth-time of the nation. His mind runs back to that first victorious advance of God through the desert at the head of His chosen race; to the entrance of the victorious people into the land of Canaan; to the establishment of Zion as the place of His settled worship; and he sees in this second and more illustrious establishment of Zion as the place of God’s rest not only the security for the blessedness of his own land, but the promise of a universal dominion, of which the fitful gleams of peace and happiness that they had as a nation under the new monarchy formed but a faint and imperfect foreshadowing.

And then, as he thinks of the splendid issue of this Divine occupation of Mount Zion, and the establishment there of the true worship, he breaks forth into a direct ascription of praise to God. He looks back on the long years of the Divine patience

and forbearance; on not only the special times of deliverance, but the day-by-day guardianship and sustenance of God, and as he does so he says:

“Blessed be the Lord, who daily beareth our burden,

Even the God who is our salvation.”

In the Authorized Version this verse reads thus: “Blessed be the Lord, who daily loadeth us with benefits,” the last two words being in italics, to show that they are not in the original. In point of fact, the Hebrew is equally capable of both interpretations, and may be rendered either, “Blessed be the Lord, who daily burdens us,” that is, “with benefits”; or, “Blessed be the Lord, who daily beareth our burden.” The great objection to the rendering which has become familiar to us all, “who daily loadeth us with benefits,” is that these essential words are not in the original, and need to be supplied in order to make out the sense. Whereas, on the other hand, if we adopt the suggested emendation, “who daily beareth our burden,” we get a still more beautiful meaning, which requires no forced addition in order to bring it out. There is a still more attractive rendering found in several of the ancient versions: “Blessed be the Lord who daily beareth us.”

I

The Inevitable Burden

Perhaps the most perplexing element in life is the wide sway of the Inevitable. The area of our freedom of choice is so painfully limited that, though we are turned into a capacious garden, stored with an incalculable wealth of flower and fruit, yet we can do so little ourselves, and are of so little account, that we are fain to despise our inheritance and neglect the care of our flower-beds and the watch of the fruit-trees. The life we contrive for ourselves is unexpectedly broken up or overpressed, till it has none of the shape and little of the beauty we intended; indeed, it sometimes seems little more than a central thoroughfare for the irresistible steeds of fate. The youth descries his far-off goal, and with measureless pluck and brightest hope sets out resolved to reach it, but is tripped up before he has travelled many yards; and though he rises, gains his feet and attempts the herculean task a hundred times, it is to find himself nearer indeed, but only to what is now a receding mark. The man of business builds his barns larger in time for them to be burnt by the desolating fire, or sends his boat to sea to be destroyed by the despotism of the storm. Pettiness and weariness eat the heart out of the life of artist and artisan, patriot and poet, and make existence and toil poor and bitter as the apples of Sodom. Thus life not only has its burdens but, in a true and not ignoble sense, it is itself a burden.

1. There is the awful burden of personal existence. It is a solemn thing to be able to say “I.” And that carries with it this, that, after all sympathy, after all nestling closeness of affection, after the tenderest exhibition of identity of feeling, and of swift godlike readiness to help, each of us lives alone. Like the inhabitants of the islands of the Greek Archipelago, we are able to wave signals to the next island, and

sometimes to send a boat with provisions and succour, but we are parted, “with echoing straits between us thrown.” Every man, after all, lives alone, and society is like the material things round about us, which are all compressible, because the atoms that compose them are not in actual contact, but separated by slenderer or more substantial films of isolating air. Thus there is even in the sorrows which we can share with our brethren, and in all the burdens which we can help to bear, an element which cannot be imparted. “The heart knoweth its own bitterness”; and neither “stranger” nor other “intermeddleth” with the deepest fountains of “its joy.”

Dr. McLaren began to feel more keenly the inevitable solitariness of old age, as one by one his contemporaries left him. Reviewing old days in Lancashire, he said on one occasion, “There were three—Stowell Brown went home; there were two—Charles Williams gone—and I am left alone, it is very solitary.” Two of his sisters reached ninety years of age and beyond it, but between 1903 and 1906 they, and two brothers-in-law and a sister-in-law, died. Referring to these family losses, he writes: “I feel as if we were like shipwrecked sailors clinging to the keel of an upturned boat, and seeing one after another lose their hold and sink. But thank God, we shall rise, and not sink when our hands can no longer grasp the seen. Each departure brings us sensibly more face to face with our soon-coming turn. May the gate open a little as we draw nearer it, and give us some beam of the light within. Let us keep nearer to the Lord of life and we shall be ready for our passing into life.”1 [�ote: E. T. McLaren, Dr. McLaren of Manchester, 242.]

2. Then again there is the burden of responsibility, which each has to bear for himself. A dozen soldiers may be turned out to make a firing party to shoot the mutineer; and no man knows who fired the shot, but one man did fire it. And although there may have been companions, it was his rifle that carried the bullet, and his finger that pulled the trigger. We say, “The woman Thou gavest me tempted me, and I did eat.” Or we say, “My natural appetites, for which I am not responsible, but Thou who madest me art, drew me aside, and I fell”; or we may say, “It was not I; it was the other.” And then there rises up in our hearts a veiled form, and from its majestic lips comes, “Thou art the man”; and our whole being echoes assent—Mea, culpa; mea maxima culpa—“My fault, my exceeding great fault.” �o man can bear that burden for me.

Mr. Gladstone sometimes so far yielded to his colleagues as to sanction steps which he thought not the best, and may in this have sometimes erred; yet compromises are unavoidable, for no Cabinet could be kept together if its members did not now and then, in matters not essential, yield to one another. When all the facts of his life come to be known, instances may be disclosed in which he was the victim of his own casuistry or of his deference to Peel’s maxim that a minister should not avow a change of view until the time has come to give effect to it. But it will also be made clear that he strove to obey his conscience, that he acted with an ever-present sense of his responsibility to the Almighty, and that he was animated by an unselfish enthusiasm for humanity, enlightenment, and freedom.1 [�ote: J. Bryce, Studies in Contemporary Biography, 452.]

3. Closely connected with the burden of responsibility there is another—the burden of the inevitable consequences of transgression, not only in the future, when all human bonds of companionship shall be broken, and each man shall “give account of himself to God,” but here and now. The effects of our evil deeds come back to roost; and they never make a mistake as to where they should alight. If I have sown, I, and no one else, will gather. �o sympathy will prevent to-morrow’s headache after to-night’s debauch, and nothing that anybody can do will turn the sleuth hounds off the scent. Though they may be slow-footed, they have sure noses and deep-mouthed fangs. “If thou be wise, thou shalt be wise for thyself; but if thou scornest, thou alone shalt bear it.”

While Farrar dared not set limits to the infinite mercy of an all-merciful God and Father, none ever pointed with sterner finger to the ineluctable �emesis that attends on sin. “The man who is sold under sin is dead, morally dead, spiritually dead; and such a man is a ghost, far more awful than the soul which was once in a dead body, for he is a body bearing about with him a dead soul. Better, far, far better for him to have cut off the right hand, or plucked out the right eye, than to have been cast as he has been, now in his lifetime—and as he will be cast until he repents, even beyond the grave, into that Gehenna of aeonian fire! It shall purify him, God grant, in due time; but oh! it shall agonize, because he has made himself, as yet, incapable of any other redemption. So that if any youth have wickedly thought in his heart that God is even such an one as himself—that he may break with impunity God’s awful commandments, that he may indulge with impunity his own evil lusts, let him recall the sad experience of Solomon, ‘Walk in the ways of thine heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee into judgment.’ Let him remember the stern warning of Isaiah, ‘Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so shall their root be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel.’ ”1 [�ote: R. Farrar, Life of Dean Farrar, 269.]

4. The burdens grow with the growing life of man, so that the more the man has the more he has to carry; the severer the test of what he is in himself, of his conscience and heart, his sympathy and will, his faith and love. The boy strong, agile, without work and without want, is as free from care as a frisky kitten. The man solitary, without friend or home or responsibility, carries all his cares under his hat, and the thinner his life, the less there is of anxiety. But the father of a family is the bond of the house, the support of wife and children, and must bear himself erect under the cares of the home, of business, of parish, and of State. Add life, and you add care. Enlarge your world, and you increase your burdens. All strong emotions, all really great ideas, outleap our individual life, and carry us to the larger, deeper, fuller life of the world. Therefore the greatest life is the most burdened, and the saintliest soul feels the mystery and greatness of human life most of all. To the Greek, life is sunshine and joy; beauty swims in upon the soul; his spirit is glad and he carries no

care; but the Hebrew, with his stern, inexorable righteousness, his awful sense of stewardship, his solemn knowledge of a “covenant with the Eternal,” cries out for deliverance from the taint of guilt and the burden of perplexity; and of all the Hebrews it is the man of widest culture, maturest thought, and loftiest aspiration who exclaims, “O wretched man that I am! who shall deliver me from this body of death?”

Who can tell us of the power which events possess—whether they issue from us, or whether we owe our being to them? Do we attract them, or are we attracted by them? Do we mould them, or do they mould us? Are they always unerring in their course? Why do they come to us like the bee to the hive, like the dove to the cote; and where do they find a resting-place when we are not there to meet them? Whence is it that they come to us; and why are they shaped in our image, as though they were our brothers? Are their workings in the past or in the future; and are the more powerful of them those that are no longer, or those that are not yet? Is it to-day or tomorrow that moulds us? Do we not all spend the greater part of our lives under the shadow of an event that has not yet come to pass? I have noticed the same grave gestures, the footsteps that seemed to tend towards a goal that was all too near, the presentiments that chilled the blood, the fixed, immovable look—I have noticed all these in the men, even, whose end was to come about by accident, the men on whom death would suddenly seize from without. And yet were they as eager as their brethren, who bore the seeds of death within them. Their faces were the same. To them, too, life was fraught with more seriousness than to those who were to live their full span. The same careful, silent watchfulness marked their actions. They had no time to lose; they had to be in readiness at the same hour; so completely had this event, which no prophet could have foretold, become the very life of their life.1 [�ote: M. Maeterlinck, The Treasure of the Humble, 51.]

Here in our little island-home we bide

Our few brief years—the years that we possess.

Beyond, the Infinite on every side

Holds what no man may know, though all may guess.

Earth, that is next to nothing in the sum

Of things created—a brief mote in space,

With all her aeons past and yet to come.

How we miscalculate our size—our place!

Yet are we men—details of the design,

Set to our course, like circling sun and star;

Mortal, infinitesimal, yet divine

Of that divine which made us what we are.

And yet this world, this microscopic ball,

This cast-up grain of sand upon the shore,

This trivial shred and atom of the ALL,

Is still our Trust, that we must answer for.

A lighthouse in the Infinite, with lamps

That we must trim and feed until we die;

A lonely outpost of the unseen camps

That we must keep, although we know not why.

Maker of all! Enough that Thou hast given

This tempered mind, this brain without a flaw,

Enough for me to strive, as I have striven,

To make them serve their purpose and Thy law.1 [�ote: Ada Cambridge, The Hand in the Dark, 12.]

II

The Burden-Bearer

The Psalmist employs here that name of God which most strongly expresses the idea of supremacy and dominion. Rule and dignity are the predominant ideas in the word “Lord,” as, indeed, the English reader feels in hearing it; and then, side by

side with that, there lies the thought that the Highest, the Ruler of all, whose absolute authority stretches over all mankind, stoops to this low and servile office, and becomes the burden-bearer for all the pilgrims who put their trust in Him. This blending together of the two ideas of dignity and condescension to lowly offices of help and furtherance is made even more emphatic if we glance back at the context of the psalm. For there is no place in Scripture in which there is flashed before the mind of the singer a grander picture of the magnificence and the glory of God than that which glitters and flames in the previous verses. The majestic greatness of God described in its earlier part seems purposely intended to heighten our sense of the wonder and blessedness of this God stooping from heaven to take on Himself the burdens which rest on His children on the earth.

And if we look deeper, this is not a case of contrast. It is not that there are sharply opposed to each other these two things, the gentleness and the greatness, the condescension and the magnificence, but that the former is the direct result of the latter; and it is just because He is Lord, and has dominion over all, that, therefore, He bears the burdens of all. For the responsibilities of the Creator are in proportion to His greatness, and He who has made man has thereby made it necessary that He should, if we will let Him, be Burden-bearer and our Servant. The highest must be the lowest, and just because God is high over all, therefore is He the Supporter and Sustainer of all. So we may learn the true meaning of elevation of all sorts, and from the example of the loftiest may draw the lesson for our more insignificant varieties of height, that the higher we are, the more we are bound to stoop, and that men are then likest God, when their elevation suggests to them responsibility, and when he that is chiefest becomes the servant.

1. God takes our burdens upon Himself.—There are burdens that men can help us with, but the heaviest burdens are those they cannot touch. “The heart knoweth its own bitterness.” The burden of a hidden grief, of a besetting sin, of a lifelong trial of disease or of sorrow through the wrong-doing of others—men may not help much here. But God can and does help. He enters into the very life of those whom He teaches to trust Him. It is not they themselves who do the good things and speak the kind words and think the holy thoughts that go to the upbuilding of their spiritual house. It is God. He “worketh in you both to will and to do of his good pleasure.” And so of the care that is cast upon Him. He bears it as He bears the sin. He is in the burdened soul, and so, though the outward and visible trial be unremoved, yet God bears it, for the Divine strength is in the heart. God infuses His own power into the soul, until the downward pressure is no longer felt, and the burden is known to be effectually “cast upon the Lord.”

The word redemption, all the past which it implies, all the future which it points to, has for me a wonderful charm. I cannot separate the idea of deliverance from the idea of God, or ever think of man as blessed except as he enters into God’s redeeming purpose, and labours to make others free. The bondage of circumstances, of the world, but chiefly of self, has at times seemed to me quite intolerable, the more because it takes away all one’s energy to throw it off, and then the difficulty of escaping to God! of asking to have the weight taken away! Oh there is infinite

comfort in the thought that He hears all our cries for rescue, and is Himself the Author and Finisher of it.1 [�ote: 1 Life of Frederick Denison Maurice, i. 520.]

2. God’s help is continual.—He daily beareth our burden. He will not suffer us, if we are guided by His teaching and Spirit, to think of Him as simply transcending our life, living above it, and out of it, and looking on it as from a distance; He assures us that He shares it, is in it, and through and over and under all; in it always; Himself bearing the burdens of it, not now and again, at far-separated intervals and in the special crises of our experience; but “daily”—“Blessed be the Lord, who daily beareth our burden.” It is the monotonous daily pressure of the same weight, in the same wearying way, that slays the hope in us and makes us sigh for the wings of a dove to bear us away to some place of freedom and rest; and it is exactly that “daily” hour-by-hour burden God Himself carries for us, and with us, and so sustains us and trains us. Like some river that runs by the wayside and ever cheers the traveller on the dusty path with its music, and offers its waters to cool his thirsty lips, so, day by day, in the slow iteration of our lingering sorrows, and in the monotonous recurrence of our habitual duties, there is with us the ever-present help of the Ancient of Days, who measures out daily strength for the daily load, and never sends the one without proffering the other.

In feudal times the peasantry used to build their little cottages beneath the shadow of their lord’s castle-walls so that in time of need they could easily take refuge within the stronghold, and so that by their very proximity to their master’s dwelling he might be reminded that they cast upon him the burden of their safe-keeping. So may we build the frail house of life beneath the shadow of the Almighty, that in the day of sore need we may surely find the way into the secret of His presence.

�ever a battle with wrong for the right,

�ever a contest that He doth not fight,

Lifting above us His banner so white;

Moment by moment we’re kept in His sight.

�ever a trial and He is not there,

�ever a burden that He doth not bear,

�ever a sorrow that He doth not share,

Moment by moment we’re under His care.1 [�ote: P. C. Ainsworth, A Thornless World, 159.]

3. God hears our burden by sharing it.—A physical burden is one thing, a spiritual

another, and there is no such literal transference in the moral realm as to make the spirit oblivious of the existence of such a thing as a burden at all. But in this they are alike, that those who help can help only on condition of themselves undergoing the pressure from which they release others. If you want to relieve any one of trouble, you must bear it yourself. Only so can spiritual release be secured. You give blessing at the price of feeling pain. As has been well said, “There is no bearing of a moral burden without feeling it to be a burden.” And if God bears our burdens, then the pressure and the pain of them become His. Our trouble becomes His trouble, and our sorrow His sorrow. “In all their afflictions he was afflicted.”

If any one still insist that it seems irreverence, if not blasphemy, to speak of a suffering God, or to ascribe in any way pain or unhappiness to the Ever-Blessed, then, let me add, it may in some measure meet his difficulty to reflect that all moral suffering contains or carries with it what may be called an element of compensation, in virtue of which it is transmuted into a deeper joy.… And if this be so, then surely what we must find in Christ as the God-man is, not a being who stript or emptied Himself of His essential divinity in order to share in the weakness and suffering of humanity, but a manifestation of God in all the plenitude of the Divine �ature; and the whole life of the Man of Sorrows—His earthly lowliness, His mortal weakness, grief, and sorrow, His loneliness and forsakenness, His drinking of the cup of suffering to the very dregs, yea, in His very crucifixion and death—must be to us the disclosure of an ineffable joy triumphing over sorrow, of a Divine bliss in sacrifice which is the last, highest revelation of the nature of God.1 [�ote: John Caird.]

4. It is not the burden, but the burden-bearer, that God sustains.—It is not the heavy sorrow, but the bleeding heart that He takes into His strong keeping. And here we may notice the significant rendering of this text found in some of the most ancient versions: “Blessed be the Lord, who daily beareth us.” So we can give God our burden only by giving Him our life. At this point the figure of a burden fails to represent accurately the toil and trouble of life, unless we remember it is a burden that cannot be laid down. It is bound to our shoulders by the cords of many necessities, Divine and human, and the answer to our prayer for help does not come in a loosening of these cords, but in inward refreshment of spirit. So the exhortation to us to cast our burden on the Lord and this promise of His sustaining grace do not speak to us of an occasional expedient to which the more trying experiences of life may drive us, but of the true relation of our life to God day by day.

A father sitting in his study, sent his little boy upstairs to fetch a book that had been forgotten. The boy was long gone, and after a time the father thought he heard the sound of sobbing on the stairs. He went out, and at the top of the staircase he saw his son crying bitterly, with the great book he had tried to lift and carried so far, lying at his feet. “Oh, father!” the lad cried, “I cannot carry it, it is too heavy for me!” In a moment the father ran up the stairs, and stooping down, took up both the little lad and the book in his strong arms, and carried them down to the room below. Before he reached it, the child’s tears were all dried up, and he was leaning on his father’s arm, the burden and the trouble gone.2 [�ote: G. S. Barrett, Musings for Quiet Hours, 29.]

5. When God thus bears our burden the burden itself becomes a blessing.—It carries him that carries it. It is like the wings of a bird; it is like the sails of a ship. In many lands the habit prevails, especially amongst the women, of carrying heavy loads on their heads; and all travellers tell us that the practice gives a dignity and a grace to the carriage, and a freedom and a swing to the gait, which nothing else will do. Depend upon it, that so much of our burdens of work and weariness as is left to us, after we have cast them upon Him, is intended to strengthen and ennoble us.

The bearing of God has been likened to a father carrying his child, to an eagle taking her young upon her wings, to the shepherd with the lamb in his bosom. But no shepherd, nor mother-bird, nor human father ever bore as the Lord bears. For He bears from within, as the soul lifts and bears the body. The Lord and His own are one. “To me,” says he who knew it best, “to me to live is Christ.” … It is not the sight of a visible leader, though the Gospels have made the sight imperishable, it is not the sound of Another’s Voice, though that Voice shall peal to the end of time, that Christians only feel. It is something within themselves; another self—purer, happier, victorious. �ot as a voice or example, futile enough to the dying, but as a new soul, is Christ in men.1 [�ote: George Adam Smith.]

The hindrances that baffle or overwhelm us, the small annoyances that rob our days of zest and sweetness, the body’s perpetual chafing tyranny, in all these we are facing universal conditions, and bidden to realize a universal being. An infinitesimal fraction of the burden that God bears is on our shoulders—but we are not bearing it alone. This spiritual toil is no degrading punishment laid on us merely for our sins, but the measure of our sonship. Infinite patience seems often to be all that is asked of us. But patience is Godlike—patience is love submitting, and enduring, transmuting poison to sweetness in the life, as surely as enthusiasm is love conquering and striving, and flowing out towards God and man. �or can we draw distinctions concerning their relative value to God.2 [�ote: May Kendall.]

The bonds that press and fetter,

That chafe the soul and fret her,

What man can know them better,

O brother men, than I?

And yet, my burden bearing,

The five wounds ever wearing,—

I too in my despairing

Have seen Him as I say;—

Gross darkness all around Him

Enwrapt Him and enwound Him,—

O late at night I found Him

And lost Him in the day!

Yet bolder grown and braver

At sight of one to save her

My soul no more shall waver,

With wings no longer furled,—

But cut with one decision

From doubt and men’s derision

That sweet and vanished vision

Shall follow thro’ the world.1 [�ote: F. W. H. Myers, A Vision.]

MACLARE�, "THE BURDE�-BEARI�G GODPsalms 68:19.The difference between these two renderings seems to be remarkable, and a person ignorant of any language but our own might find it hard to understand how any one sentence was susceptible of both. But the explanation is extremely simple. The important words in the Authorised Version, ‘with benefits,’ are a supplement, having nothing to represent them in the original. The word translated ‘loadeth’ in the one rendering and ‘beareth’ in the other admits of both these meanings with equal ease, and is, in fact, employed in both of them in other places in Scripture. It is clear, I think, that, in this case, at all events, the Revision is an improvement. For the great objection to the rendering which has become familiar to us all, ‘Who daily loadeth us with benefits,’ is that these essential words are not in the original, and need to be supplied in order to make out the sense. Whereas, on the other hand, if we adopt the suggested emendation, ‘Who daily beareth our burdens,’ we get a still more beautiful meaning, which requires no forced addition in order to bring it out. So, then, I accept that varied form of our text as the one on which I desire to say a few words now.

I. The first thing that strikes me in looking at it is the remarkable and eloquent blending of majesty and condescension.It is not without significance that the Psalmist employs that name for God in this clause, which most strongly expresses the idea of supremacy and dominion. Rule and dignity are the predominant ideas in the word ‘Lord,’ as, indeed, the English reader feels in hearing it; and then, side by side with that, there lies this thought, that the Highest, the Ruler of all, whose absolute authority stretches over all mankind, stoops to this low and servile office, and becomes the burden-bearer for all the pilgrims who will put their trust in Him. This blending together of the two ideas of dignity and condescension to lowly offices of help and furtherance is made even more emphatic if we glance back at the context of the psalm. For there is no place in Scripture in which there is flashed before the mind of the singer a grander picture of the magnificence and the glory of God, than that which glitters and flames in the previous verses. We read in them of God ‘riding through the heavens by His name Jehovah’; of Him as marching at the head of the people, through the wilderness, and of the earth quivering at His tread, and the heavens dropping at His presence. We read of Zion itself being moved at the presence of the Lord. We read of His word going forth so mightily as to scatter armies and their kings. We read of the chariots of God as ‘twenty thousand, even thousands of angels.’ All is gathered together in the great verse, ‘Thou hast ascended on high, Thou hast led captivity captive.’ And then, before he has taken breath almost, the Psalmist turns, with most striking and dramatic abruptness, from the contemplation, awe-struck and yet jubilant, of all that tremendous, magnificent, and earth-shaking power to this wonderful thought, ‘Blessed be the Lord! who daily beareth our burdens.’ �ot only does He march at the head of the congregation through the wilderness, but He comes, if I might so say, behind the caravan, amongst the carriers and the porters, and will bear anything that any of the weary pilgrims intrusts to His care.Oh, dear brethren! if familiarity did not dull the glory of it, what a thought that is-a God that carries men’s loads! People talk much rubbish about the ‘stern Old Testament Deity’; is there anything sweeter, greater, more heart-compelling and heart-softening, than such a thought as this? How all the majesty bows itself, and declares itself to be enlisted on our side, when we think that ‘He that sitteth on the circle of the heavens, and the inhabitants thereof are as grasshoppers’ is the God that ‘daily beareth our burdens’!And that is the tone of the Old Testament throughout, for you will always find braided together in the closest vital unity the representation of these two aspects of the divine nature; and if ever we hear set forth a more than ordinarily magnificent conception of His power and majesty be sure that, if you look, you will find side by side with it a more than ordinarily tender representation of His gentleness and His grace. And if we look deeper, this is not a case of contrast, it is not that there are sharply opposed to each other these two things, the gentleness and the greatness, the condescension and the magnificence, but that the former is the direct result of the latter; and it is just because He is Lord, and has dominion over all, that, therefore, He bears the burdens of all. For the responsibilities of the Creator are in proportion to His greatness, and He that has made man has thereby made it necessary that He should, if they will let Him, be their Burden-bearer and their Servant. The highest must be the lowest, and just because God is high over all, blessed for ever, therefore

is He the Supporter and Sustainer of all. So we may learn the true meaning of elevation of all sorts, and from the example of loftiest, may draw the lesson for our more insignificant varieties of height, that the higher we are, the more we are bound to stoop, and that men are then likest God, when their elevation suggests to them responsibility, and when he that is chiefest becomes the servant.II. So, then, notice next the deep insight into the heart and ways of God here.‘He daily beareth our burdens.’ If there is any meaning in this word at all, it means that He so knits Himself with us as that all which touches us touches Him, that He takes a share in all our pressing duties, and feels the reflection from all our sorrows and pains. We have no impassive God in the heavens, careless of mankind, nor is His settled and changeless and unshaded blessedness of such a sort as that there cannot pass across it-if I may not say a shadow, I may at least say-a ripple from men’s pangs and troubles and cares. Love is the identification of oneself with the beloved object. We call it sympathy, when we are speaking about the fellow feeling between man and man that is kindled of love. But there is something deeper than sympathy in that great Heart, which gathers into itself all hearts, and in that great Being, whose being underlies all our beings, and is the root from which we all live and grow. God, in all our afflictions, is afflicted; and in simple though profound verity, has that which is most truly represented to men, by calling it a fellow feeling with our infirmities and our sorrows.‘Think not thou canst sigh a sigh,And thy Maker is not nigh;Think not thou canst weep a tear,And thy Maker is not near.’For want of a better word, we speak of the sympathy of God: but we need something far more intimate and unwearied than we understand by that word, to express the community of feeling between all who trust Him and His own infinite heart. If this bearing of our burden means anything, it gives us a deep insight, too, into His workings, as well as into His heart. For it covers over this great truth that He Himself comes to us, and by the communication of His own power to us, makes us able to bear the burdens which we roll upon Him. The meaning of His ‘lifting our load,’ in so far as that expression refers to the divine act rather than the divine heart, is that He breathes into us the strength by which we can carry the heavy task of duties, and can endure the crushing pressure of our sorrows. All the endurance of the saints is God in them bearing their burdens.�otice, too, ‘daily beareth,’ or, as the Hebrew has it yet more emphatically because more simply, ‘day by day beareth.’ He travels with us, in the greatness of His might and the long-suffering of His unwearied patience, through all our tribulation, and as He has ‘borne and carried’ His people ‘all the days of old,’ so, at each new recurrence of new weights, He is with us still. Like some river that runs by the wayside and ever cheers the traveller on the dusty path with its music, and offers its waters to cool his thirsty lips, so, day by day, in the slow iteration of our lingering sorrows, and in the monotonous recurrence of our habitual duties, there is with us the ever-present help of the Ancient of Days, who measures out daily strength for the daily load, and never sends the one without proffering the other.III. So, again, notice here the remarkable anticipation of the very heart of the Gospel.

‘The God who daily beareth our burdens,’ says the Psalmist. He spoke deeper things than he knew, and was wiser than he understood. For the hope that gleams in these words comes to fulfilment, in Him of whom it was written in prophetic anticipation, so clear and definite that it reads like historical narrative-’He bare our grief and carried our sorrows. The chastisement of our peace was upon Him. The Lord hath laid on Him the iniquity of us all.’Ah! it were of small avail to know a God that bore the burden of our sorrows and the load of our duties, if we did not know a God who bore the weight of our sins. For that is the real crushing weight that breaks men’s hearts and bows them to the earth. So the �ew Testament, with its message of a Christ on whom is laid the whole pressure of the world’s sin, is the deepest fulfilment of the great words of my text.IV. �ote, lastly, what we should therefore do with our burdens.First, we should cast them on God, and let Him carry them. He cannot unless we do. One sometimes sees a petulant and self-confident little child staggering along with some heavy burden by the parent’s side, but pushing away the hand that is put out to help it to carry its load. And that is what too many of us do when God says to us, ‘Here, My child! let Me help you, I will take the heavy end of it, and do you take the light one.’ ‘Cast thy burden upon the Lord’-and do it by faith, by simple trust in Him, by making real to yourselves the fact of His divine sympathy, and His sure presence, to aid and to sustain.Having thus let Him carry the weight, do not you try to carry it too. As our good old hymn has it- ‘Why should I the burden bear?’ It is a great deal more God’s affair than yours. We have, indeed, in a sense, to carry it. ‘Every man shall bear his own burden.’ The weight of duty is not to be indolently shoved off our shoulders on to His, saying, ‘Let Him do the work.’ We have indeed to carry the weight of sorrow. There is no use in trying to deny its bitterness and its burden, and it would not be well for us that it should be less bitter and less heavy. In many lands the habit prevails, especially amongst the women, of carrying heavy loads on their heads; and all travellers tell us that the practice gives a dignity and a grace to the carriage, and a freedom and a swing to the gait, which nothing else will do. Depend upon it, that so much of our burdens of work and weariness as is left to us, after we have cast them upon Him, is intended to strengthen and ennoble us. But do not let there be the gnawings of anxiety. Do not let there be the self-torment of aimless prognostications of evil. Do not let there be the chewing of the bitter morsel of irrevocable sorrows; but fling all upon God. And remember what the Master has said, and His servant has repeated: ‘Take no anxious care . . . for your heavenly Father knoweth’; ‘Cast your anxiety upon Him, for He careth for you.’And the last advice that comes from my text is, to see that your tongues are not silent in that great hymn of praise which ought to go up to ‘the Lord that daily beareth our burdens.’ He wants only our trust and our thanks, and is best paid by the praise of our love, and of our heaping still more upon His ever strong and ready arm. Bless the Lord! who beareth our burdens, and see that you give Him yours to bear. Listen to Him who hath said, ‘Come unto Me all ye that . . . are heavy laden, and I will give you rest.’

SIMEO�, "GRATITUDE TO GOD FOR HIS BE�EFITS

Psalms 68:19-20. Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation! He that is our God is the God of salvation; and unto God the Lord belony the issues from death.

THE service of God is beneficial to the soul, not merely as bringing down a divine blessing upon us, but in that it prepares and attunes the soul for further services. David had been carrying up the ark to Jerusalem, to place it in the sanctuary on Mount Zion. And now, having already celebrated the praises of Jehovah for his dealings with his people in former ages, and for the present ceremony, as typical of the Messiah’s exaltation after he should have completed his work on earth; and having deposited the ark in its proper place; he bursts forth into general acknowledgments of God’s mercies to his people, and devout ascriptions of praise to him, for all the wonders of his love.

�ow we, Brethren, have been engaged in the holy service of worshipping our God. But shall we be satisfied with that? �o: I would have that service to be a preparation for a still further honouring of God, whilst we contemplate with devoutest admiration,

I. The blessings with which he has loaded us—

And here I might expatiate on the temporal benefits which are poured out upon us daily, in the richest abundance; I might enumerate the various comforts that are ministered to us, in all the works both of creation and providence. But the inspired comment which we have on this passage leads our mind to far higher benefits, even to all the blessings of redemption. St. Paul quotes the words before my text, and declares them to have been fulfilled in the ascension of our blessed Lord and Saviour, and in his bestowment of spiritual blessings on his Church [�ote: Ephesians 4:7-8; Ephesians 4:11-13.].

Let us contemplate, then,

1. The ordinances of his grace—

[This is the first thing mentioned by St. Paul in the passage to which I have referred: “He gave gifts unto men: he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” And is this benefit confined to the apostolic age? If we have not Prophets and Apostles, have we not pastors and teachers? And if we see not thousands converted at a time, do we not still see the Church augmented and edified in the midst of us? Yes: we have the same doctrines preached to us as were delivered in the days of old, and the same blessed effects produced by them: and it becomes us to be duly sensible of this mercy, and to bless our God for it from our inmost souls.]

2. The gift of his Spirit—

[This, you know, was the immediate consequence of our Lord’s ascension: he poured out his Spirit both on his disciples and on his enemies, on the day of Pentecost; for the instruction of the one, and the conversion of the other. And though we no longer have the Holy Spirit in his miraculous powers, have we not still his enlightening, sanctifying, and comforting energies experienced amongst us? Many, I trust, who are here present, can attest, that the Spirit still accompanies the word, and makes it “sharper than any two-edged sword,” and effectual for the ends for which God, in his tender mercy, has sent it [�ote: Isaiah 55:10-11.]. Even where it has not yet wrought for the conversion of the soul, it has, in ten thousand instances, striven with us, to bring us to repentance. Perhaps, amongst us all, there is not one who has not felt his motions within him, and heard his gracious whispers, saying, “Repent, and turn unto thy God.” For this, then, we have also reason to adore our God: for, next to the gift of God’s only dear Son to die for us, is the gift of his Holy Spirit to dwell in us, and to impart unto us all the blessings of salvation.]

3. The knowledge of his Son—

[This has God richly imparted to our souls. Say, Brethren, has not “the Lord Jesus Christ been evidently set forth crucified amongst you?” You yourselves will bear us witness, that from the very beginning of our ministry we “determined to know nothing amongst you save Jesus Christ, and him crucified.” The dignity of his person, the nature of his work, the suitableness of his offices, the freeness and fulness of his salvation, have been ever exhibited to your view, in order that you might believe in him, and, “believing, might have life through his name.” This knowledge, in St. Paul’s estimation, infinitely exceeded every other; yea, in comparison of it he regarded “all other things as dross and dung.” Yet is this bestowed on you, in all its clearest evidence, and in all its sanctifying and saving operations.]

4. The hope of his glory—

[By the Gospel which ye hear, not only are life and immortality brought to fight, but they are brought home to your souls as actually attained in Christ Jesus. He is your Forerunner; he is gone to prepare a place for you; and, if only you truly believe in him, you may survey all the glory of heaven, and claim it as your own: for his throne is your throne, his kingdom your kingdom, his glory your glory [�ote: Revelation 3:21. Luke 22:29. John 17:22]. This is “the inheritance to which you are begotten; and for which, by the almighty power of God, you are reserved [�ote: 1 Peter 1:3-5.].”

These are some of the benefits with which you are loaded from day to day. Say whether you have not reason to bless God for them, and from your inmost souls to say, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ [�ote: Ephesians 1:3.].”]

But, from the gifts, let us, in our contemplations, rise to,

II. The Author and Giver of them all—

He is here described by,

1. His proper character—

[We must not forget that it is the Lord Jesus Christ who ascended to heaven, and who bestows these gifts upon men. In the Scriptures he is continually called “a Saviour:” but here he is repeatedly, and with very peculiar emphasis, called “the God of salvation:” “He that is our God. is the God of salvation.” �ow I conceive that, by this appellation, David designed to characterize the Lord Jesus as possessing in himself all the fulness that was necessary for our salvation, and as imparting every distinct blessing with as much zeal and love as if that were the only blessing which he was qualified to bestow. In our unconverted state, we need from God all imaginable patience and forbearance: and, for our comfort, he is declared to be “the God of patience [�ote: Romans 15:5.].” To turn us completely unto him, we need an abundance of every kind of grace: and he is “the God of all grace [�ote: 1 Peter 5:10.].” In returning to God, we hope to obtain peace: and he is “the God of peace [�ote: Hebrews 13:20.].” As the ultimate end of our conversion, we hope to obtain glory: and he is “the God of glory [�ote: Acts 7:2.].” We cannot conceive of any thing which we stand in need of, in order to our complete salvation, but there is all fulness of it treasured up for us in Christ Jesus; and of that fulness we may all receive to the utmost possible extent of our necessities. In truth, the benefits we do receive are only the emanations of love from him, even as the rays of light which every moment proceed from the sun: and if any possess them not, it is not owing to any want of liberality in God, but because they foolishly and wickedly bar their hearts against the admission of his gifts. Ascend then, Brethren, from the gifts to the Giver, and from the streams to the Fountain-head, and see what a fulness there is in him for all the sinners of mankind! and, from blessing your God and Saviour on account of what he has imparted to you, learn to adore and magnify him for what he is in himself, even on account of his own proper character, as “the God of salvation.”]

2. His peculiar office—

[“Unto God the Lord belong the issues from death.” And is this also spoken of the Lord Jesus? Hear what Jesus himself, after his ascension, said to the Apostle John: “Fear not: I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death [�ote: Revelation 1:17-18.].” He who is the God of salvation has a perfect control over every enemy; so that none can assault us without his special permission; nor can all the powers of darkness prevail over the least or the meanest of his people. “He openeth, and no man shutteth; and he shutteth, and no man openeth.” Satan could not assault Job, or even enter into the herd of swine, before he had obtained

permission from the Lord: nor can he now prevail to injure us, either in body or in soul, any farther than our infinitely wise and gracious God sees fit to permit. Our Lord has assured us, not only, “that no weapon which is formed against us shall prosper, but that the smith himself, who forms the weapon, derives his very existence from him, and subsists alone by his power. Consequently, we have none to fear; and “every tongue, whether of men or devils, that shall rise against us in judgment, we shall condemn. This is the heritage of the servants of the Lord; and their righteousness is of me, saith the Lord [�ote: Isaiah 54:16-17.].”

Contemplate, I pray you, this glorious and all-sufficient Saviour; and there will be no end to your praises, no limit to your adorations and thanksgivings.]

See, Brethren, from hence,

1. What is the proper employment of a saint on earth—

[The ignorant and ungodly world are mostly occupied in ruminating on their troubles, and in casting reflections upon those who are the authors of them. But how much sweeter employment have you, my Brethren! You are surveying your blessings, and almost groaning under the load with which your grateful mind is overwhelmed and oppressed: and, at the same time, you are adoring your Benefactor, and giving him the glory due unto his name. This is a sweet employment. This is worthy of a redeemed soul. O let it be your occupation day and night! and let the incessant language of your hearts be, “Bless the Lord, O my soul! and let all that is within me bless his holy name.”]

2. What a preparation the Christian’s services in this world are for his enjoyments in the world to come!

[What are they doing in heaven? Verily, they have no other employment than this—to recount all the mercies which they have received at God’s hands; and to adore him for all the perfections of his nature, and for all the wonders of his grace. Conceive of a soul just entering into that world of bliss: hear all its acknowledgments: listen to its songs of praise: follow it through all the courts of heaven, and watch it day and night; and you will see, beyond a doubt, that grace is glory begun, and glory is grace consummated

K&D 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 which Israel is still oppressed, but yet not forsaken by God. The translation follows the accentuation, regular and in accordance with the sense, which has been restored by Baer after

Heidenheim, viz., אדני has Zarka, and יעמס�לנו Olewejored preceded by the sub-distinctive Rebia parvum; it is therefore: Benedictus Dominator: quotidie bajulat nobis, - with which the Targum, Rashi, and Kimchi agree.

(Note: According to the customary accentuation the second יום has Mercha or

Olewejored, and יעמס־לנו, Mugrash. But this Mugrash has the position of the accents

of the Silluk-member against it; for although it does exceptionally occur that two conjunctives follow Mugrash (Accentsystem, xvii. §5), yet these cannot in any case be Mahpach sarkatum and Illui.)

_unites the significations to lay a burden upon one (Zec_12:3; Isa ,סבל and נשא like ,עמס

46:1, Isa_46:3), and to carry a burden; with על it signifies to lay a burden upon any one,

here with ל� to take up a burden for any one and to bear it for him. It is the burden or

pressure of the hostile world that is meant, which the Lord day by day helps His church to bear, inasmuch as He is mighty by His strength in her who of herself is so feeble. The

divine name אל, as being the subject of the sentence, is האל: God is our salvation. The

music here again strikes in forte, and the same thought that is emphasized by the music in its turn, is also repeated in Psa_68:21 with heightened expression: God is to us a God

who grants us help in rich abundance. The pluralet. denotes not so much the ,למושעות

many single proofs of help, as the riches of rescuing power and grace. In Psa_68:21 ל�ות

corresponds to the לנו; for it is not to be construed וצאות�ל�ות�: Jahve's, the Lord, are the outgoings to death (Böttcher), i.e., He can command that one shall not fall a prey to

death. תוצאות, the parallel word to מושעות, signifies, and it is the most natural meaning,

the escapings; יצא, evadere, as in 1Sa_14:41; 2Ki_13:5; Ecc_7:18. In Jahve's power are

means of deliverance for death, i.e., even for those who are already abandoned to death.

With ך�C a joyously assuring inference is drawn from that which God is to Israel. The

parallelism of the correctly divided verse shows that ראש here, as in Psa_110:6, signifies caput in the literal sense, and not in the sense of princeps. The hair-covered scalp is mentioned as a token of arrogant strength, and unhumbled and impenitent pride, as in Deu_32:42, and as the Attic koma'n directly signifies to strut along, give one's self airs. The genitival construction is the same as in Isa_28:1, Isa_32:13. The form of expression refers back to Num_24:17, and so to speak inflects this primary passage very similarly to

Jer_48:45. If קדקד�שער be an object, then ראש ought also to be a second object (that of the member of the body); the order of the words does not in itself forbid this (cf. Psa_3:8with Deu_33:11), but would require a different arrangement in order to avoid ambiguities.

In Psa_68:23 the poet hears a divine utterance, or records one that he has heard:

“From Bashan will I bring back, I will bring back from the eddies of the sea (from צול =

to whiz, rattle; to whirl, eddy), i.e., the depths or abysses of the sea.” Whom? When ,צלל

after the destruction of Jerusalem a ship set sail for Rome with a freight of distinguished and well-formed captives before whom was the disgrace of prostitution, they all threw themselves into the sea, comforting themselves with this passage of Scripture (Gittin57b, cf. Echa Rabbathi 66a). They therefore took Psa_68:23 to be a promise which has Israel as its object;

(Note: So also the Targum, which understands the promise to refer to the restoration of the righteous who have been eaten by wild beasts and drowned in the

sea (Midrash: מבין�שני�אריות = מבשן); cf. also the things related from the time of the

Khaliphs in Jost's Geschichte des Judenthums, ii. 399, and Grätz' Gesch. der Juden, v. 347.)

but the clause expressing a purpose, Psa_68:24, and the paraphrase in Amo_9:2., show

that the foes of Israel are conceived of as its object. Even if these have hidden themselves in the most out-of-the-way places, God will fetch them back and make His own people the executioners of His justice upon them. The expectation is that the flight of the defeated foes will take a southernly direction, and that they will hide themselves in the primeval forests of Bashan, and still farther southward in the depths of the sea, i.e., of

the Dead Sea (ים as in Isa_16:8; 2Ch_20:2). Opposite to the hiding in the forests of the

mountainous Bashan stands the hiding in the abyss of the sea, as the extreme of remoteness, that which is in itself impossible being assumed as possible. The first member of the clause expressing the purpose, Psa_68:24, becomes more easy and

pleasing if we read �רחץ (lxx, Syriac, and Vulgate, ut intingatur), according to Psa_58:11.

So far as the letters are concerned, the conjecture �חמץ (from which תמחץ, according to Chajug', is transposed), after Isa_63:1, is still more natural (Hitzig): that thy foot may

redden itself in blood. This is certainly somewhat tame, and moreover ם�מ would be

better suited to this rendering than 3דם. As the text now stands, �מחץ

(Note: The Gaja of the first closed syllable warns one to make a proper pause upon it, in order that the guttural of the second, so apt to be slurred over, may be distinctly

pronounced; cf. �בחר, Psa_65:5; הרחיק, Psa_103:12. So also with the sibilants at the

beginning of the second syllable, e.g., �דשא, Gen_1:11, in accordance with which, in

Gen_14:1; 53:2, we must write השתיתו�והתעיבו.)

is equivalent to �מחצם (them, viz., the enemies), and רגלך�3דם is an adverbial clause

(setting or plunging thy foot in blood). It is, however, also possible that מחץ is used like

Arab. macha¡a (vehementer commovere): ut concutias s. agites pedem tuam in

sanguine. Can it now be that in Psa_68:24 from among the number of the enemies of

the one who goes about glorying in his sins, the רשע κατ�ʆ Uξοχήν (cf. Isa_11:4; Hab_3:13,

and other passages), is brought prominently forward by מ�הו? Hardly so; the absence of

cannot be tolerated, cf. 1Ki_21:19; 1Ki_22:38. It is more natural, with (lambat) �לק

Simonis, to refer מ�הו back to לשון (a word which is usually fem., but sometimes perhaps

is masc., Psa_22:16; Pro_26:28); and, since side by side with מ�נו only מנהו occurs

anywhere else (Ew. §263, b), to take it in the signification pars ejus (מן from מגה = מנן,

after the form זe, קץ ,חן, of the same meaning as מנת ,מגה, Psa_63:11), in favour of which

Hupfeld also decides.

What is now described in Psa_68:25-28, is not the rejoicing over a victory gained in the immediate past, nor the rejoicing over the earlier deliverance at the Red Sea, but Israel's joyful celebration when it shall have experienced the avenging and redemptive

work of its God and King. According to Psa_77:14; Hab_3:6, הליכות appears to be God's

march against the enemy; but what follows shows that the pompa magnifica of God is intended, after He has overcome the enemy. Israel's festival of victory is looked upon as a triumphal procession of God Himself, the King, who governs in holiness, and has now

subjugated and humbled the unholy world; �3דש as in Psa_68:18. The rendering “in the sanctuary' is very natural in this passage, but Exo_15:11; Psa_77:14, are against it. The

subject of ראו is all the world, more especially those of the heathen who have escaped the

slaughter. The perfect signifies: they have seen, just as מו�ק, they have occupied the front

position. Singers head the procession, after them (חרC,

(Note: This אחר, according to B. Nedarim 37b, is a so-called עטור�סופרים (ablatio scribarum), the sopherim (sofrim) who watched over the faithful preservation of the

text having removed the reading ואחר, so natural according to the sense, here as in Gen_18:5; Gen_24:55; Num_31:2, and marked it as not genuine.)

an adverb as in Gen_22:13; Exo_5:1) players upon citherns and harps (נגנים, participle to

.apocopated part ,�ופפות ;and on either side virgins with timbrels (Spanish adufe) ,(נeן

Poel with the retension of ē (cf. שוקקה, Psa_107:9), from �פף, to strike the ף� (Arab. duff). It is a retrospective reference to the song at the Sea, now again come into life, which Miriam and the women of Israel sang amidst the music of timbrels. The deliverance which is now being celebrated is the counterpart of the deliverance out of Egypt. Songs resound as in Psa_68:27, “in gatherings of the congregation (and, so to speak, in full

choirs) praise ye Elohim.” מקהלות (מקהלים, Psa_26:12) is the plural to קהל (Psa_22:23),

which forms none of its own (cf. post-biblical קה5ות from קה5ה). Psa_68:27 is abridged

from ברכו�אדני�אשר�אתם�ממקור�ישראל, praise ye the Lord, ye who have Israel for your

fountainhead. אדני, in accordance with the sense, has Mugrash. Israel is here the name

of the patriarch, from whom as from its fountainhead the nation has spread itself

abroad; cf. Isa_48:1; Isa_51:1, and as to the syntax מ�ך�, those who descend from thee,

Isa_58:12. In the festive assembly all the tribes of Israel are represented by their princes. Two each from the southern and northern tribes are mentioned. Out of Benjamin was Israel's first king, the first royal victor over the Gentiles; and in Benjamin, according to the promise (Deu_33:12) and according to the accounts of the boundaries (Jos_18:16., Jos_15:7.), lay the sanctuary of Israel. Thus, therefore, the tribe which, according both to order of birth (Gen_43:29.) and also extent of jurisdiction and numbers (1Sa_9:21), was “little,” was honoured beyond the others.

(Note: Tertullian calls the Apostle Paul, with reference to his name and his Benjamitish origin, parvus Benjamin, just as Augustine calls the poetess of the Magnificat, nostra tympanistria.)

Judah, however, came to the throne in the person of David, and became for ever the royal tribe. Zebulun and Naphtali are the tribes highly praised in Deborah's song of

victory (Jdg_5:18, cf. Psa_4:6) on account of their patriotic bravery. רדם, giving no sense

when taken from the well-known verb רדם, falls back upon רדה, and is consequently

equivalent to רדם (cf. Lam_1:13), subduing or ruling them; according to the sense,

equivalent to רדה�בם (1 Kings 5:30; 1Ki_9:23; 2Ch_8:10), like ה�צלם, not “their leader

up,” but ¤�Fναγαγ¥ν�αnτοjς, Isa_63:11, not = רדיהם (like ראיהם ,עשיהם), which would

signify their subduer or their subduers. The verb רדה, elsewhere to subjugate, oppress,

hold down by force, Eze_34:4; Lev_25:53, is here used of the peaceful occupation of the leader who maintains the order of a stately and gorgeous procession. For the reference to the enemies, “their subduer,” is without any coherence. But to render the parallel word

their (the enemies') stoning” (Hengstenberg, Vaihinger, and others, according to“ רגמתם

Böttcher's “Proben”), is, to say nothing more, devoid of taste; moreover רגם does not mean to throw stones with a sling, but to stone as a judicial procedure. If we assign to

the verb רגם the primary signification congerere, accumulare, after Arab. rajama VIII,

and rakama, then רגמתם signifies their closely compacted band, as Jewish expositors have

explained it (קהלם�או�קבוצם). Even if we connect רגם with רקם, variegare, or compare the

proper name regem = Arab. rajm, socius (Böttcher), we arrive at much the same

meaning. Hupfeld's conjecture רגשתם is consequently unnecessary.

BI 19-28, "Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation.

God as the Deliverer of His people

I. A liberal dispenser of daily blessings (Psa_68:19). “Daily beareth our burden” (R.V.). Amongst the many ways in which He helps men to bear their burdens is by kindling within them and keeping burning the lamp of hope. The soul-vessel that is most heavily freighted, and most severely tossed by the tempest is buoyed up by hope. “Day by day.” When the day comes that God ceases to impart His strength, the man falls under his weight, and is crushed.

II. As the exclusive possessor of means for escaping death (Psa_68:20).

1. God alone has ways by which physical death can be escaped. Enoch; Elijah.

2. God alone has ways by which spiritual death can be escaped. Spiritual death is a thousand times the worst death, it is not the extinction of existence, but the extinction of all that makes existence worth having, and renders it an intolerable curse.

III. As the effectual subduer of persistent enemies (Psa_68:21). He could annihilate His universe by a volition. But the destruction of their enmity is a far more glorious work—a work that requires more time, and that, through Christ, He is prosecuting every day amongst men. Here He literally strikes at “the head of His enemies,” the spirit of antagonism to Himself. The ruling spirit of a man is the head of his being. It is at this that God strikes in the Gospel. Of the seed of the woman—viz. Christ—it was said, “He shall bruise thy head.” Christianity aims at the head of the evil, which is the governing disposition.

IV. As the willing repeater of needed interpositions (Psa_68:22; Psa_68:28). Truly, it is an encouraging thought that the great things that God has done for His people He is willing to do again, should they require it. He will take them through seas of trial and sorrow that threaten to swallow them up, put to flight the armies of their enemies, and make the land red with their blood. (Homilist.)

The burden-bearing God

The great objection to the rendering which has become familiar to us all, “Who daily loadeth us with benefits,” is that these essential words are not in the original, and need to be supplied in order to make out the sense. Whereas, on the other hand, if we adopt

the suggested emendation, “Who daily beareth our burdens,” we get a still more beautiful meaning, which requires no force or addition in order to bring it out.

I. The remarkable and eloquent blending of majesty and condescension. What a thought that is—a God that carries men’s loads! People talk much rubbish about the “stern Old Testament Deity”: is there anything sweeter, greater, more heart-compelling and heart-softening, than such a thought as this? How all the majesty bows itself and declares itself to be enlisted on our side when we think that “He that sitteth on the circle of the heavens, and the inhabitants thereof are as grasshoppers,” is the God that “daily beareth our burdens”!

II. The deep insight into the heart and ways of God here. “He daily beareth our burdens.” If there is any meaning in this word at all, it means that He so knits Himself with us as that all which touches us touches Him, that He takes a share in all our pressing duties, and feels the reflection from all our sorrows and pains. We have no impassive God in the heavens, careless of mankind, nor is His settled and changeless and unshaded blessedness of such a sort as that there cannot pass across it—if I may not say a shadow, I may at least say—a ripple from men’s pangs and troubles and cares. God, in all our afflictions, is afflicted; and, in simple though profound verity, has that which is most truly represented to men, by calling it a fellow feeling with our infirmities and our sorrows.

III. The remarkable anticipation of the very heart of the Gospel. Ah! it were of small avail to know a God that bore the burden of our sorrows and the load of our duties, if we did not know a God who bore the weight of our sins. For that is the real crushing weight that breaks men’s hearts and bows them to the earth. So the New Testament, with its message of a Christ on whom is laid the whole pressure of the world’s sin, is the deepest fulfilment of the great words of my text.

IV. What we should therefore do with our burdens. First, we should cast them on God, and let Him carry them. He cannot unless we do. One sometimes sees a petulant and self-confident little child staggering along with some heavy burden by the parent’s side, but pushing away the hand that is put out to help it to carry its load. And that is what too many of us do when God says to us, “Here, My child, let Me help you, I will take the heavy end of it, and do you take the light one.” And, last of all, let us see to it that we render Him praise. (A. Maclaren, D. D.)

The God of our salvation daily loadeth us with benefits

I. What God is: “The God of our salvation.” Man is a sinner, and sin exposes him to danger; for “the wages of sin is death,” and “the soul that sinneth it shall die.” But there is deliverance from this danger; this is attributed to God.

1. The scheme of salvation originated in God (Joh_3:17).

2. The means of salvation are afforded us by God. God sends us His Gospel, containing good news of salvation; His ministers to declare the way of salvation; He affords us Christian sabbaths, religious ordinances, and various means of grace, in order to promote our salvation.

3. The work of salvation is accomplished in the human soul by God’s immediate agency.

4. The sole glory of our final salvation will endlessly redound to God. In heaven we

shall have clearer discoveries of the greatness, extent, and freeness of our salvation (Rev_7:10).

II. What God does for us: He “daily loadeth us with benefits.”

1. The nature of God’s gift. “Benefits,” not deserts.

2. Their number. “Loadeth.”

3. The frequency of their communication. “Daily.” And these benefits flow to us freely, unsolicited, unimplored, unsought. Seasonably, exactly as we need them. Critics state that it should be read “who bears our burdens, or supports us, every day.” In the wilderness God bare Israel as a man doth bear his son (Deu_1:31). Or as an eagle bears her young on her wings (Deu_32:11). The promise is (Isa_46:4). We have our cares, and burdens, and anxieties, but God invites us to cast them upon Him (Psa_55:22).

III. What we should do in return. “Blessed be the Lord.” To bless signifies to extol, exalt, or speak well of a person; and to bless the Lord is to speak good of His name.

1. We should bless the Lord sincerely. Hypocrisy is hateful to God.

2. We should bless the Lord affectionately. Our gratitude should be the effusion of love.

3. We should bless the Lord constantly. “I will bless the Lord at all times.”

4. We should bless the Lord practically. To say, “We praise Thee, O God, we acknowledge Thee to be the’ Lord,” while we practically violate His laws, must be abominable in His sight. Let us “ praise Him not only with our lips but by our lives,” etc. (Sketches of Four Hundred Sermons.)

Unto God the Lord belong the issues from death.

The royal prerogative

Whatever may be said of the Old Testament dispensation, one thing is clear; in it the Lord God of Israel is ever most conspicuous. God is in all and over all. Here in our text, universal action and power over us are ascribed to the Lord—the mercies of life and the issues of death.

I. The sovereign prerogative of God. “Unto God . . . the issues of death.” Kings have been wont to keep the power of life and death in their own hands. The great King of kings does so. “He can create and He destroy.” This prerogative of life and death is His in a wide sense. It is true of our natural life, and of our spiritual. For we are under the condemnation of the law. But God determines whether the sentence shall be carried out. And in those “deaths oft” with which Christian experience is familiar, those dyings down of the heart and spirit which are the result of our old nature which still cleaveth to the dust, God’s Spirit can revive us again. And when we come actually to die, not to death but to God shall the issue belong. “I am the Resurrection and the Life,” saith the Lord: “He that liveth and believeth in Me shall never die.” And the resurrection day will make His words good.

2. He has the right to exercise this prerogative.

3. And He has exercised this prerogative in abundant instances.

4. Then let Him have all the glory of it.

II. The character of the sovereign in whom it is vested. “He that is our God is the God of salvation.” This name means—

1. That salvation is the most glorious of all His designs.

2. That His most delightful works have been works of salvation.

3. That we live at this moment under the dispensation of mercy. The sword is sheathed, the scales of justice put by.

4. That to those who can call Him “our God” He is especially and emphatically the God of salvation. We owe it all to Him. ‘Twas He passed by and bid us “live.”

III. The solemn warning of the Sovereign Lord. A new God has lately been set up, all leniency, gentleness, mildness and indifference in the matter of sin. This God is made of honey or sugar of lead. Justice is not in him, nor the punishment of sin. But it is not so. Our text tells the awful truth to wicked men. God can smite, and ere long He will. The proud may vaunt themselves of their beauty and glory in their strength; their heavy scalp, like that of Absalom, may be their boast, but, as in his case, it may be their ruin. No man is out of the reach of God, and no nation either. Turn ye then, ye that know not God. (C. H. Spurgeon.)

20 Our God is a God who saves; from the Sovereign Lord comes escape from death.

BAR�ES, "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.

CLARKE, "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.

GILL, "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).

HE�RY, "Those that persist in their enmity to him will certainly be ruined (Psa_68:21): God shall wound the head of his enemies, - of Satan the old serpent (of whom it was by the first promise foretold that the seed of the woman should break his head,Gen_3:15), - of all the powers of the nations, whether Jews or Gentiles, that oppose him and his kingdom among men (Psa_110:6, He shall wound the heads over many countries), - of all those, whoever they are, that will not have him to reign over them, for those he accounts his enemies, and they shall be brought forth and slain before him,Luk_19:27. He will wound the hairy scalp of such a one as goeth on still in his trespasses. Note, Those who go on still in their trespasses, and hate to be reformed, God looks upon as his enemies and will treat them accordingly. In calling the head the hairy scalp perhaps there is an allusion to Absalom, whose bushy hair was his halter. Or it

denotes either the most fierce and barbarous of his enemies, who let their hair grow, to make themselves look the more frightful, or the most fine and delicate of his enemies, who are nice about their hair: neither the one nor the other can secure themselves from the fatal wounds which divine justice will give to the heads of those that go on in their sins.

JAMISO�, "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.

SPURGEO�, "Ver. 20. He that is our God is the God of salvation. The Almighty who has entered into covenant with us is the source of our safety, and the author of our deliverances. As surely as he is our God he will save us. To be his is to be safe. And unto God the Lord belong the issues from death. He has ways and means of rescuing his children from death: when they are at their wit's end, and see no way of escape, he can find a door of deliverance for them. The gates of the grave none can open but himself, we shall only pass into them at his bidding; while on the heavenward side he has set open the doors for all his people, and they shall enjoy triumphant issues from death. Jesus, our God, will save his people from their sins, and from all else besides, whether in life or death.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 20. Our God is the God of salvation (that is of deliverance, of outward deliverance); and unto God the Lord belong the issues from death, or the goings out from death; that is, God hath all ways that lead out from death in his own keeping, he keepeth the key of the door that lets us out from death. When a man is in the valley of the shadow of death, where shall he issue out? Where shall he have a passage? �owhere, saith man, he shall not escape. But God keepeth all the passages; when men think they have shut us up in the jaws of death, he can open them, and deliver us. To him belong the issues from death; it is an allusion to one that keepeth a passage or a door: and God is a faithful keeper, and a friendly keeper, who will open the door for the escape of his people, when they cry unto him. Joseph Caryl.Ver. 20. And unto God the Lord belong the issues from death. Buildings stand by the benefit of their foundations that sustain them, support them; and of their buttresses that comprehend them, embrace them; and of their contignations (a framing together; from contigno, to join together, or lay with beams and rafters), that knit and unite them. The foundation suffers them not to sink; the buttresses suffer them not to swerve; the contignation and knitting suffer them not to cleave. The body of our building is in the former part of this verse; it is this; He that is our God is the God of salvation; ad salutes, of salvations, in the plural, so it is in the original; the God that gives us spiritual and temporal salvation too. But of this building, the foundation, the buttresses, the contignation, are in this part of the verse, which constitutes our text, and in the three diverse acceptations of the words amongst our expositors, Unto God the Lord belong the issues of death. For, first, the foundation of this building (that our God is the God of all salvation) is laid in this, That unto this God the Lord belong the issues of death; that is, it is in his power to give us an issue and deliverance, even then, when we are brought to the jaws and

teeth of death, and to the lips of that whirlpool, the grave; and so, in this acceptation, this exitus mortis, the issue of death, is liberatio a morte, a deliverance from death; and this is the most obvious and most ordinary acceptation of these words, and that upon which our translation lays hold: the issues from death. And then, secondly, the buttresses that comprehend and settle this building: that, He that is our God is the God of salvation, are thus raised; Unto God the Lord belong the issues of death, that is, the disposition and manner of our death, what kind of issue and transmigration we shall have out of this world, whether prepared or sudden, whether violent or natural, whether in our perfect senses or shaked or disordered by sickness; there is (no) condemnation to be argued out of that, no judgment to be made upon that; for howsoever they die, precious in his sight is the death of his saints, and with him are the issues of death, the ways of our departing out of this life are in his hands; and so in this sense of the words, this exitus mortis, the issue of death, is liberatio in morte, a deliverance in death; not that God will deliver us from dying, but that he will have a care of us in the hour of death, of what kind soever our passage be; and this sense and acceptation of the words, the natural frame and contexture doth well and pregnantly administer unto us. And then, lastly, the contignation and knitting of this building, that He that is our God, is the God of all salvation, consists in this, Unto this God the Lord belong the issues of death, that is, that this God the Lord, having united and knit both natures in one, and being God, having also come into this world, in our flesh, he could have no other means to save us, he could have no other issue out of this world, no return to his former glory, but by death. And so in this sense, this exitus mortis, the issue of death, is liberatio per mortem, a deliverance by death, by the death of this God our Lord, Christ Jesus; and this, St. Augustine's acceptation of the words, and those many and great persons that have adhered to him. In all these three lines then, we shall look upon these words, first as the God of power, the Almighty Father, rescues his servants from the jaws of death; and then, as the God of mercy, the glorious Son rescues us by taking upon himself the issue of death; and then (between these two), as the God of comfort, the Holy Ghost rescues us from all discomfort, by his blessed impressions before; that what manner of death soever be ordained for us, yet this exitus mortis shall be introitus in vitam, our issue in death shall be an entrance into everlasting life. And these three considerations, our deliverance a morte, in morte, per mortem, from death, in death, and by death, will abundantly do all the offices of the foundation, of the buttresses, of the contignation of this our building, that He that is our God is the God of salvation, because Unto this God the Lord belong the issues of death. John Donne.Ver. 20. The issues from death. That is, the issue, or escape, from death, both in the resurrection and in the various perils of our present life. Thomas Le Blanc.Ver. 20. Issue from death. The English version cannot be sustained by the Hebrew; for l has never the force of from, and, therefore, the expression, as Dr. Hammond observes, must signify the several plagues and judgments inflicted by God on impenitent enemies--such as drowning in the sea, killing by the sword, etc.; which were the ways of punishing and destroying the Egyptians and Canaanites. Thus the two members of the verse are "antithetical" the first speaks of God as a deliverer, and the second as a punisher; and in this respect the verse corresponds with the preceding. George Phillips, in "The Psalms... with a Critical, Exegetical, and

Philological Commentary." 1846.

COKE, "Psalms 68:20. Unto God the Lord belong the issues from death— The original words may certainly be rendered, The goings forth of Jehovah the Lord are unto death; or, the goings forth of death belong to the Lord Jehovah. In the first part of this verse the Psalmist declares, that God is to us a God of salvations, all our deliverances come from God; and in the next verse he says, God will wound the head of his enemies; and the outgoings to death, or of death, may include both. It is He that directs them, suffers them not to approach his people, but ordains them to reach his restless and implacable adversaries: the one he redeems from, the other he condemns to death. Death seems to be here represented poetically, as a person going forth and marching in various ways, and by different methods, to spread destruction amongst mankind; but as under the restraint of God, and in all his marches directed by his pleasure.

ELLICOTT, "(20) He that is.—The insertion is unnecessary. Render, God unto us (i.e., our God) is a God of salvation.

Issues from death.—Literally, for death goings out. The same word rendered issues in Proverbs 4:23, there means sources. Here it will mean sources of death, or escapes from death as we connect the clause with what precedes or follows; Jehovah would provide an issue out of death for Israel, but a source of death to Israel’s enemies. The LXX. and Vulgate apparently take it in the former connection.

21 Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins.

BAR�ES, "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.

CLARKE, "The hairy scalp - kodkod�sear. Does this mean any thing like קדקד�שער

the Indian scalping? Or does it refer to a crest on a helmet or headcap? I suppose the latter.

GILL, "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.

JAMISO�, "wound the head — or, “violently destroy” (Num_24:8; Psa_110:6).

goeth on still in ... trespasses — perseveringly impenitent.

CALVI�, "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 אך,ach, by wherefore, oron which account; but it seems better to consider it as expressing simple affirmation. We are to notice the circumstance, that God counts all those his enemies who unjustly persecute the righteous, and thus assures us of his being always ready to interpose for our defense. The concern he feels in our preservation is forcibly conveyed by the expressions which follow, that he will wound the head of his enemies, and the crown of their hair; (43) intimating, that he will inflict a deadly and incurable wound upon such as harass his Church. This is still more strikingly brought out in what is added immediately afterwards, when God is described as wading through destruction.

SPURGEO�, "Ver. 21. But God shall wound the head of his enemies. The Preserver is also the Destroyer. He smites his foes on the crown of their pride. The seed of the woman crushes the serpent's head. There is no defence against the Lord, he can in a moment smite with utter destruction the lofty crests of his haughty foes.And the hairy scalp of such an one as goeth on still in his trespasses. He may glory in his outward appearance, and make his hair his pride, as Absalom did; but the Lord's sword shall find him out, and pour out his soul. Headstrong sinners will find that providence overcomes them despite their strong heads. They who go on in sin will find judgments come on them; and the adornment of their pride may be made the instrument of their doom. He covers the head of his servants, but he crushes the head of his foes. At the second coming of the Lord Jesus, his enemies will find his judgments to be beyond conception terrible.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 21. The hairy scalp. That is, even the most fearful enemies, that with their ghastly visage, deformed with long hair, would strike a terror into the hearts of beholders. Edward Leigh.Ver. 21. Hairy scalp. It was a practice among some of the ancient inhabitants of Arabia to allow their hair to grow luxuriantly on the top of the head, and to shave the head in other parts. Francis Hare. 1740.

COFFMA�, "Verse 21PRAISI�G GOD FOR HIS VICTORY OVER E�EMIES

"But God will smite through the head of his enemies,

The hairy scalp of such a one as goeth on in his guiltiness.

The Lord said, I will bring again from Bashan,

I will bring again from the depths of the sea;

That thou mayest crush them, dipping thy foot in blood."

The terminology here, as in the imprecatory psalms, seems very harsh and offensive to Christians, but this is due to a general blindness to the Biblical revelation that God's anger against wickedness is no light thing at all, but that the most terrible penalties that the mind of man can visualize shall at last be executed against all mortals who make themselves enemies of God.

Therefore, the proper reaction to terminology of this kind is not, "How awful that punishment is," but "What an unspeakably awful thing is enmity against God"!

"The hairy scalp of such a one as goeth on in his guiltiness" (Psalms 68:21). Some find a hint of the bushy hair of Absalom in this passage. It will be remembered that he lost his life when the animal he was riding went under a tree in which Absalom's hair was caught, giving Joab the opportunity to kill him.

"From Bashan ... from the depths of the sea" (Psalms 68:22). The thought here is that there is nowhere to hide from God. �either the rocky fortress of Bashan nor the caves at the bottom of the sea can afford a hiding place for the wicked when the judgment of God falls upon them. See Revelation 6:14f.

COKE, "Psalms 68:21. God shall wound, &c.— According to the emphasis of the original word, God shall exhaust,—draw forth the blood of, the head of his enemies, or utterly destroy them by the sword. "He will avenge himself on their devoted heads; nor shall their strength and craft be able to protect them from his indignation, if they continue wickedly to disturb me in the possession of that kingdom to which he has advanced me."

ELLICOTT, "(21) Hairy scalp.—Literally, crown, or top, or head of hair. The word is rendered “pate” in Psalms 7:16. This is probably a portrait of some historical person hostile to Israel. Others take it as a type of pride and arrogance, comparing the use of the Greek verb κοµαν. The word “scalp,” properly shell (comp. “skull”), was a word in common use at the time of the translation of the English Bible—

“White beards have armed their thin and hairless scalps

Against thy majesty.”

SHAKSPERE: Richard II.

BE�SO�, "Psalms 68:21. But God shall wound the head of his enemies — Of Satan,

the old serpent, of whom it was, by the first promise, foretold, that the seed of the woman should bruise his head; and the heads of all the powers of the nations, whether Jews or Gentiles, that oppose him and his kingdom among men. Psalms 110:6, He shall wound the heads over many countries; of all those, whoever they are, that will not have him to reign over them. For these he accounts his enemies, and they shall be brought forth and slain before him, Luke 19:27. The hairy scalp, &c. — This expression seems to refer to the custom prevalent with many, in ancient times, of wearing long shaggy hair, that their looks might be more terrible to their enemies. Of such a one as goeth on still in his trespasses — And hates to be reformed. Christ looks on all such as his enemies, and will treat them accordingly. The original words here used have great emphasis, and imply, God shall strike deep, or exhaust the blood of the head of his enemies, that is, utterly destroy them. As if he had said, “He will avenge himself on their devoted heads; nor shall their strength or craft be able to protect them from his indignation.” For the head, and the hairy scalp, or crown, denote the principal part, the strength, the pride, and the glory of the adversary, which was to be crushed, according to the original sentence, Genesis 3:15. It is justly observed here by Dr. Horne, that this verse begins a prediction of that vengeance which the person who was “ascended on high would infallibly execute upon his impenitent enemies, and which was shadowed forth in the destruction of the enemies of Israel by David, after that the ark of God was placed upon the hill of Zion.”

WHEDO�, "Verse 2121. Hairy scalp—That is, The hair-covered crown. Luxuriant hair was a sign of beauty and strength, and an occasion of pride and lofty airs, and shaving the head a sign of degradation. See Deuteronomy 32:42, where, instead of “from the beginning of revenges upon the enemy,” translate, from the uncoverings of the head of the enemy.

22 The Lord says, “I will bring them from Bashan; I will bring them from the depths of the sea,

BAR�ES, "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.

CLARKE, "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.

GILL, "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.

HE�RY, "The gracious promise which God makes of the redemption of his people, and their victory over his and their enemies (Psa_68:22, Psa_68:23): The Lord said, in his own gracious purpose and promise, “I will do great things for my people, as the God of their salvation,” Psa_68:20. God will not fail the expectations of those who by faith

take him for their God. It is promised, 1. That he will set them in safety from their danger, as he had done formerly: “I will again bring them from the depths of the sea,” as he did Israel when he brought them out of the slavery of Egypt into the ease and liberty of the wilderness; “and I will again bring them from Bashan,” as he did Israel when he brought them from their wants and wanderings in the wilderness into the fulness and settlement of the land of Canaan; for the land of Bashan was on the other side Jordan, where they had wars with Sihon and Og, and whence their next removal was into Canaan. Note, The former appearances of God's power and goodness for his people should encourage their faith and hope in him for the future, that what he has done he will do again. He will set his hand again the second time to recover the remnant of his people (Isa_11:11); and we may perhaps see repeated all the wonders which our fathers told us of. But this is not all: 2. That he will make them victorious over their enemies (Psa_68:23): That thy feet may be dipped, as thou passest along, in the blood of thy enemies, shed like water in great abundance, and the tongue of thy dogs may lap in the same. Dogs licked the blood of Ahab; and, in the destruction of the anti-christian generation, we read of blood up to the horses' bridles, Rev_14:20. The victories with which God blessed David's forces over the enemies of Israel are here prophesied of, but as types of Christ's victory over death and the grave for himself and for all believers, in his resurrection (and theirs by virtue of his) out of the earth, and of the destruction of the enemies of Christ and his church, who shall have blood given them to drink, for they are worthy.

JAMISO�, "Former examples of God’s deliverance are generalized: as He has done, so He will do.

from Bashan — the farthest region; and -

depths of the sea — 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).

CALVI�, "Verse 2222.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.

SPURGEO�, "Ver. 22. This verse, by the insertion of the words, my people, is made to bear the meaning which the translators thought best; but, if their interpolated word is omitted, we probably get nearer to the sense. The Lord said, I will bring again from Bashan, I will bring again from the depths of the sea. Though his foes should endeavour to escape, they should not be able. Amos describes the Lord as saying, "Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down: and though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them." As there is no resisting Israel's God, so is there no escape from him, neither the heights of Bashan nor the depths of the great sea can shelter from his eye of detection, and his hand of justice. The powers of evil may flee to the utmost ends of the earth, but the Lord will arrest them, and lead them back in chains to adorn his triumph.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 22. I will bring the enemy. Both the preceding and following verse prove that this is the sense, and not as many interpreters supply, my people. Bashan was east of Judaea, and the sea on the west; so that the meaning is, that God would bring his enemies from every quarter to be slain by his people. Benjamin Boothroyd.

COKE, "Psalms 68:22. The Lord said, I will bring again from Bashan, &c.—Abner, in his conference with the elders of Israel, tells them, The Lord hath spoken of David, saying, By the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies. 2 Samuel 3:18. David knew himself to be raised up by God for this purpose, who had promised him success over all his enemies. He seems to have been now apprehensive of some new disturbances from the Philistines; and therefore to this promise he refers in the first words of the verse: The Lord said. And such full assurance he had that God would perform the promise made to him, as that, whatever princes and forces should oppose him, he was firmly persuaded God would as powerfully appear for him, as he did in the victory over Og, king of Bashan, and when he delivered his people from the Egyptian army, by giving them a safe passage through the Red Sea.

ELLICOTT, "(22) I will bring.—The meaning of this verse is very obscure. It is plainly another fragment of some ancient song quoted, we can hardly doubt, with reference to the return from captivity. “Bashan” and the “depths of the sea” (comp. Amos 9:1-10) may, in the quotation, only stand generally for east and west, the sea being here the Mediterranean. But most probably the original verse referred to the passage of the Red Sea and the contest with the king of Bashan.

BE�SO�, "Verse 22-23Psalms 68:22-23. The Lord said — Purposed within himself, and promised by divers of his prophets, though not in the same words which are here used: see 2 Samuel 4:8. I will bring again from Bashan — I will repeat my ancient favours, and give my people, by David, as great deliverances as I formerly gave them when I saved them from the hand of Og, king of Bashan, who came out against them with all his forces, Deuteronomy 3:1; a deliverance often mentioned in succeeding parts of Scripture as one of the most eminent. I will bring my people again from the depths of the sea — I will appear as powerfully for them as I did when I delivered them from the Egyptian army, by giving them a safe passage through the Red sea. That thy foot may be dipped, &c. — The meaning is, that if the enemies of God’s people should continue to invade and harass them by war, they should be entirely cut off by the sword, and their slaughter be so great, as that the victorious army should be forced to trample on their dead and bloody bodies, and the dogs should satiate themselves by lapping up their blood. The words are the description of a complete victory, and of what happens after a bloody engagement.

WHEDO�, "22. I will bring again from Bashan—Bring whom? The verb has no object. Some suppose the enemies of Israel are meant, whom God will bring back from their flight and hiding-places, whether in mountain or sea, and quote Amos 9:1-3 as a parallel passage. Others suppose Israel is intended, and certainly the most simple and natural solution is to preserve the historic form of the allusion. The conquest of Bashan, under Moses, �umbers 21:33-35, was a marked event. It completed the victories east of Jordan, and accomplished the first important step in the settlement of the tribes. Thus it became an illustrious example and pledge of God’s power in saving his people. He will restore them as at Bashan.

From the depths of the sea—From the heights of the battle-fields in Gilead and Bashan, the poet suddenly turns to the passage of the Red Sea. The latter delivered from Egypt, the former introduced to Canaan. These heroic reminiscences are the pledges that no obstacles shall baffle the all-conquering power of God.

EBC 22-23, "Psalms 68:22-23 give a terrible picture of the end of the rebels. The psalmist hears the voice of the Lord promising to bring some unnamed fugitives from Bashan and the depths of the sea in order that they may be slain, and that he (or Israel) may bathe his foot in their blood, and his dogs may lick it, as they did Ahab’s. Who are to be brought back? Some have thought that the promise referred to Israel, but it is more natural to apply it to the flying foe. There is no reference to Bashan either as the kingdom of an ancient enemy or as envying Zion (Psalms

68:15). But the high land of Bashan in the east and the depths of the sea to the west are taken {cf. Amos 9:1-3} as representing the farthest and most inaccessible hiding places. Wherever the enemies lurk, thence they will be dragged and slain.

The existing text is probably to be amended by the change of one letter in the verb, so as to read "shall wash" or bathe, as in Psalms 58:10, and the last clause to be read. "That the tongue of thy dogs may have its portion from the enemy." The blood runs ankle deep, and the dogs feast on the carcasses or lick it-a dreadful picture of slaughter and fierce triumph. It is not to be softened or spiritualised or explained away.

There is, no doubt, a legitimate Christian joy in the fall of opposition to Christ’s kingdom, and the purest benevolence has sometimes a right to be glad when hoary oppressions are swept away and their victims set free; but such rejoicing is not after the Christian law unless it is mingled with pity, of which the psalm has no trace.

23 that your feet may wade in the blood of your foes, while the tongues of your dogs have their share.”

BAR�ES, "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.

CLARKE, "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.

GILL, "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.

SPURGEO�, "Ver. 23. That thy foot may be dipped in the blood of thine enemies. Vengeance shall be awarded to the oppressed people, and that most complete and terrible.And the tongue of thy dogs in the same. So overwhelming should be the defeat of the foe that dogs should lick their blood. Here "the stern joy which warriors feel" expresses itself in language most natural to the oriental ear. To us, except in a spiritual sense, the verse sounds harshly; but read it with an inner sense, and we also desire the utter and crushing defeat of all evil, and that wrong and sin may be the objects of profound contempt. Terrible is the God of Israel when he cometh forth as a man of war, and dreadful is even the Christ of God when he bares his arm to smite his enemies. Contemplate Revelation 19:1-21 and note the following: --"And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood; and his name is called The Word of God... And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, come and gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit upon them, and the flesh of all men, both free and bond, both small and great. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh."EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 23. That thy foot may be dipped, etc. The blood of thy enemies, shed in such abundance that thy dogs shall lap and drink it, shall be the sea in which thou shalt

pass, and that red without a figure. And, proportionably shall be the destruction on the enemies of Christ and Christians in the age of the Messiah. Henry Hammond.

COKE, "Psalms 68:23. That thy foot may be dipped— That thou mayest shake thy foot in the blood of thine enemies, and the tongue of thy dogs in the same. The verb refers to both clauses; and no word could be more proper. The motion of the foot, and the lapping of a dog's tongue in the blood of slaughtered enemies, both answering to the sense of the original word; which properly signifies to draw water by moving the pitcher here and there. The meaning of the verse is, that if the enemies of God's people should continue to invade and harass them by war, they should be entirely cut off by the sword, and their slaughter so great, as that the victorious army should be forced to trample on their dead and bleeding bodies, and the dogs should satiate themselves by lapping up their blood. The words are the description of a complete victory, and of what happens after a bloody engagement. Here also every part of this period suits the circumstance and the occasion. David had now accomplished the great design upon which his heart was set, and addresses himself to his God, as having taken possession of, and fixed his residence on Mount Sion. In consequence of which, David assures himself of the perpetual safety and prosperity of his people: thus triumphing over his enemies, who attempted to disturb his reign, and dispossess him of Jerusalem, but whose armies God enabled him to vanquish; great numbers of whom he had reduced into captivity; from whom he had obtained great riches, as the fruit of his victories, received gifts as tributary to his crown; and consecrated great part of the spoils he had taken from them to God, particularly to enable him to provide for the expences of this magnificent procession. His breaking out immediately, upon a review of these favours, into the solemn adoration of God, for thus continually upholding and protecting his people; as the God of salvation, as the sovereign director of the outgoings of death; and declaring his full assurance, that his vengeance should be exerted on all his incorrigible enemies, and that from his holy habitation on Mount Sion he would render his people equally victorious over them, as he did formerly over Pharaoh and the king of Bashan, must strike every attentive mind with a religious pleasing surprize; and is an argument of the warmth of David's piety, and indeed naturally arose from the consideration that he was now under God's peculiar protection; and of the liberty he had of frequenting his courts, and asking his direction in every future time of need. When the ark was thus safely deposited, when the sacrifices were offered, the solemnity nearly concluded, and the whole assembly about to return back, the singers struck up, and joined in the following part of this noble anthem.

ELLICOTT, "(23) That thy foot.—This makes an unnecessary transposition of a very involved sentence. The image is perfectly clear, though the syntax, as often happens in all languages, goes tripping itself up. The conqueror, after wading in the blood of his enemies, is met by the dogs, who lick his gory feet. With a change of one letter we may render, “That thou mayest wash thy foot in blood—yea, the tongue of thy dogs in (the blood of) thine enemies.

WHEDO�, "23. Thy foot… dipped in… blood—The Hebrew word for “dipped” means to dash, crush, and is translated wound in Psalms 68:21. The Septuagint has it, βαπτω, (bapto,) to dip, stain, colour. The metaphor is that of passing over the dead bodies of the slain on the battlefield while pursuing a retreating enemy, when the feet become stained with blood. Same as “treading under foot” an enemy, Psalms 44:5; see, also, Isaiah 63:1. The idea of great slaughter is conveyed. So “dipping the foot in oil” has the idea of copiousness. Deuteronomy 33:24; Job 29:6. See, of God’s enemies, Revelation 19:17-18; Revelation 19:21.

And the tongue of thy dogs—An expression of great contempt and dishonour of the dead. See 1 Kings 21:19. Wild dogs and jackals always followed an army. Thus will the enemies of Jehovah perish.

24 Your procession, God, has come into view, the procession of my God and King into the sanctuary.

BAR�ES, "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 fieldOf Nature, and, though poor, perhaps, comparedWith 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 enjoyWith a propriety that none can feelBut 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 mindWith worthy thoughts of that unwearied loveThat plann’d, and built, and still upholds a worldSo 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.

CLARKE, "They have seen thy goings - These kings of the Amorites have seen thy terrible majesty in their discomfiture, and the slaughter of their subjects.

GILL, "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.

HE�RY, "The welcome entertainment which God's own people shall give to these glorious discoveries of his grace, both in his word and in his works. Has he spoken in his holiness? Has he said he will bring again from Bashan? What then is required of us in return to this?

1. That we observe his motions (Psa_68:24): “They have seen, thy people have seen, thy goings, O God! While others regard not the work of the Lord, nor the operation of his hands, they have seen the goings of my God, my King, in the sanctuary.” See here, (1.) How an active faith appropriates God; he is God and King; but that is not all, he is my God and my King. Those who thus take him for theirs may see him, in all his outgoings, acting as their God, as their King, for their good, and in answer to their prayers. (2.) Where God's most remarkable outgoings are, even in the sanctuary, in and by his word and ordinances, and among his people in the gospel church especially, in and by which is made known the manifold wisdom of God. These outgoings of his in the

sanctuary far outshine the outgoings of the morning and the evening, and more loudly proclaim his eternal power and godhead. (3.) What is our duty in reference to these outgoings, which is to observe them. This is the finger of God. Surely God is with us of a truth.

JAMISO�, "The triumphal procession, after the deliverance, is depicted.

They have seen — impersonally, “There have been seen.”

the goings of my God — 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 -

CALVI�, "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.

SPURGEO�, "Ver. 24. They have seen thy goings, O God. In the song the marchings of the Lord had been described; friends and foes had seen his goings forth with the ark and his people. We suppose that the procession was now climbing the hill, and entering the enclosure where the tabernacle of the ark was pitched; it was suitable at this moment to declare with song that the tribes had seen the glorious progress of the Lord as he led forth his people.Even the goings of my God, my King, in the sanctuary. The splendid procession of the ark, which symbolised the throne of the great King, was before the eyes of men and angels as it ascended to the holy place; and the psalmist points to it with exultation before he proceeds to describe it. All nature and providence are, as it were, a procession attending the great Lord, in his visitations of this lower globe. Winter and summer, sun and moon, storm and calm, and all the varied glories of nature swell the pomp of the King of kings, of whose dominion there is no end.

COFFMA�,"Verse 24THE PERSO��EL PARTICIPATI�G I� THE PROCESSIO�

"They have seen thy goings, O God,

Even the goings of my God, my King, into the sanctuary.

The singers went before, the minstrels followed after,

In the midst of the damsels playing with timbrels,

Bless ye God in the congregations,

Even the Lord, ye that are of the fountain of Israel.

There is little Benjamin their ruler,

The princes of Judah and their council,

The princes of Zebulun,

The princes of �aphtali."

"Into the sanctuary" (Psalms 68:24). This was not the temple. It was not constructed until the times of Solomon, but the sanctuary to which the ark of the covenant was carried from Obed-Edom was the tabernacle, the site of which had been purchased by David, and upon which, later, the temple was built.

"The singers ... minstrels ... damsels playing timbrels, and ... all ye of ... Israel" (Psalms 68:25-26). This is a description of the great host of people who joined in the procession bringing home the ark to Jerusalem.

"Benjamin ... Judah ... Zebulun ... �aphtali" (Psalms 68:27). These seem here to stand for "all Israel" as indicated in the preceding verse. It has been pointed out that Benjamin might have been mentioned first because from that tribe came Saul, Israel's first king. If that is true, it would indicate a magnanimous gesture on David's part to have thus honored his predecessor.

Another thought here is that the children of Jacob's two wives, Rachel and Leah, as well as the children of a concubine are all included in these four names.

COKE, "Psalms 68:24. They have seen thy goings, O God— These words contain a sort of triumph, that this great work of translating the ark was now so happily accomplished. Thy people have seen thy goings—thy marches, O God; the procession stopping several times, and being performed in several sorts of periods, in proper succession one after another, for the ease of the carriers of the ark, and for performing some sacred rites, which were appointed on this occasion. 2 Samuel

6:13. 1 Chronicles 15:26. Even the marches of my God, my king, into the sanctuary; i.e. the tabernacle which David had prepared for the reception of the ark of God, whom he publicly acknowledges as his sovereign and king.

ELLICOTT, "Verse 24(24) Goings.—Better, processions. (Comp. Psalms 42:4.)

In the sanctuary.—Rather, into the sanctuary.

Verses 24-27(24-27) These hopes of national deliverance are kept alive in the worship of the sanctuary, which the poet now proceeds to describe. A solemn procession advances to the Temple, and we have a description of it by one evidently as interested in this ritual as familiar with it.

BE�SO�, "Psalms 68:24. They, &c. — When the ark was safely deposited, the sacrifices offered, the solemnity well nigh concluded, and the whole assembly about to return back, Dr. Chandler supposes the singers struck up and joined in the remaining part of this noble anthem. They have seen — Men saw and observed, thy goings, O God — The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses. The word, goings, הליכותי�, halichotheicha, means, thy marches; the procession, it seems, stopping several times, and being performed in several sorts of periods, in proper succession, one after another, for the ease of those who bore the ark, and for performing some sacred rites, which were appointed on this occasion, 2 Samuel 6:13 ; 1 Chronicles 15:26. Even the marches of my God, my King — He repeats it, because the words contain a sort of triumph on account of this great work of translating the ark being now happily accomplished, which he seems to have considered as a pledge and earnest of the mighty things God would do for them, having now, by this symbol of his presence, taken possession of the place prepared for him on mount Zion, and therefore of Jerusalem, the capital of the kingdom: in the sanctuary — Or, in holiness, for it was not a light and carnal, but a serious and holy procession: or, into the sanctuary, as the words may be rendered; or, holy tabernacle prepared for it; to which they had now carried the ark.

WHEDO�, "24. They have seen—That is, The people at large, the nations. The victories of Moses and Joshua, and the miraculous interferences in behalf of Israel in the times of the Judges, were publicly known to all the neighbouring nations.

In the sanctuary—In the holy place; so translated in Psalms 68:17. But here the connexion requires the “ark,” or the “holy of holies,” where the ark rested, to be specially understood, as in Exodus 28:43; Exodus 29:30. With the ark, the “goings” or marchings of God in the wilderness were regulated. See �umbers 10:35-36, and note on Psalms 61:4. Later, the Philistines had seen God’s “goings” in, or with, his ark. See 2 Samuel 5, 6. Thus the nations, as well as Israel, had seen the jealous care and loving protection which God had of his own abode and worship, and were impressed with his supreme majesty and holiness.

EBC 24-27, "The next strophe (Psalms 68:24-27) is by some regarded as resuming the description of the procession, which is supposed to have been interrupted by the preceding strophe. But the joyous march now to be described is altogether separate from the majestic progress of the conquering King in Psalms 68:17-18. This is the consequence of that. God has gone into His sanctuary. His people have seen His solemn entrance thither, and therefore they now go up to meet Him there with song and music. Their festal procession is the second result of His enthronement, of which the deliverance and triumph described in the preceding strophe were the first. The people escaped from death flock to thank their Deliverer. Such seems to be the connection of the whole, and especially of Psalms 68:24-25. Instead of myriads of angels surrounding the conquering God, here are singers and flute-players and damsels beating their timbrels, like Miriam and her choir. Their shrill call in Psalms 68:26 summons all who "spring from the fountain of Israel"-i.e., from the eponymous patriarch-to bless God. After these musicians and singers, the psalmist sees tribe after tribe go up to the sanctuary, and points to each as it passes. His enumeration is not free from difficulties, both in regard to the epithets employed and the specification of the tribes. The meaning of the word rendered "ruler" is disputed. Its form is peculiar, and the meaning of the verb from which it is generally taken to come is rather to subdue or tread down than to rule. If the signification of ruler is accepted, a question rises as to the sense in which Benjamin is so called. Allusion to Saul’s belonging to that tribe is thought of by some; but this seems improbable, whether the psalm is Davidic or later. Others think that the allusion is to the fact that, according to Joshua 18:16, the Temple was within Benjamite territory; but that is a far-fetched explanation. Others confine the "rule" to the procession, in which Benjamin marches at the head, and so may be called its leader; but ruling and leading are not the same. Others get a similar result by a very slight textual change, reading "in front" instead of "their ruler." Another difficulty is in the word rendered above "their shouting multitude," which can only be made to mean a company of people by a somewhat violent twist. Hupfeld (with whom Bickell and Cheyne agree) proposes an alteration which yields the former sense and is easy. It may be tentatively adopted.

A more important question is the reason for the selection of the four tribes named. The mention of Benjamin and Judah is natural; but why are Zebulun and �aphtali the only representatives of the other tribes? The defenders of a late date answer, as has been already noticed, Because in the late period when the psalm was written, Galilee and Judaea "formed the two orthodox provinces." The objection to this is that in the post-exilic period there were no distinct tribes of Zebulun and �aphtali, and no princes to rule.

The mention of these tribes as sharing in the procession to the sanctuary on Zion would have been impossible during the period of the northern kingdom. If, then, these two periods are excluded, what is left but the Davidic? The fact seems to be that we have here another glance at Deborah’s song, in which the daring valour of these two tribes is set in contrast with the sluggish cowardice of Reuben and the other northern ones. Those who had done their part in the wars of the Lord now go

up in triumph to His house. That is the reward of God’s faithful soldiers.

25 In front are the singers, after them the musicians; with them are the young women playing the timbrels.

BAR�ES, "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” - tâphaph תפף - means to strike, to beat; and hence, to

strike or beat upon a timbrel. A timbrel is a kind of drum, a tabret, or tambourine, usually beaten with the fingers. See a description of it in the notes at Isa_5:12, under the word “tabret.” It is an instrument which has been in use from the remotest antiquity.

CLARKE, "The singers went before - This verse appears to be a description of the procession.

GILL, "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.

HE�RY 25-27, "That we give him glory in the most devout and solemn manner. When we see his goings in his sanctuary, (1.) Let those that are immediately employed in the service of the temple praise him, Psa_68:25. It was expected that the Levites, some of whom were singers and others players on instruments, who had the nearest views of his outgoings in his sanctuary, should lead in his praises. And, it being a day of extraordinary triumph, among them were damsels playing with timbrels, to complete the concert. “Thus (says Dr. Hammond) when Christ has gone up to heaven the apostles shall celebrate and publish it to all the world, and even the women that were witnesses of it shall affectionately join with them in divulging it.” (2.) Let all the people of Israel in their solemn religious assembly give glory to God: Bless God, not only in temples, but in the synagogues, or schools of the prophets, or wherever there is a congregation of those that come forth from the fountain of Israel, that are of the seed of Jacob, let them concur in blessing God. Public mercies, which we jointly share in, call for public thanksgivings, which all should join in. “Thus (says Dr. Hammond) all Christians shall be obliged solemnly to magnify the name of the Messiah, and, to that end, frequently to assemble together in congregations.” And, (3.) Let those among them who, upon any account, are the most eminent, and make a figure, go before the rest in praising God, Psa_68:27. There was little Benjamin (that was the royal tribe in Saul's time) with their rulers, the princes of Judah (that was the royal tribe in David's time), and their council,their captains or leaders. In the beginning of David's reign there had been long war between Judah and Benjamin, but now they both join in praises for success against the common enemy. But why are the tribes of Zebulun and Naphtali particularly mentioned? Perhaps because those tribes, lying towards the north, lay most exposed to the incursions of the Syrians, and other neighbours that molested them, and therefore should be in a particular manner thankful for these victories over them. Dr. Hammond gives another reason, That these were the two learned tribes. Naphtali giveth goodly words (Gen_49:21) and Zebulun had those that handle the pen of the writer, Jdg_5:14. These shall join in praising God, their princes especially. It is much for the honour of

God when those that are above others in dignity, power, and reputation, go before them in the worship of God and are forward in using their influence and interest for the advancing of any service that is to be done to him. Dr. Hammond notes hence that the kingdom of the Messiah should, at length, be submitted to by all the potentates and learned men in the world.

CALVI�, "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 �aphtali, (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, (Jude 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.

“The fount whence blessings spring to Israel’s race.”

Horsley reads, “The Lord of the stock of Israel;” and explains it of the Messiah, who was of the stock of Israel according to the flesh. Fry conceives that the reading more strictly may be, “from the quarry of Israel; dug, as it were, from this pit, hewn from this rock. See Isaiah 51:1.”

“They blessed Elohim in the congregations, The Lord from the stock of Israel, (or from the quarry of Israel.)”

SPURGEO�, "Ver. 25. The singers went before, the players on instruments followed after. This was the order of the march, and God is to be worshipped evermore with due decorum. First the singers, and lastly the musicians, for the song must lead the music, and not the music drown the singing. In the midst of the vocal and instrumental band, or all around them, were the maidens:among them were the damsels playing with timbrels. Some have imagined that this order indicates the superiority of vocal to instrumental music: but we need not go so far for arguments, when the simplicity and spirituality of the gospel already teach us that truth. The procession depicted in this sublime song was one of joy, and every means was taken to express the delight of the nation in the Lord their God.

COKE, "Psalms 68:25. The singers went before— This verse and the following give some description of the procession. The singers went before; for David had ordered the chief of the Levites to appoint their brethren for singers, by lifting up the voice with joy; 1 Chronicles 15:16. After these came the players on instruments, lutes, and harps, which are played on by the fingers; and between both these, virgins playing on timbrels, and with their voices celebrating the praises of God. The next verse contains what they sang on this occasion, in concert with the band of music. We find it was customary, among the Gentiles themselves in their solemn processions, and before, and after, and during their libations and sacrifices, to sing hymns in praise

of their respective deities: and when they celebrated the supposed advent of their gods, at particular times, and in particular favourite places, it was with the greatest demonstrations of joy, with dancing, music, and songs; and in these things consisted one great part of their religious worship. See Callimachus's Hymn to Apollo, Psalms 68:11-20 in the translation, and the Hymn to Ceres at the beginning; Horace, and Catullus's Secular Odes; and Exodus 15:1.

BE�SO�, "Verse 25-26Psalms 68:25-26. The singers went before — David had ordered the chief of the Levites to appoint their brethren for singers, by lifting up the voice with joy, 1 Chronicles 15:16; the players on instruments followed after —

Of which see 2 Samuel 16:15; 1 Chronicles 13:8. Among them were the damsels —According to the usage; playing on timbrels — And with their voices celebrating the praises of God. Bless ye God in the congregation — This verse contains what they sang on this occasion, in concert with the band of music. From the fountain of Israel — Or, as it is rendered in the margin, and by many others, Ye that are of, or from, the fountain of Israel, or Jacob; that is, all ye people of Israel, derived from the stock or family of Jacob; see Isaiah 48:1. But these words are by some joined to the former clause, thus: Bless the Lord for the fountain of Israel, that is, for that fountain which God hath opened to Israel, for the purging away of sin and uncleanness, as is expressed Zechariah 13:1, even the blood and Spirit of Christ, and all those spiritual blessings which God confers upon his people in the sanctuary, and by his ordinances. But the former sense seems most natural and easy.

WHEDO�, "25. “What is now described, in Psalms 68:25-28, is not the rejoicing over a victory gained in the immediate past, nor the rejoicing over the earlier deliverance at the Red Sea, but Israel’s joyful celebration when it shall have experienced the avenging and redemptive work of his God and King.”— Delitzsch. The Jehovic victories through Israel of the Old Testament, become the harbingers and types of Messiah’s triumphs through the �ew Testament Church.

The singers went before—The order of the triumphal procession to Zion is now given. “The singers” precede; the “players on instruments” follow; in the midst, or between, are the virgins “playing with timbrels.” See on Psalms 68:11, and compare Exodus 15:20-21; 1 Chronicles 13:8; 1 Samuel 18:6-7

26 Praise God in the great congregation; praise the Lord in the assembly of Israel.

BAR�ES, "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.

CLARKE, "Bless ye God - This is what they sung.

GILL, "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.

JAMISO�, "from — or literally, “of”

the fountain of Israel — 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).

SPURGEO�, "Ver. 26. Bless ye God in the congregations. Let the assembled company magnify the God whose ark they followed. United praise is like the mingled perfume which Aaron made, it should all be presented unto God. He blesses us; let him be blessed.Even the Lord, from the fountain of Israel. A parallel passage to that in Deborah's song: "They that are delivered from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the Lord." The seat of the ark would be the fountain of refreshing for all the tribes, and there they were to celebrate his praises. "Drink, "says the old inscription, "drink, weary traveller; drink and pray." We may alter one word, and read it, drink and praise. If the Lord overflows with grace, we should overflow with gratitude. Ezekiel saw an ever growing stream flow from under the altar, and issue out from under the threshold of the sanctuary, and wherever it flowed it gave life: let as many as have quaffed this life giving stream glorify "the fountain of Israel."EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 26-28. This Psalm was sung, it is probable, on the removal of the ark into the City of David. �umbers 10:1-36. It was now that the ark had rest, and the tribes assembled three times a year at Jerusalem, the place that God had chosen. The text is a lively description of their worship.I. Offer a few remarks by way of expounding the passage.1. Israel had their lesser congregations in ordinary every Sabbath day, and their national ones three times a year. Their business in all was to bless God.2. This business was to be carried on by all Israel, beginning at the fountain head, and proceeding through all its streams. God had blessed Israel; let Israel bless God.3. All the tribes are supposed to be present; four are mentioned in the name of the whole, as inhabiting the confines of the land. Their union was a source of joy; they had been divided by civil wars, but now they are met together.4. Those tribes which are named had each something particular attending it. Little Benjamin (see Judges 21:1-25) had nearly been a tribe lacking in Israel, but now appears with its ruler. Judah had been at war with Benjamin: Saul was a Benjamite; David was of Judah: yet they happily lost their antipathy in the worship of God. Zebulun and �aphtali were distant tribes; yet they were there! dark, too, yet there.5. The princes and the people were all together.6. They were supposed to be strong, but were reminded that what they had of strength was of God's commanding. Their union and success, as well as that degree of righteousness among them which exalted the nation, was of God They are not so strong, but that they need strengthening, and are directed to pray as well as praise:

Strengthen, O God, that which thou hast wrought for us.II. Apply the subject. Two things are here exemplified,namely--diligence and brotherly union; and threethings recommended, namely--united praise; unitedacknowledgment that, for what they are, they areindebted to God; and united prayer for future mercies.Each of these affords a rule for us.1. The worship of God must be attended with diligence. There are the princes of Zebulun and �aphtali. They had to travel about two hundred miles three times a year, thither and back again; that is, twelve hundred in a year, twenty-four miles a week. Those who neglect the worship of God for little difficulties show that their heart is not in it, and when they do attend cannot expect to profit: "they have snuffed at it." Those whose hearts are in it often reap great advantage. God blessed the Israelites in their journeys, as well as when there (Psalms 84:6): "The rain filleth the pools; "and so the Christians. There is a peculiar promise to those that seek him early.2. The worship of God must be attended to with brotherly love. All the tribes must go up together. It is a kind law that enjoins social worship; we need each other to stimulate. "O magnify the Lord with me, and let us exalt his name together." God has made us so that we shall be greatly influenced by each other, both to good and evil. It greatly concerns us to cultivate such a spirit. To this end we must cherish an affectionate behaviour in our common intercourse --bear, forbear, and forgive; and, whatever differences we may have, not suffer them to hinder our worship. The tribes, as we have seen, had their differences; yet they were there. When all Israel met at Hebron to anoint David king, what should we have said if some had kept away because others went?3. Our business, when assembled, must be to bless God in our congregations; and a pleasant work this is. Israel had reasons, and good reasons, and Christians more. Thank him for his unspeakable gift; bless him for the means of grace, and the hopes of glory. Bless him; he "healeth all thy diseases, "etc. Psalms 103:1-22. This is an employment that fits for heaven. The tears of a mourner in God's house were supposed to defile his altar. We may mourn for sin; but a fretful spirit, discontented and unthankful, defiles God's altar still.4. Another part of our business is to unite in acknowledging that whatever we are, we owe it to God alone; "Thy God hath commanded thy strength." We possess a degree of strength both individually and socially. Art thou strong in faith, in hope, in zeal? It is in him thou art strong. Are we strong as a society? It is God that increaseth us with men like a flock; it is he that keeps us in union, gives us success, etc.5. Another part of our business must be to unite in prayer for future mercies. We are not so strong, either as individuals or societies, but that there is room for increase; and this is the proper object of prayer. God has wrought a great work for us in regeneration. God has wrought much for us as a church in giving us increase, respect, and room in the earth. Pray that each may be increased; or, in the words of the text: Strengthen, O God, that which thou hast wrought for us. Are there none who are strangers to all this? Andrew Fuller.

COKE, "Psalms 68:26. Bless ye God in the congregations— i.e. "Let all the assemblies of his people, and all who join them, celebrate the wonderful works and praises of God; even the Lord (repeat the words bless ye) from the fountain of Israel;" i.e. all you who are of the posterity of Israel: Deuteronomy 11:28. It became them in an especial manner to bless God for the signal favours that he had bestowed upon them. See Hosea 13.

ELLICOTT, "(26) Bless ye.—Apparently these words are part of the processional hymn. But in Judges 5:9 a similar outburst of praise appears to come from the poet.

From the fountain of Israel.—A comparison with Isaiah 48:1; Isaiah 51:1, certainly allows us to understand this in the congregations sprung from the head waters (as we say) of the races, i.e., the patriarchal ancestors. At the same time if there were any mode of taking the words literally instead of figuratively it would be preferable.

27 There is the little tribe of Benjamin, leading them, there the great throng of Judah’s princes, and there the princes of Zebulun and of �aphtali.

BAR�ES, "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, - רגמה

rigmâh - means crowd, throng, band. It never means “council.” The idea is, evidently,

that large numbers of the tribe of Judah attended - that the “princes” or leaders were accompanied by throngs of their own people; in allusion to the fact that Judah was one of the largest of the tribes of Israel - and in contrast with Benjamin, which was few in number, and yet thus occupied the most honorable place as having “charge” of the arrangements.

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.

CLARKE, "There is little Benjamin - This is a description of another part of the procession.

GILL, "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.

SPURGEO�, "Ver. 27. There is little Benjamin with their ruler. The tribe was small, having been greatly reduced in numbers, but it had the honour of including Zion within its territory. "And of Benjamin he said, The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders." Little Benjamin had been Jacob's darling, and now the tribe is made to march first in the procession, and to dwell nearest to the holy place.The princes of Judah and their council. Judah was a large and powerful tribe, not with one governor, like Benjamin, but with many princes "and their company, "for so the margin has it. "From thence is the shepherd, the stone of Israel, "and the tribe was a quarry of stones wherewith to build up the nations: some such truth is hinted at in the Hebrew.The princes of Zebulun, and the princes of �aphtali. Israel was there, as well as Judah; there was no schism among the people. The north sent a representative contingent as well as the south, and so the long procession set forth the hearty loyalty of all the tribes to their Lord and King. O happy day, when all believers shall be one around the ark of the Lord; striving for nothing but the glory of the God of grace.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 26-28. This Psalm was sung, it is probable, on the removal of the ark into the City of David. �umbers 10:1-36. It was now that the ark had rest, and the tribes assembled three times a year at Jerusalem, the place that God had chosen. The text is a lively description of their worship.I. Offer a few remarks by way of expounding the passage.1. Israel had their lesser congregations in ordinary every Sabbath day, and their national ones three times a year. Their business in all was to bless God.2. This business was to be carried on by all Israel, beginning at the fountain head,

and proceeding through all its streams. God had blessed Israel; let Israel bless God.3. All the tribes are supposed to be present; four are mentioned in the name of the whole, as inhabiting the confines of the land. Their union was a source of joy; they had been divided by civil wars, but now they are met together.4. Those tribes which are named had each something particular attending it. Little Benjamin (see Judges 21:1-25) had nearly been a tribe lacking in Israel, but now appears with its ruler. Judah had been at war with Benjamin: Saul was a Benjamite; David was of Judah: yet they happily lost their antipathy in the worship of God. Zebulun and �aphtali were distant tribes; yet they were there! dark, too, yet there.5. The princes and the people were all together.6. They were supposed to be strong, but were reminded that what they had of strength was of God's commanding. Their union and success, as well as that degree of righteousness among them which exalted the nation, was of God They are not so strong, but that they need strengthening, and are directed to pray as well as praise: Strengthen, O God, that which thou hast wrought for us.II. Apply the subject. Two things are here exemplified,namely--diligence and brotherly union; and threethings recommended, namely--united praise; unitedacknowledgment that, for what they are, they areindebted to God; and united prayer for future mercies.Each of these affords a rule for us.1. The worship of God must be attended with diligence. There are the princes of Zebulun and �aphtali. They had to travel about two hundred miles three times a year, thither and back again; that is, twelve hundred in a year, twenty-four miles a week. Those who neglect the worship of God for little difficulties show that their heart is not in it, and when they do attend cannot expect to profit: "they have snuffed at it." Those whose hearts are in it often reap great advantage. God blessed the Israelites in their journeys, as well as when there (Psalms 84:6): "The rain filleth the pools; "and so the Christians. There is a peculiar promise to those that seek him early.2. The worship of God must be attended to with brotherly love. All the tribes must go up together. It is a kind law that enjoins social worship; we need each other to stimulate. "O magnify the Lord with me, and let us exalt his name together." God has made us so that we shall be greatly influenced by each other, both to good and evil. It greatly concerns us to cultivate such a spirit. To this end we must cherish an affectionate behaviour in our common intercourse--bear, forbear, and forgive; and, whatever differences we may have, not suffer them to hinder our worship. The tribes, as we have seen, had their differences; yet they were there. When all Israel met at Hebron to anoint David king, what should we have said if some had kept away because others went?3. Our business, when assembled, must be to bless God in our congregations; and a pleasant work this is. Israel had reasons, and good reasons, and Christians more. Thank him for his unspeakable gift; bless him for the means of grace, and the hopes of glory. Bless him; he "healeth all thy diseases, "etc. Psalms 103:1-22. This is an employment that fits for heaven. The tears of a mourner in God's house were supposed to defile his altar. We may mourn for sin; but a fretful spirit, discontented

and unthankful, defiles God's altar still.4. Another part of our business is to unite in acknowledging that whatever we are, we owe it to God alone; "Thy God hath commanded thy strength." We possess a degree of strength both individually and socially. Art thou strong in faith, in hope, in zeal? It is in him thou art strong. Are we strong as a society? It is God that increaseth us with men like a flock; it is he that keeps us in union, gives us success, etc.5. Another part of our business must be to unite in prayer for future mercies. We are not so strong, either as individuals or societies, but that there is room for increase; and this is the proper object of prayer. God has wrought a great work for us in regeneration. God has wrought much for us as a church in giving us increase, respect, and room in the earth. Pray that each may be increased; or, in the words of the text: Strengthen, O God, that which thou hast wrought for us. Are there none who are strangers to all this? Andrew Fuller.Ver. 27. Benjamin, Judah, Zebulun, �aphtali. The two royal tribes,1. That of Benjamin, from which the first king sprang;2. That of Judah, from which the second; and the two learned tribes, Zebulun and �aphtali. And we may note, that the kingdom of the Messiah should at length be submitted to by all the potentates and learned men in the world. Henry Hammond.Ver. 27. Benjamin, Judah, Zebulun, �aphtali. The same tribes are prominent in the �ew Testament, as foremost in the battle of the church against the world. Paul, the "least" of the apostles (1 Corinthians 15:8-10), was by origin Saul of Benjamin (Philippians 3:5). Christ, "the Lion of the tribe of Judah, "James and John, the brothers, the other James, Thaddaeus, and Simon, were from Judah, and the other apostles were from �ephthalim and Zabulon, or Galilee (Matthew 4:13). A. R. Fausset.Ver. 27. Their ruler. The prince of that tribe. The Greek version saith, in a trance; taking the Hebrew Mdr to be of Mdr, though it be not found elsewhere in this form; yet rare words but once used are sundry times found in this and other Psalms. These things applied to Christ's times and after are very mystical. Benjamin, the least, is put here first; so in the heavenly Jerusalem, the first foundation is a jasper (Revelation 21:19), which was the last precious stone in Aaron's breastplate, on which Benjamin's name was graven (Exodus 28:10; Exodus 28:20-21). In this tribe Paul excelled as a prince of God, though one of the least of the apostles (1 Corinthians 15:8-10), who was converted in a trance or ecstasy (Acts 9:3-4, etc.); and in ecstasies he and other apostles saw the mysteries of Christ's kingdom. Henry Ainsworth.Ver. 27. Their council; or, their stone, the Messiah, that sprang from Judah, Genesis 49:24, Psalms 118:22. John Gill.Ver. 27-28. There are all the twelve tribes of Israel with their rulers present, to conduct the ark of God to the hill, in which it pleaseth him to dwell; for, though all the tribes are not mentioned, these which are named, include the whole, since Zebulun and �aphtali are the most remote, and Judah and Benjamin the nearest tribes to Zion. Benjamin was a dwindled family through the signal depopulation of that tribe, from which it never entirely recovered. Jude 20:43-48, 1 Chronicles 12:29. Edward Garrard Marsh, in "The Book of Psalms translated into English Verse... with Practical and Explanatory �otes." 1832.

COKE, "Psalms 68:27. There is little Benjamin with their ruler— There is no need of this supplemental preposition with; for as Benjamin is styled little, because he was the least of the tribes, so he is called their ruler or commander, because Saul, their first king, was of that tribe; and I apprehend that David particularly mentions the tribe of Benjamin not only to do honour to them, but to shew their affection to him, and attachment to his interest, by attending him, as he now made his public entry as king of Israel into Jerusalem, established himself in the throne in that capital, and thereby cut off all hopes of the kingdom's ever returning to the former tribe and family. It is no wonder he should mention the princes of Judah and their council; because he was of that tribe, and elected by them to be their king. This tribe was certainly the council or chief support of the Israelitish constitution, both in the cabinet and in the field; in the former it had the lead: the founder of this tribe was in a peculiar manner worthy of the title of counsellor; he being the person who prevailed over his brethren, not to kill, but sell their brother to the Midianites: he acted as a counsellor to Jacob himself; in persuading him to consent to their going into Egypt; nay, he was a counsellor to Joseph too, whose policy he baffled in the most pathetic speech that can be conceived. The dignity of counsel belonged to his descendants, as they partook of the honours of David, elected from among them; whom all the tribes acknowledged as their lawful sovereign, and from whom descended a very long race of kings; as they had in their tribe the throne, the temple, and the metropolis; and as all the tribes were enjoined to go thither at all solemn festivals to worship. We need not mention that our Blessed Lord, styled the Mighty Counsellor by the prophet Isaiah, was descended from, and crowned the dignities which always belonged to this tribe. See Durrell's Parallel Prophesies, p. 52. The princes of Zabulun and �aphtali are added, as the most remote, to shew the unanimity of the whole nation, and of all the tribes far and near, in attending this solemnity; to testify their willing acknowledgment of David for their king, and their consent that henceforward Jerusalem, the city of David, should be declared and esteemed as the capital of the whole nation.

ELLICOTT, "(27) There is . . .—The procession is apparently a representative one. and the conjecture is probable which refers the selection of Zebulun and �aphtali to their prominence in Deborah’s song. Benjamin may owe its position to the fact that it gave the nation its first king, and Judah would naturally figure in the pomp as the tribe of David. But other considerations besides may have had weight. The selection may have been made as representative of the two kingdoms.

Their ruler.—The Hebrew word has always a sense of a high-handed conqueror’s rule, with the possible exception of Jeremiah 5:31. There is probably still a reference to Saul and his conquests—“little Benjamin who conquered for thee,” or, possibly, here Benjamin takes the victor’s place as leader of the procession.

Their council.—The reading must certainly be changed in accordance with Psalms 55:14. Their crowd, or company.

BE�SO�, "Psalms 68:27. There is little Benjamin — Present in this solemn pomp of

carrying the ark to Zion, under the conduct of David their king. That tribe is called little, partly because it was the youngest, as being descended from Jacob’s youngest son, and principally because it was exceedingly diminished, and almost annihilated under the judges. And he notices it particularly here, both because it was nearest to Judah, and to the place to which the ark was now carried; and also to signify 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 unwilling 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 at the head of them. Hebrew, Benjamin their ruler; the tribe which had lately swayed the sceptre, but now submitted to David. The princes of Judah — It is no wonder that he should mention the princes of this tribe, because he was elected by them to be their king; their council — “This tribe was certainly the council or chief support of the Israelitish constitution, both in the cabinet and the field; in the former it had the lead. The princes of Zebulun and �aphtali are added, as the most remote, to show the unanimity of the whole nation, and of all the tribes far and near, in attending this solemnity; to testify their willing acknowledgment of David for their king, and their consent, that henceforward Jerusalem, the city of David, should be declared and esteemed the capital of the whole nation.”

WHEDO�, "27. Little Benjamin—Or, Benjamin the younger, as the word often signifies, (Genesis 43:33; Genesis 48:13;) or it may here denote “little” or few as to numbers, compared with other tribes, and from the cause mentioned Judges 20:47. This also would contrast with Judah, if we take רגמה, (rigmah,) council, in the more obvious sense of multitude, thus: “Little Benjamin… the princes of Judah, their multitude.” The tribes mentioned represent not only the extreme parts of the land, but such as had distinguished themselves by their valour, strength, or dominion.

There—In the procession.

Benjamin with their ruler—Compliment to Saul, who had signalized himself by conquest. 1 Samuel 14:46-48.

Princes of Judah—See Genesis 49:8-10; Psalms 60:7.

With their council— With their throng of population, as above.

Zebulun, and… �aphtali— Two of the most distinguished of the northern tribes. Judges 5:18

28 Summon your power, God[j];

show us your strength, our God, as you have done before.

BAR�ES, "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.

CLARKE, "Thy God hath commanded - This and the following verses is what they sung.

GILL, "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.

HE�RY, "That we seek unto him, and depend upon him, for the perfecting of what he has begun, Psa_68:28. In the former part of the verse the psalmist speaks to Israel: “Thy God has commanded thy strength; that is, whatever is done for thee, or whatever strength thou hast to help thyself, it comes from God, his power and grace, and the word which he has commanded; thou hast no reason to fear while thou hast strength of God's commanding, and no reason to boast while thou hast no strength but what is of his commanding.” In the latter part he speaks to God, encouraged by his experiences: “Strengthen, O God! that which thou hast wrought for us. Lord, confirm what thou hast commanded, perform what thou hast promised, and bring to a happy end that good work which thou hast so gloriously begun.” What God has wrought he will strengthen; where he has given true grace he will give more grace. Some make this whole verse to be a believer's address to the Messiah, whom David calls God, as he had done, Psa_45:6, Psa_45:8. “Thy God” (God the Father) “has commanded thy strength, has made thee strong for himself, as the man of his right hand (Psa_80:17), has treasured up strength in thee for us; therefore we pray that thou, O God the Son! wilt strengthen what thou hast wrought for us, wilt accomplish thy undertaking for us by finishing thy good work in us.”

JAMISO�, "Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.

CALVI�, "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 inJerusalem — 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.

SPURGEO�, "The prophet now puts into the mouth of the assembly a song, foretelling the future conquests of Jehovah.Ver. 28. Thy God hath commanded thy strength. His decree had ordained the nation strong, and his arm had made them so. As a commander in chief, the Lord made the valiant men pass in battle array, and bade them be strong in the day of conflict. This is a very rich though brief sentence, and, whether applied to an individual believer, or to the whole church, it is full of consolation.Strengthen, O God, that which thou hast wrought for us. As all power comes from God at first, so its continual maintenance is also of him. We who have life should pray to have it more "abundantly; "if we have strength we should seek to be still more established. We expect God to bless his own work. He has never left any work unfinished yet, and he never will. "When we were without strength, in due time Christ died for the ungodly; "and now, being reconciled to God, we may look to him to perfect that which concerneth us, since he never forsakes the work of his own hands.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 26-28. See Psalms on "Psalms 68:26" for further information.I. Offer a few remarks by way of expounding the passage.1. Israel had their lesser congregations in ordinary every Sabbath day, and their national ones three times a year. Their business in all was to bless God.2. This business was to be carried on by all Israel, beginning at the fountain head, and proceeding through all its streams. God had blessed Israel; let Israel bless God.

3. All the tribes are supposed to be present; four are mentioned in the name of the whole, as inhabiting the confines of the land. Their union was a source of joy; they had been divided by civil wars, but now they are met together.4. Those tribes which are named had each something particular attending it. Little Benjamin (see Judges 21:1-25) had nearly been a tribe lacking in Israel, but now appears with its ruler. Judah had been at war with Benjamin: Saul was a Benjamite; David was of Judah: yet they happily lost their antipathy in the worship of God. Zebulun and �aphtali were distant tribes; yet they were there! dark, too, yet there.5. The princes and the people were all together.6. They were supposed to be strong, but were reminded that what they had of strength was of God's commanding. Their union and success, as well as that degree of righteousness among them which exalted the nation, was of God. They are not so strong, but that they need strengthening, and are directed to pray as well as praise: Strengthen, O God, that which thou hast wrought for us.II. Apply the subject. Two things are here exemplified,namely--diligence and brotherly union; and threethings recommended, namely--united praise; unitedacknowledgment that, for what they are, they areindebted to God; and united prayer for future mercies.Each of these affords a rule for us.1. The worship of God must be attended with diligence. There are the princes of Zebulun and �aphtali. They had to travel about two hundred miles three times a year, thither and back again; that is, twelve hundred in a year, twenty-four miles a week. Those who neglect the worship of God for little difficulties show that their heart is not in it, and when they do attend cannot expect to profit: "they have snuffed at it." Those whose hearts are in it often reap great advantage. God blessed the Israelites in their journeys, as well as when there (Psalms 84:6): "The rain filleth the pools; "and so the Christians. There is a peculiar promise to those that seek him early.2. The worship of God must be attended to with brotherly love. All the tribes must go up together. It is a kind law that enjoins social worship; we need each other to stimulate. "O magnify the Lord with me, and let us exalt his name together." God has made us so that we shall be greatly influenced by each other, both to good and evil. It greatly concerns us to cultivate such a spirit. To this end we must cherish an affectionate behaviour in our common intercourse--bear, forbear, and forgive; and, whatever differences we may have, not suffer them to hinder our worship. The tribes, as we have seen, had their differences; yet they were there. When all Israel met at Hebron to anoint David king, what should we have said if some had kept away because others went?3. Our business, when assembled, must be to bless God in our congregations; and a pleasant work this is. Israel had reasons, and good reasons, and Christians more. Thank him for his unspeakable gift; bless him for the means of grace, and the hopes of glory. Bless him; he "healeth all thy diseases, "etc. Psalms 103:1-22. This is an employment that fits for heaven. The tears of a mourner in God's house were supposed to defile his altar. We may mourn for sin; but a fretful spirit, discontented and unthankful, defiles God's altar still.

4. Another part of our business is to unite in acknowledging that whatever we are, we owe it to God alone; "Thy God hath commanded thy strength." We possess a degree of strength both individually and socially. Art thou strong in faith, in hope, in zeal? It is in him thou art strong. Are we strong as a society? It is God that increaseth us with men like a flock; it is he that keeps us in union, gives us success, etc.5. Another part of our business must be to unite in prayer for future mercies. We are not so strong, either as individuals or societies, but that there is room for increase; and this is the proper object of prayer. God has wrought a great work for us in regeneration. God has wrought much for us as a church in giving us increase, respect, and room in the earth. Pray that each may be increased; or, in the words of the text: Strengthen, O God, that which thou hast wrought for us. Are there none who are strangers to all this? Andrew Fuller.Ver. 27-28. See Psalms on "Psalms 68:27" for further information.Ver. 28. Thy God hath commanded thy strength. Singularly appropriate to the occasion for which they were composed are these stimulating words. The ark of God had during several years been kept in private houses. David had pitched a tent for its reception, and intended providing a better shrine; he would deposit the ark in the temporary sanctuary, and he gathers thirty thousand chosen men of Israel, and with these and with a multitude of the people he proceeds to the house in which the ark had been kept. The people can render the service of song, so "David and all the house of Israel played before the Lord on all manner of instruments made of fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals" (2 Samuel 6:5). The breach of Uzzah delayed the restoration of the ark three months; but David returned to the work, and with gladness, with burnt offerings and peace offerings, with feasting, dancing, and the sound of a trumpet, he brought in the ark of the Lord, and set it in its place in the tabernacle he had pitched for it. David can provide a sacred place for the ark of his God, and his "God has commanded his strength." Thirty thousand chosen men can attend on this occasion, and a multitude besides. Then, why should they tarry at home? The occasion is worthy of their presence, and their "God has commanded their strength." There are sweet singers and skilful players in Israel, and why should they be silent. The occasion calls for praise, and their "God has commanded their strength." There are cattle upon the thousand hills of Canaan, and shall no sacrifice be brought? The occasion demands oblations, and Israel's "God has commanded their strength." There is a mountain in Canaan, beautiful for situation, and rich in historic association. God's ark can be brought to this mountain, and if it can be, it ought to be, for Israel's God has commanded Israel's strength. There are twelve tribes in Israel which may unite in bringing up God's ark, then let none hold back, for their "God has commanded their strength." Thy strength is thy best--all that is within thee; all that thou canst do, and be, and become; and all that thou hast--the two mites, if these be all, and the alabaster box of spikenard, very costly, if this be thy possession... By that which God is in himself, by that which God is to us, by law on the heart, and by law oral and written, by the new kingdom of his love, and by all his benefits, Thy God commands thy strength. He speaks from the beginning, and from the end of time, from the midst of chaos, and from the new heavens and new earth, from Bethel and from Gethsemane, from Sinai and from Calvary, and he

saith to us all, "My son, give me thine heart, " consecrate to me thy best, and devote to me thy strength. Samuel Martin.

COFFMA�, "Verse 28PRAYER FOR GOD TO DESTROY E�EMIES

"Thy God hath commanded thy strength:

Strengthen, O God, that which thou hast wrought for us.

Because of thy temple at Jerusalem

Kings shall bring presents unto thee.

Rebuke the wild beast of the reeds,

The multitude of the bulls, with the calves of the peoples:

Trampling under foot the pieces of silver:

He hath scattered the peoples that delight in war.

Princes shall come out of Egypt;

Ethiopia shall haste to spread out her hands unto God."

"Thy temple at Jerusalem" (Psalms 68:29). David conceived the idea of building God a temple, and here envisioned the completion of it, two great steps toward that objective already having occurred: (1) David had purchased the site where the temple would be built; and (2) now the ark of the covenant was about to be enshrined in the temporary temple called the tabernacle. The tabernacle was often called "the temple" in Scripture, as we have repeatedly pointed out.

"Kings shall bring presents unto thee" (Psalms 68:29). David's prophecy here was gloriously fulfilled. King Herod in the ages to come would spend millions of dollars on a single gift of the "golden doors" of that later temple.

"Wild beast ... bulls ... calves" (Psalms 68:30). "These are symbols for foreign kings,"[17] which were hostile toward God's people. The "bulls" were the kings and generals, and the "calves" were the people led by them.

"Trampling under foot the pieces of silver" (Psalms 68:30). This indicates that, "God treats the tribute of the heathen with contempt."[18]

COKE, "Psalms 68:28. Thy God hath commanded thy strength— i.e. The great power of the Israelites, and the height of glory and strength to which the kingdom of

David had arisen, was the work of God; which naturally makes way for the petition following, Strengthen, O God, that which thou hast wrought for us. "Let the foundation of our present happiness be firm and durable."

BE�SO�, "Psalms 68:28. Thy God, O Israel, hath commanded — Hath ordained, or effectually procured; thy strength — All that strength and power which thou hast effectually exerted at any time against thine enemies, and which is now greatly increased by the union of all the tribes under one head. In other words, the great power of the Israelites, and the height of glory and strength to which the kingdom of David had arisen, were the work of God. This naturally makes way for the petition following: Strengthen, O God, that which thou hast wrought in us — Let the foundation of our present happiness be firm and durable.

EXPOSITORS DICTIO�ARY OF TEXTS, "God"s Work for Us (A Sermon to Citizen Soldiers)

Psalm 68:28

This Psalm reconciles, interprets, enforces with most instructive power the contrasted thoughts which are pressed upon us by the festival and by the unwonted gathering here today.

I. At first sight there is something strange and incongruous in the assembling within these walls of an armed force when we are commemorating the mission of the Spirit of peace. But if I understand the two things rightly, this strangeness, this incongruity, is only on the surface. The festival may help us to feel that a citizen army is a true expression of Christian faith. For we have a noble inheritance to be kept at all costs for the sake of the whole family of God. In our national character, in our national situation, in our national opportunities we have received a gift from God; a gift which we are bound to use and to develop; a gift which we are bound to guard and consecrate; a gift which we are bound to administer in unselfish devotion for the good of all who are made one in Christ.

II. I do not forget that there are forces at work among us which tend to separate class from class, and to set one against another in fratricidal rivalry. I do not forget that some would represent loyal homage to rank and blood as derogatory to the generous Spirit which it purifies. But I am sure that the great heart of England is sound still. We believe—the whole framework of our life helps, nay forces us to believe—that our manhood is one, and, at the same time, in order that the whole may be one, differentiated in countless fragments of which each fulfils its proper office.

III. If Europe is to learn that manifold service is the true condition of unity, that order is the one foundation of progress, England must be the teacher. �o one can recognize more gladly than I do the priceless benefits which the great nations of the Continent have conferred upon mankind at large and upon ourselves. But now they in turn are looking to us. They want what we have been trained to offer, if we have

not wasted the heritage of our fathers, in the example of an energetic, a multiform, a harmonious national life. We have our own dangers great and terrible, but we shall meet them most effectively by striving as best we can to keep the charge which God has been pleased to give us for others. And for this reason the citizen soldier offers in his free-will service the image of the character which God now requires us to foster. He shows to us by the arms which he carries, and by the uniform which he wears, that there is something worth living for more precious than life itself; that the softness of luxury is a poorer thing in every way than patient effort. Endurance, obedience, self-sacrifice, these three express the teachings of his work; and those who love England best, and trust her future most boldly, will know whether it is not these three which must be with us if the nation is to fulfil its appointed task.

—B. F. Westcott, Peterborough Sermons, p361.

EBC 28-31, "The next strophe (Psalms 68:28-31) is the prayer of the procession. It fails into two parts of two verses each, of which the former verse is petition, and the latter confident anticipation of the results of answered prayer. The symmetry of the whole requires the substitution in Psalms 68:28 of "command" for "hath commanded." God’s strength is poetically regarded as distinct from Himself and almost personified, as "lovingkindness" is in Psalms 42:8. The prayer is substantially equivalent to the following petition in Psalms 68:28 b. �ote how "strength" occurs four times in Psalms 68:33-35. The prayer for its present manifestation is, in accordance with the historical retrospect of the first part, based upon God’s past acts. It has been proposed to detach "From Thy Temple" from Psalms 68:20, and to attach it to Psalms 68:28. This gets over a difficulty, but unduly abbreviates Psalms 68:29, and is not in harmony with the representation in the former part, which magnifies what God has wrought, not "from the Temple," but in His progress thither. �o doubt the retention of the words in Psalms 68:29 introduces a singular expression there. How can presents be brought to God "from Thy Temple"? The only explanation is that "Temple" is used in a restricted sense for the "holy place," as distinguished from the "holy of holies," in which the ark was contained. The tribute bearers stand in that outer sanctuary, and thence present their tokens of fealty. The city is clustered round the Temple mount, and therefore the psalm says, "Thy Temple above Jerusalem." One is tempted to read "unto" instead of "from"; for this explanation can scarcely be called quite satisfactory. But it seems the best that has been suggested. The submission of kings of unnamed lands is contemplated as the result of God’s manifestation of strength for Israel. Psalms 68:30 resumes the tone of petition, and maintains it throughout. "The beast of the reeds," probably the crocodile, is a poetic designation for Egypt, the reference to which is claimed by both the defenders of the Davidic and of the post-exilic date as in their favour. The former say that, in David’s day, Egypt was the greatest world power known to the Hebrews; and the latter, that the mention of it points to the time when Israel lay exposed to the attacks of Seleucidae on the one hand and of Ptolemies on the other. Why, then, should only one of the two hostile neighbours be mentioned here? "Bulls" are a standing emblem of leaders of nations, and "calved" are accordingly their subjects. The two metaphors are naturally connected, and the correction "leaders of the peoples" is unnecessary, and a prosaic intermingling of

figure and fact.

�ISBET, "DIVI�E STRE�GTH‘Thy God hath sent forth strength for thee.’Psalms 68:28 (Prayer Book Version)What is it that every one of us complains of so frequently in our spiritual life? Is it not our own want of power, our own weakness? We look into our life and see how much there is in it which should be different. We feel the need of listening to that word which is spoken to us so continually by the still small voice of God whispering in our hearts and consciences, ‘Friend, go up higher.’ And yet we say that, notwithstanding our effort and intention, our condition remains what it was. True, we do inherit from Adam the taint of sin, but what then?

I. A new life has been given to us.—We have not only been born of our parents, but we have been born again of water and the Holy Ghost. Being by nature born in sin and the children of wrath, we are by Baptism made the children of grace. The children of grace receive, then and there, from Almighty God grace by that new birth, grace by the gift of the Holy Spirit, a grace which enables each one of us to say as St. Paul said: ‘I can—notwithstanding my weakness and my imperfection—I can do all things through Christ which strengtheneth me.’ ‘I cannot,’ finds no place in the Christian’s vocabulary. ‘I will not’—alas! too often we meet with that, not only in others, but in ourselves. But ‘I cannot’ has no existence for a Christian. ‘I can do all things through Christ which strengtheneth me.’ And mark it well—‘all things.’ We most of us think we can overcome certain propensities in our nature. We know, thank God, that we have been able to make some progress in spiritual things, but then there is that particular sin which does so easily beset us. That is an evil which we cannot eradicate. There is the word again, ‘cannot.’ ‘I can do all things through Christ which strengtheneth me.’ And see what St. Paul had to go through in his ‘all things,’ see how he had to suffer. Look at the description he gives of the toils, and troubles, and miseries that befell him. Yet he triumphed over them all, and he is a saint in the heavenly Jerusalem, rejoicing in the full sunshine of the Presence of the Most High. You and I are to be the same.

II. The grace by which we are enabled to do all things through Christ.—This grace is given to us in full measure, given to us, as we have seen, at the very threshold of our life, ere yet we know good from harm. As tender innocents, Christ takes us in His arms, signs us with the sign of His grace, washes us in the water of Baptism, and puts upon us the robe of righteousness. �or is that only so, but as soon as we have come to years of discretion, as we are feeling the great struggle of life, there is more grace. There is that special rite of God’s Church, which we call by the very title of strengthening, for Confirmation is, as you know, nothing but strengthening, making firm and strong. And that is the special gift given by the Holy Ghost, and day by day, if we will, that same Holy Spirit is granted to us, giving us the grace that we need to do all things. Do we need a right judgment? To whom shall we appeal but to that same Holy Spirit? Do we need purity? To whom shall we appeal save to that Blessed Spirit? ‘Cleanse the thoughts of our hearts by the inspiration of Thy Holy Spirit.’ Do we need that most excellent gift of charity? ‘Send Thy Holy Ghost, and

pour into our hearts that most excellent gift of charity.’ Yes, ever and always, we must approach the Holy Spirit, and plead with Him for this grace, this strength which He gives us. We must ask for God’s Holy Spirit. ‘Take not Thy Holy Spirit from us, establish us with Thy free Spirit’—this must be the appeal of our heart, ever and always, and we shall find how true it is: ‘Thy God hath sent forth strength for thee.’

III. ‘Thy God’—mark the words of the Psalmist—‘Thy God hath sent forth strength for thee.’ It is the personal God coming to each individual with just that strength which is absolutely needful for its spiritual welfare, and without which that soul cannot make progress. So for you and for me, depend upon it, there is no excuse that we cannot do this or that. ‘I can do all things.’

—Rev. Canon R. R. Bristow.

K&D 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. The language of Psa_68:29 is addressed to Israel, or rather to its king (Psa_86:16; Psa_

110:2): God, to whom everything is subject, has given Israel עז, victory and power over

the world. Out of the consciousness that He alone can preserve Israel upon this height of power upon which it is placed, who has placed it thereon, grows the prayer: establish

for ŭ, as is frequently the case, and with the accent on the ultima on account ו with עו¦ה)

of the following Aleph, vid., on Psa_6:5), Elohim, that which Thou hast wrought for us;

roborare, as in Pro_8:28; Ecc_7:19, lxx δυνάµωσον, Symmachus Uνίσχυσον. It might ,עזז

also be interpreted: show Thyself powerful (cf. 21:14 ,רומה), Thou who (Isa_42:24) hast

wrought for us (עלz as in Isa_43:13, with ל�, like עשה�ל�, Isa_64:3); but in the other way of

taking it the prayer attaches itself more sequentially to what precedes, and Psa_62:12

shows that זו can also represent the neuter. Hitzig has a still different rendering: the

powerful divine help, which Thou hast given us; but although - instead of - .in the stat ת

construct. is Ephraimitish style (vid., on Psa_45:5), yet עו¦ה for עז is an unknown word,

and the expression “from Thy temple,” which is manifestly addressed to Elohim, shows

that ��עלz is not the language of address to the king (according to Hitzig, to

Jehoshaphat). The language of prayerful address is retained in Psa_68:30. From the

words מהיכלך�על�ירושלם there is nothing to be transported to Psa_68:29 (Hupfeld); for

Psa_68:30 would thereby become stunted. The words together are the statement of the

starting-point of the oblations belonging to יובילו: starting from Thy temple, which soars

aloft over Jerusalem, may kings bring Thee, who sittest enthroned there in the Holy of

holies, tributary gifts (שי as in Psa_76:12; Psa_18:7). In this connection (of prayer) it is the expression of the desire that the Temple may become the zenith or cynosure, and Jerusalem the metropolis, of the world. In this passage, where it introduces the seat of

religious worship, the taking of מן as expressing the primary cause, “because or on

account of Thy Temple” (Ewald), is not to be entertained.

In Psa_68:31 follows a summons, which in this instance is only the form in which the

prediction clothes itself. The “beast of the reed” is not the lion, of which sojourn among the reeds is not a characteristic (although it makes its home inter arundineta Mesopotamiae, Ammianus, Psa_18:7, and in the thickets of the Jordan, Jer_49:19; Jer_50:44; Zec_11:3). The reed is in itself an emblem of Egypt (Isa_36:6, cf. Psa_19:6), and it is therefore either the crocodile, the usual emblem of Pharaoh and of the power of

Egypt (Eze_29:3, cf. Psa_74:13.) that is meant, or even the hippopotamus (Egyptian p-

ehe-môut), which also symbolizes Egypt in Isa_30:6 (which see), and according to Job_

40:21 is more appropriately than the crocodile (םo3התנין�אשר�, Isa_27:1) called ת�קנהoה. Egypt appears here as the greatest and most dreaded worldly power. Elohim is to check

the haughty ones who exalt themselves over Israel and Israel's God. 3יריםC, strong ones,

are bulls (Psa_22:13) as an emblem of the kings; and עגלי explains itself by the genit.

epexeg. ע�ים�.gexep: together with (Beth of the accompaniment as in Psa_68:31, Psa_

66:13, and beside the plur. humanus, Jer_41:15) the calves, viz., the peoples, over whom those bulls rule. With the one emblem of Egypt is combined the idea of defiant self-confidence, and with the other the idea of comfortable security (vid., Jer_46:20.). That which is brought prominently forward as the consequence of the menace is moulded in

keeping with these emblems. סzמתר, which has been explained by Flaminius

substantially correctly: ut supplex veniat, is intended to be taken as a part. fut.

(according to the Arabic grammar, pâl muqaddar, lit., a predisposed condition). It thus

comprehensively in the singular (like עבר in Psa_8:9) with one stroke depicts thoroughly

humbled pride; for רפס (cf. רמס) signifies to stamp, pound, or trample, to knock down,

and the Hithpa. either to behave as a trampling one, Pro_6:3, or to trample upon one's self, i.e., to cast one's self violently upon the ground. Others explain it as conculcandum se praebere; but such a meaning cannot be shown to exist in the sphere of the Hebrew Hithpael; moreover this “suffering one's self to be trampled upon” does not so well suit

the words, which require a more active sense, viz., י־כסףª3רcep, in which is expressed the

idea that the riches which the Gentiles have hitherto employed in the service of God-opposed worldliness, are no offered to the God of Israel by those who both in outward

circumstances and in heart are vanquished (cf. Isa 60; 9). רץ־>סף (from רצץ, confringere)

is a piece of uncoined silver, a bar, wedge, or ingot of silver. In 3¦ר there is a wide leap

from the call ערe to the language of description. This rapid change is also to be found in other instances, and more especially in this dithyrambic Psalm we may readily give up

any idea of a change in the pointing, as 3¦ר or 3¦ר (lxx διασκόρπισον); 3¦ר, as it stands, cannot be imperative (Hitzig), for the final vowel essential to the imperat. Piel is wanting. God hath scattered the peoples delighting in war; war is therefore at an end, and the peace of the world is realized.

In Psa_68:32, the contemplation of the future again takes a different turn: futures

follow as the most natural expression of that which is future. The form יאתיו, more

usually found in pause, here stands pathetically at the beginning, as in Job_12:6. השמ�ים,

compared with the Arabic chšm (whence Arab. chaššm, a nose, a word erroneously denied

by Gesenius), would signify the supercilious, contemptuous (cf. Arab. âšammun, nasutus,

as an appellation of a proud person who will put up with nothing). On the other hand,

compared with Arab. pšm, it would mean the fat ones, inasmuch as this verbal stem (root

Arab. pšš, cf. 2 ,השרתSa_22:12), starting from the primary signification “to be pressed

together,” also signifies “to be compressed, become compact,” i.e., to regain one's plumpness, to make flesh and fat, applied, according to the usage of the language, to

wasted men and animals. The commonly compared Arab. pšı�m, vir magni famulitii, is not at all natural, - a usage which is brought about by the intransitive signification proper to the verb starting from its radical signification, “to become or be angry, to be zealous

about any one or anything,” inasmuch as the nomen verbale Arab. h¬šamun signifies in the concrete sense a person, or collectively persons, for whose maintenance, safety, and honour one is keenly solicitous, such as the members of the family, household attendants, servants, neighbours, clients or protègés, guest-friends; also a thing which one ardently seeks, and over the preservation of which one keeps zealous watch (Fleischer). Here there does not appear to be any connecting link whatever in the Arabic which might furnish some hold for the Hebrew; hence it will be more advisable, by

comparison of השמל and חשן, to understand by חשמנים, the resplendent, most

distinguished ones, perillustres. The dignitaries of Egypt come to give glory to the God of Israel, and Aethiopia, disheartened by fear before Jahve (cf. Hab_3:7), causes his hands to run to Elohim, i.e., hastens to stretch them out. Thus it is interpreted by most

expositors. But if it is ידיו, why is it not also יריץ? We reply, the Hebrew style, even in

connection with words that stand close beside one another, does not seek to avoid either the enallage generis (e.g., Job_39:3, Job_39:16), or the enall. numeri (e.g., Psa_62:5). But “to cause the hands to run” is a far-fetched and easily misunderstood figure. We may avoid it, if, with Böttcher and Olshausen, we disregard the accentuation and interpret thus, “Cush - his hands cause to hasten, i.e., bring on in haste (1Sa_17:17; 2Ch_35:13), to

Elohim,” viz., propitiating gifts; �ריץ being the predicate to ידיו, according to Ges. §146, 3.

Psa_68:32-34

The poet stands so completely in the midst of this glory of the end, that soaring onwards in faith over all the kingdoms of the world, he calls upon them to render praise

to the God of Israel. לרכב attaches itself to the dominating notion of שירו in Psa_68:33.

The heavens of heavens (Deu_10:14) are by קדם described as primeval (perhaps,

following the order of their coming into existence, as extending back beyond the heavens that belong to our globe, of the second and fourth day of Creation). God is said to ride along in the primeval heavens of the heavens (Deu_33:26), when by means of the cherub (Psa_18:11) He extends His operations to all parts of these infinite distances and heights. The epithet “who rideth along in the heavens of heavens of the first beginning” denotes the exalted majesty of the superterrestrial One, who on account of His

immanency in history is called “He who rideth along through the steppes” (רכב�3ערבות,

Psa_68:5). In י�ן�3קולו we have a repetition of the thought expressed above in Psa_68:12

by י�ן�אמר; what is intended is God's voice of power, which thunders down everything

that contends against Him. Since in the expression נתן�3קול (Psa_46:7; Jer_12:8) the voice, according to Ges. §138, rem. 3, note, is conceived of as the medium of the giving,

i.e., of the giving forth from one's self, of the making one's self heard, we must take קול�עז

not as the object (as in the Latin phrase sonitum dare), but as an apposition:

(Note: The accentuation does not decide; it admits of our taking it in both ways. Cf. Psa_14:5; Psa_41:2; Psa_58:7; Psa_68:28; Pro_13:22; Pro_27:1.)

behold, He maketh Himself heard with His voice, a powerful voice. Thus let them then

give God עז, i.e., render back to Him in praise that acknowledges His omnipotence, the

omnipotence which He hath, and of which He gives abundant proof. His glory (אוהe)

rules over Israel, more particularly as its guard and defence; His power (עז), however,

embraces all created things, not the earth merely, but also the loftiest regions of the sky. The kingdom of grace reveals the majesty and glory of His redemptive work (cf. Eph_1:6), the kingdom of nature the universal dominion of His omnipotence. To this call to the kingdoms of the earth they respond in v. 36: “Awful is Elohim out of thy

sanctuaries.” The words are addressed to Israel, consequently שים�מק is not the heavenly and earthly sanctuary (Hitzig), but the one sanctuary in Jerusalem (Ezek. 21:72) in the manifold character of its holy places (Jer_51:51, cf. Amo_7:9). Commanding reverence -such is the confession of the Gentile world - doth Elohim rule from thy most holy places, O Israel, the God who hath chosen thee as His mediatorial people. The second part of the confession runs: the God of Israel giveth power and abundant strength to the people,

viz., whose God He is, equivalent to לע�ו, Psa_29:11. Israel's might in the omnipotence of

God it is which the Gentile world has experienced, and from which it has deduced the universal fact of experience, v. 36b. All peoples with their gods succumb at last to Israel

and its God. This confession of the Gentile world closes with 3רוך�אלהים (which is

preceded by Mugrash transformed out of Athnach). That which the psalmist said in the name of Israel in Psa_68:20, “Blessed be the Lord,” now re-echoes from all the world, “Blessed be Elohim.” The world is overcome by the church of Jahve, and that not merely in outward form, but spiritually. The taking up of all the kingdoms of the world into the kingdom of God, this the great theme of the Apocalypse, is also after all the theme of this Psalm. The first half closed with Jahve's triumphant ascension, the second closes with the results of His victory and triumph, which embrace the world of peoples.

SBC, "Consider:—

I. What is the strength of a saint. (1) The strength of a saint is the strength of a regenerated man. A regenerated man is not less a man for his regeneration. On the contrary, natural power is brought out in the new birth and sanctified, especially all that is characteristic of human nature. (2) The strength of a man is in his likeness to God, in his being first made and then renewed in the image of God. God in the man is the strength of the man. To obey God and to love both God and His creatures—this is the putting forth of the highest strength of man and the highest creative power.

II. The fact that the strength of a saint God has commanded. "Commanded"—by what? (1) By what God is and by what He reveals Himself to be. (2) By the relation which God has established between every man and Himself. (3) By a law of loyalty which He has written in the heart. (4) By external verbal law. (5) By the claims of the new kingdom of His grace.

III. Give God your strength. (1) It is treason to withhold it. (2) A full blessing will attend the consecration. (3) In the neglect of this duty there is no valid excuse. The progression of the individual man, like the progression of the race and of the Church, is by

antagonism. And this involves incessant spiritual hardship. But in the midst of our conflicts the Almighty God addresses us, saying, "My grace is sufficient for thee, for My strength is made perfect in weakness."

S. Martin, Rain upon the Mown Grass, p. 247.

BI 28-35, "Thy God hath commanded thy strength: strengthen, O God, that which Thou hast wrought for us.

The moral force of God

I. Subjugating men.

1. Commanding kings (Psa_68:29).

2. Subjugating enemies (Psa_68:30). What wonderful changes in man God’s moral force in Christ has wrought! Witness the changes in the Corinthians. “Such were some of you,” etc. What were our forefathers but beasts? The changes in the South Sea Islanders, etc. Those changes will become universal one day (Isa_11:6).

II. Attracting heathens (Psa_68:31). God’s moral force is magnetic. It is in the transcendent excellence of His character. When men come to see Him as He is in Christ, they shall “stretch out” their “hands” to Him. Such a God they want, a God whose character more than realizes their highest ideal, in whom they can centre their love and repose their utmost confidence.

III. Commanding universal worship.

1. His moral majesty is to be recognized (Psa_68:33). The real heart of humanity can bow to nothing else.

2. His moral strength is to be recognized (Psa_68:34), Why is not God’s moral strength more universally felt? His physical might is felt everywhere; but not His moral, and why? Because it is moral. Because it has to do with mind, which is free, irresponsible, and which is endowed with the faculty to resist, if it wills, all outward appeals. Oh that minds everywhere would open themselves to the influence of God’s character as revealed in Christi This is its “power unto salvation.” (Homilist.)

The strength of a saint

I. What is the strength of a saint?

1. It is that of a regenerated man. Not that of the body, for that is far inferior to what is found in many brutes. But “there is a spirit in man,” etc. (Job_32:8).

2. It consists in his likeness to God, in his being first made and then renewed in the image of God.

II. God has commanded this strength.

1. By what He is and by what He reveals Himself to be.

2. By the relation which God has established between every man and Himself (Job_9:19). We are all His offspring.

3. By a law of loyalty which He has written in the heart.

4. By verbal law, given in the Scriptures.

5. By the claims of the new kingdom of His grace (2Co_5:19; 1Co_6:19-20).

III. Let us consecrate it to Him. Say not that you have no strength. Christ gives that which is asked. It is treason to withhold it. A full blessing will attend the consecration. There is no valid excuse for refusing it. Then yield it in the worship you render and in all your service. (S. Martin, D. D.)

Some marks of God’s people

Many are seeking the Lord. We are glad, but let them make sure work of it. Now, our text describes the people of God, and thus we may discover whether we are of that number.

I. The Lord is their God. “Thy God”—so we read. They have got a God: they are not atheists. And they believe in God. Now, do we believe in Him and trust in Him? How does He become my God? I trust Him and receive pardon at His hands and He tells me of it, and then my love goes out to Him in return. The true child of God loves God. And we get to be as conscious of His presence as of the air we breathe: we hold converse with Him and we feel within our spirit that He is listening to us.

II. All their strength is at God’s disposal.

1. They heartily obey His commands,

2. They pray to Him fervently.

3. They praise Him energetically.

4. They labour for Him earnestly.

5. They live wholly to Him.

III. They ascribe to Him all that is good in them, and in their fellow-men. It is all of grace, from the first even to the last; and they are the true people of God who feel and know this.

IV. They pray to Him for their stability: “Strengthen, O God, that which Thou hast wrought for us.” Never trust in yourselves, even though your strength seems more than adequate for the occasion. When you are full of knowledge, and full of wisdom, and full of grace, yet still be nothing, and let the Lord your God be your All-in-all. “Not unto us, O Lord, not unto us, but unto Thy name give glory, for Thy mercy, and for Thy truth’s sake.” Let us begin to learn that song now, and let us sing it in life, and in death, and for ever, for our Lord Jesus Christ’s sake. (C. H. Spurgeon.)

The strength of life

God has His own wise and good purposes, which will never vary in themselves; but the fulfilment of these purposes in our behalf is conditional. That is to say, our own desire and will must meet God’s will, if we are to be truly blessed. For example, generally speaking, God wills our health; but only as we ourselves obey the laws of health shall we be healthy. Again, God would have us undertake successful work; but the success is conditional on our diligence. So, too, while God desires that we should conquer temptation, and that our nature should be regenerate and pure, on our part there must be the earnest resistance of sin, and an intense, a ceaseless craving for the righteousness

of God.

I. Strength—this word has had very various meanings; indeed, we might almost say that the different ideals of strength that have been cherished among the nations have determined the complexion of the world’s history.

1. Sheer, naked force has been with some the familiar and favourite type of strength. The tremendous energy of tempest, earthquake, and fire has impressed men’s minds with awe.

2. Later in the world’s history, a higher type of strength was developed, and chiefly, at first, among the Greeks, who, with their handful of disciplined troops, could put to rout the myriads of the vast horde of Xerxes. For they had learned that it is net sheer force that of itself accomplishes the greatest things, but rather force adapted and adjusted, with nice exactitude, to the required result. Thus discipline and strategy, to say nothing of courage, counted for far more than numbers; and as in war, so in ether things, mere force was not of so much account as means and methods which made for the wise direction, and therefore for the economy, of force.

3. Meanwhile the very highest type of strength was preparing in the world (Pro_24:5; Ecc_9:16; Ecc_9:18; Psa_37:31; Psa_81:13-14). The strength is the strength of righteousness, and the righteousness is the righteousness of God. In the Gospel of Christ we have this Old Testament teaching fulfilled and perfected. To be holy is to be truly strong; and this strength is to be, not for our own sakes alone, but for others—we are to be strong to serve, and save, and bless. And a new inspiration is now in the world for the effectuation of the true strength of life (1Co_1:22-24).

II. Our strength is commanded. This may be understood twofoldly.

1. It means, in part, that the invincible power of God’s will is on our side. In His ordainment of things, our victory is prepared. All the arrangements of His providence, and all the richer ministrations of His grace, are to be contributory to this results—that we shall conquer. If we remember this when the world is adverse, and when our own heart is weak; if we think of it when the forces of evil gather round our soul: that it is God’s irrefragable will that we shall conquer—oh, what mighty enthusiasm will be born of this very assurance, and how impotent will seem every opposition that sets itself against the purpose of the Most High! (1Jn_5:4).

2. The words are also a stimulus to our endeavour and devotion. God commands that all things shall subserve our strength, and contribute to our victory, if we are faithful; but He likewise commands our fidelity itself, anti the putting forth of our utmost effort, without which, indeed, His purpose in our behalf cannot be fulfilled. Some fourteen years ago our colony of Natal was threatened with great disaster. The Zulus had surprised and cut to pieces one of our regiments at Isandula, and, flushed with their victory, were about to pour into Natal, to devastate and destroy; when a handful of English soldiers, hastily fortifying themselves in their position at Rorke’s Drift, set themselves to withstand the whole horde of savage, eager warriors. It was indeed a forlorn hope; but they felt that it was as though the eyes of all the world were upon them, watching whether they would do their duty, and be strong. If over men were “commanded” to be strong, by all the most sacred claims of country, kindred, and home, it was then; and right nobly did they respond to the call. And, while “all the world wondered,” these few dozens of men beat back at last the invading host. So it is with us, in our seasons of sore temptation; for— Isa_59:19. And in like manner, when we are discouraged by the overwhelming difficulties of our work, asking in our dismay, “Who is sufficient for these things?” then it is that this

same “command “ of God stirs the soul like the sound of a trumpet. (T. F. Lockyer, B. A.)

29 Because of your temple at Jerusalem kings will bring you gifts.

BAR�ES, "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.

GILL, "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.''

HE�RY 29-31, "The powerful invitation and inducement which would hereby be given to those that are without to come in and join themselves to the church, Psa_68:29-31. This was in part fulfilled by the accession of many proselytes to the Jewish religion in the days of David and Solomon; but it was to have its full accomplishment in the conversion of the Gentile nations to the faith of Christ, and the making of them fellow-heirs, and of the same body, with the seed of Israel, Eph_3:6. 1. Some shall submit for fear (Psa_68:30): “The company of spearmen, that stand it out against Christ and his gospel, that are not willing to be ruled by him, that persecute the preachers and professors of his name, that are furious and outrageous as a multitude of bulls, fat and wanton as the calves of the people” (which is a description of those Jews and Gentiles that opposed the gospel of Christ and did what they could to prevent the setting up of his kingdom in the world), “Lord, rebuke them, abate their pride, assuage their malice, and confound their devices, till, conquered by the convictions of their consciences and the many checks of providence, they be every one of them brought, at length, to submit themselves with pieces of silver, as being glad to make their peace with the church upon any terms.” Even Judas submitted himself with pieces of silver when he returned them with this confession, I have betrayed innocent blood. And see Rev_3:9. Many, by being rebuked, have been happily saved from being ruined. But as for those that will not submit, notwithstanding these rebukes, he prays for their dispersion, which amounts to a prophecy of it: Scatter thou the people that delight in war, who take such a pleasure in opposing Christ that they will never be reconciled to him. This may refer to the unbelieving Jews, who delighted in making war upon the holy seed, and would not submit themselves, and were therefore scattered over the face of the earth. David had himself been a man of war, but could appeal to God that he never delighted in war and bloodshed for its own sake; as for those that did, and therefore would not submit to the fairest terms of peace, he does not doubt but God would scatter them. Those are lost to all the sacred principles of humanity, as well as Christianity, that can delight in war and take a pleasure in contention let them expect that, sooner or later, they shall have enough of it, Isa_33:1; Rev_13:10. 2. Others shall submit willingly (Psa_68:29, Psa_

68:31): Because of thy temple at Jerusalem (this David speaks of in faith, for the temple of Jerusalem was not built in his time, only the materials and model were prepared) kings shall bring presents unto thee; rich presents shall be brought, such as are fit for kings to bring; even kings themselves, that stand much upon the punctilios of honour and prerogative, shall court the favour of Christ at a great expense. There is that in God's temple, that beauty and benefit in the service of God and in communion with him, and in the gospel of Christ which went forth from Jerusalem, that is enough to invite kings themselves to bring presents to God, to present themselves to him as living sacrifices, and with themselves the best performances. He mentions Egypt and Ethiopia, two countries out of which subjects and suppliants were least to be expected (Psa_68:31): Princes shall come out of Egypt as ambassadors to seek God's favour and submit to him; and they shall be accepted, for the Lord of hosts shall thereupon bless them, saying, Blessed by Egypt my people, Isa_19:25. Even Ethiopia, that had stretched out her hands against God's Israel (2Ch_14:9), should now stretch out her hands unto God, in prayer, in presents, and to take hold on him, and that soon. Agree with thy adversary quickly.Out of all nations some shall be gathered in to Christ and be owned by him.

JAMISO�, "thy temple — literally, “over”

Jerusalem — 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.

SPURGEO�, "Ver. 29. Because of thy temple at Jerusalem shall kings bring presents unto thee. The palace of God, which towered above Jerusalem, is prophesied as becoming a wonder to all lands, and when it grew from the tabernacle of David to the temple of Solomon, it was so. So splendid was that edifice that the queen of far off Sheba came with her gifts; and many neighbouring princes, overawed by the wealth and power therein displayed, came with tribute to Israel's God. The church of God, when truly spiritual, wins for her God the homage of the nations. In the latter day glory this truth shall be far more literally and largely verified.

BE�SO�, "Psalms 68:29. Because of thy temple at Jerusalem — The tabernacle erected there by David, in which the ark was now placed; or rather, the temple which he foresaw would be built, and which he knew would be very magnificent, and of fame and glory throughout all countries, as he says, 1 Chronicles 22:5; and such as would command esteem and reverence, even from the heathen princes and people, and that, not only for its most splendid and glorious structure, but especially for the wonderful works which the God of that temple would work in behalf of his people, and in answer to the prayers that should be made in that temple; of which see 1 Kings 8:41-43. Shall kings bring presents unto thee — Which was done in part in the times of Solomon and Hezekiah, and afterward by others; but more fully when the Lord Christ was come into his temple, according to Malachi 3:1, and had built a better temple instead of it, even the Christian Church, to which it was foretold, in many prophecies of the Old Testament, that the kings and nations of the earth would flow in great abundance.

WHEDO�, "29. From this to Psalms 68:31 the effect upon the nations produced by this display of the majesty and grace of God in Israel is recorded, (comp. Psalms 66:3,) but its full realization is only in the Redeemer and the triumphs of his gospel.

Thy temple at Jerusalem— “Temple,” here, is to be understood of the tabernacle, as 1 Samuel 1:9; 2 Samuel 22:7; and note on Psalms 65:4

30 Rebuke the beast among the reeds, the herd of bulls among the calves of the nations.Humbled, may the beast bring bars of silver. Scatter the nations who delight in war.

BAR�ES, "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” - qâneh קנה - means “a reed” or “cane;” “calamus.” Compare the

notes at Isa_42:3; notes at Isa_36:6. This phrase, “the beast of the reeds,” would properly denote a wild beast, as living among the reeds or canes that sprang up on the banks of a river, and having his home there. It would thus, perhaps, most naturally suggest the crocodile, but it might also be applicable to a lion or other wild beast that had its dwelling in the jungles or bushes on the banks of a river. Compare Jer_49:19;

Jer_50:44. The comparison here would, therefore, denote any powerful and fierce monarch or people that might be compared with such a fierce beast. There is no particular allusion to Egypt, as being the abode of the crocodile, but the reference is more general, and the language would imply that fierce and savage people - kings who might be compared with wild beasts that had their homes in the deep and inaccessible thickets - would come bending with the tribute money, with pieces of silver, in token of their subjection to God.

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.

CLARKE, "Rebuke the company of spearmen - chaiyath�kaneh, the wild חית�קנה

beast of the reed - the crocodile or hippopotamus, the emblem of Pharaoh and the Egyptians; thus all the Versions. Our translators have mistaken the meaning; but they have put the true sense in the margin.

GILL, "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.

(d) .congregationem calami", Pagninus. (e) Lexic. Polyglott. col. 3376. (f) Nat" חית�קנה

Hist. l. 16. c. 36. (g) "Feram cannae", Montanus; "bestiam arundineti", Cocceius; "feram

vel bestiam arundinis", Gejerus, Michaelis. (h) T. Bab. Pesachim, fol. 118. 2. (k) מתרפס"gloriantem se", Montanus, Vatablus; "calcantem", Rivet. (l) "Ob fragmina argenti", Gejerus

JAMISO�, "The strongest nations are represented by the strongest beasts (compare Margin).

SBC, "God has ordained and sanctioned war. But God has no delight in war. He uses war as an instrument and an agent. But as He has no pleasure in the death of a sinner, though He slays the wicked, so God has no delight in war.

I. Mark, first, certain characters that delight in war. (1) Quarrelsome men, fond of the strife and conflict of war, and of the excitement which that strife and conflict brings; (2) restless men, weary of the very quietness and repose of peace; (3) officious men, delighting to meddle with strife belonging not to them, and ready to forward their opinions by war; (4) ambitious men; (5) cruel men; (6) proud and revengeful men, and generally all who do not look upon mankind as the children of one Father in heaven, and adopt the law of love as their rule.

II. The nature and results of war may well lead us to deprecate it. (1) Think of the feelings which must be excited between man and man before war can be declared, and while war is carried on. (2) Look at the actual struggle. "Every battle of the warrior is with confused noise and garments rolled in blood." (3) Reflect upon all that is involved in the struggle. (4) The issues of war, if they decide the might, can never taken alone determine the right. So that on every ground we are bound, as Christians, to pray, "Scatter Thou the people that have pleasure in war."

III. Why should we so pray? Because God alone can prevent war. The love of God will prevent war, the love of Christ, and the love of each other. Until all delight in war is destroyed, it can only be prevented by God scattering those who delight in war.

S. Martin, Westminster Chapel Pulpit, No. 9.

CALVI�, "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 גער, gear, has this meaning when the letter בbeth, is interposed, it signifies without it to destroy. The word, חית, chayath, which I have rendered company, has been translated beast, (56) but no such sense can apply to it here. David evidently prays in this passage that God would deliver his chosen people by destroying their cruel and bloody enemies. In calling these the company of the reed or cane, (57) he does not mean to say that they are weak, but alludes to the kind of armor which they wore, and which were lances or spears. The reed grows in some countries to a tree, or at least has all the consistency of wood, and the people are in the habit of making darts from it. In the East missile weapons are commonly used in war. He compares them for their fierceness to bulls, so I have rendered the word אבירים, abbirim; for though it may be translated strong or stout persons — the congregation of the strong — it occasionally bears the other meaning; and as David adds, calves of the people, (58) it would seem evident that he uses a figure to

represent the rage and fury of the enemy, and perhaps their strength, which the Israelites were wholly unequal to combat except with Divine assistance. It is not so easy to discover the meaning of the next clause in the verse, treading upon pieces of silver The Hebrew verb רפס, raphas, signifies to tread, or literally, (for it, is here in the hithpael conjugations) causing themselves to tread; and some consider that the allusion is to the arrogance and vain-glorious boasting of the enemy. Others attach exactly the opposite sense to the words, holding that they denote submission, and that the enemy would bring pieces of silver in token of subjection. (59) But how could we suppose that David would pray for the destruction of enemies who were already subdued, and paying tribute in the character of suppliants? To this it has been said in reply, that enemies may retain their animosity in all its force within their own breasts, ready to vent itself in rebellion upon the first opportunity, although when deprived of arms they cannot display it openly, and that this is especially true of the enemies of the Church, whose antipathies are virulent, ever breaking forth afresh so soon as an occasion offers. But I see no necessity for doing violence to the words of the Psalmist, and would take them in their plain acceptation, as meaning that the enemy in their pride trampled upon pieces of silver. The reference may be to attachments of silver upon their sandals, as the Eastern nations were always proverbial for their luxury. (60) What immediately follows by no means favors the sense we have formerly adverted to, scatter the people who delight in war, where he hints that they sought groundless occasions for quarrel and tumult, and gratuitously attacked such as were disposed for peace. When we find David, after all the victories he had gained, still commending himself and his people to the protection of God, it should teach us to abandon the hope of ever seeing the Church placed in a state of perfect tranquillity in this world, exposed, as it is, to a succession of enemies raised up by the malice of Satan, and designed by God for the trial and exercise of our patience. In comparing their enemies to the beasts here mentioned, and taking notice that they delighted in war, it was no doubt his intention to influence the minds of the people of God to the contrary dispositions of clemency and mercy, as being that frame of spirit in the exercise of which they might expect to receive the Divine assistance. The more violently their enemies raged, and the more lawless their attempts might prove, they had only the more reason to expect the interposition of God, who humbles the proud and the mighty ones of this world. Such being the character of God, let us learn from this prayer of David to resort to him with confidence when the objects at any time of unmerited persecution, and to believe that he is able to deliver us at once from all our enemies.

“Till each submiss, from hostile acts shall cease, And with the tribute-silver sue for peace.”

“The assemblage of the potent lords of nations, Who tread on tiles of silver;”

and he supposes that the poet alludes to the floors in the palaces of the Oriental kings, which were paved with silver. Dr Jubb renders the phrase, “who excite themselves with fragments of silver;” and considers the allusion to be to the dancing of the Egyptians before their idol-calves, with the tinkling instruments called Sistra.

That they were accustomed to dance before these idols is evident from Exodus 32:6, where we are taught that the people of Israel, in imitation of the Egyptian idolatry, rose up to shout and dance before the golden calf; for such is the meaning of the words, “they rose up to play,” as appears from Exodus 32:17. And that they used the sistrum in religious feasts, Herodotus informs us in the second book of his History. The words, pieces of silver, according to Jubb, signify the little loose pieces of metal with which the sistrum was hung round, which produced the jingling noise when the instrument was played upon. This description fits the Egyptians; and that it really belongs to them may be inferred, with some degree of probability, from the following verse, where it is said, “Princes shall come out of Egypt,” as if the subjugation of this nation, imprecated in the preceding verse, were here supposed complete. Tucker has here a very good remark. “David,” says he, “invokes the Messiah to bring down the power of Egypt; but in his abhorrence of their idolatry, deigns not to designate them except in the most contemptuous terms. He says not, Rebuke the assembly of those who worship bulls and calves, and dance round altars to the sound of instruments of silver, but he classes the people on a par with the idols which they worshipped, — ‘the assembly of bulls and calves, who dance to bits (or pieces) of silver.’”

“The sistrum was of an oval figure, or a dilated semicircle, in the shape of a shoulder-belt, with brass wires across, which played in holes wherein they were stopped by their flat heads. The performer played on it by shaking the sistrum in cadence, and thereby the brass wires made a shrill and loud noise.” — Mant.

SPURGEO�, "Ver. 30. Rebuke the company of spearmen; or, the beasts of the reeds, as the margin more correctly renders it. Speak to Egypt, let its growing power and jealousy be kept in order, by a word from thee. Israel remembers her old enemy, already plotting the mischief, which would break out under Jeroboam, and begs for a rebuking word from her Omnipotent Friend. Antichrist also, that great red dragon, needs the effectual word of the Lord to rebuke its insolence.The multitude of the bulls, the stronger foes; the proud, headstrong, rampant, fat, and roaring bulls, which sought to gore the chosen nation, --these also need the Lord's rebuke, and they shall have it too. All Egypt's sacred bulls could not avail against a "thus saith Jehovah." Popish bulls, and imperial edicts have dashed against the Lord's church, but they have not prevailed against her, and they never shall.With the calves of the people. The poorer and baser sort are equally set on mischief, but the divine voice can control them; multitudes are as nothing to the Lord when he goes forth in power; whether bulls or calves, they are but cattle for the shambles when Omnipotence displays itself. The gospel, like the ark, has nothing to fear from great or small; it is a stone upon which every one that stumbleth shall be broken.Till every one submit himself with pieces of silver. The Lord is asked to subdue the enemies of Israel, till they rendered tribute in silver ingots. Blessed is that rebuke, which does not break but bend; for subjection to the Lord of hosts is liberty, and tribute to him enriches him that pays it. The taxation of sin is infinitely more exacting than the tribute of religion. The little finger of lust is heavier than the loins of the law. Pieces of silver given to God are replaced with pieces of gold.

Scatter thou the people that delight in war. So that, notwithstanding the strong expression of Psalms 68:23, God's people were peace men, and only desired the crushing of oppressive nations, that war might not occur again. Let the battles of peace be as fierce as they will; heap coals of fire on the heads of enemies, and slay their enmity thereby. That "they who take the sword should perish by the sword, "is a just regulation for the establishment of quiet in the earth. What peace can there be, while blood thirsty tyrants and their myrmidons are so many? Devoutly may we offer this prayer, and with equal devotion, we may bless God that it is sure to be answered, for "he breaketh the bow and cutteth the spear in sunder, he burneth the chariot in the fire."EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 30. Rebuke the wild beasts of the reeds. This is our marginal version, which is the proper one. Most modern critics consider that the lion is here intended, which frequently makes its den among reeds or brush wood. Innumerable lions wander about among the reeds and copses, on the borders of the rivers of Mesopotamia. The river Jordan was infested with them (Jer 4:7 49:19). Hence, the wild beasts of the reed may signify the Syrian kings, who often contended with David. Benjamin Boothroyd.Ver. 30. The idolatrous king of Egypt is here enigmatically represented as dwelling, like the crocodile, among the reeds of the �ile; and with him are introduced the bulls and calves, who were the gods of the people of Egypt, before whom they were ever dancing in their superstitious revels. "Quell these insults upon thy majesty, nor put down only the superstition of Egypt, but all their pomp of war also, that the Gentiles may be converted unto thee, and the idols be utterly abolished." Edward Garrard Marsh.Ver. 30. When the enemies of God rise up against his church, it is time for the church to fall down to God, to implore his aid against those enemies. Holy prayers are more powerful than profane swords. Thomas Wall, in "A Comment on the Times." 1657.Ver. 30. These words contain, first, a declaration of God's enemies; secondly, an imprecation against those enemies. The enemies are marshalled into four ranks.1. A company of spearmen, or (as some translations read it) the beast of the reeds.2. The multitude of the bulls.3. The calves of the people.4. The men that delight in war.The imprecation is also twofold; the first more gentle; it is but rebuke the spearmen; and that with limitation too--till they submit themselves with pieces of silver. For they that will not, but delight in war, more severely deal with such: Scatter them; Scatter the men that delight in war.... The church of God never wanted enemies, never will. "There is no peace to the wicked, "saith God: there shall be no peace to the godly, say the wicked. The wicked shall have no peace which God can give; the godly shall have no peace which the wicked can take away. Thomas Wall.Ver. 30.1. Scrupulosity.2. Envy.3. Ignorance.4. Ambition or pride.

Upon which these four beasts in the text do act their enmity against the church; scrupulosity sets forth unto us the beast of the reeds; envy, the bulls; ignorance, the calves; and pride, the men that delight in war. Thomas Wall.This instance of spiritualising may act rather as a beacon than as an example. The author was an able divine, but in this sermon gives more play to his imagination than his common sense.

COKE, "Psalms 68:30. Rebuke the company of spearmen— So our translators, though they have placed in the margin the beast of the reeds. The beast of the reeds is the crocodile or river-horse, which both lay among the reeds that grew on the banks of the �ile: and as it is a very proper description of the Egyptian tyrant, the meaning will be, that God would repress his power, and preserve his own people from being overrun and destroyed by it. See Boch. Hieroz. lib. 3: p. 985 and Lowth's Prelections, p. 73. 8vo. The Psalmist adds, [Rebuke] the multitude of the bulls, i.e. according to Bishop Patrick's explanation, their great numbers of captains, as furious as bulls; the original word אביר abbiir, signifying strong, robust, and being applicable to men, bulls, horses, and all strong and furious animals:—-With the calves of the people; i.e. according to the learned Bishop, soldiers, as insolent as young heifers;—Till every one submit himself with pieces of silver, as we render the next clause; or "become tributary to his power." I would observe, says Dr. Chandler, for the further explication of this part of the verse, that the persons meant are figuratively described by the objects of their idolatrous worship. The Egyptian king is the beast of the reeds, or the crocodile, which was sacred in some parts of Egypt. The congregation of bulls, are his princes and nobles, who worshipped the bull, together with the calves, which were held sacred by the people, or the people who worshipped them; and the description of this people, who worshipped those calves is, "They severally trampled on the ground;" namely, by walking in procession, or dancing to the sound of their silver sistrums, which made a tinkling noise in honour of these vituline deities. I shall express the sense in the words of the learned and ingenious Mr. Merrick:

The beast, that from his reedy bed, On �ile's proud bank uplifts the head, Rebuke indignant, nor the throng Forget, from whose misguided tongue, The heifer, and the grazing steer, The offer'd vow unconscious hear; While to the silver's tinkling sound Their feet in solemn dance rebound. See Apul. Metam. lib. 2: p. 371.

But, continues Dr. Chandler, may not the word trampling be referred to God? Rebuke the beasts of the reeds, trampling on the pieces of silver; so calling with contempt their images or idols, which were plated over with beaten pieces of silver; referring to what God is said to have done to the idols of Egypt, Exodus 12:12.; �umbers 33:4. So that the meaning of the words is, "Rebuke and break the power of the Egyptian crocodile, his princes, and nobles, who pay homage to their bulls; and all his people, who stupidly worship their calves, and dance in honour of them to the tinkling sounds of instruments and bells: trample under foot their silver-plated idols, and utterly disperse the people who delight in war."

ELLICOTT, "(30) Rebuke . . .—See margin, which (if we change beasts to beast)

gives the right rendering. So LXX. and Vulgate. The beast of the reed is undoubtedly symbolical of Egypt, whether it be the crocodile or the hippopotamus.

Bulls . . . calves.—These are possibly emblems respectively of the strong and the weak—the princes and the common people. (Comp., for a somewhat similar description of the Egyptians, Psalms 76:5-6.) But a slight emendation suggested by Grätz gives the herd of bulls despisers of the people, a reading quite in keeping with the ordinary use of this figure. (See Psalms 22:12; Jeremiah 1:11.) The figure in connection with the bull-worship of Egypt is especially significant.

Till every one submit.—This clause still waits for a satisfactory explanation. The Authorised Version is intelligible, but grammatically indefensible. The LXX. are undoubtedly right in taking the verb as a contracted infinitive preceded by a negative particle (comp. Genesis 27:1), and not as a participle. The meaning submit or humble (Proverbs 6:3) is only with violence deduced from the original meaning of the verb, which (see Daniel 7:7) means to stamp like a furious animal. One cognate is used (Ezekiel 34:18) of a herd of bulls fouling the pasture with their feet, and another means to tread. The form of the verb here used might mean to set oneself in quick motion, which is the sense adopted by the LXX. in Proverbs 6:3. Hence we get rebuke . . . from marching for pieces of silver, the meaning being that a rebuke is administered not only to Egypt, but also to those Jews who took the pay of Egypt as mercenaries, and oppressed the rest of the community, a sense in keeping with the next clause.

Scatter.—The verb, as pointed, means hath scattered, but the LXX. support the alteration to the imperative which the context demands.

BE�SO�, "Psalms 68:30. Rebuke, &c. — Chastise those that will not bring presents unto thee till they see their error and submit themselves. It is a prophetical prayer against the enemies of the Israelitish Church. The company of spearmen — The reading in the margin, The beasts of the reeds; or, as קנה חית, chajath kaneh, is still more literally rendered, the beast, or wild beast of the reed, seems preferable here to this which our translators have placed in the text. For although the word הית, rendered congregation, Psalms 68:10, may signify a company, (see the note there,) it does not appear that there is any sufficient authority for translating קנה, spearmen, the word properly signifying a reed. The LXX. render the clause, επιτιµησον τοις θηριοις του καλαµου, rebuke the beasts of the reed. “By the wild beast (or beasts) of the reeds,” says Dr. Horne, after Poole, Chandler, Lowth, and several other learned men, “is to be understood the Egyptian power, described by its emblem, the crocodile, or river-horse, creatures living among the reeds of the �ile.” In consistency with this interpretation, by the calves of the people, or of the nations, as he translates it, he understands the objects of worship among the Egyptians, their Apis, Osiris, &c., around which the congregation of the mighty (Hebrew, עדת אבירים, gnadath abbirim, rendered in our text, the multitude of the bulls) assembled to worship. There is, however, one considerable objection to this interpretation. As David was not now attacked by the Egyptians, nor about to make war upon them, it does not seem likely that he should so particularly advert to them, or pray so

pointedly against them, on this occasion. Some enemy, however, of great power, and fierce as a wild beast, was, no doubt, intended. Bishop Patrick, who refers us to 2 Samuel 8:3, evidently thought that Hadadezer, king of Zobah, and the Syrians were meant. His paraphrase on the clause is, “Destroy that fierce prince, who, like a wild beast out of the forest, comes against us, with a great number of captains as furious as bulls, and of soldiers as insolent as young heifers.” Till every one submit himself — Hebrew, מתרפס, mithrappes, literally, casts himself down, or offers himself to be trod upon. The same word bears the same sense Proverbs 6:3 . With pieces of silver — Bringing pieces of silver by way of tribute, or in token of subjection. This sense of the clause seems to connect best with the context, although, it must be acknowledged, the original text is very obscure, and is capable of several different interpretations, as learned men have shown: see Chandler, Lowth, Dodd, and Horne. Which interpretations it would require more room to state than can be spared in this work. Scatter — Hebrew, בזר, bizzar, he hath scattered; that is, according to the prophetic style, He will certainly scatter; the people that delight in war — That without any necessity or provocation, and merely out of love of mischief and spoil, make war upon others, and particularly upon us. The sense of the verse upon the whole is, �ow 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 thee without disturbance. Thus “the Christian Church,” says Dr. Horne, “through faith in the power of her Lord, risen from the dead, and ascended into heaven, prays for the confusion of her implacable enemies, who delight in opposing the kingdom of Messiah.”

WHEDO�, "30. Rebuke the company of spearmen—Literally, Rebuke the wild beast of the reed, or cane-brake. This is commonly supposed to be an Egyptian phrase, the beast of the reed denoting the crocodile, and symbolizing the Egyptian tyrant. But it is more in harmony with both the connexion from Psalms 68:11, and the historic age of the psalm, to suppose the imagery to be purely Hebrew. The banks of the Jordan, especially north, in the valley of Huleh, (Waters of Merom,) abounded in thick cane-brakes, where the wild beasts from Lebanon found a covert, and the lion lurked for his prey. The lion or wild beast of the cane-brake, symbolizes a northern enemy, probably Syria.

The multitude of the bulls—Literally, (preserving the figure,) The herd of the strong ones; but wild bulls are intended, which also frequented Huleh, Hermon, and Bashan. See on Psalms 22:12; Psalms 50:13; Isaiah 34:7; Jeremiah 50:11, where the same word is translated “bulls,” a fit emblem of powerful and pitiless kings who make war for conquest and plunder.

Calves of the people—Either an emblem of “wild mercenary troops of all kinds of people,” (Furst,) or of young, wanton, and untamed princes, from whose power this deprecatory prayer pleads deliverance. See the figure, Jeremiah 31:18; Hosea 4:16; Psalms 29:6. Scatter thou the people, etc.—Better, Thou hast scattered, or put to flight. The verb is in the past tense, not imperative; the deed is done, God has already given the victory. This is exegetical of the preceding imagery, and comprehends all; a large advance from “rebuke,” in the first member of the verse.

EBC, "Psalms 68:30 c is extremely obscure. Baethgen roundly says, "The meaning of the words can no longer be ascertained, and in all probability they are corrupt." The first word is a participle, which is variously taken as meaning "casting oneself to the ground" (i.e., in submission), and "trampling to the ground." It is also variously referred to the nations and their leaders spoken of in the previous verse, and to God. In the former case it would describe their attitude of submission in consequence of "rebuke"; in the latter, God’s subjugation of them. The slightest change would make the word an imperative, thus bringing it into line with "rebuke"; but, even without this, the reference to God is apparently to be preferred. The structure of the strophe which, in the first verse of each pair, seems to put petitions and to confine its descriptions of the resulting subjugation of the enemy to the second verse in each case, favours the latter interpretation. The next words are also disputed. One rendering is, "with bars of silver"; another, "those that delight in silver." The former presupposes a very unusual word for "bars." It is necessarily adopted by those who refer the first word to the submission of the "herd of bulls." The enemies come with tribute of silver. The other rendering, which avoids the necessity of bringing in an otherwise unknown word, is necessarily preferred by the supporters of the second explanation of the preceding word. God is implored to crush "those who delight in silver," which may stand for a description of men of this world, but must be acknowledged to be rather a singular way of designating active enemies of God and Israel. Cheyne’s rendering, "That rolls itself in mire for gain of money," brings in the mercenaries of the Seleucidae. But "rolling oneself in mire" is a strange way of saying "hiring oneself out to fight." Certainty seems unattainable, and we must be content with the general trend of the verse as supplication for an exhibition of God’s strength against proud opponents. The last clause sums up the whole in the petition, "Scatter the peoples that delight in wars."

One verse then tells what the result of that will be. "Great ones" shall come from the land of the beast of the reeds, and Ethiopia shall make haste to stretch out tribute-bearing hands to God. The vision of a world subjugated and loving its subjugation is rising before the poet. That is the end of the ways of God with Israel. So deeply had this psalmist been led into comprehension of the Divine purpose; so clearly was he given to see the future, "and all the wonder that should be."

Therefore he breaks forth, in the last strophe, into invocation to all the kingdoms of the earth to sing to God. He had sung of His majesty as of old Jehovah "rode through the deserts"; and that phrase described His intervention in the field of history on behalf of Israel. �ow the singer calls for praise from all the earth to Him who rides in the "most ancient heavens"; and that expression sets forth His transcendent majesty and eternal, universal sway. The psalmist had hymned the victory won When "God gave the word." �ow he bids earth listen as "He gives His voice, a voice of strength," which moves and controls all creatures and events.

Therefore all nations are summoned to give strength to God, who gives all fulnesses of strength to His people. The psalm closes with the utterance of the thought which has animated it throughout-that God’s deeds for and in Israel are the manifestation

for the world of His power, and that these will one day lead all men to bless the God of Israel, who shines out in dread majesty from the sanctuary, which is henceforth His abode for evermore.

31 Envoys will come from Egypt; Cush[k] will submit herself to God.

BAR�ES, "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 - חשמנים

chashmaniym - occurs nowhere else in the Scriptures. It means, according to Gesenius

(Lexicon), the fat; then, the rich; the opulent; nobles. It is the word from which the name “Hasmonean” (or Asmonean), which was given by the Jews to the Maccabees, or Jewish princes in the time of the Jewish history between the Old and New Testaments, is supposed to have been derived. The Septuagint, the Vulgate, and the Syriac, render it “legates” or “ambassadors.” Luther renders it “princes.” The reference is undoubtedly to men of station or rank.

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.

CLARKE, "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: כוש�תריץ�ידיו�לאלהים

cush�tarits�yadiav�lelohim; Cush will cause her hands to run out to God. She will, with great

alacrity and delight, surrender her power and influence unto God. The Chaldee paraphrases well: “The sons of Cush will run, that they may spread out their hands in prayer before God.”

GILL, "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).

JAMISO�, "Princes — or, literally, “fat ones,” the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.

stretch out her hands — or, “make to run her hands,” denoting haste.

CALVI�, "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 תריף, tarits, translated, shall soon stretch out, might have been rendered, shall cause to run. (61) But it seemed necessary to soften the harshness of the figure. It is doubtful whether the allusion be to the promptness with which they should yield subjection, or whether he means that they would stretch out their hands to entreat pardon, this being an attitude common to suppliants. According to either interpretation, it is their submission which is intended, and it is enough to know that David asserts that Ethiopia and Egypt would come under the power of God, and not they only, but the most distant parts of the world.

SPURGEO�, "Ver. 31. Princes shall come out of Egypt. Old foes shall be new friends. Solomon shall find a spouse in Pharaoh's house. Christ shall gather a people from the realm of sin. Great sinners shall yield themselves to the sceptre of grace, and great men shall become good men, by coming to God.Ethiopia shall soon stretch out her hands unto God. Cush shall hasten to present peace offerings. Sheba's queen shall come from the far south. Candace's chamberlain shall ask of Him who was led as a lamb to the slaughter. Abyssinia shall yet be converted, and Africa become the willing seeker after grace, eagerly desiring and embracing the Christ of God. Poor Ethiopia, thy hands have been long manacled and hardened by cruel toil, but millions of thy sons have in their bondage found the liberty with which Christ made men free; and so thy cross, like the cross of Simon of Cyrene, has been Christ's cross, and God has been thy salvation. Hasten, O Lord, this day, when both the civilization and the barbarism of the earth shall adore thee, Egypt and Ethiopia blending with glad accord in thy worship! Here is the confidence of thy saints, even thy promise; hasten it in thine own time, good Lord.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 31. Ethiopia. It is a matter of fact, familiar to the learned reader, that the names Ethiopia, and "Ethiopians, " are frequently substituted in our English version of the Old Testament, where the Hebrew preserves the proper name, "Cush." And the name, "Cush, "when so applied in Scripture, belongs uniformly not to the African, but to the Asiatic, Ethiopia, or Arabia. Charles Forster, in "The Historical Geography of Arabia."

COKE, "Psalms 68:31. Princes shall come out of Egypt, &c.— Rather, Let princes come;—Let Ethiopia stretch, &c. The word חשמנים chashmanniim, rendered princes, signifies a princely person, accompanied by a numerous attendance; Parkhurst thinks it signifies persons in great haste. By Ethiopia many understand the country properly so called, and I see no reason to depart from this sense: the country is put for the inhabitants of it. The words may be rendered Let Ethiopia exercise her hands, or accustom herself to lift them up to God; or teach and direct her hands towards God: and the meaning is, that God would so protect and defend Jerusalem, where the ark of the presence was now placed, as that the inhabitants of Egypt and Ethiopia, and all the enemies of his people, so far from regarding it with a hostile disposition, should reverence it as the habitation of God; send solemn embassies to it, with sacrifices in honour of him; with uplifted hands devoutly worship before his sanctuary, and to become the real patrons and protectors of it: but, doubtless, the passage has a much higher meaning, and refers also to the conversion of the Gentiles, and their submission to the kingdom of Christ.

ELLICOTT, "(31) Princes.—Or, magnates.

Ethiopia.—Literally, Cush shall make to run his hands to God, an idiom easily intelligible, expressing hasty submission.

(32–35) A noble doxology, worthy of the close of one of the finest Hebrew hymns.

BE�SO�, "Psalms 68:31. Princes shall come out of Egypt — The word חשמנים, chashmannim, here rendered princes, is not found elsewhere in the Scriptures, and therefore its precise meaning is not certainly known. Elias, a Jewish rabbi, observes that the Jews call cardinals by this name in Italy: and the term is thought to signify a princely person accompanied by a numerous attendance. The Seventy render it πρεσβεις, elders, senators, or ambassadors. It does not appear from Scripture, whether any of the great men of Egypt came up to worship the true God at Jerusalem, while the temple was standing, or not. But it is certain that, in after ages, a great number of the inhabitants of Egypt were Jews, whether it was that they were of Jewish original, and whose ancestors had betaken themselves thither, or whether they were originally Egyptians who had embraced the Jewish religion. The Prophet Isaiah foretold, that it should come to pass that five cities in the land of Egypt should speak the language of Canaan, and swear to the Lord of hosts, that is, worship him. Ethiopia shall soon stretch out her hands unto God — Either in the way of humble supplication and submission, begging mercy of him, or to offer up the presents expressed Psalms 68:29 . He only mentions Egypt and Ethiopia, as having been the great and ancient enemies of God and of his church, and as a most wicked and idolatrous people; but by them he understands all other nations of a like character. And he here expresses his hope, that the victories which he and the Israelites should gain over the neighbouring nations would induce even those which were more remote, and most addicted to idolatry, to come to Jerusalem, and join themselves to the worshippers of the true God. And his hopes were so far realized, that when, through the instrumentality of David, the surrounding “hostile powers were overthrown, and the church of Israel was fully established, the more distant nations, even those which had been most given to idolatry, sued for her friendship, and came to Jerusalem with gifts and oblations.” — Horne. But this prophecy, as also that contained in the next verse, evidently belongs to the times of the Messiah, when the Gentiles were to be brought to the knowledge and worship of the true God; with the thoughts and hopes whereof David often comforted himself in that confined and afflicted state of the church in his time.

WHEDO�, "31. The language is henceforward only prophetic of the victories of Messiah, his majesty and glory, and the submission of the nations.

Egypt— The first of the nations who oppressed Israel, shall adopt her faith and submit to Jehovah. Comp. Isaiah 19:18-22.

Ethiopia—Hebrew, Cush, the dark skinned, which more commonly applies to Arabia, but in later times sometimes to Ethiopia proper.

Stretch out her hands unto God— That is, pray to God, (for this was the form of prayer, Psalms 44:20,) in evidence that she had cast off her idolatry. Psalms 28:2

32 Sing to God, you kingdoms of the earth, sing praise to the Lord,

BAR�ES, "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.

CLARKE, "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.

GILL, "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.

HE�RY, "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 in praising God, intimating that their accession to the church would be the matter of their joy and praise (Psa_68:32): Let the kingdoms of the earth sing praises to the Lord; they all ought to do it, and, when they become the kingdoms of the Lord and of his Christ, they will do it. God is here proposed to them as the proper object of praise upon several accounts:

JAMISO�, "To Him who is presented as riding in triumph through His ancient heavens and proclaiming His presence - 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.

CALVI�, "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 Psalms 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.

SPURGEO�, "Ver. 32. Sing unto God, ye kingdoms of the earth. Glorious shall that

song be in which whole empires join. Happy are men that God is one who is consistently the object of joyous worship, for not such are the demons of the heathen. So sweet a thing is song that it ought to be all the Lord's; a secular concert seems almost a sacrilege, a licentious song is treason.O sing praises unto the Lord. Again and again is God to be magnified; we have too much sinning against God, but cannot have too much singing to God.Selah. Well may we rest now that our contemplations have reached the millennial glory. What heart will refuse to be lifted up by such a prospect!

COFFMA�, "Verse 32PRAISE THE POWERFUL A�D TERRIBLE GOD OF ISRAEL

"Sing unto God, ye kingdoms of the earth;

O Sing praises unto the Lord; (Selah)

To him that rideth upon the heaven of heavens, which are of old;

Lo, he uttereth his voice, a mighty voice.

Ascribe ye strength unto God:

His excellency is over Israel,

And his strength is in the skies.

O God, thou art terrible out of thy holy places:

The God of Israel, he giveth strength and power unto his people.

Blessed be God."

"To him that rideth upon the heaven of heavens" (Psalms 68:33). As noted above, the pagan deity Baal was honored by his worshippers as the one "who rideth upon the clouds," but here the God of Israel is extolled as the true Ruler of the universe, not Baal.

Whereas the first six verses of this psalm are Israel's alone, this last paragraph is universal.

"These verses reassert the cosmic power of God but remind us that He is still the God of Israel. The Psalm by its almost uncontainable enthusiasm bears witness to its grasp of reality, this union of immense power, with intense love and care for his people. His majesty is over Israel."[19]"Ascribe ye strength unto God" (Psalms 68:34). These words are addressed to all the kingdoms of men. "The kingdoms of the earth are summoned freely to confess

the Lord's omnipotence."[20]

"Blessed be God" (Psalms 68:35). Appropriately, the psalm closes on this note. Only God is entitled to the worship and adoration of his human creation; and no higher occupation of human ability can be imagined than that of its employment in the worship and service of God through Christ.

ELLICOTT, "(32) Sing praises . . .—Better, play and sing. The Selah, as in some other cases, is introduced where to our sense of rhythm it is quite out of place.

BE�SO�, "Verse 32-33Psalms 68:32-33. Sing unto God, ye kingdoms of the earth — �ot only Egypt and Ethiopia, but other kingdoms and nations also, who shall partake of the same grace with them. To him that rideth upon the heavens of heavens — Upon the highest heavens, his truest and best sanctuary; 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 acknowledged and received by all kings and kingdoms as their Lord and Governor; which were of old — From the very beginning of the world; whereas the ark was only a few hundreds of years old. Lo, he doth send out his voice — Thunder is described in Scripture as the voice of God, (Psalms 29.,) and is peculiarly awful and terrible in the eastern and warmer parts of the earth. But the word of God seems to be here meant, namely, the gospel, published by Christ and his apostles, with the Holy Ghost sent down 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 mentioned, in converting the kings and kingdoms of the earth.

33 to him who rides across the highest heavens, the ancient heavens, who thunders with mighty voice.

BAR�ES, "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

(c) 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.

CLARKE, "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.

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.

GILL, "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.

HE�RY, "I. Because of his supreme and sovereign dominion: He rides upon the heavens of heavens which were of old (Psa_68:33); compare Psa_68:4. He has from the beginning, nay from before all time, prepared his throne; he sits on the circuit of heaven, guides all the motions of the heavenly bodies; and from the highest heavens, which are the residence of his glory, he dispenses the influences of his power and goodness to this lower world.

II. Because of his awful and terrible majesty: He sends out his voice, and that a mighty voice. This may refer either generally to the thunder, which is called the voice of the Lord and is said to be powerful and full of majesty (Psa_29:3, Psa_29:4), or in particular to that thunder in which God spoke to Israel at Mount Sinai.

SPURGEO�, "Ver. 33. To him that rideth upon the heavens of heavens, which were of old. Before, he was described in his earthly manifestations, as marching through the desert; now, in his celestial glory, as riding in the heavens of the primeval ages. Long ere this heaven and earth were made, the loftier abodes of the Deity stood fast; before men or angels were created, the splendours of the Great King were as great as now, and his triumphs as glorious. Our knowledge reaches but to a small fragment of the life of God, whose "goings forth were of old, even from everlasting." Well might the Jewish church hymn the eternal God, and well may we join therewith the adoration of the Great Firstborn:"Ere sin was born, or Satan fell,He led the host of morning stars.Thy generation who can tell?Or count the number of thy years?"Lo, he doth send out his voice, and that a mighty voice. Was there a thunderclap just then heard in heaven? Or, did the poet's mind flash backward to the time when from the heaven of heavens the voice of Jehovah broke the long silence and said, "Light be, "and light was. To this hour, the voice of God is power. This gospel, which utters and reveals his word, is the power of God unto salvation to every one that believeth. Our voices are fitly called to praise him whose voice spoke us into being, and gives us the effectual grace which secures our well being.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 33. And that a mighty voice; or a voice of strength; 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 a heart melting and a heart breaking 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. John Gill.

Ver. 33. To him that rideth upon the heavens of 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 to the other bodies of the same system; and as an able rider manages his horse, so does God the sun, moon, planets, and all the host of heaven. W. Greenfield, in Comprehensive Bible.Ver. 33. The praises of the church are sung to him, who, after his sufferings here below, reascended to take possession of his ancient throne, high above all heavens; who, from thence, speaketh to the world by his glorious gospel, mighty and powerful, as thunder, in its effects upon the hearts of men (see Psalms 29:1-11 throughout). The power of Christ's voice, when he was on earth, appeared by the effects which followed, when he said, "Young man, arise:" "Lazarus, come forth:" "Peace, be still; "and it will yet further appear, when "all that are in the graves shall hear the voice of the Son of man, and come forth." George Hornel

COKE, "Psalms 68:33. To him that rideth upon the heavens, &c.— The heavens which were of old, means, the heavens which existed from the beginning of the creation; and God is said to ride upon them, or through them, either to denote his omnipresence, or to signify that he is the proprietor and lord of them, and overrules all appearances in them, to serve the purposes of his own providence, and for the protection and safety of his people; as Moses expresses it: There is none like unto the God of Jeshurun, who rideth on the heavens in thy help. Deuteronomy 33:26; Deuteronomy 1.e. "Who comes in the storms, the thunder and lightnings, the artillery of heaven, to thine assistance." For thus it follows, Lo, he doth send out him voice, and that a mighty voice, literally, He will give with his voice a mighty voice. Thunder is described in Scripture as the voice of God; (Psalms 29.) and it is peculiarly awful and terrible in the eastern and warmer parts of the earth.

WHEDO�, "33. The heavens of heavens—The highest “heavens.”

Of old—That is, the primeval heavens. He is God the Creator, ruling the worlds and “riding along in the primeval heavens of heavens.” A description of the glory and majesty of God anterior to the creation of man. See Deuteronomy 10:14; Deuteronomy 33:26; Psalms 18:10. But when he connects his sovereignty with human history, he rides along the steppes, or desert plains. See on Psalms 68:4.

His voice… a mighty voice—In nature the thunder, Psalms 29:3-9; but it may allude to Sinai, Exodus 20:18-19, and emphatically to his word and providences to the nations in all ages.

34 Proclaim the power of God, whose majesty is over Israel, whose power is in the heavens.

BAR�ES, "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.

CLARKE, "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.

GILL, "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.

HE�RY, "III. Because of his mighty power: Ascribe you strength unto God (Psa_68:34); acknowledge him to be a God of such irresistible power that it is folly to contend with him and wisdom to submit to him; acknowledge that he has power sufficient both to protect his faithful subjects and to destroy his stubborn adversaries; and give him the glory of all the instances of his omnipotence. Thine is the kingdom and power, and therefore thine is the glory. We must acknowledge his power, 1. In the kingdom of grace: His excellency is over Israel; he shows his sovereign care in protecting and governing his church; that is the excellency of his power, which is employed for the good of his people. 2. In the kingdom of providence: His strength is in the clouds, whence comes the thunder of his power, the small rain, and the great rain of his strength. Though God has his strength in the clouds, yet he condescends to gather his Israel under the shadow of his wings, Deu_33:26.

CALVI�, "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. �ot 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.

SPURGEO�, "Ver. 34. Ascribe ye strength unto God. When even his voice rends the rocks and uproots the cedars, what cannot his hand do? His finger shakes the earth; who can conceive the power of his arm? Let us never by our doubts or our daring defiances appear to deny power unto God; on the contrary, by yielding to him and trusting in him, let our hearts acknowledge his might. When we are reconciled to God, his omnipotence is an attribute of which we sing with delight.His excellency is over Israel. The favoured nation is protracted by his majesty; his greatness is to them goodness, his glory is their defence.And his strength is in the clouds. He does not confine his power to the sons of men, but makes it like a canopy to cover the skies. Rain, snow, hail, and tempest are his artillery; he rules all nature with awe inspiring majesty. �othing is so high as to be above him, or too low to be beneath him; praise him, then, in the highest.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 34. His strength is in the clouds. This refers to the phenomena of thunder and lightning; for all nations have observed that 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. W. Greenfield, in Comprehensive Bible.

COKE, "Psalms 68:34. His excellency is over Israel— His highness or majesty: he is the universal sovereign; but his kingdom is exalted over Israel in a particular manner. He hath taken them for his peculiar inheritance; and by them alone he is acknowledged as universal Creator; the supreme Lord of heaven and earth. His power is in the clouds: he who is exalted in an especial manner over Israel, is that mighty God who dwells in the heavens, and manifests his power in the clouds thereof; when he sends forth his voice in the dreadful thunder.

BE�SO�, "Psalms 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 or their

enemies. His excellency is over Israel — His excellent power and goodness; Hebrew, gaavatho, his highness, or majesty; this dwells among them, and is employed ,גאותוfor 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, and his kingdom is particularly exalted over them. He hath taken them for his peculiar inheritance; and by them alone he is adored and worshipped as the universal Creator, the supreme Lord of heaven and earth. His strength is in the clouds —Hebrew, בשחקים, in the heavens, or skies. He hath two dwellings and thrones, the one in his church and among his people, and the other in heaven, and in both these he manifests his power; redeeming, preserving, and sanctifying the former, and directing and governing the mighty orbs of the latter in all their motions, and from thence upholding and influencing the whole universe, animate and inanimate, rational and spiritual, and sending forth both the thunder of his power, and the great and small rain of his strength.

35 You, God, are awesome in your sanctuary; the God of Israel gives power and strength to his people.Praise be to God!

BAR�ES, "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.

CLARKE, "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.

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.

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.

GILL, "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.

HE�RY, "IV. Because of the glory of his sanctuary and the wonders wrought there (Psa_68:35): O God! thou art terrible out of thy holy places. God is to be admired and

adored with reverence and godly fear by all those that attend him in his holy places, that receive his oracles, that observe his operations according to them, and that pay their homage to him. He displays that out of his holy places which declares aloud that he will be sanctified in those that come nigh unto him. Out of heaven, his holy place above, he does, and will, show himself a terrible God. Nor is any attribute of God more dreadful to sinners than his holiness.

V. Because of the grace bestowed upon his people: The God of Israel is he that gives strength and power unto his people, which the gods of the nations, that were vanity and a lie, could not give to their worshippers; how should they help them, when they could not help themselves? All Israel's strength against their enemies came from God; they owned they had no might of their own, 2Ch_20:12. And all our sufficiency for our spiritual work and warfare is from the grace of God. It is through Christ strengthening us that we can do all things, and not otherwise; and therefore he must have the glory of all we do (Psa_115:1) and our humble thanks for enabling us to do it and accepting the work of his own hands in us. If it be the God of Israel that vies strength and power unto his people, they ought to say, Blessed be God. If all be from him, let all be to him.

SPURGEO�, "Ver. 35. O God, thou art terrible out of thy holy places. You inspire awe and fear. Thy saints obey with fear and trembling, and thine enemies flee in dismay. From thy threefold courts, and especially from the holy of holies, thy majesty flashes forth and makes the sons of men prostrate themselves in awe.The God of Israel is he that giveth strength and power unto his people. In this thou, who art Israel's God by covenant, art terrible to thy foes by making thy people strong, so that one shall chase a thousand, and two put ten thousand to flight. All the power of Israel's warriors is derived from the Lord, the fountain of all might. He is strong, and makes strong: blessed are they who draw from his resources, they shall renew their strength. While the self sufficient faint, the All sufficient shall sustain the feeblest believer,Blessed be God. A short but sweet conclusion. Let our souls say Amen to it, and yet again, Amen.

COKE, "Psalms 68:35. O God, thou art terrible, &c.— I would join the words thus; O God, the God of Israel, thou art terrible out of thy holy places. Heaven was his sanctuary of old; his earthly sanctuary was on Sion; he was worthy to be feared, as inhabiting both; and he is represented as going out of them, to take vengeance on the enemies of his people; and as dreadful, on account of the judgments, which from thence, as the places of his dwelling, he executes them. He it is that giveth strength and power unto his people. Though the marks of his displeasure are dreadful to his enemies, yet he gives fortitude and courage unto his people, inspires them with resolution and vigour, and renders them victorious over all who oppose them. Blessed be God! How glorious is the conclusion of this most admirable hymn! David exults in the successful translation of the ark into its fixed habitation; and that he had now his king and his God more immediately present with him, who marched in solemn procession with his ark, to take his future residence in Mount Sion. He describes that procession with pleasure, as accompanied with instrumental and vocal music, and at which the princes of all the tribes of Israel assisted, and which

was graced with a choir of virgins exciting the whole assembly to celebrate the praises of the God of Israel. He particularly mentions the tribe of Benjamin as present; a happy circumstance, which he could scarce have expected, as the kingdom was departed from them, and the crown transferred to himself and family; the tribe of Judah, as the most powerful, and those of �aphtali and Zebulun, the farthest distant of all the rest, to shew the perfect unanimity of the whole nation in submitting to him, and acquiescing in Jerusalem as the capital of the kingdom. He devoutly acknowledges God as the author of his own and his people's prosperity; and prays that he would establish and continue it; that the kings of the earth might reverence God's sanctuary in Jerusalem, and there present their offerings before him; that God would restrain the Egyptian king, keep him from all hostile invasions of the city and people of God, and not permit the worshippers of crocodiles, and bulls, and calves, to harass his dominions, or corrupt his subjects; and that he would dissipate in general all who delight in the oppression and cruelties of war. He prays even for the conversion of Egypt to the knowledge and worship of the true God; that Ethiopia might stretch forth her hand in solemn adoration of him, and that all the kingdoms of the earth might celebrate the praises of Jehovah, who rules in the heavens, rides through them in the stormy clouds, and terrifies the nations with the voice of his thunders. He concludes with exhorting this grand assembly to acknowledge the almighty power of God, who was peculiarly the God and king of Israel; who was present in his heavenly and earthly sanctuary, dreadful in the judgments that he executed on his enemies, but the author and establisher of the power and prosperity of his people. On all these accounts, he was worthy to be blessed for evermore. How highly did this tend to promote the firm adherence of the whole assembly to the worship of their God, and to establish their faith and hope in the protection of his power! Dr. Chandler observes, at the close of his excellent comment on this psalm, that the divisions he has made of it seem natural and easy, are pointed out by the subject-matter, and render the whole of it a regular, well-connected, and elegant composition. Without this, or some such method, it appears broken, and its parts independent on each other; the expressions will be many of them unintelligible, and the occasion and propriety of them scarcely discernible. Michaelis has attempted to explain this psalm, but has fallen very short of Dr. Chandler. See the additional volume of his notes to Bishop Lowth's Prelections, p. 139. We shall conclude our critical annotations with a few of Dr. Chandler's remarks upon the whole anthem.

And, first, let us take notice of the great and glorious subject of the hymn. It is the God of the Hebrews, and designed to celebrate his praises, on account of the perfections of his nature, and the operations of his providence. And with what dignity is he described! How high and worthy the character given him; in every respect suitable to his infinite majesty, and the moral rectitude and purity of his nature! How grand are the descriptions of him, as the omnipresent God, inhabiting his sanctuaries both in heaven and earth! as the original, self-existent Being, which his name Jehovah signifies; the tremendous Being, worthy of all adoration and reverence, included in the name of Jah! As the Almighty God, encompassed with thousands and ten thousands of his angels, and innumerable chariots, which stand ready prepared in the armoury of heaven! who rides through the heavens in his

majesty: whose voice is in the thunder, who makes the clouds and vapours of heaven subservient to his pleasure, and at whose presence the earth, the heavens dissolve, and the highest hills seem to melt away like wax! Descriptions the most sublime in their nature, and which tend to strike the mind with a holy reverence and awe. And as to his moral character and providential government of the world, he is represented as the righteous God, the hater and punisher of incorrigible wickedness, the father of the fatherless, the judge of the widow, who blesses men with numerous families, breaks the prisoner's chains, and restores him to his liberty; the God and guardian of his people, the great disposer of victory, and giver of national prosperity; the supreme author of every kind of salvation, and as having death under his absolute command, and directing the outgoings of it by his sovereign will. This was the God of the ancient Hebrews. This was the God whom David worshipped, and whom all wise and good men must acknowledge and adore. �or is there one circumstance or expression in this noble composition, derogatory to the majesty and honour of the Supreme Being, or which can convey a single sentiment to lessen our esteem and veneration for him.

REFLECTIO�S.—1st, We have here, in the first place,

1. David's prayer for the dispersion of the enemies of God and his people, and for the comfort and joy of the children of God. It may be considered as prophetical of the Messiah's appearing, Let God incarnate arise, and let his enemies be scattered, the powers of earth or hell which oppose his kingdom in the world: Let them also that hate him, whether men or devils, flee before him, vanquished by his almighty arm; as smoke is driven away, so easily and thoroughly drive them away: as wax melleth before the fire, so let the wicked perish at the presence of God the Redeemer, when either in present judgments he shall visit them, or in the great day of his appearing and glory, arise to consume them with the brightness of his coming. But let the righteous, those who are accepted in him, and sanctified by his Spirit, be glad when they see his day: let them rejoice before God, in the present joy of his salvation, and in hope of the complete redemption which awaits them, from sin, death, and hell; yea, let them exceedingly rejoice, with exultation proportioned to the greatness of the salvation.

2. He magnifies God as the king of heaven, the self-existent Jehovah. Jesus is this JAH, the self-existent, self-sufficient God, the object of the eternal praises of men and angels, the guardian of his afflicted church and people, raising up families of the faithful among the Gentiles that were solitary and desolate; delivering the bonds-men of sin and Satan from their chains, and bringing them into the glorious liberty of the sons of God; but leaving the rebellious sinners, whether of Jews or Gentiles, or false professors, to perish in the dry land of ignorance, infidelity, and obstinate impenitence.

2nd, God's wondrous works are here recorded to his glory, and for his people's comfort; and they may be considered,

1. In a retrospective sense, as relating to past mercies conferred on the Jewish

nation.

2. As a glorious prophesy of the gospel church, under their head Christ Jesus; leading up his faithful people from the bondage of sin, and his oppressed church from the power of antichristian foes; as the captain of their salvation going before them, and by his word and Spirit directing their march through this howling wilderness, the world which lieth in wickedness. At the promulgation of his Gospel the powers of earth were shaken; and before his presence, the hearts of proud sinners, though exalted as mountains in height, flowed down in lowliest abasement. By the plentiful effusion of his Spirit in the ministration of the Gospel, the souls of weary and heavy-laden sinners were refreshed, and, into his church admitted, dwelt with comfort there, where, with such a profusion of goodness, the blessings of pardon, grace, consolation, glory, were prepared for every poor and perishing soul. By his apostles and ministers, divinely commissioned, he gave the word; he qualified them for their work, and accompanied their preaching with demonstration of the Spirit; and multitudes, an army, as the word company may be rendered, readily engaged in the warfare, notwithstanding all the dangers: even women (alluding to the women who sung the victories of their generals) helped in the Gospel. The powers of the heathen, though long persecuting, were vanquished by the word of truth; and their kings, converted, became nursing-fathers, while the church, as a conqueror, divided the spoils, the souls of men rescued from heathenism, and the power of Satan. Long had these lain in the corruption and defilement of their fallen nature, as is the case of every sinner till saved by grace; but now were adorned with the garments of salvation, bright as the silver wings of the dove, and beautiful in holiness as her glowing feathers in the sun. And when the final day of recompence comes, and at the battle of Armageddon, Revelation 16:14-16 all opposing potentates shall finally be overthrown; then white as snow in Salmon shall the faithful shine for ever perfect in holiness.

3rdly, We have,

1. The strength and stability of the church of Christ. High and strong as Bashan, vain are all the efforts of the potentates of earth against it: though they threaten to overwhelm it, God's presence in the midst of her is a sure protection, and for ever he will watch over and preserve the interests of his faithful people.

2. Angelic hosts are her constant guard; the thousands of angels stand around their Lord in shining ranks, ready to obey his high commands, and minister for them who shall be heirs of salvation. Hebrews 1:14.

3. The Lord is ascended up on high, to take the throne, and guide, govern, and preserve his faithful people; angels, principalities, and powers, being made subject unto him. He hath led captivity captive: like a conqueror, death, hell, and all the powers of darkness, bound in chains, follow his triumphant car: his people are delivered, and shout for victory. He hath received gifts for men, or given gifts unto men, whether ministerial gifts, to qualify them for preaching his Gospel; or the gifts of grace, which he bestows on his people for strength, comfort, and edification: yea,

for the rebellious also, such as all men are by nature and practice, till changed by divine grace, and made obedient to the faith; that the Lord God might dwell among them, as a reconciled God in Christ, manifesting his favour and love to those who were once rebel sinners, making them fellow-citizens with the saints, and of the houshold of God. �ote; (1.) We can never enough admire and adore the triumphs, grace, and glory of our ascended Saviour. (2.) A pardoned rebel never felt such gratitude to his generous prince, as the pardoned sinner ought to feel towards his gracious lord.

4. He is glorified in the salvation of his faithful ones, for which they ever bless and praise him. He loadeth us with benefits, spiritual and temporal; or, he will bear us up, carry us in his arms, that we may be safe. He is our God, ever interesting himself for the faithful; the God of our salvation, who hath begun, and will perfect it in their behalf; and unto him belong the issues from death; he will preserve the faithful from the deadly devices of their foes, Satan, the world, and sin; will open a door of hope to them in the grave; and, in the resurrection-day, give them victory over death for ever.

5. He will destroy every enemy at last. The head of the old serpent shall be finally bruised, and the obstinately impenitent, who have joined the devil and his angels in their rebellion, shall be thrust down with them into the place of torment.

4thly, Such as were the former deliverances of God's people, such, and more eminent, shall be the salvation and glory of Christ's church.

1. They shall be brought from Bashan, as Israel from the mighty army of Og, victorious over every oppressing and persecuting power, whether pagan, Mahometan, or papal; and shall come up from the depths of their distresses, under the leading of the great Captain of their salvation. �ote; However oppressed the cause of Christ may be for a while, the triumphing of his foes is momentary, and their ruin near and terrible.

2. The people of God will celebrate this victory, as of old in the temple the Levites and singers magnified God, on their successes gained by the armies of Israel. They have seen thy goings, O God, how thou, my God and king, goest in the sanctuary, manifesting his presence in his church, and exerting his power for the salvation of his faithful people, and the destruction of their foes. The apostles and preachers, as sweet singers, proclaim the glad tidings of salvation, and all the congregations of true believers, without distinction of sex or station, male and female, princes and subjects, shall unite in the song of praise for Gospel mercies, flowing from the fountain of Israel, the incarnate Saviour. Little Benjamin may have some reference to Paul, the great apostle of the Gentiles, who was of that tribe, as Zebulun and �aphtali to the first apostles, who were chiefly of the land of Galilee, where these tribes lay; while the princes of Judah, and their council, may signify the first Gospel churches and their ministers, established at Jerusalem and in the neighbourhood.

3. They will depend on God for the perfecting of his own work in the faithful, and in

the world. Thy God hath commanded thy strength; which may be considered as an apostrophe to the Messiah, strengthened for the great work of redemption; or as the encouragement which the Psalmist suggests to the people of God. Since God, their God, hath commanded their strength, they may be assured of an answer to their prayer, Strengthen, O God, that which thou hast wrought for us. �ote; (1.) All our spiritual strength comes from God: whatever we enjoy, it is by his grace that we are what we are. (2.) If we have experienced the supports of his arm, we must in faith continue to wait upon him, and may be in this way assured he will strengthen us unto the end.

4. They expect to see the spread of the Redeemer's kingdom universally, and the subdual of all his enemies. Because of thy temple at Jerusalem, shall kings bring presents unto thee, becoming converts to the gospel, and joining themselves to the church of Christ; Princes from Egypt, the old enemy of God's people, shall make their submission; and Ethiopia, the most distant realms of the heathen, stretch out their hands unto God in prayer, or as laying hold on Jesus's strength to make peace with him; and those who will not bow to him, must perish. The enemies of God, though strongly armed, furious, and numerous as herds of bulls, and supported by a deluded people, kept like calves in ignorance and stupidity, will be rebuked, till every one submit himself, be made to yield; or rather, as the words may signify, though glorying themselves, or treading proudly, because of their riches, they shall be brought low; and the people who delight in war, have long waged it against the saints, be finally and eternally scattered from the face of the earth.

5thly, The psalm concludes with an exhortation to the church of God to unite heart and voice, as in duty bound, in ascribing glory to God their Redeemer.

1. As ascended to his throne in the heavens, and ruling over all.

2. For the mighty efficacy of his Gospel, sent forth into all lands.

3. For his operations of grace and providence, towards his faithful people. In him is everlasting strength; his excellency, all his glorious perfections, is over Israel, engaged for their comfort and support; and his strength is in the clouds: they are his instruments of vengeance; on them he went up to heaven, with them he shall descend to judgment.

4. For the awful visitations on his enemies. O God, thou art terrible out of thy holy places; in present strokes of vengeance, and especially as ready to consume the wicked with the brightness of his coming.

5. For the preservation of his Israel. The God of Israel is he that giveth strength and power unto his people; supports them under all difficulties, strengthens them for their work, and enables the faithful to persevere in their fidelity. Blessed be God: let that Redeemer, whose grace works all for us, and in us, receive the praise of all.

BE�SO�, "Psalms 68:35. O God, thou art terrible — Hebrew, נורא, nora, venerable,

yea, infinitely worthy to be both reverenced and feared. Out of thy holy places —Or, sanctuaries. “Heaven was his sanctuary of old; his earthly sanctuary was in Zion: he was worthy to be feared as inhabiting both, and he is represented as going out of them, to take vengeance on the enemies of his people, and as dreadful on account of the judgments which, from thence, as the places of his dwelling, he executes on them. He giveth strength and power to his people — Though the marks of his displeasure are dreadful to his enemies, yet he gives fortitude and courage unto his people, inspires them with resolution and vigour, and renders them victorious over all that oppose them. The psalmist adds, Blessed be God! And surely men and angels, heaven and earth, ought to say, Amen! All is from him; let all be returned to him, in praise and thanksgiving; and let the whole intelligent creation exclaim, Blessed be God, who hath so wonderfully blessed us!

WHEDO�, "35. Holy places—Or sanctuaries. The plural is used either for heaven and earth, as places of his abode and worship, or to denote that his earthly sanctuary, where he may be statedly found, is manifold. Giveth strength and power unto his people—Precious thought!

“This awful God is ours,Our Father and our love.”The psalm properly closes with an ascription of praise to God.

EXPOSITORS DICTIO�ARY OF TEXTS, "A Saint of God

Psalm 68:35

The idea contained in the statement of the Psalmist is the wonderful ways of God in all that He does, in His dealings with the holy places of the unseen world or in those places most holy of all, in His saints.

I. Consider what a revelation of God"s wonderful way is to be found in that great saint, St. John the Baptist. God was wonderful in his birth, St. John was born contrary to the usual Divine arrangements of nature. God was wonderful not only in the birth and commission of His servant but in the formation of his character. The height of that character was—indomitable courage, a courage of the highest kind, to teach the truth whether men liked it or no. John tore away the cover that even the most plausible and exalted had made for themselves and showed them themselves.

II. St. John"s highest call was that fearless loyalty to truth, to bury his own miserable self in the thought of his great commission and the marvellous vision of God that had been opened out before him. It was because of this wonderful courage and unselfish loyalty and strong conviction that there has been about all the saints as there was about St. John a strange fascination. And then there is one more point that perhaps may help us to see how wonderful God was in this saint He was wonderful in allowing his apparent failure. And yet he had fulfilled his mission, he had prepared for Christ and for the Gospel of universal truth.

What appeared to us so tragic a close to so promising a beginning of the great saint was really part of the Divine work to complete a magnificent character that He had formed to prepare for the coming of the Master.

III. How shall we allow ourselves to think and to feel about such things? Shall we not, indeed, think of life with its joys, its brightness, its happy days, kind friends, dear relations, its unselfishness, or its clouds, perplexities, weariness, distresses, shall we not think of it as God"s guidance for the best? We shall not sit down with our hands folded. We shall strive to retrieve in the world any failure by our courage: we shall remember that God calls us to work, not necessarily to success. We see something of God"s mysterious wonderfulness in the image that He places before us in His saints.

—W. J. Knox-Little, Homiletic Review, 1906 , vol. LII. p292.

SIMEO�, "THE CHARACTER OF GOD

Psalms 68:35. The God of Israel is he that giveth strength and power unto his people: blessed be God!

THE consideration of God’s power is to his enemies awful in the extreme; but to his friends it affords the richest consolation. The immediate subject of the psalm before us is the carrying up of the ark from the house of Obed-edom to Mount Zion: but the power of God in destroying his enemies, and saving his friends, is celebrated throughout in terms of exultation and triumph. In the words of our text this interesting topic is summed up in few words, and concluded with an expression of adoration, well suited to the subject.

We propose to consider,

I. The description here given of God—

Though at first sight this description of the Divine character does not appear very peculiar, yet, if it be attentively considered, it will be found

1. Most glorious—

[It imports, in the first place, that God does give strength and power to his people; and this is proved by all the sacred annals; yea, by daily experience. He has enabled his people of old to resist the greatest temptations [�ote: Genesis 39:10-12.], to perform the hardest duties [�ote: Genesis 22:2; Genesis 22:9-10.], to endure the heaviest afflictions [�ote: Hebrews 11:36-37.], to triumph over the united assaults of earth and hell [�ote: 2 Corinthians 12:7-10.]. And many can say at this day, “As we have heard, so have we seen in the city of the Lord of Hosts [�ote: Psalms 48:8.].”

It intimates yet further, that none but God can give strength to his people. The mode of expression in the text strongly intimates this. What could the gods of the heathen

do for their votaries? God tells them that their senseless idols could not so much as move: they must themselves be carried [�ote: Isaiah 46:1-2; Isaiah 46:6-7.]. And as for human confidences, they were also vain: neither the Assyrian, nor Egyptian, nor any other power, could deliver those who trusted in them [�ote: Isaiah 30:1-7.]. It was the prerogative of Jehovah alone to afford his people the succours they stood in need of [�ote: Psalms 62:11.].

But the full meaning of the text seems to be, that God delights in supplying his people’s wants; it is that very character in which he most glories, and by which he most wishes to be known. He is always looking out for opportunities of exercising his power on behalf of his people [�ote: 2 Chronicles 16:9.]; and rejoices in every occasion that their necessities afford him of making known to them his power and grace [�ote: Jeremiah 32:41.].]

2. Most endearing—

[If a person be advancing with a full tide of spiritual prosperity, how can he fail of loving the great Author of all his happiness? Surely every exercise of divine power that he has ever experienced, must render this attribute of the Deity precious to his soul, while he beholds the dangers he has escaped, and the difficulties he has overcome.

To a person weak and drooping, this view of the Deity must be still more delightful. How must he check his unbelieving fears; and say, “Why art thou cast down, O my soul? Hope thou in God [�ote: Psalms 42:11.]!”

Above all, must this description of God be precious to the poor. They are incapable of entering into abstract views of the Divine perfections: but this representation of the Deity they are as capable of comprehending, as the most learned upon earth can be: yes; he knows both the existence, and the omnipotence, of the Deity, as much from his own inward experience,as he can possibly do from the visible creation; because he feels himself to be a living witness of them.]

In order to call forth the practical ends of this description, let us consider,

II. The sentiments it should excite in us—

If the concluding words of our text be understood as referring to the past, they are an expression of gratitude to God; if as relating to the future, they denote a cheerful affiance in him. We may properly take them in both these senses, and learn from them to exercise,

1. Gratitude—

[While a sense of our own weakness humbles us in the dust, a view of God’s power, and a recollection of the experience we have had of his kindness and all-sufficiency, should kindle in our breasts the liveliest gratitude. Who can “look to the rock

whence he has been hewn, and to the hole of the pit whence he has been digged [�ote: Isaiah 51:1-2.],” and not bless the name of his God? Who can behold the manner in which others are enslaved by sin and Satan, and not adore the God that has made him free? So deeply was David impressed with the mercies he had received, that he not only called on his soul to bless God, but declared that “all his bones should praise him [�ote: Psalms 35:9-10.].” And the one inquiry of our hearts should be, “What shall I render to the Lord for all the benefits he hath done unto me [�ote: Psalms 116:12; Psalms 103:1-2.]?”]

2. Affiance—

[The perfections of God in general may well encourage us to trust in him: but his power, together with his disposition to exercise it on our behalf, should lead us to place in him the most unbounded confidence. Difficulties should all vanish, and appear as nothing, when we reflect on him who is engaged for us. The same power that “made the depths of the sea a way for the ransomed to pass over [�ote: Isaiah 51:10.],” can smooth all obstructions in our way [�ote: Isaiah 40:4.], and make our mountains to become a plain [�ote: Zechariah 4:7.]. We therefore should trust all our concerns in his hands [�ote: Proverbs 16:3.], with an assured hope that we shall never be confounded [�ote: Psalms 125:1-2.].]

Infer—

1. How little ground is there for the excuses of the presumptuous!

[You are ready to vindicate your ungodly ways, by saying, “I cannot live as God requires.” But is not God able, yea, and willing too, to assist you? And if you will not seek his assistance, does not the blame rest wholly with yourselves? Know that, however you may justify yourselves now, there is a day coming when you will stand speechless before him.]

2. How little ground is there for the fears of the desponding?

[We are but too apt to faint in difficulties, and to think them insurmountable: but if we would habituate ourselves more to look at the power of God, we should proceed with confidence and courage. “Let the weak then say, I am strong.” Let them “know in whom they have believed, that He is able to keep that which they have committed to him [�ote: 2 Timothy 1:12.].”]