kecilkan semua
Teks -- Psalms 68:1-35 (NET)
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Wesley -> Psa 68:4; Psa 68:4; Psa 68:5; Psa 68:6; Psa 68:7; Psa 68:8; Psa 68:9; Psa 68:10; Psa 68:10; Psa 68:10; Psa 68:11; Psa 68:12; Psa 68:12; Psa 68:13; Psa 68:13; Psa 68:13; Psa 68:14; Psa 68:15; Psa 68:15; Psa 68:16; Psa 68:16; Psa 68:17; Psa 68:17; Psa 68:17; Psa 68:17; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:20; Psa 68:21; Psa 68:22; Psa 68:22; Psa 68:23; Psa 68:24; Psa 68:24; Psa 68:24; Psa 68:26; Psa 68:27; Psa 68:27; Psa 68:27; Psa 68:27; Psa 68:27; Psa 68:28; Psa 68:28; Psa 68:28; Psa 68:29; Psa 68:29; Psa 68:30; Psa 68:30; Psa 68:30; Psa 68:31; Psa 68:31; Psa 68:33; Psa 68:33; Psa 68:33; Psa 68:34; Psa 68:34; Psa 68:34; Psa 68:35
Is an abbreviation of the name Jehovah, which the Heathens pronounced Jao.
Wesley: Psa 68:4 - Before him Before the ark where he is present, as David is said to dance before the Lord, upon this occasion, 2Sa 6:14.
Before the ark where he is present, as David is said to dance before the Lord, upon this occasion, 2Sa 6:14.
In the cloudy pillar, as their captain leading them up out of Egypt.
Poured down great showers, which accompanied those mighty thunders.
Wesley: Psa 68:9 - Weary Dry and thirsty, and parched with excessive heat, and ready to faint for want of rain, Psa 63:1.
Dry and thirsty, and parched with excessive heat, and ready to faint for want of rain, Psa 63:1.
Wesley: Psa 68:10 - It This land for the use of thy people: which God did by designing it for them, and expelling the old inhabitants; by furnishing it with all sorts of pro...
This land for the use of thy people: which God did by designing it for them, and expelling the old inhabitants; by furnishing it with all sorts of provisions, and making it fruitful by his special blessing.
Such thy really were, when God undertook the conduct of them into Canaan.
He put this triumphant song into their mouths.
Wesley: Psa 68:12 - Kings The kings of Canaan, and other nations who came forth against the Israelites, accompanied with great and numerous armies.
The kings of Canaan, and other nations who came forth against the Israelites, accompanied with great and numerous armies.
Wesley: Psa 68:12 - The spoil There was enough, not only for those who took it, but also to be divided to their wives and children, when they came home.
There was enough, not only for those who took it, but also to be divided to their wives and children, when they came home.
Wesley: Psa 68:13 - Ye are Tho' you have formerly been exposed to great reproach and misery, yet God hath changed your condition.
Tho' you have formerly been exposed to great reproach and misery, yet God hath changed your condition.
Wesley: Psa 68:13 - Gold 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 silve...
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 and gold.
Wesley: Psa 68:14 - Therein In Canaan, at the coming of the Israelites. The land was as white as mount Salmon is with the snow.
In Canaan, at the coming of the Israelites. The land was as white as mount Salmon is with the snow.
Wesley: Psa 68:15 - High hill Which is not to be understood of external height, but of its spiritual height, or exaltation, in regard of the glorious privileges of God's presence, ...
Which is not to be understood of external height, but of its spiritual height, or exaltation, in regard of the glorious privileges of God's presence, and worship.
Wesley: Psa 68:16 - Leap Why do you triumph and look upon Zion with contempt? He speaks to the hills by an usual figure.
Why do you triumph and look upon Zion with contempt? He speaks to the hills by an usual figure.
Wesley: Psa 68:16 - Will dwell This hill, though despicable in your eyes, is precious in God's, and chosen by him for his perpetual residence.
This hill, though despicable in your eyes, is precious in God's, and chosen by him for his perpetual residence.
Wesley: Psa 68:17 - Chariots The armies (whereof chariots were an eminent part in those times) which attend upon God to do his pleasure.
The armies (whereof chariots were an eminent part in those times) which attend upon God to do his pleasure.
Wesley: Psa 68:17 - Twenty thousand An innumerable company, a certain number being put for an uncertain.
An innumerable company, a certain number being put for an uncertain.
Wesley: Psa 68:17 - Among them Here the psalmist seems to be transported by the prophetic spirit, from the narration of those external successes, to the prediction of the Messiah; a...
Here the psalmist seems to be transported by the prophetic spirit, from the narration of those external successes, to the prediction of the Messiah; and of the transcendent privileges and blessings accruing to mankind thereby.
Wesley: Psa 68:17 - As in Sinai God is no less gloriously, though less terribly present here, than he was in Sinai, when the great God attended with thousands of his angels, solemnly...
God is no less gloriously, though less terribly present here, than he was in Sinai, when the great God attended with thousands of his angels, solemnly appeared to deliver the law. Yea, here is a greater privilege than Sinai had, The Lord Jehovah descending from heaven into an human body, as appears by his ascending thither again, which the next verse describes.
Wesley: Psa 68:18 - Ascended This has a manifest reference to Christ, and his ascension into heaven, in whom alone it is literally accomplished, and to whom therefore it is ascrib...
This has a manifest reference to Christ, and his ascension into heaven, in whom alone it is literally accomplished, and to whom therefore it is ascribed, Eph 4:8. Although the expressions are borrowed from the ancient custom of princes, who, after some glorious achievements, used to go up into their royal cities in triumphant chariots, being attended by their captive enemies, and afterward to distribute gifts to their soldiers and subjects, and sometimes to do some acts of clemency even to their rebels and enemies.
Wesley: Psa 68:18 - Captivity Those whom thou hast taken captive; death and sin, and the devil, and all the enemies of Christ, and of his people, whom Christ led in triumph, having...
Those whom thou hast taken captive; death and sin, and the devil, and all the enemies of Christ, and of his people, whom Christ led in triumph, having spoiled them, and making a shew of them openly, Col 2:15.
Wesley: Psa 68:18 - Received According to thy manhood thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit, whi...
According to thy manhood thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit, which are necessary either to the perfection of thy nature, or to the good of thy church and people.
Thy most stubborn and rebellious enemies, whether Jews or Gentiles.
Wesley: Psa 68:18 - Might dwell That he who as man is ascended into the highest heavens, might, as God, come down to them, and dwell with them, not only in and by his ordinances in w...
That he who as man is ascended into the highest heavens, might, as God, come down to them, and dwell with them, not only in and by his ordinances in which he is present, but also by his spirit dwelling in their hearts.
Wesley: Psa 68:21 - Hairy In ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their enemies.
In ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their enemies.
Wesley: Psa 68:22 - Bring again I will give my people as great deliverances as I formerly did, when I saved them from Og, king of Bashan.
I will give my people as great deliverances as I formerly did, when I saved them from Og, king of Bashan.
Wesley: Psa 68:23 - That, &c. _And as it was at the Red Sea, and at Bashan before, so yet again thine enemies shall be slain in such numbers, that thou mayst wade in their blood, a...
_And as it was at the Red Sea, and at Bashan before, so yet again thine enemies shall be slain in such numbers, that thou mayst wade in their blood, and thy dogs lick it up in the field.
Wesley: Psa 68:24 - Goings The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses.
The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses.
Present in this solemn pomp of carrying the ark to Zion.
Wesley: Psa 68:27 - Little Called little, because it was exceedingly diminished, and almost extinguished under the Judges, Jdg 20:35, Jdg 21:3 &c.
Wesley: Psa 68:27 - Ruler The tribe which had lately swayed the scepter, but now submitted to David.
The tribe which had lately swayed the scepter, but now submitted to David.
The people of that tribe who waited upon them.
Wesley: Psa 68:27 - Zebulun, &c. He mentions these tribes, because they lived in the remotest parts of the land of Canaan. And so by naming two of the nearest tribes, and two of the f...
He mentions these tribes, because they lived in the remotest parts of the land of Canaan. And so by naming two of the nearest tribes, and two of the farthest, he intimates that the other tribes also came upon this occasion, as is manifest from 2Sa 6:15-19.
Having spoken of Israel, he now directs his speech to them.
Hath ordained or effectually procured.
all that strength and power which thou hast put forth at any time
The temple which Solomon shall build.
Wesley: Psa 68:29 - Kings Kings of the Gentiles: which was done in part, in the times of Solomon and Hezekiah, but more fully when the Lord was come into his temple.
Kings of the Gentiles: which was done in part, in the times of Solomon and Hezekiah, but more fully when the Lord was come into his temple.
Chastise those that will not bring presents to thee.
Wesley: Psa 68:30 - The bulls The fierce and furious adversaries of God, and of his church; the calves, are people or soldiers depending upon them.
The fierce and furious adversaries of God, and of his church; the calves, are people or soldiers depending upon them.
Wesley: Psa 68:30 - Delight That merely out of a love to mischief and spoil, make war upon others, and upon us particularly.
That merely out of a love to mischief and spoil, make war upon others, and upon us particularly.
Wesley: Psa 68:31 - Ethiopia He names these, as the ancient enemies of God, and of his people; but by them he understands all other nations of the like character.
He names these, as the ancient enemies of God, and of his people; but by them he understands all other nations of the like character.
Wesley: Psa 68:31 - Unto God Begging mercy of him. This prophecy, as also the next verse, evidently belongs to the times of the Messiah.
Begging mercy of him. This prophecy, as also the next verse, evidently belongs to the times of the Messiah.
Wesley: Psa 68:33 - Heavens The highest heavens; dwelling there in infinite glory, and from thence looking down upon all the inhabitants of the earth, and ruling them by his almi...
The highest heavens; dwelling there in infinite glory, and from thence looking down upon all the inhabitants of the earth, and ruling them by his almighty power.
Wesley: Psa 68:33 - Of old From the beginning of the world; whereas the ark was only some hundred years old.
From the beginning of the world; whereas the ark was only some hundred years old.
Wesley: Psa 68:33 - A voice His gospel, published by Christ and his apostles, assisted by the Holy Spirit sent from heaven; which might well be called God's voice, and that a mig...
His gospel, published by Christ and his apostles, assisted by the Holy Spirit sent from heaven; which might well be called God's voice, and that a mighty voice, because it produced such great and wonderful effects.
Acknowledge that he is able to do whatsoever he pleaseth.
Wesley: Psa 68:34 - Is over Dwells among them. He is indeed the universal Lord, but in a special manner, he is the God of Israel.
Dwells among them. He is indeed the universal Lord, but in a special manner, he is the God of Israel.
JFB -> Psa 68:1-3; Psa 68:1-3; Psa 68:3; Psa 68:4; Psa 68:4; Psa 68:4; Psa 68:5-6; Psa 68:6; Psa 68:6; Psa 68:7-8; Psa 68:7-8; Psa 68:7-8; Psa 68:8; Psa 68:9-10; Psa 68:10; Psa 68:10; Psa 68:10; Psa 68:11; Psa 68:11; Psa 68:12; Psa 68:12; Psa 68:13; Psa 68:14; Psa 68:15-16; Psa 68:17; Psa 68:17; Psa 68:17; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:19-21; Psa 68:21; Psa 68:21; Psa 68:22; Psa 68:22; Psa 68:22; Psa 68:24-27; Psa 68:24-27; Psa 68:24-27; Psa 68:26; Psa 68:26; Psa 68:28-29; Psa 68:29; Psa 68:29; Psa 68:30; Psa 68:31; Psa 68:31; Psa 68:32-35
JFB: Psa 68:1-3 - -- 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 genera...
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). (Psa. 68:1-35)
Compare Num 10:35; Psa 1:4; Psa 22:14, on the figures here used.
JFB: Psa 68:1-3 - before him As in Psa 68:2, from His presence, as dreaded; but in Psa 68:3, in His presence, as under His protection (Psa 61:7).
All truly pious, whether of Israel or not.
JFB: Psa 68:4 - 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...
JFB: Psa 68:4 - by his name JAH Or, "Jehovah," of which it is a contraction (Exo 15:3; Isa 12:2) (Hebrew).
JFB: Psa 68:5-6 - -- Are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.
Are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.
JFB: Psa 68:6 - setteth the solitary in families Literally, "settleth the lonely" (as wanderers) "at home." Though a general truth, there is perhaps allusion to the wandering and settlement of the Is...
Literally, "settleth the lonely" (as wanderers) "at home." Though a general truth, there is perhaps allusion to the wandering and settlement of the Israelites.
Removed from all the comforts of home.
Literally, "in Thy tread," Thy majestic movement.
A rain of gifts, as manna and quails.
JFB: Psa 68:10 - 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.
JFB: Psa 68:12 - she that . . . at home Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.
Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.
JFB: Psa 68:13 - -- Some translate this, "When ye shall lie between the borders, ye shall," &c., comparing the peaceful rest in the borders or limits of the promised land...
Some translate this, "When ye shall lie between the borders, ye shall," &c., 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.
JFB: Psa 68:14 - -- Their enemies dispersed, the contrast of their prosperity with their former distress is represented by that of the snow with the dark and somber shade...
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.
JFB: Psa 68:15-16 - -- 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...
JFB: Psa 68:17 - 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
JFB: Psa 68:17 - thousands of angels Literally, "thousands of repetitions," or, "thousands of thousands"--that is, of chariots. The word "angels" was perhaps introduced in our version, fr...
JFB: Psa 68:17 - as . . . Sinai, in the holy place That is, He has appeared in Zion as once in Sinai.
That is, He has appeared in Zion as once in Sinai.
JFB: Psa 68:18 - received gifts for men Accepting their homage, even when forced, as that of rebels.
Accepting their homage, even when forced, as that of rebels.
JFB: Psa 68:18 - 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 con...
Or literally, "to dwell, O Lord God" (compare Psa 68:16) --that is, to make this hill, His people or Church, His dwelling. This Psalm typifies the conquests of the Church under her divine leader, Christ. He, indeed, "who was with the Church in the wilderness" (Act 7:38) is the Lord, described in this ideal ascension. Hence Paul (Eph 4:8) applies this language to describe His real ascension, when, having conquered sin, death, and hell, the Lord of glory triumphantly entered heaven, attended by throngs of adoring angels, to sit on the throne and wield the scepter of an eternal dominion. The phrase "received gifts for (or literally, among) men" is by Paul, "gave gifts to men." Both describe the acts of a conqueror, who receives and distributes spoils. The Psalmist uses "receiving" as evincing the success, Paul "gave" as the act, of the conqueror, who, having subdued his enemies, proceeds to reward his friends. The special application of the passage by Paul was in proof of Christ's exaltation. What the Old Testament represents of His descending and ascending corresponds with His history. He who descended is the same who has ascended. As then ascension was an element of His triumph, so is it now; and He, who, in His humiliation, must be recognized as our vicarious sacrifice and the High Priest of our profession, must also be adored as Head of His Church and author of all her spiritual benefits.
JFB: Psa 68:19-21 - -- God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemie...
God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemies.
Perseveringly impenitent.
JFB: Psa 68:22 - -- Former examples of God's deliverance are generalized: as He has done, so He will do.
Former examples of God's deliverance are generalized: as He has done, so He will do.
JFB: Psa 68:22 - 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 c...
The severest afflictions. Out of all, God will bring them. The figures of Psa 68:23 denote the completeness of the conquest, not implying any savage cruelty (compare 2Ki 9:36; Isa 63:1-6; Jer 15:3).
The triumphal procession, after the deliverance, is depicted.
Impersonally, "There have been seen."
JFB: Psa 68:24-27 - 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--
As leading the procession; the ark, the symbol of His presence, being in front. The various bands of music (Psa 68:25) follow, and all who are--
JFB: Psa 68:26 - 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...
That is, lineal descendants of Jacob, are invited to unite in the doxology. Then by one of the nearest tribes, one of the most eminent, and two of the most remote, are represented the whole nation of Israel, passing forward (Num. 7:1-89).
JFB: Psa 68:28-29 - -- Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
JFB: Psa 68:29 - 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.
His palace or residence (Psa 5:7) symbolized His protecting presence among His people, and hence is the object of homage on the part of others.
The strongest nations are represented by the strongest beasts (compare Margin).
JFB: Psa 68:31 - Princes Or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.
Or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.
Or, "make to run her hands," denoting haste.
JFB: Psa 68:32-35 - To Him who 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,...
To Him who, in nature, and still more in the wonders of His spiritual government, out of His holy place (Psa 43:3), is terrible, who rules His Church, and, by His Church, rules the world in righteousness--let all nations and kingdoms give honor and power and dominion evermore.
Clarke -> Psa 68:1; Psa 68:4; Psa 68:4; Psa 68:6; Psa 68:7; Psa 68:9; Psa 68:10; Psa 68:11; Psa 68:12; Psa 68:12; Psa 68:13; Psa 68:15; Psa 68:16; Psa 68:17; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:19; Psa 68:20; Psa 68:21; Psa 68:22; Psa 68:23; Psa 68:24; Psa 68:25; Psa 68:26; Psa 68:27; Psa 68:28; Psa 68:30; Psa 68:31; Psa 68:32; Psa 68:33; Psa 68:33; Psa 68:33; Psa 68:34; Psa 68:35; Psa 68:35; Psa 68:35
Clarke: Psa 68:1 - Let God arise 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.
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.
Clarke: Psa 68:4 - Extol him that rideth upon the heavens by his name Jah 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 r...
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
Clarke: Psa 68:4 - By his name Jah By his name Jah - יה Yah , probably a contraction of the word יהוה Yehovah ; at least so the ancient Versions understood it. It is used but...
By his name Jah -
Clarke: Psa 68:6 - The solitary in families The solitary in families - יחדים yechidim , the single persons
Is not the meaning, God is the Author of marriage; and children, the legal frui...
The solitary in families -
Is not the meaning, God is the Author of marriage; and children, the legal fruit of it, are an inheritance from him?
Clarke: Psa 68:7 - O God, when thou wentest forth O God, when thou wentest forth - This and the following verse most manifestly refer to the passage of the Israelites through the wilderness.
O God, when thou wentest forth - This and the following verse most manifestly refer to the passage of the Israelites through the wilderness.
Clarke: Psa 68:9 - Didst send a plentiful rain Didst send a plentiful rain - גשם נדבות geshem nedaboth , a shower of liberality. I believe this to refer to the manna by which God refresh...
Didst send a plentiful rain -
Clarke: Psa 68:10 - Thy congregation hath dwelt therein Thy congregation hath dwelt therein - חיתך chaiyathecha , thy living creature; τα ζωα, Septuagint; animalia, Vulgate; so all the Versions...
Thy congregation hath dwelt therein -
Clarke: Psa 68:11 - Great was the company of those that published it Great was the company of those that published it - המבשרות צבא רב hammebasseroth tsaba rab ; "Of the female preachers there was a grea...
Great was the company of those that published it -
Clarke: Psa 68:12 - Kings of armies did flee Kings of armies did flee - Rabin and the kings of the Canaanites, who united their forces to overwhelm the Israelites
Kings of armies did flee - Rabin and the kings of the Canaanites, who united their forces to overwhelm the Israelites
Clarke: Psa 68:12 - And she 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 kin...
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.
Clarke: Psa 68:13 - Though ye have lien among the pots 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, occup...
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
Clarke: Psa 68:15 - The hill of God is as the hill of Bashan 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 mo...
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."
Clarke: Psa 68:16 - Why leap ye, ye high hills? 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, ...
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.
Clarke: Psa 68:17 - The chariots of God are twenty thousand The chariots of God are twenty thousand - רבתים אלפי שנאן ribbothayim alpey shinan , "two myriads of thousands doubled."Does not this ...
The chariots of God are twenty thousand -
Clarke: Psa 68:18 - Thou hast ascended on high Thou hast ascended on high - When the ark had reached the top of Sion, and was deposited in the place assigned for it, the singers joined in the fol...
Thou hast ascended on high - When the ark had reached the top of Sion, and was deposited in the place assigned for it, the singers joined in the following chorus. This seems to be an allusion to a military triumph. The conqueror was placed on a very elevated chariot
Clarke: Psa 68:18 - Led captivity captive Led captivity captive - The conquered kings and generals were usually tied behind the chariot of the conqueror - bound to it, bound together, and wa...
Led captivity captive - The conquered kings and generals were usually tied behind the chariot of the conqueror - bound to it, bound together, and walked after it, to grace the triumph of the victor
Clarke: Psa 68:18 - Thou hast received gifts for men Thou hast received gifts for men - " And gave gifts unto men;"Eph 4:8. At such times the conqueror threw money among the crowd. Thou hast received g...
Thou hast received gifts for men - " And gave gifts unto men;"Eph 4:8. At such times the conqueror threw money among the crowd. Thou hast received gifts among men,
Clarke: Psa 68:18 - Yea, for the rebellious also Yea, for the rebellious also - Even to the rebellious. Those who were his enemies, who traduced his character and operations, and those who fought a...
Yea, for the rebellious also - Even to the rebellious. Those who were his enemies, who traduced his character and operations, and those who fought against him now submit to him, and share his munificence; for it is the property of a hero to be generous
Clarke: Psa 68:18 - That the Lord God might dwell among them That the Lord God might dwell among them - יה אלהים yah Elohim , the self-existing God; see on Psa 68:4 (note). The conqueror now coming to ...
That the Lord God might dwell among them -
Clarke: Psa 68:19 - Blessed be the Lord, who daily loadeth us Blessed be the Lord, who daily loadeth us - With benefits is not in the text. Perhaps it would be better to translate the clause thus: "Blessed be A...
Blessed be the Lord, who daily loadeth us - With benefits is not in the text. Perhaps it would be better to translate the clause thus: "Blessed be Adonai, our Prop day by day, who supports us."Or, "Blessed be the Lord, who supports us day by day."Or as the Vulgate, Septuagint, and Arabic: "Blessed be the Lord daily, our God who makes our journey prosperous; even the God of our salvation."The Syriac, "Blessed be the Lord daily, who hath chosen our inheritance."The word
Clarke: Psa 68:20 - The issues from death The issues from death - The going out or exodus from death - from the land of Egypt and house of bondage. Or the expression may mean, Life and death...
The issues from death - The going out or exodus from death - from the land of Egypt and house of bondage. Or the expression may mean, Life and death are in the hand of God. "He can create, and he destroy."
Clarke: Psa 68:21 - The hairy scalp The hairy scalp - קדקד שער kodkod sear . Does this mean any thing like the Indian scalping? Or does it refer to a crest on a helmet or head...
The hairy scalp -
Clarke: Psa 68:22 - From the depths of the sea From the depths of the sea - All this seems to speak of the defeat of the Egypttians, and the miraculous passage of the Red Sea.
From the depths of the sea - All this seems to speak of the defeat of the Egypttians, and the miraculous passage of the Red Sea.
Clarke: Psa 68:23 - That thy foot may be dipped in the blood That thy foot may be dipped in the blood - God will make such a slaughter among his enemies, the Amorites, that thou shalt walk over their dead bodi...
That thy foot may be dipped in the blood - God will make such a slaughter among his enemies, the Amorites, that thou shalt walk over their dead bodies; and beasts of prey shall feed upon them.
Clarke: Psa 68:24 - They have seen thy goings They have seen thy goings - These kings of the Amorites have seen thy terrible majesty in their discomfiture, and the slaughter of their subjects.
They have seen thy goings - These kings of the Amorites have seen thy terrible majesty in their discomfiture, and the slaughter of their subjects.
Clarke: Psa 68:25 - The singers went before The singers went before - This verse appears to be a description of the procession.
The singers went before - This verse appears to be a description of the procession.
Bless ye God - This is what they sung.
Clarke: Psa 68:27 - There is little Benjamin There is little Benjamin - This is a description of another part of the procession.
There is little Benjamin - This is a description of another part of the procession.
Clarke: Psa 68:28 - Thy God hath commanded Thy God hath commanded - This and the following verses is what they sung.
Thy God hath commanded - This and the following verses is what they sung.
Clarke: Psa 68:30 - Rebuke the company of spearmen Rebuke the company of spearmen - חית קנה chaiyath kaneh , the wild beast of the reed - the crocodile or hippopotamus, the emblem of Pharaoh a...
Rebuke the company of spearmen -
Clarke: Psa 68:31 - Aethiopta shall soon stretch out her hands unto God Aethiopta shall soon stretch out her hands unto God - This verse had its literal fulfillment under Solomon, when Egypt formed an alliance with that ...
Aethiopta shall soon stretch out her hands unto God - This verse had its literal fulfillment under Solomon, when Egypt formed an alliance with that king by his marriage with Pharaoh’ s daughter; and when the queen of Sheba came to Jerusalem to hear the wisdom of Solomon. But as this may be a prophetic declaration of the spread of Christianity, it was literally fulfilled after the resurrection of our Lord. There were Egyptians at Jerusalem on the day of Pentecost, who, St. Hilary tells us, on their return to their own country proclaimed what they had seen, and became in that country the ambassadors of Christ. The Ethiopian eunuch was one of the first among the Gentiles who received the Gospel. Thus princes or chief men came out of Egypt, and Ethiopia stretched out her hands to God. The words themselves refer to the sending ambassadors, and making alliances. The Hebrew is very emphatic:
Clarke: Psa 68:32 - Sing unto God Sing unto God - All the inhabitants of the earth are invited to sing unto God, to acknowledge him as their God, and give him the praise due to his n...
Sing unto God - All the inhabitants of the earth are invited to sing unto God, to acknowledge him as their God, and give him the praise due to his name.
Clarke: Psa 68:33 - Rideth upon the heavens Rideth upon the heavens - He who manages the heavens, directing their course and influence, he formed every orb, ascertained its motion, proportione...
Rideth upon the heavens - He who manages the heavens, directing their course and influence, he formed every orb, ascertained its motion, proportioned its solid contents to the orbit in which it was to revolve, and the other bodies which belong to the same system. As an able and skillful rider manages his horse, so does God the sun, moon, planets, and all the hosts of heaven
Clarke: Psa 68:33 - He doth send out his voice He doth send out his voice - At his word of command they run, shed, or reflect their light; and without the smallest deviations obey his will
He doth send out his voice - At his word of command they run, shed, or reflect their light; and without the smallest deviations obey his will
Clarke: Psa 68:33 - Mighty voice Mighty voice - He thunders in the heavens, and men tremble before him.
Mighty voice - He thunders in the heavens, and men tremble before him.
Clarke: Psa 68:34 - His strength is in the clouds His strength is in the clouds - This refers to the bursting, rattling, and pounding of thunder and lightning; for all nations have observed that thi...
His strength is in the clouds - This refers to the bursting, rattling, and pounding of thunder and lightning; for all nations have observed that this is an irresistible agent; and even the most enlightened have looked on it as an especial manifestation of the power and sovereignty of God.
Clarke: Psa 68:35 - O God, thou art terrible out of thy holy places O God, thou art terrible out of thy holy places - The sanctuary and heaven. Out of the former he had often shone forth with consuming splendor; see ...
O God, thou art terrible out of thy holy places - The sanctuary and heaven. Out of the former he had often shone forth with consuming splendor; see the case of Korah and his company: out of the latter he had often appeared in terrible majesty in storms, thunder, lightning, etc
Clarke: Psa 68:35 - He that giveth strength and power unto his people He that giveth strength and power unto his people - Therefore that people must be invincible who have this strong and irresistible God for their sup...
He that giveth strength and power unto his people - Therefore that people must be invincible who have this strong and irresistible God for their support
Clarke: Psa 68:35 - Blessed be God Blessed be God - He alone is worthy to be worshipped. Without him nothing is wise, nothing holy, nothing strong; and from him, as the inexhaustible ...
Blessed be God - He alone is worthy to be worshipped. Without him nothing is wise, nothing holy, nothing strong; and from him, as the inexhaustible Fountain, all good must be derived. His mercy over his creatures is equal to his majesty in the universe, and as he has all good in his possession, so is he willing to deal it out, to supply the utmost necessities of his creatures. Blessed be God! The Arabic adds, Alleluiah
The best analysis I find of this Psalm is that by Bishop Nicholson. I shall give it at large, begging the reader to refer particularly to those passages on which the preceding notes are written, as in some of them the analysis gives a different view of the subject. The old Psalter gives the whole Psalm a spiritual and mystical interpretation. And this is commonly the ease in the commentaries of the fathers
Calvin: Psa 68:1 - God shall arise: his enemies shall be scattered 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 t...
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, (Num 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
Calvin: Psa 68:3 - But the righteous shall be glad 3.But 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 sec...
3.But 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,
Calvin: Psa 68:4 - Sing unto God, sing praises to his name: exalt him 4.Sing 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 be...
4.Sing 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
Calvin: Psa 68:7 - O God! when thou wentest forth before thy people, etc 7.O God! when thou wentest forth before thy people, etc The Psalmist now proceeds to show that the Divine goodness is principally displayed in the Ch...
7.O 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
Calvin: Psa 68:9 - Thou, O God! shalt make a liberal rain to fall 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 ext...
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.
Calvin: Psa 68:11 - The Lord shall give the word, etc 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...
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. Notice 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, (Exo 15:20; Jud 11:34; 1Sa 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.
Calvin: Psa 68:13 - Though ye should lie among the pots 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...
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.
Calvin: Psa 68:14 - When the Almighty scattered kings in it 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 ...
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
Calvin: Psa 68:15 - The hill of God, the hill of Bashan 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 ...
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.
Calvin: Psa 68:16 - Why leap ye, 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 w...
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.
Calvin: Psa 68:17 - The chariots of God are twenty thousand thousands of angels 17.The chariots of God are twenty thousand thousands of angels 34 For the most part, we are apt to undervalue the Divine presence, and therefore Davi...
17.The chariots of God are twenty thousand thousands of angels 34 For the most part, we are apt to undervalue the Divine presence, and therefore David presents us with a description fitted to exalt our thoughts of it. Owing to our unbelieving hearts, the least danger which occurs in the world weighs more with us than the power of God. We tremble under the slightest trials; for we forget or cherish low views of his omnipotence. To preserve us from this error, David directs us to the countless myriads of angels which are at his command, — a circumstance, the consideration of which may well enable us to defy the evils which beset us. Twenty thousand are spoken of; but it is a number designed to intimate to us that the armies of the living God, which he commissions for our help, are innumerable; and surely this should comfort us under the deadliest afflictions of this life. In adding that the Lord is among them, the Psalmist is still to be considered as designing to give us an exalted view of what is included in God’s presence; for the words suggest that he can no more divest himself of his existence than not have this power whereby angels are subordinated to his will. Another idea suggested is, that one God is better than a universe of angels. The great distance to which we are apt to conceive God as removed from us is one circumstance which tries our faith, and in order to obviate this, the Psalmist reminds us of Sinai, where there was a display of his majesty. The inference was conclusive that he still abode in the sanctuary. For why did God appear upon that occasion in such a glorious manner? Evidently to show that his covenant formed a sacred bond of union between him and the posterity of Abraham. Hence the words of Moses —
“Say not in thine heart, Who shall go up into heaven? or who shall descend into the deep? or who shall go over the sea? For the word is nigh unto thee,” etc. (Deu 30:12.)
Sinai accordingly is mentioned by David, to teach us that if we would fortify our minds with a firm faith in the Divine presence, we must derive it from the Law and the Prophets.
Calvin: Psa 68:18 - Thou hast ascended on high, thou hast led captivity captive 18.Thou hast ascended on high, thou hast led captivity captive There can be little doubt that these words are intended to magnify the proofs of Divin...
18.Thou hast ascended on high, thou hast led captivity captive There can be little doubt that these words are intended to magnify the proofs of Divine favor granted upon the elevation of David to the throne, by contrasting the state of matters with that under Saul. The ascending on high implies the being previously low, and intimates, that under the melancholy confusions which had prevailed in the kingdom, there was no longer the same conspicuous display of the Divine glory as formerly. The government of Saul, which, from the first, had originated in a way that was condemnable, was doomed to fall under the displeasure of God, while his favor, on the other hand, was to be restored under David; and the undeniable appearances of this left no room for doubt that one who began his reign under such auspices was the object of the Divine choice. David, although he had acquitted himself with courage in the battles which were fought, ascribes all the glory of them to God, saying, that it was he who had taken captive the enemy, and forced them to pay tribute, and reduced the more fierce and rebellious to subjection. By the term
As the passage which we have now been considering is applied by Paul in a more spiritual sense to Christ, (Eph 4:8,) it may be necessary to show how this agrees with the meaning and scope of the Psalmist. It may be laid down as an incontrovertible truth, that David, in reigning over God’s ancient people, shadowed forth the beginning of Christ’s eternal kingdom. This must appear evident to every one who remembers the promise made to him of a never-failing succession, and which received its verification in the person of Christ. As God illustrated his power in David, by exalting him with the view of delivering his people, so has he magnified his name in his only begotten Son. But let us consider more particularly how the parallel holds. Christ, before he was exalted, emptied himself of his glory, having not merely assumed the form of a servant, but humbled himself to the death of the cross. To show how exactly the figure was fulfilled, Paul notices, that what David had foretold was accomplished in the person of Christ, by his being cast down to the lowest parts of the earth in the reproach and ignominy to which he was subjected, before he ascended to the right hand of his Father, (Psa 22:7.) That in thinking upon the ascension, we might not confine our views to the body of Christ, our attention is called to the result and fruit of it, in his subjecting heaven and earth to his government. Those who were formerly his inveterate enemies he compelled to submission and made tributary — this being the effect of the word of the Gospel, to lead men to renounce their pride and their obstinacy, to bring down every high thought which exalteth itself, and reduce the senses and the affections of men to obedience unto Christ. As to the devils and reprobate men who are instigated to rebellion and revolt by obstinate malice, he holds them bound by a secret control, and prevents them from executing intended destruction. So far the parallel is complete. Nor when Paul speaks of Christ having given gifts to men, is there any real inconsistency with what is here stated, although he has altered the words, having followed the Greek version in accommodation to the unlearned reader. 39 It was not himself that God enriched with the spoils of the enemy, but his people; and neither did Christ seek or need to seek his own advancement, but made his enemies tributary, that he might adorn his Church with the spoil. From the close union subsisting between the head and members, to say that God manifest in the flesh received gifts from the captives, is one and the same thing with saying that he distributed them to his Church. What is said in the close of the verse is no less applicable to Christ — that he obtained his victories that as God he might dwell among us. Although he departed, it was not that he might remove to a distance from us, but, as Paul says, “that he might fill all things,” (Eph 4:10.) By his ascension to heaven, the glory of his divinity has been only more illustriously displayed, and though no longer present with us in the flesh, our souls receive spiritual nourishment from his body and blood, and we find, notwithstanding distance of place, that his flesh is meat indeed, and his blood drink indeed.
Calvin: Psa 68:19 - Blessed be the Lord, etc 19.Blessed be the Lord, etc David would have us to understand, that in recounting the more particular deliverances which God had wrought, he did not ...
19.Blessed be the Lord, etc David would have us to understand, that in recounting the more particular deliverances which God had wrought, he did not mean to draw our minds away from the fact, that the Church is constantly and at all times indebted for its safety to the Divine care and protection. He adds, Blessed be God daily And he intimates, that deliverances might be expected from him with great abundance of every blessing. Some read, he will load, others, he will carry; 40 but it is of little importance which reading we adopt. He points at the fact, that God extends continued proofs of his kindness to his people, and is unwearied in renewing the instances of it. I read this Lord in the second part of the verse, for the letter
Calvin: Psa 68:21 - Surely God shall wound, etc 21.Surely God shall wound, etc The enemies of the Church are fierce and formidable, and it is impossible that she can be preserved from their continu...
21.Surely God shall wound, etc The enemies of the Church are fierce and formidable, and it is impossible that she can be preserved from their continued assaults, without a vigorous protection being extended. To persuade us that she enjoys such a defense, David represents God as armed with dreadful power for the overthrow of the ungodly. The verse stands connected as to scope with the preceding, and we might render the Hebrew particle
Calvin: Psa 68:22 - The Lord said, I will bring back from Bashan 22.The Lord said, I will bring back from Bashan That the Israelites might not be led to take an irreligious and self-glorious view of their victories...
22.The Lord said, I will bring back from Bashan That the Israelites might not be led to take an irreligious and self-glorious view of their victories; that they might look to God as the author of them; and rest assured of his protection in time to come, David sends them back to the first periods of their history, and reminds them how their fathers had been originally brought by the victorious hand of God out of the lowest depths of trouble. He would have them argue that if God rescued his people at first from giants, and from the depths of the Red Sea, it was not to be imagined that he would desert them in similar dangers, but certain that he would defend them upon every emergency which might occur. The prophets are in the constant habit, as is well known, of illustrating the mercy of God by reference to the history of Israel’s redemption, that the Lord’s people, by looking back to their great original deliverance, might find an argument for expecting interpositions of a future kind. To make the deeper impression, God is introduced speaking himself. In what he says he may be considered as asserting his Divine prerogative of raising the dead to life again, for his people’s passage through the Red Sea, and victory over warlike giants, was a species of resurrection. 44 Some read, I will cause the enemy to fly from Bashan; 45 but this cannot be received, and does not agree with the context, as it follows, I will bring back from the depths of the sea In representing God as bedewed or stained with blood, David does not ascribe to him anything like cruelty, but designs to show the Lord’s people how dear and precious they are in his sight, considering the zeal which he manifests in their defense. We know that David himself was far from being a man of cruel disposition, and that he rejoiced in the destruction of the wicked from the purest and most upright motives, as affording a display of the Divine judgments. That is here ascribed to God which may be asserted equally of his Church or people, for the vengeance with which the wicked are visited is inflicted by their hands. Some read the close of the verse, the tongue of thy dogs in thine enemies, even in him, i.e., the king and chief of them all. This is not the meaning of the Psalmist, which simply is, that the tongues of the dogs would be red with licking blood, such would be the number of dead bodies scattered round.
Calvin: Psa 68:24 - They have seen thy goings, O God! 24.They have seen thy goings, O God! This verse may refer to processions of a warlike kind, or to such as are made in times of peace by those who giv...
24.They have seen thy goings, O God! This verse may refer to processions of a warlike kind, or to such as are made in times of peace by those who give thanks for victory. It is customary for the people of God, on occasions of the latter description, to go forth and present peace-offerings in the temple. This has led some to understand by the goings of God, 46 the crowds of his people when they proceed to the temple. But I am disposed to think that God himself is here represented as a king leading and marshalling forth his armies. Accordingly, it is added, in the sanctuary, under which expression there is an apt allusion to the visible symbol of the Divine presence. The great reason why God undertakes the guardianship of his people, and goes before them to repel the attacks of the enemy, is his having promised that he will hear their prayers in the sanctuary. He is therefore described as if he were seen coming out of his holy habitation, that he might conduct his people to victory. David calls him his King, to divert the attention of the people from himself, and lead them to view a name which belonged to a frail mortal man such as he was, in its higher application to the supreme Head of all. He speaks, it is true, in the name of the people, but not to the exclusion of himself.
Calvin: Psa 68:25 - The singers went before 25.The singers went before It is evident that he does not now speak of an army in battle array, but of a solemn assembly held for offering up thanksg...
25.The singers went before It is evident that he does not now speak of an army in battle array, but of a solemn assembly held for offering up thanksgivings to God for victory. God had openly shown that he was their leader in war, and to him the song of triumph is with propriety addressed. Mention is made of distinct choirs employed in his service, and particularly of such as played upon the timbrel; for, absurd as the practice may appear to us, it was then customary for the women to play upon that instrument. By the fountain 48 from which they are called upon to bless God, some understand the heart, as it is known that those praises which proceed from the lips merely, and are hypocritical, meet with the Divine reprobation. But I conceive the true meaning to be, that all are summoned to praise the Lord who could deduce their origin from the patriarch Jacob. Many might not sustain the character which answered to their high vocation; but, as the whole race had been chosen of God, the Psalmist very properly invites them to engage in this devotional exercise. At the same time, I see nothing objectionable in the opinion, if any persist in preferring it, that the term is here used to distinguish the true saints of God from those who vainly boasted of being the posterity of Abraham, while they had degenerated from his spirit. Those only who walk in the footsteps of his faith are reckoned to be his children. It has caused some surprise that, in a general description of the sacred assemblies of the people, precedence should have been given to the tribe of Benjamin According to certain interpreters, this is owing to the position which it occupied, as being next to David; and honor is put upon the tribes of Zebulun and Naphtali, 49 which, though they lay at a great distance, were in a particular manner friendly and attached to him. Others think that the whole nation is represented under the tribes specified, which were at once the nearest and most distant. 50 These conjectures 51 are probable enough, but the point is one which may be left in uncertainty, as there may have been some other reason, which it is impossible for us to discover. It has been suggested that Benjamin is called little on account of the smallness of its numbers, the tribe having been nearly exterminated for the crime of the men of Gibeah, (Jud 19:20;) but David would not probably have adverted to any reproach of this kind in calling them to take so prominent a part in the praises of God. 52 The inspired writers, in speaking of the tribes, often allude to the patriarchs from whom they respectively took their origin; nor is it surprising that the posterity of Benjamin, who was the youngest of Jacob’s children, 53 should receive the designation here given to them; and the truth is, that even antecedently to the heavy stroke which befell them, they were not numerous. Interpreters, by general consent, have considered that Benjamin is called ruler, as Saul, who was first made king in Israel, belonged to this tribe; but I cannot bring myself to think it probable that David would have made such an unseasonable allusion to Saul’s memory, whose government is everywhere represented in Scripture as pregnant with disaster, and which was to be buried in that of his successor, whose reign is so prominently brought forward in this psalm. The more likely conjecture is, that this title of dignity is applied in order to put honor upon a tribe, which some might despise for its smallness, and to intimate that the Benjamites, though few in numbers, and not possessed of great influence, formed one head in Israel as well as the rest. 54 Others may be disposed to think that there must have been some illustrious individual in this and the two tribes mentioned along with it, or that the whole tribe had signalised itself in a recent battle. Though honorable mention is made of these tribes, yet the chief place in the numbers assembled together at this time is assigned to the princes of Judah. Some think that the copulative is understood, and read, the princes of Judah and their congregation The Hebrew word which we translate congregation is by others translated stoning. 55 But it seems preferable to construe the words as implying that this tribe presided over the assembly which marched under its auspices in war. The power of summoning the people together is thus asserted as belonging to Judah, and it is represented as honored with the government and primacy of the kingdom.
Calvin: Psa 68:28 - Thy God hath commanded thy strength 28.Thy God hath commanded thy strength Men are always disposed to arrogate to themselves the glory of what they may have done instead of tracing thei...
28.Thy God hath commanded thy strength Men are always disposed to arrogate to themselves the glory of what they may have done instead of tracing their success to God, and David reminds the people once more that they had not triumphed by their own strength, but by power communicated from above. If they had acquitted themselves with energy on the field, he would have them consider that it was God who inspired them with this valor, and would guard them against the pride which overlooks and disparages the Divine goodness. As a consideration which might farther tend to promote humility in their minds, he adverts to the dependence in which they stood of the future continuance of the same favor and protection; this being the great cause of presumptuous confidence, that we do not feel our own helplessness, and are not led under a sense of it to resort humbly to God for the supply of our wants. Another lesson which the passage teaches us is, that more is required than that God should visit us at first with his preventing grace; that we stand constantly in need of his assistance throughout our whole lives. If this be true in the literal warfare, where our conflict is with flesh and blood, it must be still more so in matters of the soul. It is impossible that we could stand one moment in the contest with such enemies as Satan, sin, and the world, did we not receive from God the grace which secures our perseverance.
What is said of the temple in the following verse is intended to carry out the same strain of sentiment which has been already expressed. It gives the reason why God had exerted his power in behalf of the Israelites rather than others; which was, that it might be displayed as coming forth from the sanctuary and the ark of the covenant. Hence the emphasis with which David calls him in a previous part of the psalm — the God of Israel. It was not in vain that God had erected his sanctuary, or promised his presence in connection with it; and his power is here represented as issuing from the temple, to denote that the only security for his favor was to be found in his gracious covenant and promises. Some read, From thy temple in Jerusalem — a frigid interpretation, and one which does not express the meaning of the Psalmist. His prayer is to the effect that the Divine power might be commanded from the sanctuary upon his chosen people, here denoted by a common figure of speech by Jerusalem. It may be asked how he speaks of the temple, when it had not been yet built. The word temple or palace may have been used to express the tabernacle. This, at least, I think more probable than that he should speak of the temple by anticipation, as some suppose; and there can be no doubt that the ark had already been placed in Zion. Having already traced all the honor of the recent victories to God, he next proceeds to vindicate his claim to reap the fruits of them, by asserting that the kings who had been subdued would acknowledge God to have been their conqueror, as well as yield themselves tributary to David and his successors, — a circumstance which should lay the people of God under an additional obligation to present him with their free-will offerings of praise.
Calvin: Psa 68:30 - Destroy the company of spearmen 30.Destroy the company of spearmen Some read rebuke, but I approve of the distinction which has been noticed by those who are most skilled in the H...
30.Destroy the company of spearmen Some read rebuke, but I approve of the distinction which has been noticed by those who are most skilled in the Hebrew language, that while the verb
Calvin: Psa 68:31 - Princes shall come out of Egypt 31.Princes shall come out of Egypt He resumes the strain of thanksgiving, and confirms what he had previously asserted, that kings would come and pay...
31.Princes shall come out of Egypt He resumes the strain of thanksgiving, and confirms what he had previously asserted, that kings would come and pay tribute unto God. The examples which he brings forward are those of the Egyptians and Ethiopians. This sufficiently proves that the prediction must be extended to Christ, by whom the Egyptians and Ethiopians were brought under the sway of God. The word
Calvin: Psa 68:32 - NO PHRASE In the next verse he goes farther than before, and calls upon the kingdoms of the earth to praise God, language which implies that those who had on...
In the next verse he goes farther than before, and calls upon the kingdoms of the earth to praise God, language which implies that those who had once been distinguished by their hostility to him would be ranked amongst his willing worshippers. There must be the knowledge of God, as I have remarked elsewhere, before men can celebrate the praises of his name; and we have a proof of the calling of the Gentiles, in the fact that Moses and the prophets invite them to offer sacrifices of praise. That it might not seem a strange and incredible thing to speak of the extension of the worship of God from one land, within which it had been hitherto confined, to the whole world, David insists upon God’s rightful dominion over all parts of the earth. He rideth upon the heaven of heavens; that is, as we have observed at the beginning of the psalm, he has supreme power over all creatures, and governs the universe at his will. This truth is one which, even in its general application, is well fitted to beget a reverential consideration of the majesty of God; but we must not overlook the more particular reason for which it is here introduced. Mention having been made of the Gentiles, who lay as yet without the pale of the Church, he proves them to be embraced in the government of God by virtue of his sovereignty as Creator, and intimates that there was nothing wonderful in the fact, that he who sits upon the heavens should comprehend the whole inhabitants of the earth under his sway. By the heavens of ancient times, it is meant to intimate that the whole human family were under his power from the very beginning. We have a signal proof of the glorious power of God in the fact, that, notwithstanding the immensity of the fabric of the heavens, the rapidity of their motion, and the conflicting revolutions which take place in them, the most perfect subordination and harmony are preserved; and that this fair and beautiful order has been uninterruptedly maintained for ages. It is apparent then how the ancientness of the heavens may commend to us the singular excellency of the handiwork of God. Having touched upon the work of creation, he particularises thunder, for this is what he intends by a mighty voice, as in Psa 29:4. There are two constructions which we may put upon the words used, either that by his voice of command he calls forth the thunders which shake heaven and earth with the loudness of their sound, or that he sends forth his mighty voice in the thunder. I have already shown, at some length, in commenting upon the other passage just quoted, that there is a propriety in God’s being represented as thundering; for the phenomenon is one which, more than any other, impresses an awe upon the spirits of men. And the words are introduced with the exclamation lo! or behold! the better to arrest our wandering thoughts, or rather to reprehend our security.
Calvin: Psa 68:34 - Give strength unto God over Israel 34.Give strength unto God over Israel The expression is in allusion to the sentence which went before, and in which God was said to send forth a stro...
34.Give strength unto God over Israel The expression is in allusion to the sentence which went before, and in which God was said to send forth a strong or mighty voice. Not that, properly speaking, we can give anything to Him, but, disposed as we are to withhold that honor which is his due, David subjoins to what he had said of his thundering with a mighty voice, an injunction that we should, on our part, be ready to sound forth his praises. To guard the Gentile nations against those false ideas upon religion in which they were accustomed to indulge, he brings them back to the doctrine of the Law, in which God had specially revealed himself, and intimates that, if they would not lose themselves in error, they must advance by necessary steps from the creation and government of the world, to that doctrine in which God had condescended to make a familiar revelation of himself to men. So much is included when God is spoken of here as the God of Israel But he does not satisfy himself with enjoining them to celebrate the power of God with praises of the voice. He exhorts them to the exercise of faith, for in reality we cannot better ascribe strength unto God, than by reposing in his protection as all-sufficient. Thus, after having said that his strength is in the clouds; 62 he adds, that he is terrible out of his holy places, by which is meant, that he exerts a power in his temple which is sufficient to confound his enemies. Some understand heaven and earth to be the holy places intended, but this does not agree with the context, for it is immediately added, that the God of Israel would give strength unto his people. It is evident, therefore, that the Psalmist speaks of God’s protection of his Church. The plural number is used in speaking of the sanctuary, here as in other places, because the tabernacle was divided into three parts. He points, in short, to the ark of the covenant, as that which the believing people of God should recognize as a symbol of confidence, remembering the promise, “I will dwell in the midst of you,” and thus resting with security under the wings of the Divine protection, and confidently calling upon his name. Any right which Israel might have in distinction from others to trust in the guardianship of God, rested entirely upon that covenant of free grace by which they had been chosen to be God’s peculiar heritage. Let it be remembered, however, that God continues to exert in behalf of his Church still these terrible displays of his power of which the Psalmist speaks.
Defender: Psa 68:4 - his name JAH This is the only place in the Bible where God is called JAH. The name is probably a contraction of the more common name Jehovah, or Yahweh, usually re...
This is the only place in the Bible where God is called
Defender: Psa 68:11 - gave the word The written "Word" is "given by inspiration of God" (2Ti 3:16) and it is the privilege and responsibility of all the redeemed to "preach the Word" (2T...
Defender: Psa 68:17 - thousands of angels The number is idiomatic for an innumerable multitude, as in Heb 12:22. God is seen as riding on a vast army of angels, as He was also seen (Psa 68:4) ...
Defender: Psa 68:18 - ascended on high As quoted in the New Testament (Eph 4:8), this passage is applied to Christ in His ascension after He first descended into Hades ("the lower parts of ...
Defender: Psa 68:18 - captivity captive When Christ ascended up from hades to heaven, He "proclaimed liberty to the captives" (Isa 61:1) and carried them with Him up to Paradise. The captive...
When Christ ascended up from hades to heaven, He "proclaimed liberty to the captives" (Isa 61:1) and carried them with Him up to Paradise. The captives refer to those who had died having faith in the coming Redeemer. The picture corresponds to that of a returning conqueror bringing with him those who had been captives in an enemy land."
Defender: Psa 68:21 - wound the head When Christ returns to earth again, He - the Seed of the woman - will crush the head of the Serpent and all the Serpent's seed (Gen 3:15)."
When Christ returns to earth again, He - the Seed of the woman - will crush the head of the Serpent and all the Serpent's seed (Gen 3:15)."
Defender: Psa 68:33 - of old After all rebellion is vanquished the mighty voice of the Creator of the heaven of all heavens resounds throughout the universe that He is Lord foreve...
After all rebellion is vanquished the mighty voice of the Creator of the heaven of all heavens resounds throughout the universe that He is Lord forever."
TSK -> Psa 68:1; Psa 68:2; Psa 68:3; Psa 68:4; Psa 68:5; Psa 68:6; Psa 68:7; Psa 68:8; Psa 68:9; Psa 68:10; Psa 68:11; Psa 68:12; Psa 68:13; Psa 68:14; Psa 68:15; Psa 68:16; Psa 68:17; Psa 68:18; Psa 68:19; Psa 68:20; Psa 68:21; Psa 68:22; Psa 68:23; Psa 68:24; Psa 68:25; Psa 68:26; Psa 68:27; Psa 68:28; Psa 68:29; Psa 68:30; Psa 68:31; Psa 68:32; Psa 68:33; Psa 68:34; Psa 68:35
TSK: Psa 68:1 - God arise // be scattered // that hate // before him am 2962, bc 1042 (Title), This magnificent and truly sublime ode is supposed, with much probability, to have been composed by David, and sung at the r...
am 2962, bc 1042 (Title), This magnificent and truly sublime ode is supposed, with much probability, to have been composed by David, and sung at the removal of the ark from Kirjath-jearim.
God arise : Psa 7:6, Psa 7:7, Psa 44:26, Psa 78:65-68, Psa 132:8, Psa 132:9; Num 10:35; 2Ch 6:41; Isa 33:3; Isa 42:13, Isa 42:14, Isa 51:9, Isa 51:10
be scattered : Psa 68:14, Psa 68:30, Psa 59:11, Psa 89:10; Isa 41:15, Isa 41:16; Eze 5:2, Eze 12:14, Eze 12:15; Dan 2:35
that hate : Psa 21:8; Exo 20:5; Deu 7:10; Joh 14:23, Joh 14:24
before him : Heb. from his face
TSK: Psa 68:2 - As smoke // as wax As smoke : Psa 37:20; Isa 9:18; Hos 13:3
as wax : Psa 97:5; Isa 64:2; Mic 1:4, in the presence, Psa 76:7, Psa 80:16; Nah 1:5, Nah 1:6; 2Th 1:8, 2Th 1:...
TSK: Psa 68:3 - But // rejoice // exceedingly rejoice But : Psa 32:11, Psa 33:1, Psa 58:10, Psa 64:10, Psa 97:12; Rev 18:20, Rev 19:7
rejoice : Psa 95:1, Psa 95:2, Psa 98:8, Psa 98:9, Psa 100:1, Psa 100:2...
TSK: Psa 68:4 - Sing unto God // rideth // his name // JAH Sing unto God : Psa 66:4, Psa 67:4; Isa 12:4-6
rideth : Psa 68:33, Psa 18:10, Psa 104:3; Deu 33:26; Isa 19:1
his name : Exo 3:14, Exo 6:3, Exo 6:8
JAH...
TSK: Psa 68:5 - A father // a judge // in his A father : Psa 10:14, Psa 10:18, Psa 82:3, Psa 82:4, Psa 146:9; Job 31:16, Job 31:17; Jer 49:11; Hos 14:3
a judge : Psa 72:2, Psa 72:4; Deu 10:18; Job...
TSK: Psa 68:6 - God // families // he bringeth // the rebellious God : Psa 107:10, Psa 107:41, Psa 113:9; 1Sa 2:5; Gal 4:27
families : Heb. a house
he bringeth : Psa 107:10, Psa 107:14, Psa 146:7; Isa 61:1; Acts 12:...
God : Psa 107:10, Psa 107:41, Psa 113:9; 1Sa 2:5; Gal 4:27
families : Heb. a house
he bringeth : Psa 107:10, Psa 107:14, Psa 146:7; Isa 61:1; Acts 12:6-25
the rebellious : Psa 107:34, Psa 107:40; Deu 28:23, Deu 28:24; Hos 2:3; Mal 1:3
TSK: Psa 68:7 - O God // thou didst O God : Psa 114:1-8; Exo 13:21; Deu 4:34; Jdg 4:14; Hab 3:13
thou didst : Jdg 5:4; Mic 2:13; Hab 3:12
TSK: Psa 68:8 - earth // the heavens // Sinai // the God earth : Psa 77:18, Psa 114:7; Isa 64:1, Isa 64:3; Hab 3:13; Heb 12:26; Rev 11:19
the heavens : Jdg 5:4, Jdg 5:5
Sinai : Exo 19:16, Exo 19:18; Deu 5:23...
TSK: Psa 68:9 - didst // send // confirm thine inheritance didst : Psa 65:9-13, Psa 77:16, Psa 77:17, Psa 78:24-27; Deu 11:10-12, Deu 11:14; Eze 34:26
send : Heb. shake out
confirm thine inheritance : Heb. con...
didst : Psa 65:9-13, Psa 77:16, Psa 77:17, Psa 78:24-27; Deu 11:10-12, Deu 11:14; Eze 34:26
send : Heb. shake out
confirm thine inheritance : Heb. confirm it.
TSK: Psa 68:10 - Thy congregation // thou Thy congregation : Psa 74:1, Psa 74:2, Psa 74:19; Exo 19:5, Exo 19:6; Num 16:3; 1Pe 5:3
thou : Deu 26:5, Deu 26:9, Deu 26:10, Deu 32:8-14; 1Sa 2:8; Jo...
TSK: Psa 68:11 - Lord // company Lord : Psa 40:3; Exo 14:15, Exo 17:9-16; Judg. 4:6-24; Eph 4:11
company : Heb. army, Psa 68:25; Exo 15:20; Judg. 5:1-31; Rev 19:13
TSK: Psa 68:12 - Kings // did flee // did flee apace Kings : Exo 14:25; Num 31:8, Num 31:9, Num 31:54; Jos 10:16, Jos 10:42, Jos 12:7, 8-24; Jdg 5:19; Rev 6:15; Rev 19:17-20
did flee : she, Num 31:27; 1S...
TSK: Psa 68:13 - Though // ye have // the wings Though : That is, probably, ""Though ye have laboured and lain down between the brick-kilns in Egypt - a poor, enslaved, and oppressed people, yet y...
Though : 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 colour, and the richness and varied elegance of her appearance."
ye have : Psa 81:6; Exo 1:14; 1Co 6:9-11, 1Co 12:2; Eph 2:1-3; Tit 3:3
the wings : Psa 74:19, Psa 105:37, Psa 149:4; 1Ki 4:20, 1Ki 4:21; Eze 16:6-14; Luk 15:16, Luk 15:22; Eph 5:26, Eph 5:27; Rev 1:5, Rev 1:6
TSK: Psa 68:14 - When // in it, it was // as snow When : Num 21:3, Num 21:21-35; Josh. 10:10-43, 12:1-24; Rev 19:14-21
in it, it was : or, for her, she was, Jdg 2:7; Jer 2:3
as snow : Psa 51:7; Isa 1:...
When : Num 21:3, Num 21:21-35; Josh. 10:10-43, 12:1-24; Rev 19:14-21
TSK: Psa 68:15 - of God // of Bashan of God : Psa 2:6, Psa 78:68, Psa 78:69, Psa 87:1, Psa 87:2; Isa 2:2, Isa 2:3
of Bashan : Deu 3:10; Mic 7:14
TSK: Psa 68:16 - Why // the hill Why : Psa 114:4, Psa 114:6; Isa 2:2
the hill : Psa 132:13, Psa 132:14; Deu 12:5, Deu 12:11; 1Ki 9:3; Heb 12:22, Heb 12:23; Rev 21:2, Rev 21:3
TSK: Psa 68:17 - chariots // thousand // as in Sinai chariots : Psa 18:10; Deu 33:2; 2Ki 2:11, 2Ki 6:16, 2Ki 6:17; Eze 1:15-28; Dan 7:10; Mat 26:53; Rev 5:11, Rev 9:16
thousand : or, many thousand
as in ...
TSK: Psa 68:18 - ascended // led // received // for men // rebellious // that ascended : Psa 24:3, Psa 24:7-10, Psa 47:5, Psa 110:1; Mar 16:9; Luk 24:51; Act 1:2-9; Eph 4:8-10; Heb 4:14, Heb 6:20, Heb 8:1; 1Pe 3:22
led : Jdg 5:1...
ascended : Psa 24:3, Psa 24:7-10, Psa 47:5, Psa 110:1; Mar 16:9; Luk 24:51; Act 1:2-9; Eph 4:8-10; Heb 4:14, Heb 6:20, Heb 8:1; 1Pe 3:22
led : Jdg 5:12
received : Luk 24:49; Joh 14:16, Joh 14:17, Joh 16:7, Joh 16:13-15; Act 1:4, Act 2:4, Act 2:33-38; Eph 4:8
for men : Heb. in the man, 1Co 15:45-47; Col 1:18, Col 1:19, Col 2:3, Col 2:9; Heb 1:3
rebellious : Pro 1:22, Pro 1:23; Isa 55:7; Mat 9:13; Luk 24:47; Act 2:23, Act 2:36, Act 2:38-41, Act 9:17; 1Co 6:9-11; 1Ti 1:13-15; Tit 3:3-7
that : Psa 78:60, Psa 132:13, Psa 132:14; 2Ch 6:18; Isa 57:15; Eze 48:35; Joh 14:17, Joh 14:23; 2Co 6:16; Rev 1:20, Rev 2:1, Rev 21:3
TSK: Psa 68:19 - Blessed // daily Blessed : Psa 72:17-19, 103:1-22; Eph 1:3
daily : Psa 32:7, Psa 139:17; Lam 3:23
Blessed : Psa 72:17-19, 103:1-22; Eph 1:3
daily : Psa 32:7, Psa 139:17; Lam 3:23
TSK: Psa 68:20 - our God // unto // issues our God : Isa 12:2, Isa 45:17-22; Hos 1:7; Joh 4:22
unto : Psa 118:17, Psa 118:18; Deu 32:39; 1Sa 2:6; Joh 5:21, Joh 5:23, Joh 5:28, Joh 5:29, Joh 11:...
TSK: Psa 68:21 - God // the hairy // of such God : Psa 110:6; Hab 3:13; Mar 12:4
the hairy : Psa 55:23
of such : Psa 68:18, Psa 7:12; Pro 1:24-33; Eze 18:27-30; Luk 13:5; Heb 2:1-3, Heb 12:25; Re...
God : Psa 110:6; Hab 3:13; Mar 12:4
the hairy : Psa 55:23
of such : Psa 68:18, Psa 7:12; Pro 1:24-33; Eze 18:27-30; Luk 13:5; Heb 2:1-3, Heb 12:25; Rev 2:14-16
TSK: Psa 68:22 - Bashan // the depths Bashan : Num 21:33; Isa 11:11-16, Isa 49:22
the depths : Exo 14:22, Exo 14:29; Isa 51:10, Isa 51:11; Jer 23:5-8; Eze 36:24; Hos 1:10, Hos 1:11
TSK: Psa 68:23 - That // dipped // the tongue That : Psa 58:10
dipped : Heb. red, Isa 63:1-6
the tongue : 1Ki 21:19, 1Ki 22:38; 2Ki 9:33-37; Rev 19:17-21
That : Psa 58:10
dipped : Heb. red, Isa 63:1-6
the tongue : 1Ki 21:19, 1Ki 22:38; 2Ki 9:33-37; Rev 19:17-21
TSK: Psa 68:25 - the players // among the players : Psa 87:7, Psa 150:3-5; Rev 14:2, Rev 14:3, Rev 15:2, Rev 15:3
among : Psa 148:12, Psa 148:13; Exo 15:20; Jdg 11:34; 1Sa 18:6; Jer 31:4, ...
the players : Psa 87:7, Psa 150:3-5; Rev 14:2, Rev 14:3, Rev 15:2, Rev 15:3
among : Psa 148:12, Psa 148:13; Exo 15:20; Jdg 11:34; 1Sa 18:6; Jer 31:4, Jer 31:13
TSK: Psa 68:26 - Bless // from the fountain Bless : Psa 107:32, Psa 111:1, Psa 135:19-21; 1Ch 16:7, 8-36
from the fountain : or, ye that are of the fountain, Deu 33:28; Pro 5:16; Isa 48:1
Bless : Psa 107:32, Psa 111:1, Psa 135:19-21; 1Ch 16:7, 8-36
from the fountain : or, ye that are of the fountain, Deu 33:28; Pro 5:16; Isa 48:1
TSK: Psa 68:27 - little // princes // and their council little : Gen 42:32; Jdg 20:35, 21:6-25; 1Sa 9:21; 1Ch 12:16, 1Ch 12:29, 1Ch 15:3, 1Ch 27:12
princes : Psa 47:9, Psa 60:7; Isa 11:13; Eze 37:19-27
and ...
TSK: Psa 68:28 - commanded // strengthen commanded : Psa 42:8, Psa 44:4, Psa 71:3; Isa 40:31; Joh 5:8, Joh 5:9; Act 3:6-8; 2Co 12:9, 2Co 12:10
strengthen : Psa 138:8; Eph 3:17-20; Phi 1:6; 2T...
TSK: Psa 68:29 - Because // shall Because : 1Ch 17:4-12, 1Ch 22:7-11, 1Ch 28:10-21, 1Ch 29:3; 2Ch 2:5, 2Ch 2:6, 2Ch 6:8, 2Ch 6:9
shall : Psa 72:10, Psa 72:11, Psa 76:11; 1Ki 10:10, 1Ki...
Because : 1Ch 17:4-12, 1Ch 22:7-11, 1Ch 28:10-21, 1Ch 29:3; 2Ch 2:5, 2Ch 2:6, 2Ch 6:8, 2Ch 6:9
shall : Psa 72:10, Psa 72:11, Psa 76:11; 1Ki 10:10, 1Ki 10:24, 1Ki 10:25; 2Ch 32:33; Ezra 7:13-28; Neh 2:8; Isa 60:6-11, Isa 60:16, Isa 60:17
TSK: Psa 68:30 - Rebuke // company of spearmen // multitude // every // scatter thou // delight Rebuke : 2Sam. 8:1-18, 10:1-19; 2Ch 14:1-15, 20:1-37; Isa. 37:1-38
company of spearmen : or, beasts of the reeds, Jer 51:32, Jer 51:33
multitude : Psa...
TSK: Psa 68:31 - Princes // Ethiopia // stretch Princes : Psa 72:8-11; Isa 19:18-25, Isa 45:14, Isa 60:6, Isa 60:7, Isa 66:19
Ethiopia : Zep 3:10; Act 8:27-40
stretch : Psa 44:20, Psa 88:9, Psa 143:...
Princes : Psa 72:8-11; Isa 19:18-25, Isa 45:14, Isa 60:6, Isa 60:7, Isa 66:19
Ethiopia : Zep 3:10; Act 8:27-40
TSK: Psa 68:32 - ye kingdoms ye kingdoms : Psa 67:2-5, Psa 100:1, Psa 117:1, Psa 117:2; Deu 32:43; Rom 15:10, Rom 15:11; Rev 15:4
TSK: Psa 68:33 - rideth // of old // send out // his voice rideth : Psa 68:4, Psa 18:10, Psa 104:3
of old : Psa 93:2, Psa 102:25
send out : Heb. give
his voice : Psa 29:3-9, Psa 77:17, Psa 77:18; Eze 10:5; Joh...
TSK: Psa 68:34 - Ascribe // his excellency // and his strength // clouds Ascribe : Psa 29:1, Psa 29:2, Psa 96:6-8; 1Ch 16:28, 1Ch 16:29; Rev 19:6
his excellency : Deu 33:26; 2Pe 1:17
and his strength : This refers to the ph...
Ascribe : Psa 29:1, Psa 29:2, Psa 96:6-8; 1Ch 16:28, 1Ch 16:29; Rev 19:6
his excellency : Deu 33:26; 2Pe 1:17
and his strength : This refers to the phenomena of thunder and lightning; for all nations have observed the electric fluid is an irresistible agent - destroying life, tearing towers and castles to pieces, rending the strongest oaks, and cleaving the most solid rocks; and the most enlightened nations have justly considered it as an especial manifestation of the power and sovereignty of God.
clouds : or, heavens
TSK: Psa 68:35 - terrible // he that giveth // Blessed terrible : Psa 45:4, Psa 65:5, Psa 66:5, Psa 76:12; Exo 15:1; Neh 1:5; Heb 12:24-29; Rev 6:16, Rev 6:17
he that giveth : Psa 29:11; Deu 33:25; Isa 40:...
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
Poole -> Psa 68:2; Psa 68:3; Psa 68:4; Psa 68:5; Psa 68:6; Psa 68:7; Psa 68:8; Psa 68:9; Psa 68:10; Psa 68:11; Psa 68:12; Psa 68:13; Psa 68:14; Psa 68:15; Psa 68:16; Psa 68:17; Psa 68:18; Psa 68:19; Psa 68:20; Psa 68:21; Psa 68:22; Psa 68:23; Psa 68:24; Psa 68:25; Psa 68:26; Psa 68:27; Psa 68:28; Psa 68:29; Psa 68:30; Psa 68:31; Psa 68:32; Psa 68:33; Psa 68:34; Psa 68:35
Poole: Psa 68:2 - As smoke is driven away As smoke is driven away as smoke at first mounts high and fills a great space of air, but speedily vanisheth into air, or is dispersed with the wind....
As smoke is driven away as smoke at first mounts high and fills a great space of air, but speedily vanisheth into air, or is dispersed with the wind.
Poole: Psa 68:3 - -- For God’ s gracious appearance on their behalf, and for his settled presence with them.
For God’ s gracious appearance on their behalf, and for his settled presence with them.
Poole: Psa 68:4 - Extol him // By his name Jah // Before him Extol him by praising him; of which this verb is used, Pro 4:8 . Or rather, raise up or prepare the way for him ; for so this word is commonly used,...
Extol him by praising him; of which this verb is used, Pro 4:8 . Or rather, raise up or prepare the way for him ; for so this word is commonly used, as Isa 57:14 57:10 , and elsewhere. And this doubtless they did for this solemnity of bringing the ark to Zion. Compare Isa 40:3 . That rideth upon the heavens; which phrase is used below, Psa 68:33 , though in differing words. Or, that did ride in the desert , where the ark was carried, and God marched along with it in the cloudy pillar. Or, that now rideth as (which particle is frequently understood) in the desert , i.e. that is now carried from place to place as it was in the desert. The word here rendered heavens doth generally signify the desert or plain fields, as Num 33:48,50 36:13 Jos 5:10 2Sa 4:7 Isa 40:3 , compared with Luk 3:4 .
By his name Jah whereby he is known and distinguished from all false gods; for Jah is generally conceived to be an abbreviature of the name Jehovah, which the heathens pronounced Jao .
Before him before the ark, where he is present, as David himself is said, to dance before the Lord upon this occasion, 2Sa 6:14 .
Poole: Psa 68:5 - In his holy habitation He now enters upon some of the matters or reasons for which God is to be extolled; whereof this is one, that he is the patron of such as are injured...
He now enters upon some of the matters or reasons for which God is to be extolled; whereof this is one, that he is the patron of such as are injured and oppressed, and have not power to help themselves.
In his holy habitation either in his tabernacle, or in heaven. Though he dwells there, yet the eyes of his fatherly providence and care run to and fro to help his people when they are distressed.
Poole: Psa 68:6 - Setteth the solitary in families // Bringeth out those which are bound with chains // The rebellious // Dwell in a dry land Setteth the solitary in families such as were single and solitary he blesseth with a wife and children, as he did Abraham. Houses are oft put for p...
Setteth the solitary in families such as were single and solitary he blesseth with a wife and children, as he did Abraham. Houses are oft put for posterity, as Exo 1:21 Rth 4:11 2Sa 7:11 .
Bringeth out those which are bound with chains he setteth captives and prisoners at liberty, as he did the Israelites, &c.
The rebellious those who rebel against God, as the Egyptians did.
Dwell in a dry land are deprived of all true comfort, and plagued with manifold calamities.
In the cloudy pillar, as their Captain leading them out of Egypt.
Poole: Psa 68:8 - The earth // Dropped The earth either,
1. Metonymically, the inhabitants of those parts of the earth, by comparing Exo 15:14 . Or,
2. Properly, by comparing Psa 114:5-7...
The earth either,
1. Metonymically, the inhabitants of those parts of the earth, by comparing Exo 15:14 . Or,
2. Properly, by comparing Psa 114:5-7 . There was a great earthquake, as a token of God’ s dreadful presence.
Dropped i.e. poured down great showers, which accompanied those mighty thunders, as usually it doth. Was moved; or, dropped; which may be repeated out, of the former clause; was even melted or dissolved with fear. It is a poetical representation of the terribleness of God’ s appearance.
Poole: Psa 68:9 - Send a plentiful rain // Confirm // Thine inheritance Send a plentiful rain either,
1. In the wilderness; where they oft wanted water, and were by God’ s extraordinary care supplied with it. Or rat...
Send a plentiful rain either,
1. In the wilderness; where they oft wanted water, and were by God’ s extraordinary care supplied with it. Or rather,
2. In the land of Canaan, which he calls God’ s inheritance in the next words; as also Exo 15:17 , and in many other places of Scripture; in which God’ s people are said to dwell in the next verse, of which, and the things done in it, lie speaks in the following verses, and which, being destitute of those constant supplies from the overflowings of a great river which Egypt enjoyed, God took a special care to supply with rain as occasion required; of which see Deu 11:10,11 .
Confirm or, stablish , or support , or sustain .
Thine inheritance either thy people; or rather thy land, as was now said. Weary; dry and thirsty, and parched with excessive heat, and ready to faint for want of rain: compare Psa 63:1 .
Poole: Psa 68:10 - Thy congregation // Prepared // Of thy goodness // For the poor Thy congregation thy people of Israel, who are all united in one body under thee, their Head and Governor. For though this word commonly signifies l...
Thy congregation thy people of Israel, who are all united in one body under thee, their Head and Governor. For though this word commonly signifies living creatures , yet sometimes it signifies a company of men, as here below, Psa 68:31 , and 2Sa 23:13 , compared with 1Ch 11:15 Psa 74:19 . Or the proper signification of the word may be retained, and it may be rendered thy flock ; for God oft compares himself to a shepherd , and his people to sheep, and particularly he is said to have led his people like a flock by the hand of Moses and Aaron , Psa 77:20 , to wit, in the wilderness; and consequently he may be here said to have brought his sheep into and made them to dwell in Canaan, as in a green and good pasture, as God speaks of his people under this very metaphor, Psa 23:2 .
Prepared or, prepared it ; which pronoun is oft understood, and here most easily out of the foregoing clause of this verse, where it is expressed. Prepared it , to wit, this land, for the use of thy people; which God did many ways; partly by designing it for them, and expelling the old inhabitants to make way for them; and partly by furnishing it with all sorts of provisions, both for necessity. and delight, and making it fruitful by his special blessing, in giving rain in its proper seasons.
Of thy goodness by thy free and singular goodness; which may be referred both to the cause of this preparation, God did it not for their righteousness or worthiness, but out of his mere mercy, as God oft telleth them; and to the manner and measure of it, God did wonderfully increase the fruits of it, that it might suffice for the supply of such a numerous people; which without his extraordinary blessing it would not do, as appears by the state of that land at this day, as it is reported by travellers and eye-witnesses of it.
For the poor to wit, for thy people of Israel, whom he here calls poor, partly to repress that pride and arrogance to which they are exceeding prone, and to mind them of the dependence upon God for all that they have and hope for; and partly because they really were, when God undertook the conduct of them into Canaan, a very poor and beggarly people, and so they would have still been, if God had not provided for them in a singular manner.
Poole: Psa 68:11 - Gave the word // Great was the company of those that published it Gave the word i.e. the matter of the word or discourse here following. He put this triumphant song into their mouths; he gave his people all those su...
Gave the word i.e. the matter of the word or discourse here following. He put this triumphant song into their mouths; he gave his people all those successes and victories which are here celebrated. Or, gave the matter or thing which was published.
Great was the company of those that published it: the works of God on the behalf of his people were so glorious and wonderful, that all sorts of persons, both men and women, that heard of them, broke forth into songs of praise to God for them. The Hebrew word is of the feminine gender, because it was the manner of the Hebrews, that when the men returned victorious from the battle, the women went out to meet them with songs of triumph, Psa 68:25 Exo 15:20 Jud 11:34 1Sa 18:6 .
Poole: Psa 68:12 - Kings of armies // The spoil Kings of armies the kings of Canaan and other nations which came forth against the Israelites, accompanied with great and numerous armies.
The spoil...
Kings of armies the kings of Canaan and other nations which came forth against the Israelites, accompanied with great and numerous armies.
The spoil was so much, that there was enough, not only for the proper use of those who took it, but also to be divided to their wives and children when they came home. This verse and that which follows may be taken, either,
1. For the triumphant song sung by those publishers mentioned Psa 68:11 . Or,
2. For the words of David, continuing the relation of the victories granted by God to Israel ever their enemies.
Poole: Psa 68:13 - Though ye // have lien among the pots // Shall ye be // As the wings of a dove covered with silver, and her feathers with yellow gold Though ye ye Israelites, to whom he now turneth his speech,
have lien among the pots like scullions, that commonly lie down in the kitchen among th...
Though ye ye Israelites, to whom he now turneth his speech,
have lien among the pots like scullions, that commonly lie down in the kitchen among the pots or hearthstones, whereby they are very much discoloured and deformed; which is fitly opposed to the following beauty. Though you have been filled with affliction and contempt.
Shall ye be or, ye have been ; which may seem more suitable to the context, both foregoing and following, wherein he doth not speak prophetically of things to come, but historically of things past. So the sense of the verse is, Though you have formerly been exposed to great servitude, and reproach, and misery, to wit, in Egypt, yet since that time God hath changed your condition greatly for the better.
As the wings of a dove covered with silver, and her feathers with yellow gold 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.
Poole: Psa 68:14 - In it In it in Canaan, at the coming of the Israelites thither. The land was as white as Mount Salmon is with the snow, which falls and lies for a long tim...
In it in Canaan, at the coming of the Israelites thither. The land was as white as Mount Salmon is with the snow, which falls and lies for a long time upon it; which is opposed to the native obscurity of that mountain by the many shady trees which were there, Jud 9:48 . But because there is nothing certain, either concernirig the great height of this mountain, or concerning its snow, as we do read of snow of Lebanon, Jer 18:14 , other interpreters, both Hebrew and Christian, and the Chaldee among the rest, take this word Salmon for a common, and not a proper name, signifying darkness or a shadow , as the root from whence it comes unquestionably signifies. Nor is it strange if this word be no where else taken in that sense but here, because that is the lot of many Hebrew words, or of some significations of them, that they are to be found but in one text of Scripture. This being granted, the words are or may be rendered thus, it was snow-white , or thou madest it snow-white in darkness , or, as the Chaldee renders this word, in the shadow of death, i.e. thou didst cause light to shine out of darkness. When the state of thy people, and of the land of Canaan which thou hadst given to 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.
Poole: Psa 68:15 - The hill of God // As the hill of Bashan The hill of God i.e. of Zion , the seat of God’ s ark.
As the hill of Bashan equal to it, to wit, in height, as the next clause explains it; ...
The hill of God i.e. of Zion , the seat of God’ s ark.
As the hill of Bashan equal to it, to wit, in height, as the next clause explains it; which yet is not to be understood of an external and visible height, for Zion was a low and little hill, and Bashan a very high hill; but of its spiritual height, or exaltation, in regard of the glorious privileges of God’ s presence, and worship, and blessing conferred upon it, 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 , Isa 2:2 .
Poole: Psa 68:16 - Why leap ye? Why leap ye? why do you triumph and boast of your height, and look upon poor Zion with scorn and contempt, as an obscure and inconsiderable hill, if ...
Why leap ye? why do you triumph and boast of your height, and look 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 prosopopaeia . This hill, though despicable in your eyes, is precious and honourable in God’ s eyes, and chosen by him for his settled and perpetual residence. For though the ark was removed from this particular place, in which it was now to be placed, to the hill of Moriah, upon which the temple was built, yet it must be remembered that Zion and Moriah stood one near to the other, being both in Jerusalem, and are by some said to have been but two tops of one and the same hill.
Poole: Psa 68:17 - The chariots of God // Twenty thousand // The Lord is among them // As in Sinai, in the holy place The chariots of God i.e. the hosts or armies (whereof chariots were a great and eminent part in those times and places) which attend upon God to do h...
The chariots of God i.e. the hosts or armies (whereof chariots were a great and eminent part in those times and places) which attend upon God to do his pleasure, and to fight for him and for his people.
Twenty thousand i.e. an innumerable company; a certain number being put for an uncertain, as Psa 3:6 91:7 , and in many other places.
The Lord is among them here is not only the presence of the angels, but of the great and blessed God himself. And here the psalmist seems to be transported by the prophetical spirit, from the narration of those external successes and victories of which he had been speaking in the former part of the Psalm, unto the prediction of higher and more glorious things, even of the coming of the Messiah, and of the happy and transcendent privileges and blessings accruing to mankind by it, described in the next verse. And the connexion of this new matter with the former is sufficiently evident. For having preferred Zion before other hills, Psa 68:15,16 , he now proves its excellency by an invincible argument, because this is the place to which the Lord of hosts himself, the Messiah, God manifested in the flesh, was to come, as is manifest from Psa 2:6 90:2 Isa 2:3 28:16 , compared with 1Pe 2:6 Isa 59:20 , compared with Rom 11:26 , and many other places of Scripture. And when he did come into the world, he was attended with a multitude of holy angels, which celebrated his birth, Luk 2:13,14 .
As in Sinai, in the holy place God is no less gloriously, though less terribly, present here than he was in Sinai, when the great God, attended with thousands of his angels, solemnly appeared there to deliver the law. Heb. Sinai is in the sanctuary , or holy place ; which is a poetical and a very emphatical expression, and very pertinent to this place. For having advanced Zion above all other hills, he now equals it to that venerable hill of Sinai, which the Divine Majesty honoured with his glorious presence. Here, saith he, you have in some sort Mount Sinai itself, to wit, all the glories and privileges of it, the presence of Jehovah attended with his angels, and the same law and covenant, yea, and a greater privilege than Sinai had, to wit, the Lord Jehovah descending from heaven into a human body, as appears by his ascending thither again, which the next verse describes, and visibly coming into his own temple, as it was prophesied concerning him, Mal 3:1 .
Poole: Psa 68:18 - Thou hast ascended on high // Captivity // Thou hast received gifts // For the rebellious also // That the Lord God might dwell among them Thou hast ascended on high having spoken of the Lord, and of his presence upon earth, he now turneth his speech to him, as is most usual in this book...
Thou hast ascended on high having spoken of the Lord, and of his presence upon earth, he now turneth his speech to him, as is most usual in this book. And the contents of this verse do not agree to the present occasion of carrying the ark to Zion, but have a manifest reference to Christ, and to his ascension into heaven, in whom, and in whom alone, they are literally and fully accomplished, and to whom therefore they are ascribed, Eph 4:8. Although the expressions here used are borrowed from the ancient custom of princes, or generals of armies, who, after some glorious achievements and victories, used to go up into their royal cities in triumphant chariots, being attended by their captive enemies, and afterward to distribute divers gifts to their soldiers and subjects, and sometimes to do some acts of grace and clemency even to their rebels and enemies, and to receive them into the number of his own people.
Captivity either,
1. Those who did formerly take thy people captives. Or rather,
2. Those whom thou hast taken captive, as this word is most commonly used, as Num 21:1 Deu 21:10 Jud 5:12 , &c. So poverty is put for the poor, 2Ki 24:14 . This is meant of death, and sin, and the devil, and all the enemies of Christ and of his people, whom Christ led in triumph, having spoiled them , and making a show of them openly , as it is expressed, Col 2:15 .
Thou hast received gifts though as thou art God thou art uncapable of receiving any thing more than thou hast, yet according to thy manhood thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit which are necessary either to the perfection of thy nature, or to the discharge of thine office, or to the service and good of thy church and people. For men : not for thyself, for thou didst not need them, having the fulness of the Godhead dwelling in thee bodily, Col 2:9 ; but for the sons of men, or which thou mightest give unto men; whence for receiving for men , the apostle justly saith gave unto men, Eph 4:8 , because he received them for no other end but to give them, and in such cases receiving or taking is oft put for giving , or for taking and giving , as Exo 25:2 Jud 14:2 1Ki 3:24 17:10 , &c.
For the rebellious also: nor didst thou only receive gifts for and give them to thy friends and people, as the manner of other conquerors is, but also to thy most stubborn and rebellious enemies, whether Jews or Gentiles, who resolved to break thy bands asunder, and to cast away thy cords from them as is said, Psa 2:3 ; and would not have thee to reign over them , Luk 19:14 ; who crucified him, and put him to open shame; and yet to these, as well as others, thou didst give those saving gifts and graces, as we read, Ac 2 , and elsewhere.
That the Lord God might dwell among them that having received such gifts, and thereby being made fit habitations for God, he who as man is ascended into the highest heavens, might as God come down to them, and dwell with them, not only in and by his ordinances, in which he is present, but also by his Spirit dwelling in their hearts by faith. Or, that they might dwell with the Lord God ; the particle with being either understood, as it is in many places, or being contained in the Hebrew verb shacan , which, as some Hebrew critics observe, signifies not only to dwell, but to dwell with another; of which the learned may see many instances in Forsterus’ s Hebrew Lexicon. So the sense is, that they who were estranged and at a distance from God, and enemies to him, might draw near to him, and dwell with him both here and in heaven.
Poole: Psa 68:19 - Who daily loadeth us with benefits // The God of our salvation Who daily loadeth us with benefits and besides that great and glorious blessing of his ascension which once he wrought for us, he is daily conferring...
Who daily loadeth us with benefits and besides that great and glorious blessing of his ascension which once he wrought for us, he is daily conferring new favours upon us. Heb. who layeth load upon us ; which may be understood either,
1. Of the burden of afflictions, for which God’ s people have cause to bless God upon many accounts. Or rather,
2. Of mercies and favours, which is more agreeable to the context; wherewith in common speech men are said to be loaded by another when they receive them from him in great abundance.
The God of our salvation the only Author and Finisher both of our present and of our eternal salvation.
Poole: Psa 68:20 - Belong // The issues Belong i.e. they are only in his hand and power to dispose them as he pleaseth.
The issues Heb. the outgoings or evasions , escapes or deliveran...
Belong i.e. they are only in his hand and power to dispose them as he pleaseth.
The issues Heb. the outgoings or evasions , escapes or deliverances, as a Greek word of the same signification is used, 1Co 10:13 . From death ; or, in (as the Hebrew lamed is used, Psa 16:10 31:17 ) death , i.e. the most deadly dangers, yea, even death itself, in and from which God through Christ delivers his people.
Poole: Psa 68:21 - The head // the hairy scalp // Of such a one as goeth on still in his trespasses The head either,
1. The political head, their ruler or rulers, the devil or other wicked Christians. Or rather,
2. The natural head, as appears fro...
The head either,
1. The political head, their ruler or rulers, the devil or other wicked Christians. Or rather,
2. The natural head, as appears from the following expression, added to explain this, and
the hairy scalp and he speaks of the heads or hairy scalps not of one, but of all his enemies; the singular number being put for the plural, than which nothing is more frequent. The hairy scalp , i.e. his most fierce and terrible enemies. For in ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their enemies.
Of such a one as goeth on still in his trespasses of those who persist in their enmity and rebellion against him; whereby he opens a door of hope and mercy to his very enemies, if they return and submit themselves to him.
Poole: Psa 68:22 - The Lord said // I will bring again from Bashan // From the depths of the sea The Lord said either within himself, he purposed or he promised; for so he had done by divers of his prophets, though not in the same words which are...
The Lord said either within himself, he purposed or he promised; for so he had done by divers of his prophets, though not in the same words which are here used, yet to the same purpose.
I will bring again from Bashan I will repeat my ancient favours, and give my people as great deliverances as I formerly did, when I saved them from that great giant Og king of Bashan, who came out against them with all his forces, Deu 3:1 ; whom I delivered into their hand, as it there follows; which deliverance is oft mentioned in succeeding scriptures as one of the most eminent.
From the depths of the sea from the Egyptians at the Red Sea, and from the Red Sea itself, through which I brought them with honour and safety, when it overwhelmed their enemies.
Poole: Psa 68:23 - -- And as it was at the Red Sea and at Bashan before, so yet again thine enemies shall be slain in such great numbers, that thou mayst wade in their bl...
And as it was at the Red Sea and at Bashan before, so yet again thine enemies shall be slain in such great numbers, that thou mayst wade in their blood, and thy dogs lick it up in the field.
Poole: Psa 68:24 - They have seen // Thy goings // In the sanctuary They have seen: it is an indefinite expression; men saw and observed it, thy people to their comfort, and thine enemies with terror and astonishment....
They have seen: it is an indefinite expression; men saw and observed it, thy people to their comfort, and thine enemies with terror and astonishment.
Thy goings either,
1. How thou didst march before them through the Red Sea and the wilderness, even until thou didst bring them into Canaan, and afterward, as occasion was, and how thou didst subdue their enemies before them. Or rather,
2. The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses.
In the sanctuary or, in holiness ; for it was not a light and carnal, but a holy pomp; or, in the holy place ; as the ark, in and with which God is supposed to go, might very fitly and truly be called. Or into the sanctuary , or holy tabernacle, prepared for it; whither the ark was now going.
Poole: Psa 68:25 - The singers went before, the players on instruments followed after The singers went before, the players on instruments followed after of which see 2Sa 6:15 1Ch 13:8 . Playing with timbrels, according to the usage of ...
Poole: Psa 68:26 - -- Or, as it is rendered in our margin, and by many others, ye that are of or from the fountain of Israel, or Jacob , i.e. all ye people of Israel, ...
Or, as it is rendered in our margin, and by many others, ye that are of or from the fountain of Israel, or Jacob , i.e. all ye people of Israel, who are called the
fountain of Jacob Deu 33:28 , and said to come forth out of the waters of Judah , Isa 48:1 , and consequently of Jacob or Israel . See also Pro 5:18 Isa 51:1 . And this sense seems to be confirmed by the following verse, wherein this fountain is distributed into its several streams, the tribes of Israel. But these words may be and are by some joined with the former, either thus, Bless— the Lord for the fountain of Israel , i.e. for that fountain which God hath opened to Israel for the purging away of sin and uncleanness , as it is expressed Zec 13:1 , even the blood and Spirit of Christ. and all those spiritual blessings which God confers upon his people in his sanctuary, and by his ordinances; which are oft compared to waters, as Isa 12:3 Eze 47:1 ; and to a fountain or well , as Joe 3:18 Joh 4:14 . See also Pro 14:27 Jer 2:13 . Or thus, Bless— the Lord who is of the fountain of Israel , i.e. who though he be the most high God, yet according to the flesh is descended from Israel, as is noted, Rom 9:5 . But the first sense seems most natural and easy.
Poole: Psa 68:27 - There is // little Benjamin // With their ruler // Their council There is present in this solemn pomp of carrying the ark to Zion, under the conduct of David their king,
little Benjamin That tribe is called litt...
There is present in this solemn pomp of carrying the ark to Zion, under the conduct of David their king,
little Benjamin That tribe is called little , partly because it was the youngest, as being descended from Jacob’ s youngest son Benjamin; and principally because it was exceedingly diminished, and almost extinguished, under the judges, Jud 20 Jud 21 . He mentions this tribe, partly because they were nearest unto Judah, and to the place whither the ark was going; and partly to note their reconciliation and submission to David, against whom they had stood out with more obstinacy than any other tribe, as having been so long used to govern, and loth to part with the regal dignity which was by God’ s appointment first seated among them.
With their ruler with the prince of their tribe, who marched in the head of them. Heb. the ruler , i.e. the tribe which had lately swayed the sceptre, but now submitted themselves to David, and waited upon him in this expedition. But the first sense seems the truest, because the princes of all the following tribes are here mentioned.
Their council their counsellors; or rather, their company, as it is in the margin, the people of that tribe who waited upon them in that action; which may seem to be here noted, to intimate that though the princes only of the following tribes be yet the people are comprehended under them, and were present with them in that solemnity. Zebulun and Naphtali : he mentions these tribes, either,
1. Because they excelled in learning and knowledge, as is gathered from Gen 49:21 Deu 33:19 Jud 5:14 . Or,
2. Because they were more hearty and forward in complying with David and in his service than the rest, as may seem from the great number of them which came from the ends of the land to David in Hebron, 1Ch 12:33,34 . Or,
3. Because they lived in the remotest parts of the land of Canaan. And so by naming two of the nearest tribes, and two of the furthest, he leaves it to be understood that the other tribes also did come upon this occasion, as is manifest from 2Sa 6:15,19 1Ch 13:2,5,6,8 15:3,28 .
Poole: Psa 68:28 - Hath commanded // Thy strength Having spoken of Israel, and of their several tribes, Psa 68:26,27 , he now directeth his speech to them.
Hath commanded i.e. hath ordained or eff...
Having spoken of Israel, and of their several tribes, Psa 68:26,27 , he now directeth his speech to them.
Hath commanded i.e. hath ordained or effectually procured, as this word is oft used, as Lev 25:21 Deu 28:8 Psa 42:8 44:4 .
Thy strength all that strength and power which thou hast put forth at any time in fighting with thine enemies, and which is now greatly increased by the re-collection and union of all the tribes under one head, which is the work of God himself, without whom all the differences and animosities which had for many years been among them could never have been composed and quieted. Seeing therefore all our strength is in thee and from thee alone, we pray unto thee for the continuance and increase of our strength, and that thou wouldst proceed to finish that good work which thou hast begun among us, by preserving, and confirming, and perpetuating this blessed union, and by giving us a more full and universal deliverance from our enemies.
Poole: Psa 68:29 - Thy temple // Kings Thy temple either,
1. The old tabernacle which then was; which is oft called by this name. But that was now at Gibeon, not at Jerusalem. Or rather, ...
Thy temple either,
1. The old tabernacle which then was; which is oft called by this name. But that was now at Gibeon, not at Jerusalem. Or rather,
2. The temple which Solomon should build, which David knew should be very magnifical, of fame and of glory throughout all countries , as he saith, 1Ch 22:5 ; and such as would command esteem and reverence even from heathenish princes and people, and that not only for its most splendid and glorious structure, but especially for the wonderful works of the God of that temple wrought by him on the behalf of his people, and in answer to the prayers made in the temple; of which see 1Ki 8:41-43 .
Kings kings of the Gentiles; which was done in part in the times of Solomon and Hezekiah, 1Ki 10:11,24,25 2Ch 32:23 , and afterwards by others; but more fully when the Lord Christ was come into his temple, according to that prophecy, Mal 3:1 , and had built a better temple instead of it, even the Christian church, to which the kings and nations of the earth were to flow in great abundance, according to the tenor of many prophecies in the Old Testament.
Poole: Psa 68:30 - Rebuke // The company // Spear-men // Bulls // the calves // Submit himself with pieces of silver // That delight in war Rebuke to wit, really; humble and chastise those that will not bring presents to thee, as the kings did, Psa 68:29 , till they see their error and su...
Rebuke to wit, really; humble and chastise those that will not bring presents to thee, as the kings did, Psa 68:29 , till they see their error and submit themselves, as it here follows.
The company so this word signifies here above, Psa 68:11 2Sa 23:11 Psa 74:19 . Or, the beast , or wild beast , as this word is elsewhere used, i.e. the beasts; the singular being put for the plural: so the sense is the same.
Spear-men Heb. of the reed , i.e. that use spears or arrows; which may be called reeds , either because in length and form they resemble reeds , or because anciently they were made of reeds. And this sense seems favoured by the last words of this verse, in which he explains this and the other metaphors of warriors. Or the reed may be taken properly; and by the beast of the reed he may understand the king of Egypt, who then was a very potent and a most idolatrous king, and a great and old enemy to the true religion, and to the people of Israel, whom therefore he desires God to rebuke and humble, that he may acknowledge the true God, which is foretold that he shall do, Psa 68:31 . As for this enigmatical designation of this king, that is agreeable enough both to the usage of the prophets in such cases, and to the rules of prudence; and upon the same account the prophet Jeremiah, threatening destruction against Babylon, calls it enigmatically Sheshach , Jer 25:26 51:41 , and St. Paul calls Nero the lion , 2Ti 4:17 . But then this one king, being eminent in his kind, is by a usual synecdoche put for all of them which were enemies to God’ s people.
Bulls by which he doubtless understands men of war, as the following words expound it; the great, and potent, and fierce, and furious adversaries of God, and of his church, as this word is used, Psa 22:12 Isa 34:7 . And consequently
the calves must be their people or soldiers depending upon them, and joining with them in these acts of hostility against thine Israel.
Submit himself with pieces of silver: this he adds as a limitation of his request; Rebuke them, O Lord, not to utter destruction, but only till they be humbled and submit themselves, and in token thereof bring pieces of silver for presents, as was foretold, Psa 68:29 . For submit himself , it is in the Hebrew cast himself down , or offer himself to be trod upon . But because this supplement may seem too large, and not necessary, the words are and may be rendered otherwise, that tread upon , or walk proudly in or with, fragments or pieces of silver , wherewith eminent captains used to adorn themselves and their very horses. And so this belongs to the bulls and calves , whose pride, and wealth, and power is described in this manner. Scatter thou , Heb. he hath scattered , i.e. he will certainly scatter, according to the prophetical style. So this may contain an answer, or his assurance of an answer, to his prayer: I prayed, Rebuke the company , &c., and God hath heard my prayer, and I doubt not will rebuke or scatter them.
That delight in war that without any necessity or provocation, and merely out of a love to mischief and spoil, make war upon others, and upon us particularly. Now that thou hast given thy people rest, and settled the ark in its place, O Lord, rebuke all our malicious and bloody enemies, and give us assured peace, that we may worship the Lord without disturbance. And withal David may seem to utter this for his own vindication. It is true, O Lord, I have been a man of war, and therefore have lost the honour of building the temple, and am now forced to lodge the ark in a mean tabernacle, which I have erected for it; but this thou knowest, that I have not undertaken any of my wars out of wantonness, or ambition, or love to war and mischief, but only by constraint and necessity, for the just defence of myself and of thy people; and therefore do not lay my wars to my charge.
Poole: Psa 68:31 - Egypt, Ethiopia // Stretch out her hands unto God Egypt, Ethiopia: he names only these, as the great and ancient enemies of God, and of his people, and as a most wicked, and idolatrous, and incorrigi...
Egypt, Ethiopia: he names only these, as the great and ancient enemies of God, and of his people, and as a most wicked, and idolatrous, and incorrigible sort of men; see Jer 13:23 Amo 9:7 ; but by them he synecdochically understands all other nations and people of the like character.
Stretch out her hands unto God either in way of humble supplication and submission, begging mercy of him; or to offer up the presents expressed, Psa 68:29 . But this prophecy, as also the next verse, evidently belongs to the times of the Messiah, when the Gentiles were tel be brought in to the knowledge and worship of the true God; with the thoughts and hopes whereof David oft comforteth himself in that confined and afflicted state of the church in his time.
Poole: Psa 68:32 - -- Not only Egypt and Ethiopia, but other kingdoms and nations also, who shall partake of the same grace with them.
Not only Egypt and Ethiopia, but other kingdoms and nations also, who shall partake of the same grace with them.
Poole: Psa 68:33 - Upon the heavens // Of old // which are everlasting // A mighty voice Upon the heavens upon the highest heavens, as Deu 10:14 , his truest and best sanctuary; by which expressions he prevents all mean and carnal concept...
Upon the heavens upon the highest heavens, as Deu 10:14 , his truest and best sanctuary; by which expressions he prevents all mean and carnal conceptions of God, as if he were confined to the ark or tabernacle, and lifteth up the minds, both of Jews and Gentiles, to heaven, and representeth God as dwelling there in infinite glory and majesty, and from thence looking down upon all the inhabitants of the earth, and ruling them by his almighty power, and therefore most fit to be owned and received by all kings and kingdoms, as their Lord and Governor.
Of old i.e. from the very beginning of the world; whereas the ark was only some hundred years old. Or,
which are everlasting for this Hebrew word answers to olam , which looks not only backward to time past; but forward to the future, of which this word is by divers understood, Deu 33:15 . This is also opposed to the condition of the ark, and tabernacle, and temple; all which, as David by the Spirit of prophecy well knew, would be abolished and dissolved.
A mighty voice by which he understands, either,
1. The thunder, called God’ s voice , Psa 29:3 , and elsewhere. Or rather,
2. His word , to wit, the gospel, published by Christ and by his apostles, assisted by the Holy Spirit sent from heaven; which might well be called God’ s voice , and that a mighty voice , because it produced such great and wonderful effects, as are here above mentioned, in converting all the kings and kingdoms of the earth.
Poole: Psa 68:34 - Ascribe ye strength unto God // His excellency // Is over Israel // In the clouds Ascribe ye strength unto God acknowledge that he is mighty and able to do whatsoever he pleaseth for his people, or against his and their enemies.
H...
Ascribe ye strength unto God acknowledge that he is mighty and able to do whatsoever he pleaseth for his people, or against his and their enemies.
His excellency his excellent power and goodness.
Is over Israel dwells among them, and is employed for them, as occasion requires. He is indeed the universal Lord of the whole heaven and earth, but in a special and excellent manner he is the God of Israel.
In the clouds or, in the heavens , He hath two dwellings and thrones, the one in his church and people, and the other in heaven. See Isa 57:15 .
Poole: Psa 68:35 - Terrible // Holy places // God giveth strength and power unto his people Terrible or, venerable ; deservedly to be both reverenced and feared.
Holy places or, sanctuaries . He useth the plural number; either,
1. Of th...
Terrible or, venerable ; deservedly to be both reverenced and feared.
Holy places or, sanctuaries . He useth the plural number; either,
1. Of the sanctuary in Zion, because the tabernacle and temple consisted of three parts; the court, the holy place, and the holy of holies. Or rather,
2. With respect to that twofold sanctuary here mentioned, one in Zion, and the other in heaven. And out of both these holy places God appeared, and put forth such acts of his power as might justly terrify his enemies.
God giveth strength and power unto his people the strength which the kingdom of Israel now hath, is not to be ascribed to my valour or conduct, nor to the courage or numbers of the people, nor to that happy union now made, and established among all the tribes, but only to the might and grace of God.
PBC -> Psa 68:18
See Philpot: GIFTS FOR THE REBELLIOUS
Haydock -> Psa 68:1; Psa 68:1; Psa 68:2; Psa 68:3; Psa 68:4; Psa 68:5; Psa 68:6; Psa 68:7; Psa 68:8; Psa 68:9; Psa 68:10; Psa 68:11; Psa 68:12; Psa 68:13; Psa 68:14; Psa 68:15; Psa 68:19; Psa 68:20; Psa 68:21; Psa 68:22; Psa 68:23; Psa 68:24; Psa 68:25; Psa 68:26; Psa 68:27; Psa 68:28; Psa 68:29; Psa 68:30; Psa 68:32; Psa 68:33; Psa 68:34; Psa 68:35
Haydock: Psa 68:1 - Sion Christ, in his passion, declareth the greatness of his sufferings, and the malice of his persecutors, the Jews; and he foretelleth their reprobation.
...
Christ, in his passion, declareth the greatness of his sufferings, and the malice of his persecutors, the Jews; and he foretelleth their reprobation.
Sion. The Catholic Church. The cities of Juda, &c., her places of worship, which shall be established throughout the world. And there, viz., in this Church of Christ, shall his servants dwell, &c. (Challoner) (Worthington) ---
It matters not whether a person live in the Church of God, which is at Corinth, or at Philippi, provided he be a member of the Catholic Church. But those who adhere to separate congregations, and style themselves "the Church of England," or "the Kirk of Scotland," &c., cannot be written with the just, (ver. 29.) nor have any part in this prediction. (Haydock) ---
It alludes to the restoration of the captives, (Calmet) or rather to the propagation of the gospel, (Haydock) of which the former was a figure, (Eusebius; St. Augustine) as the Jews were never quietly settled again in their country, and were expelled by Titus; where as the Church of Christ remains to the end of the world. (Berthier)
Haydock: Psa 68:1 - Changed Changed. A psalm for Christian converts, to remember the passion of Christ; (Challoner) whose sentiments this and the 21st psalm express in the most...
Changed. A psalm for Christian converts, to remember the passion of Christ; (Challoner) whose sentiments this and the 21st psalm express in the most energetic language. (Berthier) ---
It may have been composed by a captive Levite, (Calmet) or David may allude to their sufferings at Babylon, or to his own, though he had those of the Messias principally in view. See Psalm xxvi.
Haydock: Psa 68:2 - Save // Waters Save me from affliction, Luke xxii. 42. Christ could not be lost. (Menochius) ---
Waters of afflictions and sorrows. My soul is sorrowful even ...
Save me from affliction, Luke xxii. 42. Christ could not be lost. (Menochius) ---
Waters of afflictions and sorrows. My soul is sorrowful even unto death, Matthew xxvi. (Challoner) See John iii. 6.
Standing, Greek: upostasis, "subsistence:" there is no bottom. (Haydock)
Haydock: Psa 68:4 - Hoarse Hoarse. This might be literally true, as Christ had suffered the greatest torments, and recited this and the 21st psalm on the cross; looking up tow...
Hoarse. This might be literally true, as Christ had suffered the greatest torments, and recited this and the 21st psalm on the cross; looking up towards heaven, so that his eyes were weakened, as well as by shedding many tears. Hope. Thus the blasphemy of heretics, who pretend that he gave way to despair, is refuted. (Berthier) ---
Christ was not presently delivered from tribulation: neither ought his followers to expect better treatment. (Worthington)
Haydock: Psa 68:5 - Cause // Away Cause. The captives had not injured Babylon, and Christ had even bestowed the greatest favours upon his enemies. He suffered for our sins, Isaias l...
Cause. The captives had not injured Babylon, and Christ had even bestowed the greatest favours upon his enemies. He suffered for our sins, Isaias liii. 4. (Calmet) ---
Away. Christ in his passion made restitution of what he had not taken away, by suffering the punishment due to our sins, and so repairing the injury we had done to God. (Challoner) ---
The expression was proverbial, Jeremias xxxi. 29., and Lamentations v. 7. ---
Many of the captives were very innocent. (Calmet) ---
But Christ was without sin; (Worthington) though made a curse and a sin- offering, Galatians iii. 13., and 2 Corinthians v. 21. (Calmet)
Haydock: Psa 68:6 - My foolishness and my offences My foolishness and my offences; which my enemies impute to me: or the follies and sins of men, which I have taken upon myself. (Challoner) ---
My c...
My foolishness and my offences; which my enemies impute to me: or the follies and sins of men, which I have taken upon myself. (Challoner) ---
My cross is foolishness to the Gentiles, 1 Corinthians i. 23. (St. Augustine)
Haydock: Psa 68:7 - For me For me. If I rise not again, my disciples will take me for a mere man. If the captivity continue much longer, many will despair, ver. 11. (Calmet)...
For me. If I rise not again, my disciples will take me for a mere man. If the captivity continue much longer, many will despair, ver. 11. (Calmet) ---
Suffer not the weak to be scandalized in my passion. (Worthington)
Haydock: Psa 68:8 - Reproach Reproach. Because I would not adore idols. Christ undertook to expiate our offences, and to satisfy the justice of his Father, Romans xv. 3. (Calm...
Reproach. Because I would not adore idols. Christ undertook to expiate our offences, and to satisfy the justice of his Father, Romans xv. 3. (Calmet)
Haydock: Psa 68:9 - Mother // His own received him not Mother. This might be true with respect to some apostate Jews. But it was more fully accomplished in Christ, who was betrayed by Judas, &c. (Calme...
Mother. This might be true with respect to some apostate Jews. But it was more fully accomplished in Christ, who was betrayed by Judas, &c. (Calmet) ---
His own received him not, John i. (Berthier)
Haydock: Psa 68:10 - Upon me Upon me. The disciples remembered that this had been written concerning Christ, who drove out the profaners of his temple, (John ii. 17.) and will...
Upon me. The disciples remembered that this had been written concerning Christ, who drove out the profaners of his temple, (John ii. 17.) and will not be less severe on those who dishonour the Church by their scandalous lives, or by propagating erroneous opinions. (Calmet) ---
St. Paul (Romans xv. 3.) doubted not but this passage was literally applicable to Christ, who has taught us to prefer the glory of God, and our neighbour's salvation before our own temporal advantages. (Berthier) ---
Those who have less zeal, are not so much persecuted. (Worthington)
Haydock: Psa 68:11 - Covered Covered. Retiring from society. (Berthier) ---
Roman Septuagint and Houbigant, "I humbled." Hebrew, "I bewailed my soul in fasting," (Aquila) as ...
Covered. Retiring from society. (Berthier) ---
Roman Septuagint and Houbigant, "I humbled." Hebrew, "I bewailed my soul in fasting," (Aquila) as if death were inevitable; and this practice was derided, as the fasts of the Church, (Haydock) and mortification, (Worthington) are still by unbelievers. (Haydock) ---
The Jews seemed to scoff at the thirst of Christ, when they gave him vinegar; and the devil took occasion from his 40 days' fast to tempt him. (Berthier)
Haydock: Psa 68:12 - Hair-cloth Hair-cloth. The sacred humanity, which being torn, let out the price of our redemption. (St. Augustine) (Menochius) ---
I mourned for my country,...
Hair-cloth. The sacred humanity, which being torn, let out the price of our redemption. (St. Augustine) (Menochius) ---
I mourned for my country, &c. (Calmet) ---
Christ was clothed in derision, with a soldier's straight purple garment. (Berthier)
Haydock: Psa 68:13 - Song Song. Both judges and common people (Worthington) derided me over their cups of shecar, (Haydock) or strong drink, and palm wine, Lamentations iii...
Song. Both judges and common people (Worthington) derided me over their cups of shecar, (Haydock) or strong drink, and palm wine, Lamentations iii. 14. (Calmet) ---
Thus the soldiers made Christ their jest, while they drank on the long night of his passion. (Berthier)
Haydock: Psa 68:14 - Pleasure // Father, forgive them Pleasure. Which is seasonable, and appointed for pardon, Psalm xxxi. 6., and ci. 14. ---
Father, forgive them, &c. The term of the captivity is a...
Pleasure. Which is seasonable, and appointed for pardon, Psalm xxxi. 6., and ci. 14. ---
Father, forgive them, &c. The term of the captivity is at hand. I seek no revenge; but commit my cause to thee. (Calmet)
Haydock: Psa 68:15 - Waters Waters. Beneath which the Hebrews supposed hell was placed, Job xxvi. 5. (St. Hilary v. 39.) ---
He prays to be delivered from misery, (ver. 2.) a...
Waters. Beneath which the Hebrews supposed hell was placed, Job xxvi. 5. (St. Hilary v. 39.) ---
He prays to be delivered from misery, (ver. 2.) and for a glorious resurrection. (Calmet) ---
Christ could not be detained in limbo or in the grave. (Worthington)
Haydock: Psa 68:19 - Enemies Enemies. That they may insult no longer over me, (Calmet) being converted or covered with shame, (Menochius) that they do no more hurt. (Worthingto...
Enemies. That they may insult no longer over me, (Calmet) being converted or covered with shame, (Menochius) that they do no more hurt. (Worthington)
Haydock: Psa 68:20 - Shame Shame, ( reverentiam. ) St. Augustine, &c., read verecundiam. (Calmet) ---
Christ was covered with all sorts of reproach. (Haydock) (Eusebius)
Shame, ( reverentiam. ) St. Augustine, &c., read verecundiam. (Calmet) ---
Christ was covered with all sorts of reproach. (Haydock) (Eusebius)
Haydock: Psa 68:21 - Misery // None Misery. For which I ardently longed, as the Fathers explain it. ---
None. I expected that my brethren would at least condole with me: but I was d...
Misery. For which I ardently longed, as the Fathers explain it. ---
None. I expected that my brethren would at least condole with me: but I was deceived. Christ drank the bitter chalice to the dregs, and found no consolation even from his Father. (Calmet)
Haydock: Psa 68:22 - Food Food. Tertullian reads "drink;" which agrees better with gall. Yet it might be mixed with food, (Calmet) with wine and myrrh, which were given to o...
Food. Tertullian reads "drink;" which agrees better with gall. Yet it might be mixed with food, (Calmet) with wine and myrrh, which were given to our Saviour, when he arrived at Calvary, as vinegar was offered to him on the cross, Matthew xxvii. 34., and John xix. 28. This was the last prophecy which regarded our Saviour, while living; and was the last instance of the Jewish malice, by which they requited him for the thirst which he had for the salvation of mankind. (Gregory of Nazianzus, &c.) (Berthier) ---
Jeremias (viii. 14., and xxiii. 15., and Lamentations iii. 15.) uses the same expressions, in a metaphorical sense, to describe the afflictions of the captives. (Calmet)
Haydock: Psa 68:23 - Let their table Let their table, &c. What here follows in the style of an imprecation, is a prophecy of the wretched state to which the Jews should be reduced, in p...
Let their table, &c. What here follows in the style of an imprecation, is a prophecy of the wretched state to which the Jews should be reduced, in punishment of their wilful obstinacy; (Challoner) or it may be a sentence pronounced on them by Jesus Christ. They are driven from their own country, and the sacred books (Calmet) being misunderstood, (Menochius) prove their ruin. Our Saviour and St. Paul confirm this prediction. The latter adheres to the Septuagint (Romans xi. 9.) though some would translate lishlomim, "for peace"-offerings, instead of recompenses, as it also means. (Berthier) ---
"Let their sacrifices become a scandal to them;" (Chaldean) or rather, May their table, the symbol of friendship, be a snare for them, that they may be destroyed, or betrayed by their dearest friends. (Calmet) ---
The overthrow of the Jews, when they were assembled to eat the paschal lamb, is here foretold. (Worthington)
Haydock: Psa 68:24 - Always Always. The Babylonians were ordered by Cyrus to look upon the Persians as their masters. (Xenophon vii.) ---
Nothing could more strikingly point ...
Always. The Babylonians were ordered by Cyrus to look upon the Persians as their masters. (Xenophon vii.) ---
Nothing could more strikingly point out the present condition of the Jews than this passage. They are every where kept under, and see not the sense of the Scriptures, (Calmet) and the truth of Christ's doctrine; but are bent on worldly gain. (Worthington) (2 Corinthians iii.) (Menochius)
Haydock: Psa 68:25 - Thy wrathful Thy wrathful. Literally, "the fury of thy anger." (Haydock) ---
The first term denotes expedition; the second, perseverance. Quickly destroy them...
Thy wrathful. Literally, "the fury of thy anger." (Haydock) ---
The first term denotes expedition; the second, perseverance. Quickly destroy them, without redress. (Theodoret) (Calmet)
Haydock: Psa 68:26 - Desolate // He Desolate. Babylon gave place to Susa, and "was reduced to a solitude by the vicinity of Seleucia." (Pliny, [Natural History?] vi. 26.) (Isaias xlv...
Desolate. Babylon gave place to Susa, and "was reduced to a solitude by the vicinity of Seleucia." (Pliny, [Natural History?] vi. 26.) (Isaias xlvii.) ---
But the fall of Jerusalem was more sudden and memorable within 40 years after the death of Christ, Psalm lviii. 7. (Calmet) ---
The Jews, and particularly the traitor, lost their country, Acts i. 20. (Berthier) ---
He (the traitor) indeed hath possessed a field of the reward of iniquity....and burst asunder. (Haydock)
Haydock: Psa 68:27 - Wounds Wounds. The enemy persecuted Christ even after his death, opening his side, spreading false reports, and guarding his tomb. (Calmet) ---
God ordai...
Wounds. The enemy persecuted Christ even after his death, opening his side, spreading false reports, and guarding his tomb. (Calmet) ---
God ordained his death for the good of man: but they sought it out of malice. (Worthington)
Haydock: Psa 68:28 - Iniquity // Peccatum pæna peccati est Iniquity. The first term may denote the crime; and the second, the punishment. (Calmet) ---
Peccatum pæna peccati est. (St. Augustine) ---
God...
Iniquity. The first term may denote the crime; and the second, the punishment. (Calmet) ---
Peccatum pæna peccati est. (St. Augustine) ---
God permits people to fall; (Worthington) but he does not force them. (Haydock) ---
Let the Babylonians become victims of thy indignation: but save thy people. Very few of the Jews embraced the faith of Christ. (Calmet)
Haydock: Psa 68:29 - Living Living. Let them die. (Grotius) ---
If we understand the book of the predestinate to life eternal, and not merely to present and mutable justice, ...
Living. Let them die. (Grotius) ---
If we understand the book of the predestinate to life eternal, and not merely to present and mutable justice, (Tirinus) God never blots any out. But though they fall, he brings them to repentance. (St. Augustine; Estius; Bellarmine) ---
The reprobation of the obstinate Babylonians (Calmet) and Jews, is predicted. (Haydock) ---
The latter were effaced from the book of the living of the Old Testament, and were never written in that of the just, belonging to the New. (St. Jerome) ---
At death, the unbelieving Jews (Haydock) shall not find their expectations will founded. (Worthington) ---
Only the faithful are truly just. (Menochius)
Haydock: Psa 68:30 - Up Up. The cross is now triumphant, (Haydock) an object of veneration. (Berthier) ---
Christ submitted to die upon it, and rose again. (Worthington)...
Up. The cross is now triumphant, (Haydock) an object of veneration. (Berthier) ---
Christ submitted to die upon it, and rose again. (Worthington) ---
He was exposed naked, and was truly a man of sorrows. (Menochius)
Haydock: Psa 68:32 - Hoofs Hoofs. They were to be three years old. (Kimchi) ---
So Virgil says, (Æneid ix.) Jam cornu petat & pedibus qui spargat arenam. ([Virgil,] Eclo...
Hoofs. They were to be three years old. (Kimchi) ---
So Virgil says, (Æneid ix.) Jam cornu petat & pedibus qui spargat arenam. ([Virgil,] Eclogues iii.) (Calmet) ---
Our prayers are therefore offered through our Lord Jesus Christ, Hebrews xiii. 15. (Berthier) ---
Devout prayer is more acceptable than victims of the best description, though they were also good, (Worthington) and, cæteris paribus, of a higher dignity. (Haydock)
See, my deliverance, or thy just vengeance on the wicked. (Calmet)
Haydock: Psa 68:34 - Prisoners Prisoners. Martyrs, (Menochius) and those who suffer for the faith, will be rewarded. (Worthington)
Prisoners. Martyrs, (Menochius) and those who suffer for the faith, will be rewarded. (Worthington)
Haydock: Psa 68:35 - Therein Therein, the fish. Our admiration of creatures causes us to praise God. (St. Augustine; St. Hilary)
Therein, the fish. Our admiration of creatures causes us to praise God. (St. Augustine; St. Hilary)
Gill -> Psa 68:1; Psa 68:2; Psa 68:3; Psa 68:4; Psa 68:5; Psa 68:6; Psa 68:7; Psa 68:8; Psa 68:9; Psa 68:10; Psa 68:11; Psa 68:12; Psa 68:13; Psa 68:14; Psa 68:15; Psa 68:16; Psa 68:17; Psa 68:18; Psa 68:19; Psa 68:20; Psa 68:21; Psa 68:22; Psa 68:23; Psa 68:24; Psa 68:25; Psa 68:26; Psa 68:27; Psa 68:28; Psa 68:29; Psa 68:30; Psa 68:31; Psa 68:32; Psa 68:33; Psa 68:34; Psa 68:35
Gill: Psa 68:1 - Let God arise // let his enemies be scattered; let them also that hate him flee before him 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 i...
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.
Gill: Psa 68:2 - As smoke is driven away, so drive them away // as wax melteth before fire // so let the wicked perish at the presence of God 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, ...
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.
Gill: Psa 68:3 - But let the righteous be glad // let them rejoice before God // yea, let them exceedingly rejoice 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 Elisab...
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.
Gill: Psa 68:4 - Sing unto God // sing praises to his name // extol him that rideth upon heavens // by his name JAH // and rejoice before him 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 g...
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.
Gill: Psa 68:5 - A father of the fatherless // and a Judge of the widows // is God in his holy habitation 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 t...
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.
Gill: Psa 68:6 - God setteth the solitary in families // he bringeth out those which are bound with chains // but the rebellious dwell in a dry land God setteth the solitary in families,.... Which the Jewish writers generally understand of an increase of families, with children in lawful marriage; ...
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.''
Gill: Psa 68:7 - O God, when thou wentest forth before thy people // when thou didst march through the wilderness // Selah 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 wa...
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.
Selah; on this word; see Gill on Psa 3:2.
Gill: Psa 68:8 - The earth shook // the heavens also dropped at the presence of God // even Sinai itself was moved at the presence of God, the God of Israel 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 ea...
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.
Gill: Psa 68:9 - Thou, O God, didst send a plentiful rain // whereby thou didst confirm thine inheritance when it was weary 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 thun...
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.
Gill: Psa 68:10 - Thy congregation hath dwelt therein // thou, O God, hast prepared of thy goodness for the poor Thy congregation hath dwelt therein,.... That is, in the Lord's inheritance, in the midst of his church and people. The word for "congregation" signif...
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.''
Arama interprets it of the manna.
Gill: Psa 68:11 - The Lord gave the word // great was the company of those that published it 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 s...
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
Gill: Psa 68:12 - Kings of armies did flee apace // and she that tarried at home divided the spoil 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",...
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.
Gill: Psa 68:13 - Though ye have lain among the pots // yet shall they be as the wings of a dove covered with silver, and her feathers with yellow gold 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 ...
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.
Gill: Psa 68:14 - When the Almighty scattered kings in it // it was white as snow in Salmon When the Almighty scattered kings in it,.... His inheritance, his congregation, the church, Psa 68:9. Which some understand of his diffusing, and spre...
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.
Gill: Psa 68:15 - The hill of God is as the hill of Bashan // an high hill, as the hill of Bashan 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...
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.
Gill: Psa 68:16 - Why leap ye, ye high hills // this is the hill which God desireth to dwell in // yea, the Lord will dwell in it for ever 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, a...
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
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.
Gill: Psa 68:17 - The chariots of God are twenty thousand // the Lord is among them as in Sinai, in the holy place The chariots of God are twenty thousand,.... By which are meant the angels, as the following clause shows; called "chariots", because they have appea...
The chariots of God are twenty thousand,.... By which are meant the angels, as the following clause shows; called "chariots", because they have appeared in such a form, 2Ki 2:11; and because, like chariots of war, they are the strength and protection of the Lord's people; and because of their swiftness in doing his work; and because they are for his honour and glory: they are the chariots of God, in which he rides about the world doing his will; they are the chariots in which Christ ascended up to heaven, and in which he will descend at the last day; and in which he now fetches the souls of his people to him at death, and will make use of them at the resurrection to gather them to him, when their bodies are raised by him: their number is very great, and in other places is mentioned as greater, Dan 7:10; Christ speaks of twelve legions of them, Mat 26:53; there is a multitude of them, and they are said to be even innumerable, Luk 2:13; which is observed, both for the glory of God, and for the safety of his people: even "thousands of angels"; the word for "angels" is only used in this place; Kimchi and Ben Melech take it to be one of the names of angels by which they were called: some derive it from a word which signifies "peaceable and quiet"; as expressive of the tranquil state in which they are in heaven, always beholding the face of God there: others from a word which signifies "sharp", as Jarchi; and so refers to their being the executioners of God's wrath and vengeance on men, and alluding to a sort of chariots with sharp hooks used in war: others from a word which signifies to "second"; these being the second, or next to God, the chief princes; or, as Aben Ezra, it denotes the number of angels, even "two thousand"; so the Targum,
"the chariots of God are two myriads (or twenty thousand) of burning fires, two thousand of angels lead them;''
the Lord is among them as in Sinai, in the holy place; that is, at the head of them, being their Governor and Commander, at whose beck they are, and ready to do his will; and he was among them when he ascended to heaven, as it follows, being carried up by them; as he was among them at Sinai, when the law was given; for Christ was there then, Act 7:38; and attended with ten thousands of his holy angels, by whom the law was ordained, spoken, and given, Deu 33:2, Heb 2:2; which Sinai is called the holy place, from the presence of God there, and the law given from it: or else the sense is, that Christ is among the angels as in Sinai of old; so in the holy place, in Sion his holy hill, the church under the Gospel dispensation, where there are an innumerable company of angels, Heb 12:22; according to the construction of the word in the Hebrew text, it seems as if Sinai was in the holy place, the inside of it being of cedar, like the Shittim wood that grew about Sinai l; or rather the worship commanded and directed to on mount Sinai was performed in it.
Gill: Psa 68:18 - Thou hast ascended on high // thou hast led captivity captive // thou hast received gifts for men // yea, for the rebellious also // that the Lord God might dwell among them Thou hast ascended on high,.... Which is to be understood, not of Moses ascending up to the firmament, as the Targum and Jarchi interpret it, of which...
Thou hast ascended on high,.... Which is to be understood, not of Moses ascending up to the firmament, as the Targum and Jarchi interpret it, of which we nowhere read; nor of David's going up to the high fortresses, as Aben Ezra; nor of God's ascent from Mount Sinai; but of Christ's ascension to heaven, as the apostle cites and explains it in Eph 4:8; which ascension respects him as man, was not figurative, as in Gen 17:22; but real and local, from earth to heaven, and was certain and visible; he was seen to go up by angels and men; and, because of the certainty of it, it is here expressed in the past tense, though it was then future;
thou hast led captivity captive; meaning either such who had been captives, in which sense the word is used, Psa 126:1; and so may design either those who had been prisoners in the grave, but were set free at Christ's resurrection, and went with him in triumph to heaven; or all his people, whom he redeemed by his blood from that captivity and bondage they were in by nature; or rather those who led them captive are here meant by "captivity"; such as sin, Satan, the world, death, and every spiritual enemy, whom Christ conquered and triumphed over; the allusion may be to public triumphs, when captives were led in chains, even kings and great men, that had captivated others: the words seem to be borrowed out of Jdg 5:12;
thou hast received gifts for men; the gifts of the Holy Spirit, qualifying men for the ministry of the Gospel, as they are interpreted by the Apostle, Eph 4:11; these Christ received from his divine Father in human nature, when he ascended up to heaven, in order to give them to men; and which he did in a very extraordinary manner on the day of Pentecost. The Targum and Syriac version render it, "thou hast given gifts to men"; and the Arabic version, "and he gave gifts to men", as the apostle, Eph 4:8;
yea, for the rebellious also; disobedient and unbelieving m, as all men are by nature, even God's elect, before conversion, Tit 3:3; who are not only called by grace, and have the blessings of grace bestowed upon them; but some of them have gifts given them, whereby they are fitted to preach the Gospel to others, as Saul, the blasphemer, persecutor, and injurious; and some of those among the Jews, that were concerned in the crucifixion of Christ: though some think the Gentiles are intended, on whom the Holy Spirit was poured forth after our Lord's ascension; and so the Targum interprets it of the rebellious, who become proselytes, and return by repentance;
that the Lord God might dwell among them; that is, that they, by the gifts and graces of the Spirit bestowed on them, might become a fit habitation for God; or that "they", the rebellious, being now partakers of the grace of God and his gifts, "might dwell with the Lord God" n in his churches; enjoy his divine presence, and have communion with him in his word and ordinances.
Gill: Psa 68:19 - Blessed be the Lord, who daily loadeth us with benefits // even the God of our salvation // Selah Blessed be the Lord, who daily loadeth us with benefits,.... With all spiritual blessings, with an abundance of grace, as well as with temporal merci...
Blessed be the Lord, who daily loadeth us with benefits,.... With all spiritual blessings, with an abundance of grace, as well as with temporal mercies, for which he is, and ought to be, praised day by day: so Aben Ezra and Kimchi supply the text, and suppose the word "blessings" or "goodness" to be wanting; though the words may be rendered, "blessed be the Lord day by day, he will hear us", or "carry us" o; as a father his child, or a shepherd his lambs; and so he does from the womb, even to hoary hairs; and therefore blessing and praise should be ascribed to him; see Isa 46:3; or "he will put a burden upon us" p; meaning the burden of afflictions: these are of the Lord's laying upon his people; and he will lay no more upon them than he will enable them to bear; and will, in his own time and way, deliver them from them, and be the author of salvation to them, as follows; and therefore his name is to be praised, 1Co 10:13; the Targum interprets it of the burdensomeness of the law;
"blessed be the Lord every day, he burdens us, adding precepts unto precepts;''
even the God of our salvation; the author of temporal, spiritual, and eternal salvation, as Christ is.
Selah; on this word; see Gill on Psa 3:2.
Gill: Psa 68:20 - He that is our God // is the God of salvation // and unto God the Lord belong the issues from death He that is our God,.... Or "God for us" q; is on our side; and is the mighty God, able to save to the uttermost;
is the God of salvation; or "God...
He that is our God,.... Or "God for us" q; is on our side; and is the mighty God, able to save to the uttermost;
is the God of salvation; or "God for salvations" r; for the obtaining of them for his people, and giving them to them, even of every kind;
and unto God the Lord belong the issues from death; deliverance from it; Christ has abolished it, and him that had the power of it; has delivered himself from it, and will deliver all his people from it, though they become subject to it, as well as from eternal death; for he has the keys of hell and death in his hands. Some render the words, "to God the Lord belong the issues", or "ways unto death" s; he has various ways of bringing persons to death, of destroying his and his people's enemies; and so Jarchi, Aben Ezra, and Kimchi interpret it; though the following words seem to be opposed to these: the Heathens had a notion that the power of death belonged to God; hence they had a deity called the god of death, "Dites" t.
Gill: Psa 68:21 - But God shall wound the head of his enemies // and the hairy scalp of such an one as goeth on still in his trespasses But God shall wound the head of his enemies,.... Him who is the chief of his enemies, even Satan the prince of devils, the god of the world, the fathe...
But God shall wound the head of his enemies,.... Him who is the chief of his enemies, even Satan the prince of devils, the god of the world, the father of the wicked Jews, all enemies of Christ; to "wound" is the same as to bruise him, as in Gen 3:15; and so the Targum here,
"but God shall break the head of his enemies;''
disappoint his schemes, blast his designs, crush his power and authority, demolish his empire, and eternally destroy him with the fire prepared for him and his angels; and the same may be applied to the man of sin, and all other enemies of Christ, who is the divine Person here, and all along, spoken of; see Psa 110:6;
and the hairy scalp of such an one as goeth on still in his trespasses; by whom may be meant antichrist: Jarchi interprets it of Esau, who was an hairy man, and a figure of antichrist: and his hairy scalp may denote his fierceness and cruelty, appearing like a savage beast, drinking the blood of the saints; and like a thief and a robber, who used to let their hair grow long, shagged, and entangled, to strike terror into men they met with, Job 5:5; and also his pride and haughtiness; he exalting himself above all that is called God, and opening his mouth in blasphemy against him: and likewise it signifies his great power and authority, he having people, kingdoms, and nations, depending upon him, as hair on the head, and subject to him: and of him it may be truly said, that he "goes on still in his trespasses"; in tyranny, idolatry, superstition, and will worship; taking no notice of what God says by his witnesses, nor any warning by what the eastern empire suffered by the Turks and Saracens; so as to repent of the works of his hands, of worshipping idols of gold, silver, brass, and wood; nor of his murders, sorceries, fornications, and thefts; but still persisting in them, until his, and the sins of his followers, reach to heaven, Rev 9:20; but the God-man, Christ Jesus, will give him a deadly wound, of which he shall never be healed: this also holds true of all that persist in a sinful course of life without repentance; who are workers of iniquity, whose lives are one continued series of sinning; these will be punished by Christ with everlasting destruction.
Gill: Psa 68:22 - The Lord said // I will bring again from Bashan // I will bring my people again from the depths of the sea The Lord said,.... Within himself, in his own heart; he resolved upon it in his mind; or he said it in council and in covenant; he undertook and engag...
The Lord said,.... Within himself, in his own heart; he resolved upon it in his mind; or he said it in council and in covenant; he undertook and engaged to do what follows; or he spoke of it in promise and in prophecy, as what would be done;
I will bring again from Bashan; as he delivered his people from Og king of Bashan formerly, Num 21:33; so he purposed and promised to ransom them out of the hands of him that was stronger than they; to recover them from the strong man armed, and deliver them from the power of darkness, and translate them into his own kingdom, and save them from all the bulls of Bashan; see Psa 22:12; to which text Jarchi refers in the exposition of this; though some understand it of the fat and great ones of the earth, of the conversion of kings and princes, Psa 22:29;
I will bring my people again from the depths of the sea; out of the most wretched and desperate condition, out of the depths of sin and misery; out of an helpless and hopeless state, in which they were through the fall, and their actual transgressions: the allusion is to the bringing of the children of Israel through the Red sea, and out of the depths of it, unto dry land: the Targum interprets the whole of the resurrection of the righteous, whether devoured by wild beasts, or drowned in the sea; see Rev 20:13; some interpret the passage of the Lord's gathering of his people, in the effectual calling, from the east and from the west; from the east, signified by Bashan; and from the west, by the depths of the sea; see Isa 43:5.
Gill: Psa 68:23 - That thy foot may be dipped in the blood of thine enemies // and the tongue of thy dogs in the same That thy foot may be dipped in the blood of thine enemies,.... This verse is in connection with Psa 68:21, with Psa 68:23 being to be read in a paren...
That thy foot may be dipped in the blood of thine enemies,.... This verse is in connection with Psa 68:21, with Psa 68:23 being to be read in a parenthesis: the sense is, that the Messiah would so wound the head and hairy scalp of his people's enemies, and there should be such a large effusion of blood, that their feet should be dipped therein, Rev 14:20; See Gill on Psa 58:10;
and the tongue of thy dogs in the same; who should lick it up, as the dogs licked the blood of Jezebel, 1Ki 21:19; and so such a carnage will be made of antichrist and his followers, that the fowls of the heavens will be called upon to eat the flesh of kings, captains, and mighty ones, Rev 19:17.
Gill: Psa 68:24 - They have seen thy goings, O God // even the goings of my God, my King, in the sanctuary They have seen thy goings, O God,.... In saving his people, and destroying his enemies;
even the goings of my God, my King, in the sanctuary; the ...
They have seen thy goings, O God,.... In saving his people, and destroying his enemies;
even the goings of my God, my King, in the sanctuary; the walk and conversation of Christ, when he was made flesh, and dwelt among men; his manner of life and deportment; his works and miracles, his sufferings, death, and resurrection from the dead; all which his apostles were eyewitnesses of; as also his going up to heaven, which was visible to angels and men; likewise his progress and victorious expeditions in Judea, and in the Gentile world, by the ministry of the word, in which he went forth conquering, and to conquer; which sense is confirmed by the following words: for Christ, who is God over all, the Lord and God of his people, and King of saints, is here, as throughout the psalm, intended. The Targum interprets it of the path or goings of the divine Majesty upon the sea, which the house of Israel saw.
Gill: Psa 68:25 - The singers went before // the players on instruments followed after // amongst them were the damsels playing with timbrels The singers went before,.... The apostles and ministers of the word, the sweet singers of Israel, the charmers that charm so very wisely: the Gospel i...
The singers went before,.... The apostles and ministers of the word, the sweet singers of Israel, the charmers that charm so very wisely: the Gospel is a joyful sound; it is like vocal music, harmonious and delightful; it is as a very lovely song of one that hath a pleasant voice, as Ezekiel's ministry was, Eze 33:32; it is a voice of love, grace, and mercy, of peace, pardon, and righteousness, and of eternal life and salvation by Christ; it is as music in the ears of sensible souls, when sounded forth, and sung out clearly and distinctly by the faithful ministers of it. The allusion seems to be to singers going before armies, when marching to battle, or returning with victory; see 2Ch 20:21;
the players on instruments followed after; so the sweet strains of the Gospel, the melodious notes and distinguishing sounds of it, as well as the praises of God's people, are, in the New Testament, signified by harps, and men's playing upon them, Rev 5:8;
amongst them were the damsels playing with timbrels; or "in the midst of the virgins playing with timbrels" u; or "beating on tabrets"; as women used to do when they met their kings returning from the conquest of their enemies; see 1Sa 18:6; these may be the pure and primitive churches of Christ, and the members thereof, rejoicing at the preaching of the Gospel, and praising God for the blessings of grace in it; in the midst of which the ministers of the word sung the new song of Gospel truths: and who may be compared to damsels or virgins for their beauty and comeliness through Christ; for their relation to him, being betrothed unto him; and for their strong and chaste affection for him; for their uncorruptness in doctrine and worship, and their uprightness in their lives and conversation, Rev 14:4; the allusion may be to Miriam and the women with her at the Red sea, Exo 15:20; and the Targum interprets the whole verse of Moses and Aaron singing at the Red sea, and of Miriam and the women playing with timbrels.
Gill: Psa 68:26 - Bless ye God in the congregations // even the Lord, from the fountain of Israel Bless ye God in the congregations,.... This was what they said as they sung and played; they called upon the churches, and the members of them, and up...
Bless ye God in the congregations,.... This was what they said as they sung and played; they called upon the churches, and the members of them, and upon one another, to bless the Lord Jesus Christ, God manifest in the flesh; not by invoking or bestowing a blessing on him, which cannot be, and of which he has no need; but by proclaiming him to be God over all, blessed for evermore, as he is in himself; and the perfections of his nature, by attributing all the blessings of nature, grace, and glory to him, in whom they are, and from whom they come; and by exercising faith upon him for them particularly, and for pardon, righteousness, supplies of grace, and everlasting salvation; and by giving him the glory of all, and ascribing blessing and honour to him on account of them; which should be done openly and publicly, in the several particular congregated churches of Christ; and this shows the psalm still refers to Gospel times, in which only such churches are;
even the Lord, from the fountain of Israel; or, "the Lord, who is of the fountain of Israel" w; that is, whose natural descent is from Israel, or Jacob, as Christ's was, according to the flesh, Rom 9:5; though some take this to be a description of the posterity of Jacob, those that go out from the fountain of Israel, as Aben Ezra and Kimchi; see Isa 48:1; so the Tigurine version, and others; who are called upon to bless the Lord: but then it must be understood not of the carnal Israelites, they rejected the Messiah, Jesus, and called him accursed; but the spiritual seed of Jacob, whether Jews or Gentiles; Israelites indeed, in whom is no guile. The Targum, and so Jarchi, interpret it of the seed of Israel; compare with this Luk 1:41; the words may be read, "for", or "because of the fountain of Israel" x: God, who is the fountain of living wafers; Christ, whose blood is the fountain opened for sin and uncleanness; the Spirit, who, in the operations of his grace, is a well or fountain of living water, springing up unto eternal life; and all spiritual blessings, and the abundance of them, which the spiritual Israel of God enjoy, may be designed by this phrase; and so be considered as the reason why God the Lord is to be blessed. Some understand it of the Scriptures, from whence all divine knowledge, blessing, and praise are derived; and others of the heart, and the abundance of it, from whence, and not with the lips only, men should bless and praise the Lord.
Gill: Psa 68:27 - There is little Benjamin, with their ruler // the princes of Judah, and their council // the princes of Zebulun, and the princes of Naphtali There is little Benjamin, with their ruler,.... Or who is "their ruler" y; that is, in the congregations or churches, where he was a ruler; or in th...
There is little Benjamin, with their ruler,.... Or who is "their ruler" y; that is, in the congregations or churches, where he was a ruler; or in the procession, the triumphal progress of Christ in Judea, and in the Gentile world, by the ministry of the word; where the singers and players of instruments, and damsels with timbrels, went in order: for not the tribe of Benjamin is meant, called "little", because Benjamin was Jacob's younger son; or because it was greatly weakened and reduced at Gibeah, Jdg 20:48; and was one of the smallest tribes in Israel; and Saul's family, who was the first king of Israel, the least in that tribe, 1Sa 9:21; though the Targum interprets it of the tribe; and so Jarchi; but the Apostle Paul is here meant, who was of the tribe of Benjamin, Rom 11:1; was a young man when he was converted, Act 7:58; as the Septuagint and Vulgate Latin versions have it here; was "little" in stature, as is generally reported of him, and as his name "Paul" may be thought to signify, and might be given him on that account; see 2Co 10:10; and was little in his own eyes, less than the least of all saints, and the chief of sinners; one born out of due time, and unworthy to be called an apostle; as well as he was little and contemptible in the eyes of others; yet he was greatly honoured by Christ, had an authority from him, was a "ruler" in his churches; set in the first place there, made an apostle, and was an apostle of the Gentiles, and not a whit behind the very chief of the apostles; and he was a principal in this progress, and therefore is named first: he was a chosen vessel to bear the name of Christ, and carry it into the Gentile world; he travelled and laboured more abundantly than the rest, and preached the Gospel fully from Jerusalem round about to Illyricum. The Septuagint and Vulgate Latin versions, render it, "there was Benjamin the younger in an ecstasy", or trance, as the Apostle Paul was, Act 9:9; but our version is best;
the princes of Judah, and their council; or "company", as Kimchi; their churches, or congregations over which they presided, or were the means of gathering; these were the apostles, some of which were of the tribe of Judah, of which tribe Christ was, and so must be those that are called his brethren, Mat 13:55; these were "princes", not only in common with other Christians, by adoption and regeneration, but by their office, being apostles, and over others in the Lord; and besides the church at Jerusalem, where James presided, there were other churches in Judea, which had spiritual guides and governors over them; see Heb 13:7; and so the Septuagint version, and those that follow it, render the words, "the princes of Judah, their governors"; and so Aben Ezra interprets them, and observes that "regem", in Zec 7:2 so signifies; to which the sense of R. Menachem in Jarchi agrees, who renders it "their purpled ones"; so Cocceius; but Gussetius z renders it "their stoning"; who stoned those that preached the Gospel to them; see Mat 21:35; or stoned their enemies, conquered them; or "their stone" a, the Messiah, that sprung from Judah, Gen 49:24;
the princes of Zebulun, and the princes of Naphtali; the rest of the apostles, who were of Galilee, in which country lay the tribes of Zebulun and Naphtali: such as Peter, Andrew, James and John, Philip and Nathaniel, see Mat 4:13.
Gill: Psa 68:28 - Thy God hath commanded thy strength // strengthen, O God, that which thou hast wrought for us Thy God hath commanded thy strength,.... Which is either an apostrophe or an address to the Messiah, as in Psa 45:7; declaring, that as his God and Fa...
Thy God hath commanded thy strength,.... Which is either an apostrophe or an address to the Messiah, as in Psa 45:7; declaring, that as his God and Father had purposed and promised to send forth, so he had sent forth, the rod of his strength out of Zion, Psa 110:1; that is, his Gospel, both into the several cities of Judea, and into the Gentile world, where it was the power of God unto salvation, both to Jew and Gentile: or else these words are spoken to the churches and congregations, in whom the Lord's name was to be blessed; or to the princes, rulers, and governors of them before mentioned, showing that the Lord has made good his promise to them, that as their day was their strength should be; and it was owing to their being strengthened by him that they walked up and down in his name, doing his work, and preaching his Gospel, both to Jews and Gentiles: to which they reply by petition,
strengthen, O God, that which thou hast wrought for us; which, if understood of the apostles, princes, and rulers, refers to the work of preaching the Gospel, and the success of it, desiring it might be more and more confirmed; and to the settlement of Christianity in the Pagan world, and also to the work of the reformation from Popery in later times; compare with this Rev 3:2; if of the churches, and the members thereof, it may respect the carrying on and finishing the work of grace in them. It is rendered "in us" by the Septuagint and others; see Isa 26:12; for this work sometimes seems to be very low and weak, and needs strengthening, and it is God only that can do it, and he will do it, 1Pe 5:10; and this shows that the grace of God is not only necessary at first conversion, but to be continued for the performing of the work of grace until the day of Christ.
Gill: Psa 68:29 - Because of thy temple at Jerusalem // shall kings bring presents unto thee Because of thy temple at Jerusalem,.... Not the material temple there, which was not in being in David's time, but was built by his son, and destroyed...
Because of thy temple at Jerusalem,.... Not the material temple there, which was not in being in David's time, but was built by his son, and destroyed by Nebuchadnezzar; and though it was rebuilt by Zerubbabel, repaired by Herod, and was the Messiah's temple, into which he entered as the Lord and proprietor of it, Mal 3:1; yet was quickly after his time demolished, and will never be rebuilt more; but the Messiah's spiritual temple, of which he is the builder, foundation, and cornerstone; the materials of which are believers in him, and it is for his service, worship, and glory: and "because of Jerusalem" b, as it may be translated: by which also the church of Christ is meant, which is the heavenly Jerusalem, the Jerusalem which is above, and free, the mother of us all, the city of the great King, the place of divine worship, and well fortified by the power and grace of God. The words may be rendered "above Jerusalem" c, and connected either with Psa 68:28, and so point at the place, heaven, the temple and palace of the Messiah; from whence spiritual health and strength are desired, and may be expected; or with the following words, and the sense be, "from", or "out of thy temple in Jerusalem": even out of the material temple, the Gospel should be preached, as it was by the apostles on the day of Pentecost; and so the word of the Lord went out from thence, and from Jerusalem into Judea, and so into the Gentile world, where it is continued, and will be until the kings of the earth shall be converted, as follows;
shall kings bring presents unto thee: that is, such as should become Christians, as Constantine, and others, in the earlier ages of Christianity; who brought their riches and wealth to Christ, and into his church, with a design for the good and welfare of it, though it proved otherwise; and as many will in the latter day, who, being converted, will bring presents to the King Messiah, join his churches, and be their nursing fathers; see Psa 72:10; and who will bring their glory and honour, and that of the nations, into the New Jerusalem church state, Rev 21:24; and it will be because of his church and people, and for their good and welfare, as well as for the glory and honour of Christ, that those presents will be brought; and which will not only be theirs, their good things, but themselves, whom they will present to the Lord, as living and acceptable sacrifices, Rom 12:1; the Targum is,
"out of thy temple thou shalt receive offerings; upon Jerusalem thy Shechinah dwells; out of their palaces kings shall bring unto thee sacrifices.''
Gill: Psa 68:30 - Rebuke the company of spearmen // the multitude of bulls // with the calves of the people // till everyone submit himself with pieces of silver // scatter thou the people that delight in war Rebuke the company of spearmen,.... Or, "of the reed" d; that is, men that use and fight with spears, like to reeds, as Kimchi and Ben Melech interpre...
Rebuke the company of spearmen,.... Or, "of the reed" d; that is, men that use and fight with spears, like to reeds, as Kimchi and Ben Melech interpret it. Aben Ezra says, that spears are so called in the Kedarene or Arabian language; and the Arabians use a sort of reed for a spear, as Mr. Castel out of Avicenna observes e, and Pliny f says they are used spears: or rather the words should be rendered, "rebuke", restrain, destroy "the wild beast", or "beasts of the reed" g; as the Syriac, Septuagint, and Vulgate Latin versions, and others, render it: the allusion is to such kind of creatures as lions in the thickets of Jordan; See Gill on Jer 49:19; and the behemoth, that lies under the covert of reeds, Job 40:21; or as the crocodile in the river Nile, and other rivers of Egypt, which abounded with flags and reeds, in which such creatures lay; see Isa 19:6; perhaps the hippopotamus, or river horse, is referred to; so may design an insidious, cruel, and tyrannical prince; such an one as Pharaoh king of Egypt, Isa 27:1; a type of antichrist, and who seems to be here meant; for as Rome, for its wickedness, cruelty, and idolatry, is spiritually called Egypt, Rev 11:8; so the Romish antichrist is the beast ascending out of the bottomless pit; and is an insidious creature, lies in wait to deceive, puts on the mask and visor of Christianity; has two horns, like a lamb in his ecclesiastic capacity; lies covered with the reeds of the traditions, inventions, and the doctrines of men; and teaches men to trust in the staff of a broken reed, in their own merits, and the merits of others. Jarchi interprets it of Esau, who is like to a wild boar that dwells among the reeds; and the Talmud h interprets it of a beast that dwells among reeds, and the gloss explains it of the nation of Amalek; the Turks, according to some, are meant;
the multitude of bulls; the secular powers of the beast of Rome; the antichristian states, their kings and princes, comparable to these creatures for their great strength, power, and authority, and for their fierceness and furiousness in persecuting the people of God: these are horned creatures, the ten horns of the beast, in his civil and secular capacity, with which he pushes at the saints, casts them down, and tramples upon them; see Psa 22:13; compared with Rev 19:18;
with the calves of the people; or the people, comparable to calves for their weakness, folly, and stupidity; these are the common people under the government and influence of the kings and princes of the earth; the people, multitudes, nations, and tongues, over whom the antichristian harlot sits, rules, and reigns: this phrase shows that the whole is to be taken, not in a literal, but figurative, sense;
till everyone submit himself with pieces of silver; that is, rebuke them by thy word, or by thy providences, until they become sensible of their sins, repent of them, and submit themselves to Christ; and bring with them their wealth and substance, and lay it at his feet for the use of his interest, as a testification of their subjection to him: but as this is not to be expected from the persons before described, at least not from everyone of them, the words require another sense, and are to be considered as a continued description of the persons to be rebuked, and may be rendered, even everyone "that treads with pieces of silver" k; that walks proudly and haughtily, being decorated with gold and silver on their garments; so the Romish antichrist is said to be decked, his popes, cardinals, and bishops, with gold and precious stones, Rev 17:4; or "everyone that humbles himself for pieces of silver" l, as the word is rendered in Pro 6:3; that lies down to be trampled upon for the sake of temporal advantage; and so it describes the parasites and flatterers of the man of sin, who crouch unto him, take his mark in their hands or foreheads, that they may be allowed to buy and sell; all these, it is desired, God would rebuke, not in love, but with flames of fire, as he will sooner or later; for when the kings of the earth are become Christians, as in Psa 68:29, God will put it into their hearts to hate the whore, and burn her flesh with fire;
scatter thou the people that delight in war; as antichrist, and the antichristian states, do: they take delight in making war with the saints, and in slaying of them, to whom power has been given so to do; with whose blood they have been made drunk, and have took as much pleasure in the shedding of it as a drunken man does in indulging himself to excess in liquor; but these in God's own time shall be scattered, when Christ the Lamb shall fight against them with the sword of his mouth, and shall utterly destroy them; see Rev 13:7.
Gill: Psa 68:31 - Princes shall come out of Egypt // Ethiopia shall soon stretch out her hands unto God Princes shall come out of Egypt,.... The Vulgate Latin and all the Oriental versions render it "ambassadors". This verse is a prophecy of the conversi...
Princes shall come out of Egypt,.... The Vulgate Latin and all the Oriental versions render it "ambassadors". This verse is a prophecy of the conversion of the Gentiles, under the names of Egypt and Ethiopia; which will be at the same time that the kings of the earth will become Christians, and antichrist will be destroyed. The Gospel is said to be preached in Egypt by Mark the Evangelist; and no doubt but there were conversions there in the first times of the Gospel; but there will be more in the latter day; see Psa 87:3. Unless we understand this of kings and princes, that shall leave the communion of the church of Rome, which is spiritually and mystically Egypt, and join themselves with the true churches of see Rev 11:8. The conversion of every sinner is a coming out of Egypt; it is a call of them out of darkness and bondage, worse than that of Egypt, into light and liberty, when they are set among princes, even the princes of Christ's people;
Ethiopia shall soon stretch out her hands unto God; the Gospel is said to be preached in Ethiopia by the Evangelist Matthew, and also by Matthias, who succeeded Judas in the apostleship; by means of whose ministry there is reason to conclude some were converted: and we have an instance of a famous Ethiopian, that was converted and baptized by Philip, Act 8:27; and who very likely carried the Gospel into this country, and spread it: so that this prophecy began to have its fulfilment then, but will have a greater hereafter; see, Psa 87:4. All men are like Ethiopians, even God's elect, in a state of nature and unregeneracy: they are black with original sin and actual transgressions; and can no more remove this blackness than the Ethiopian can change his skin, Jer 13:23. They are, like them, idolaters, serving divers lusts and pleasures, the idols of their own hearts; are in a state of distance, afar off from God and Christ, and from his people, word, and ordinances; and are enemies in their minds by wicked works, yea, enmity itself, and stretch out their hands against God; but when they are called and converted, and made sensible of their state, then they stretch out their hands unto God, as a gesture of sorrow, Jer 4:31; expressing their sorrow for sin, as committed against God, and because of the evil that is in it; and look to Christ, and stretch out their hands to him, whom they have pierced, and mourn; and as a prayer gesture, Job 11:13. For, as soon as a man is converted, he prays and cries to God for pardoning grace and mercy, and to be cleansed from his sin, and to be openly received into his favour, and to enjoy communion with him; and as the gesture of a man in the utmost danger, who stretches out, his hand to lay hold on anything to save him; and so a sinner, sensible of its danger, and seeing Christ and salvation in him, it stretches out its hand, lays hold on him, and will have him and no other to be its Saviour, and receives his righteousness, and grace out of his fulness; and as the gesture of one that is conquered, resigning up himself into the victor's hands, as a token of submission, peace, and reconciliation m; so sinners, in the day of Christ's power upon them, are made willing to submit and give up themselves to him. In the Hebrew text it is, "shall make her hands to run unto God" n; that is, with an offering, gold or some treasure, to bring it unto God, as Aben Ezra, Kimchi, and Ben Melech, interpret it, which may very well be understood of the offering of themselves, as well as of the spiritual sacrifices of prayer and praise. The Targum is,
"the sons of Ham shall come, the great men out of Egypt, to be made proselytes; the children of Cush (or Ethiopia) shall run to stretch out their hands in prayer to God.''
Jarchi's note is,
"and then when thou shalt destroy Esau (his posterity), and the King Messiah shall arise, they shall bring to thee gifts out of Ethiopia.''
And so he owns this to be a prophecy of the Messiah; and so it is applied to the times of the Messiahs and to the nations bringing gifts to him, in the Talmud o, and other Jewish writings p.
Gill: Psa 68:32 - Sing unto God, ye kingdoms of the earth // O sing praises unto the Lord // Selah Sing unto God, ye kingdoms of the earth,.... Not only the Egyptian and Ethiopian kingdoms, but all the kingdoms of the world; which will now be conver...
Sing unto God, ye kingdoms of the earth,.... Not only the Egyptian and Ethiopian kingdoms, but all the kingdoms of the world; which will now be converted to Christ, and become his, even all the Papal, Pagan, and Mahometan kingdoms; see Rev 11:15. These are called upon to sing songs and hymns of praise to Christ, who is God, for redemption by him, and salvation in him; and for their deliverance from all the darkness and delusions under which they formerly were;
O sing praises unto the Lord; the Lord of all, the Lord of lords, the Head of the church, and Saviour of the body; and whom those converted nations will acknowledge to be their Lord and King; and make their homage, and bring their tribute of praise to him, for breaking the antichristian yokes that were upon them, and freeing them from the tyranny and bondage with which they were oppressed: this will be fulfilled in the latter day; see Rev 11:1.
Selah; on this word; see Gill on Psa 3:2.
Gill: Psa 68:33 - To him that rideth upon the heaven of heavens, which were of old // lo, he doth send out his voice // and that a mighty voice To him that rideth upon the heaven of heavens, which were of old,.... Or "eastward" q; the first, second, and third heavens, which were created from ...
To him that rideth upon the heaven of heavens, which were of old,.... Or "eastward" q; the first, second, and third heavens, which were created from the beginning of time by Christ himself, Psa 102:25 compared with Heb 1:10. These he rode upon when he ascended on high, even far above all heavens, as the apostle says, Eph 4:10; and so above the heaven of heavens, when he was made higher than they, and both Lord and Christ; and placed his throne in them, and from thence exercises his government over the whole world: and it may be observed, that it was from Mount Olivet, which was to the east of Jerusalem, that Christ ascended, and so to the eastern part of the heavens, Act 1:12; see Rev 7:2;
lo, he doth send out his voice; which is his Gospel, for that is the voice of Christ; which he utters by his ministers, and which his sheep, his people, hearken unto, and can distinguish from the voice of a stranger. This is a voice of love, grace, and mercy; it speaks of righteousness, peace, pardon, and salvation by him, and is very joyful and comfortable to hear. This he sent out by his apostles into all the earth, after his ascension to heaven; and which he has been, more or less, sending out in one place or another, by his ministers, ever since; and in the latter day will send it out more clearly, fully, and largely, by a set of ministers he will raise up for that purpose;
and that a mighty voice; or, "a voice of strength" r; a strong and powerful voice, such as the Gospel is, when accompanied with the power and Spirit of God. It is a soul shaking and awakening voice; it is an heartmelting and an heartbreaking one; it is a quickening and an enlightening voice; it quickens dead sinners, gives life unto them, and the entrance of it gives light to dark minds: it is a soul charming and alluring one; it draws to Christ, engages the affections to him, and fills with unspeakable delight and pleasure. The Targum interprets this of the voice of the spirit of prophecy; Aben Ezra understands this voice as saying what follows.
Gill: Psa 68:34 - Ascribe ye strength unto God // his excellency is over Israel // and his strength is in the clouds Ascribe ye strength unto God,.... The Messiah; by asserting him to be the mighty God, even the Almighty; by attributing works of strength and power to...
Ascribe ye strength unto God,.... The Messiah; by asserting him to be the mighty God, even the Almighty; by attributing works of strength and power to him: such as the creation of all things; upholding all things in their being; the redemption and preservation of his people; the resurrection of the dead, &c. by applying to him, and exercising faith on him for spiritual strength, and giving him the glory of it: so the Targum,
"give the glory of strength to God.''
Moreover, this may be understood of ascribing dominion and power to him by the kingdoms of the earth, who are here addressed, when they shall be converted to him; and who, upon this enlargement of his kingdom, will be congratulated by his people, for taking to himself his great power and reigning, Rev 11:15;
his excellency is over Israel; the spiritual Israel, such who are Israelites indeed. Over these his glorious Majesty in his kingdom rules; they are subject to him, and acknowledge him for their King; and among them is his Shechinah, or divine Presence. Or over Israel, literally understood; when they shall, as at this time the prophecy refers to, be all called, converted, and saved: they shall seek the Lord their God, and David their King, and he shall be Prince over them;
and his strength is in the clouds; which are round about him, the chariots in which he rides, and in which he shows his strength; by sending forth from thence the rain of his strength, the terrible lightning and thunder. In these he went up to heaven, and in these he will come again to judgment. They may be mystically understood of the ministers of the Gospel, especially in the latter day, who may be compared to clouds for their numbers, they will then be many; for their swiftness in moving to and fro, and spreading the Gospel; and for their being full of the doctrines of grace, comparable to rain; see Isa 5:6. And the Lord's strength will be seen in them, who will greatly strengthen them to do their work; his strength will be made perfect in their weakness; the excellency of the power attending their ministrations, to the large conversion of sinners, will appear to be of God, and not of man.
Gill: Psa 68:35 - O God, thou art terrible // out of thy holy places // the God of Israel is he that giveth strength and power unto his people // blessed be God O God, thou art terrible,.... In his judgments and acts of vengeance, on antichrist and the antichristian states; being the Lion of the tribe of Juda...
O God, thou art terrible,.... In his judgments and acts of vengeance, on antichrist and the antichristian states; being the Lion of the tribe of Judah, that will break them to pieces as a potter's vessel: or "reverend" s; to be feared and worshipped by his saints;
out of thy holy places; both out of heaven, the habitation of his holiness, by angels and glorified saints there; and out of all his churches, the several assemblies of them, among whom he is greatly to be feared and adored: the Targum interprets it of the house of the sanctuary;
the God of Israel is he that giveth strength and power unto his people; his peculiar covenant people, his Israel he is the God of. These are weak, and encompassed about with infirmities; he has strength in himself for them; he has promised it to them, and he gives it to them as a pure gift and unmerited favour of his. It may be understood of the great degree of strength that will be given them in the latter day; when a small one shall be a strong nation, and the feeble shall be as David, and David as God, as the Angel of the Lord, Isa 60:21; and of the dominion and greatness of the kingdom under the whole heaven; which will be given to the saints of the most High, Dan 7:27;
blessed be God: the psalm is concluded with an ascription of blessing to the Messiah, who is God blessed for evermore; and who, as Mediator, is the promised seed, in whom all nations were to be blessed, and now will be; see Rev 5:12.
buka semuaTafsiran/Catatan -- Catatan Ayat / Catatan Kaki
NET Notes -> Psa 68:1; Psa 68:1; Psa 68:1; Psa 68:1; Psa 68:2; Psa 68:3; Psa 68:3; Psa 68:4; Psa 68:4; Psa 68:5; Psa 68:5; Psa 68:6; Psa 68:6; Psa 68:6; Psa 68:6; Psa 68:7; Psa 68:7; Psa 68:8; Psa 68:8; Psa 68:9; Psa 68:9; Psa 68:9; Psa 68:9; Psa 68:10; Psa 68:11; Psa 68:11; Psa 68:12; Psa 68:12; Psa 68:13; Psa 68:13; Psa 68:13; Psa 68:13; Psa 68:14; Psa 68:14; Psa 68:14; Psa 68:14; Psa 68:15; Psa 68:15; Psa 68:15; Psa 68:16; Psa 68:16; Psa 68:16; Psa 68:16; Psa 68:16; Psa 68:17; Psa 68:17; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:18; Psa 68:19; Psa 68:19; Psa 68:20; Psa 68:21; Psa 68:22; Psa 68:23; Psa 68:23; Psa 68:24; Psa 68:24; Psa 68:25; Psa 68:25; Psa 68:26; Psa 68:27; Psa 68:27; Psa 68:28; Psa 68:29; Psa 68:29; Psa 68:30; Psa 68:30; Psa 68:30; Psa 68:30; Psa 68:30; Psa 68:30; Psa 68:30; Psa 68:31; Psa 68:31; Psa 68:31; Psa 68:33; Psa 68:33; Psa 68:34; Psa 68:34; Psa 68:35; Psa 68:35; Psa 68:35
NET Notes: Psa 68:1 The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action, Lord! Then your enemies will be scattered and your adversaries will run...
NET Notes: Psa 68:3 Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, ...
NET Notes: Psa 68:4 Heb “in the Lord his name.” If the MT is retained, the preposition -בְ (bet) is introducing the predicate (the so-called bet o...
NET Notes: Psa 68:5 Heb “God [is] in his holy dwelling place.” He occupies his throne and carries out his royal responsibilities.
NET Notes: Psa 68:6 God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.
NET Notes: Psa 68:7 When you march through the desert. Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the des...
NET Notes: Psa 68:8 The language of vv. 7-8 is reminiscent of Judg 5:4-5, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by S...
NET Notes: Psa 68:10 The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in th...
NET Notes: Psa 68:11 Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a f...
NET Notes: Psa 68:12 The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house...
NET Notes: Psa 68:13 The point of the imagery of v. 13 is not certain, though the reference to silver and gold appears to be positive. Both would be part of the loot carri...
NET Notes: Psa 68:14 Zalmon was apparently a mountain in the region, perhaps the one mentioned in Judg 9:46 as being in the vicinity of Shechem.
NET Notes: Psa 68:15 The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. גַּבְנו’...
NET Notes: Psa 68:17 The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendat...
NET Notes: Psa 68:18 Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here,...
NET Notes: Psa 68:19 It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.
NET Notes: Psa 68:21 Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.
NET Notes: Psa 68:22 That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.
NET Notes: Psa 68:24 The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.
NET Notes: Psa 68:25 To celebrate a military victory, women would play tambourines (see Exod 15:20; Judg 11:34; 1 Sam 18:6).
NET Notes: Psa 68:26 Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּ&...
NET Notes: Psa 68:28 Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26).
NET Notes: Psa 68:29 For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
NET Notes: Psa 68:31 Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).
NET Notes: Psa 68:33 Heb “he gives his voice a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv....
Geneva Bible: Psa 68:1 "To the chief Musician, A Psalm [or] Song of David." Let God ( a ) arise, let his enemies be scattered: let them also that hate him flee before him.
...
Geneva Bible: Psa 68:3 ( b ) But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.
( b ) He shows that when God declares his power ...
Geneva Bible: Psa 68:4 Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name ( c ) JAH, and rejoice before him.
( c ) Jah and Jehovah ...
Geneva Bible: Psa 68:6 God ( d ) setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a ( e ) dry [land].
( d ) ...
Geneva Bible: Psa 68:7 ( f ) O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:
( f ) He teaches that God's favour belon...
Geneva Bible: Psa 68:10 Thy congregation hath dwelt therein: thou, O God, hast prepared of thy ( g ) goodness for the poor.
( g ) God blessed the land of Canaan, because he ...
Geneva Bible: Psa 68:11 The Lord gave the word: great [was] the company of ( h ) those that published [it].
( h ) The fashion then was that women sang songs after the victor...
Geneva Bible: Psa 68:12 Kings of armies did flee apace: and ( i ) she that tarried at home divided the spoil.
( i ) The prayer was so great, that not only the soldiers, but ...
Geneva Bible: Psa 68:13 Though ye have lien among the ( k ) pots, [yet shall ye be as] the wings of a dove covered with silver, and her feathers with yellow gold.
( k ) Thou...
Geneva Bible: Psa 68:14 When the Almighty scattered kings ( l ) in it, it was [white] as snow in Salmon.
( l ) In the land of Canaan, where his Church was.
Geneva Bible: Psa 68:15 ( m ) The hill of God [is as] the hill of Bashan; an high hill [as] the hill of Bashan.
( m ) Zion the Church of God exceeds all worldly things, not ...
Geneva Bible: Psa 68:16 ( n ) Why leap ye, ye high hills? [this is] the hill [which] God desireth to dwell in; yea, the LORD will dwell [in it] for ever.
( n ) Why do you bo...
Geneva Bible: Psa 68:18 Thou hast ascended on high, thou hast ( o ) led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God...
Geneva Bible: Psa 68:20 [He that is] our God [is] the God of salvation; and unto GOD the Lord [belong] the ( p ) issues from death.
( p ) Even in most extreme dangers, God h...
Geneva Bible: Psa 68:22 The Lord said, I will bring again from ( q ) Bashan, I will bring [my people] again from the depths of the sea:
( q ) As he delivered his Church once...
Geneva Bible: Psa 68:23 That thy foot may be dipped in the blood of [thine] enemies, [and] the tongue of thy dogs ( r ) in the same.
( r ) That is, in the blood of that grea...
Geneva Bible: Psa 68:24 They have seen ( s ) thy goings, O God; [even] the goings of my God, my King, in the sanctuary.
( s ) That is, how you who are chief King goes out wi...
Geneva Bible: Psa 68:25 The ( t ) singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels.
( t ) He describes t...
Geneva Bible: Psa 68:26 Bless ye God in the congregations, [even] the Lord, from the fountain ( u ) of Israel.
( u ) Who come of the patriarch Jacob.
Geneva Bible: Psa 68:27 There [is] ( x ) little Benjamin [with] their ( y ) ruler, the princes of Judah [and] their council, the princes of Zebulun, [and] the princes of Naph...
Geneva Bible: Psa 68:29 ( z ) Because of thy temple at Jerusalem shall kings bring presents unto thee.
( z ) Declare out of your holy palace your power for the defence of yo...
Geneva Bible: Psa 68:30 Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, [till every one] ( a ) submit himself with pieces of silver...
Geneva Bible: Psa 68:31 Princes shall come out ( b ) of Egypt; Ethiopia shall soon stretch out her hands unto God.
( b ) He prophecies that the Gentiles will come to the tru...
Geneva Bible: Psa 68:33 To him that rideth upon the heavens of heavens, [which were] of old; lo, he doth send out his ( c ) voice, [and that] a mighty voice.
( c ) By his te...
Geneva Bible: Psa 68:35 O God, [thou art] ( d ) terrible out of thy holy ( e ) places: the God of Israel [is] he that giveth strength and power unto [his] people. Blessed [be...
buka semuaTafsiran/Catatan -- Catatan Rentang Ayat
Maclaren -> Psa 68:18
Maclaren: Psa 68:18 - A Libation To Jehovah The Burden-Bearing God
Blessed be the Lord, who daily loadeth us with benefits.'--(A.V.).
Blessed be the Lord, who daily beareth our burden.'--Psalm ...
MHCC: Psa 68:1-6 - --None ever hardened his heart against God, and prospered. God is the joy of his people, then let them rejoice when they come before him. He who derives...
MHCC: Psa 68:7-14 - --Fresh mercies should put us in mind of former mercies. If God bring his people into a wilderness, he will be sure to go before them in it, and to brin...
MHCC: Psa 68:15-21 - --The ascension of Christ must here be meant, and thereto it is applied, Eph 4:8. He received as the purchase of his death, the gifts needful for the co...
MHCC: Psa 68:22-28 - --The victories with which God blessed David over the enemies of Israel, are types of Christ's victory, for himself and for all believers. Those who tak...
MHCC: Psa 68:29-31 - --A powerful invitation is given to those that are without, to join the church. Some shall submit from fear; overcome by their consciences, and the chec...
MHCC: Psa 68:32-35 - --God is to be admired and adored with reverence and godly fear, by all that attend in his holy places. The God of Israel gives strength and power unto ...
Matthew Henry: Psa 68:1-6 - -- In these verses, 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...
Matthew Henry: Psa 68:7-14 - -- 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 prai...
Matthew Henry: Psa 68:15-21 - -- David, having given God praise for what he had done for Israel in general, as the God of Israel (Psa 68:8), here comes to give him praise as Zion's ...
Matthew Henry: Psa 68:22-31 - -- In these verses we have three things: - I. The gracious promise which God makes of the redemption of his people, and their victory over his and the...
Matthew Henry: Psa 68:32-35 - -- The psalmist, having prayed for and prophesied of the conversion of the Gentiles, here invites them to come in and join with the devout Israelites i...
Keil-Delitzsch: Psa 68:1-6 - --
The Psalm begins with the expression of a wish that the victory of God over all His foes and the triumphant exultation of the righteous were near at...
Keil-Delitzsch: Psa 68:7-10 - --
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...
Keil-Delitzsch: Psa 68:11-14 - --
The futures that now follow are no longer to be understood as referring to previous history; they no longer alternate with preterites. Moreover the ...
Keil-Delitzsch: Psa 68:15-18 - --
This victory of Israel over the kings of the Gentiles gives the poet the joyful assurance that Zion is the inaccessible dwelling-place of Elohim, th...
Keil-Delitzsch: Psa 68:19-27 - --
Now begins the second circuit of the hymn. Comforted by the majestic picture of the future that he has beheld, the poet returns to the present, in w...
Keil-Delitzsch: Psa 68:28-35 - --
The poet now looks forth beyond the domain of Israel, and describes the effects of Jahve's deed of judgment and deliverance in the Gentile world. Th...
Constable: Psa 42:1--72:20 - --II. Book 2: chs. 42--72
In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writ...
Constable: Psa 68:1-35 - --Psalm 68
David reviewed God's dealings with Israel to memorialize God's faithfulness to His people. He t...
Constable: Psa 68:1-5 - --1. A prayer for God to scatter His enemies 68:1-6
68:1-3 David asked God to manifest His awesome power. The words he used recall Moses' prayer wheneve...
Constable: Psa 68:6-17 - --2. The record of God scattering His enemies 68:7-18
68:7-10 The Canaanites also credited Baal with lightning, thunder, rain, and earthquakes. However ...
Constable: Psa 68:18-30 - --3. The effect of God's scattering His enemies 68:19-31
68:19-23 David moved from a historical review of God's giving Israel victory to confidence that...
Constable: Psa 68:31-34 - --4. The proper response to God scattering His enemies 68:32-35
In conclusion David called on the ...
buka semuaPendahuluan / Garis Besar
JFB: Psalms (Pendahuluan Kitab) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...
JFB: Psalms (Garis Besar)
ALEPH. (Psa 119:1-8).
This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...
TSK: Psalms (Pendahuluan Kitab) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...
TSK: Psalms 68 (Pendahuluan Pasal) Overview
Psa 68:1, A prayer at the removing of the ark; Psa 68:4, An exhortation to praise God for his mercies; Psa 68:7, for his care of the chur...
Poole: Psalms (Pendahuluan Kitab) OF PSALMS
THE ARGUMENT
The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...
Poole: Psalms 68 (Pendahuluan Pasal) THE ARGUMENT
The occasion of this Psalm seems to have been David’ s translation of the ark to Zion, which was managed with great solemnity and...
MHCC: Psalms (Pendahuluan Kitab) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...
MHCC: Psalms 68 (Pendahuluan Pasal) (Psa 68:1-6) A prayer-- The greatness and goodness of God.
(Psa 68:7-14) The wonderful works God wrought for his people.
(Psa 68:15-21) The presence...
Matthew Henry: Psalms (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Psalms
We have now before us one of the choicest and most excellent parts of all the Old Te...
Matthew Henry: Psalms 68 (Pendahuluan Pasal) This is a most excellent psalm, but in many places the genuine sense is not easy to come at; for in this, as in some other scriptures, there are th...
Constable: Psalms (Pendahuluan Kitab) Introduction
Title
The title of this book in the Hebrew Bible is Tehillim, which means...
Constable: Psalms (Garis Besar) Outline
I. Book 1: chs. 1-41
II. Book 2: chs. 42-72
III. Book 3: chs. 73...
Constable: Psalms Psalms
Bibliography
Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...
Haydock: Psalms (Pendahuluan Kitab) THE BOOK OF PSALMS.
INTRODUCTION.
The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...
Gill: Psalms (Pendahuluan Kitab) INTRODUCTION TO PSALMS
The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...
Gill: Psalms 68 (Pendahuluan Pasal) INTRODUCTION TO PSALM 68
To the chief Musician, A Psalm or Song of David. The Targum makes the argument of this psalm to be the coming of the child...
