Psalms 68
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
★ marks a prophecy of the Messiah — see Messiah Prophecies in Study Materials.
123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150
Psalms 68
Let God Arise, Let His Enemies Be Scattered
1Let God arise, let his enemies be scattered: let them also that hate him flee before him.
Jamieson-Fausset-Brown
PSALM 68
Psa 68:1-35. This is a Psalm-song (see on Psa 30:1, title), perhaps suggested by David's victories, which secured his throne and gave rest to the nation. In general terms, the judgment of God on the wicked, and the equity and goodness of His government to the pious, are celebrated. The sentiment is illustrated by examples of God's dealings, cited from the Jewish history and related in highly poetical terms. Hence the writer intimates an expectation of equal and even greater triumphs and summons all nations to unite in praises of the God of Israel. The Psalm is evidently typical of the relation which God, in the person of His Son, sustains to the Church (compare Psa 68:18).
1-3. Compare Nu 10:35; Psa 1:4; 22:14, on the figures here used.
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).
PSALM 68
Psa 68:1-35. This is a Psalm-song (see on Psa 30:1, title), perhaps suggested by David's victories, which secured his throne and gave rest to the nation. In general terms, the judgment of God on the wicked, and the equity and goodness of His government to the pious, are celebrated. The sentiment is illustrated by examples of God's dealings, cited from the Jewish history and related in highly poetical terms. Hence the writer intimates an expectation of equal and even greater triumphs and summons all nations to unite in praises of the God of Israel. The Psalm is evidently typical of the relation which God, in the person of His Son, sustains to the Church (compare Psa 68:18).
1-3. Compare Nu 10:35; Psa 1:4; 22:14, on the figures here used.
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).
The Pulpit Commentary
Let God arise, let his enemies be scattered; let them also that hate him flee before him. Compare the chant with which the ark set forth in the wilderness, "Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee" (Num_10:35). Both utterances are expressions of confidence, that, whenever God arises, his enemies will be scattered and dispersed before him. Neither refers to any one special occasion.
Let God arise, let his enemies be scattered; let them also that hate him flee before him. Compare the chant with which the ark set forth in the wilderness, "Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee" (Num_10:35). Both utterances are expressions of confidence, that, whenever God arises, his enemies will be scattered and dispersed before him. Neither refers to any one special occasion.
2As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.
The Pulpit Commentary
As smoke is driven away, so drive them away. As clouds of smoke are dispersed and driven away by the wind, and totally disappear, so let God, whenever his enemies congregate, scatter and disperse them, and reduce them to nothingness. As wax melteth before the firs, so let the wicked perish at the presence of God. As smoke vanishes, so wax entirely melts away and disappears before a hot fire (comp. Psa_22:14; Psa_97:5).
As smoke is driven away, so drive them away. As clouds of smoke are dispersed and driven away by the wind, and totally disappear, so let God, whenever his enemies congregate, scatter and disperse them, and reduce them to nothingness. As wax melteth before the firs, so let the wicked perish at the presence of God. As smoke vanishes, so wax entirely melts away and disappears before a hot fire (comp. Psa_22:14; Psa_97:5).
3But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.
The Pulpit Commentary
But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. When the wicked are destroyed, the righteous receive relief, and cannot but rejoice at God's goodness to them (comp. Psa_52:6; Psa_58:10; Psa_64:7-10, etc.).
But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. When the wicked are destroyed, the righteous receive relief, and cannot but rejoice at God's goodness to them (comp. Psa_52:6; Psa_58:10; Psa_64:7-10, etc.).
4Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him.
Jamieson-Fausset-Brown
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 people in the wilderness as a conqueror, before whom a way is to be prepared, or "cast up" (compare Is 40:3; 62:10).
by his name JAH--or, "Jehovah," of which it is a contraction (Ex 15:3; Is 12:2) (Hebrew).
name--or, "perfections" (Psa 9:10; 20:1), which--
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 people in the wilderness as a conqueror, before whom a way is to be prepared, or "cast up" (compare Is 40:3; 62:10).
by his name JAH--or, "Jehovah," of which it is a contraction (Ex 15:3; Is 12:2) (Hebrew).
name--or, "perfections" (Psa 9:10; 20:1), which--
The Pulpit Commentary
Sing unto God, sing praises to his Name (comp. Psa_64:4): extol him that rideth upon the heavens. This passage is now generally translated, Cast up a highway for him that rideth through the deserts (Hengstenberg, Kay, Dean Johnson, Professor Cheyne, Revised Version). The image is that of a king travelling through a waste, for whom a way was made beforehand (comp. Isa_40:3; Isa_49:11). By his name Jah; rather, Jah is his Name. "Jah"—the shortened form of "Jehovah"—occurs first in the Song of Moses (Exo_15:2). It is repeated here in Psa_68:18, and recurs in Isa_26:4. Dr. Kay suggests that "it represents the concentration of God's redeeming power and love." And rejoice before him (comp. Isa_26:3).
Sing unto God, sing praises to his Name (comp. Psa_64:4): extol him that rideth upon the heavens. This passage is now generally translated, Cast up a highway for him that rideth through the deserts (Hengstenberg, Kay, Dean Johnson, Professor Cheyne, Revised Version). The image is that of a king travelling through a waste, for whom a way was made beforehand (comp. Isa_40:3; Isa_49:11). By his name Jah; rather, Jah is his Name. "Jah"—the shortened form of "Jehovah"—occurs first in the Song of Moses (Exo_15:2). It is repeated here in Psa_68:18, and recurs in Isa_26:4. Dr. Kay suggests that "it represents the concentration of God's redeeming power and love." And rejoice before him (comp. Isa_26:3).
5A father of the fatherless, and a judge of the widows, is God in his holy habitation.
Jamieson-Fausset-Brown
5-6. are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.
5-6. are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.
The Pulpit Commentary
A father of the fatherless, and a judge of the widows, is God. A defender, i.e; of the oppressed and downtrodden (comp. Isa_1:17). In his holy habitation. The heavenly and not the earthly dwelling place—whether tabernacle or temple—seems to be intended. God from his holy seat in the highest heaven pours clown his grace and mercy, his defence and protection, on all those who specially need his aid.
A father of the fatherless, and a judge of the widows, is God. A defender, i.e; of the oppressed and downtrodden (comp. Isa_1:17). In his holy habitation. The heavenly and not the earthly dwelling place—whether tabernacle or temple—seems to be intended. God from his holy seat in the highest heaven pours clown his grace and mercy, his defence and protection, on all those who specially need his aid.
6God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land.
The Pulpit Commentary
God setteth the solitary in families; or, in a home; i.e. gives "solitary ones"—outcasts, wanderers—a home to dwell in. The reference is to the settlement of the nomadic Israelites in Canaan. He bringeth out those which are bound (see Psa_146:7, "The Lord looseth the prisoners;" and compare the many references to the "bondage" of Israel in Egypt). The Exodus is glanced at, but not exclusively. God "brings men out" from the tyranny of worldly oppressors, of ghostly enemies, and of their own lusts and sins. With chains; rather, into prosperity (Hengstenberg, Kay, Cheyne, Revised Version). But the rebellious dwell in a dry land. Rebels against God are not "brought out." They are left to dwell in the "dry land" of their own impenitence and self-will (comp. Num_14:29-35).
God setteth the solitary in families; or, in a home; i.e. gives "solitary ones"—outcasts, wanderers—a home to dwell in. The reference is to the settlement of the nomadic Israelites in Canaan. He bringeth out those which are bound (see Psa_146:7, "The Lord looseth the prisoners;" and compare the many references to the "bondage" of Israel in Egypt). The Exodus is glanced at, but not exclusively. God "brings men out" from the tyranny of worldly oppressors, of ghostly enemies, and of their own lusts and sins. With chains; rather, into prosperity (Hengstenberg, Kay, Cheyne, Revised Version). But the rebellious dwell in a dry land. Rebels against God are not "brought out." They are left to dwell in the "dry land" of their own impenitence and self-will (comp. Num_14:29-35).
7O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:
Jamieson-Fausset-Brown
7-8. (Compare Ex 19:16-18).
thou wentest--in the pillar of fire.
thou didst march--literally, "in Thy tread," Thy majestic movement.
7-8. (Compare Ex 19:16-18).
thou wentest--in the pillar of fire.
thou didst march--literally, "in Thy tread," Thy majestic movement.
The Pulpit Commentary
In the central portion of the psalm, from Psa_68:7 to Psa_68:28, God is praised for his doings in connection with the history of Israel; and, first of all, in the present passage, for his doings at Sinai and in the wilderness.
O God, when thou wentest forth before thy people (see Exo_13:20-22). The present verse and the next are an echo of the Song of Deborah (Jdg_5:4, Jdg_5:5), "Lord, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water; the mountains melted from before the Lord, even that Sinai from before the Lord God of Israel." When thou didst march through the wilderness. The entire march from Etham to Pisgah is in the poet's mind; but he can touch only certain features of it. And first, the scene at Sinai.
In the central portion of the psalm, from Psa_68:7 to Psa_68:28, God is praised for his doings in connection with the history of Israel; and, first of all, in the present passage, for his doings at Sinai and in the wilderness.
O God, when thou wentest forth before thy people (see Exo_13:20-22). The present verse and the next are an echo of the Song of Deborah (Jdg_5:4, Jdg_5:5), "Lord, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water; the mountains melted from before the Lord, even that Sinai from before the Lord God of Israel." When thou didst march through the wilderness. The entire march from Etham to Pisgah is in the poet's mind; but he can touch only certain features of it. And first, the scene at Sinai.
8The 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 Pulpit Commentary
The earth shook, the heavens also dropped, at the presence of God (see Exo_19:16-18; Deu_5:22, Deu_5:23). The "dropping" of the heavens was the descent of a thick thundercloud upon the mount, which rested upon it, and spread around a dense and weird darkness. Even Sinai itself was moved at the presence of God; literally, yonder Sinai, as if it were in sight, and could be pointed at. The God of Israel. Our God, who did all these great things for us.
The earth shook, the heavens also dropped, at the presence of God (see Exo_19:16-18; Deu_5:22, Deu_5:23). The "dropping" of the heavens was the descent of a thick thundercloud upon the mount, which rested upon it, and spread around a dense and weird darkness. Even Sinai itself was moved at the presence of God; literally, yonder Sinai, as if it were in sight, and could be pointed at. The God of Israel. Our God, who did all these great things for us.
9Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary.
Jamieson-Fausset-Brown
9-10. a plentiful rain--a rain of gifts, as manna and quails.
9-10. a plentiful rain--a rain of gifts, as manna and quails.
The Pulpit Commentary
Thou, O God, didst send a plentiful rain. Not a literal rain, but a shower of blessings—manna, quails, water out of the rock, protection against enemies, victories, etc. Whereby thou didst confirm (or, establish) thine inheritance (see 2Sa_7:13). When it was weary. The wandering in the wilderness must have been inexpressibly dull and wearisome, especially to those who had left Egypt with the hope of a quick march through the waste, and a speedy entrance into "a land flowing with milk and honey" (Exo_3:17). The "establishment" in Palestine under Joshua was a blessing that could not but be highly valued after well nigh a century of cruel bondage in Egypt, and forty years of aimless wandering in the Sinaitic peninsula.
Thou, O God, didst send a plentiful rain. Not a literal rain, but a shower of blessings—manna, quails, water out of the rock, protection against enemies, victories, etc. Whereby thou didst confirm (or, establish) thine inheritance (see 2Sa_7:13). When it was weary. The wandering in the wilderness must have been inexpressibly dull and wearisome, especially to those who had left Egypt with the hope of a quick march through the waste, and a speedy entrance into "a land flowing with milk and honey" (Exo_3:17). The "establishment" in Palestine under Joshua was a blessing that could not but be highly valued after well nigh a century of cruel bondage in Egypt, and forty years of aimless wandering in the Sinaitic peninsula.
10Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor.
The Pulpit Commentary
Thy congregation hath dwelt therein; thy troop, or thy host (see 2Sa_23:11, 2Sa_23:13). The word used (חיּה) is an unusual one. Thou, O God, hast prepared of thy goodness for the poor; or, thou, O God, didst in thy goodness make preparation for the poor. "The poor" are the Israelites, brought low by their sufferings in Egypt and the wilderness; the preparations those by which their conquest of Palestine was facilitated (Exo_25:28; Jos_24:12).
Thy congregation hath dwelt therein; thy troop, or thy host (see 2Sa_23:11, 2Sa_23:13). The word used (חיּה) is an unusual one. Thou, O God, hast prepared of thy goodness for the poor; or, thou, O God, didst in thy goodness make preparation for the poor. "The poor" are the Israelites, brought low by their sufferings in Egypt and the wilderness; the preparations those by which their conquest of Palestine was facilitated (Exo_25:28; Jos_24:12).
11The Lord gave the word: great was the company of those that published it.
Jamieson-Fausset-Brown
11. gave the word--that is, of triumph.
company--or, choir of females, celebrating victory (Ex 15:20).
11. gave the word--that is, of triumph.
company--or, choir of females, celebrating victory (Ex 15:20).
The Pulpit Commentary
From God's mercies to his people at Sinai and in the wilderness, the psalmist goes on to consider those connected with the conquest of Canaan, and the establishment of David's widespread rule. The passage is difficult and obscure, perhaps from its embodying fragments of the earlier Hebrew poetry. It is also full of curious transitions, and of ellipses which make the meaning doubtful.
The Lord gave the word. The reader naturally asks—What word? Commentators answer variously: "the watchword" (Cheyne); "promise of victory" (Kay); "the word of command" (Dean Johnson); "announcement of an actual victory gained" (Hengstenberg). I should rather understand a sort of creative word, initiating the period of strife (comp. Shakespeare's "Cry havock, and let slip the dogs of war!"). Great was the company of those that published it; literally, great was the company of the women that heralded it. The reference is to the female choirs which took a prominent part in the war songs of ancient days (see Exo_15:20, Exo_15:21; Jdg_5:1; 1Sa_18:6, 1Sa_18:7).
From God's mercies to his people at Sinai and in the wilderness, the psalmist goes on to consider those connected with the conquest of Canaan, and the establishment of David's widespread rule. The passage is difficult and obscure, perhaps from its embodying fragments of the earlier Hebrew poetry. It is also full of curious transitions, and of ellipses which make the meaning doubtful.
The Lord gave the word. The reader naturally asks—What word? Commentators answer variously: "the watchword" (Cheyne); "promise of victory" (Kay); "the word of command" (Dean Johnson); "announcement of an actual victory gained" (Hengstenberg). I should rather understand a sort of creative word, initiating the period of strife (comp. Shakespeare's "Cry havock, and let slip the dogs of war!"). Great was the company of those that published it; literally, great was the company of the women that heralded it. The reference is to the female choirs which took a prominent part in the war songs of ancient days (see Exo_15:20, Exo_15:21; Jdg_5:1; 1Sa_18:6, 1Sa_18:7).
12Kings of armies did flee apace: and she that tarried at home divided the spoil.
Jamieson-Fausset-Brown
12. Kings of armies--that is, with their armies.
she that ... at home--Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.
12. Kings of armies--that is, with their armies.
she that ... at home--Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.
The Pulpit Commentary
Kings of armies did flee apace; literally, did flee—did flee; i.e. fled repeatedly before Israel (see Jos_8:19-22; Jos_10:19, Jos_10:20; Jos_11:8, Jos_11:9; Jdg_3:10, Jdg_3:29; Jdg_4:14-16; Jdg_7:19-25; Jdg_8:11, Jdg_8:12; Jdg_11:29-33; Jdg_15:14-16; 1Sa_7:10, 1Sa_7:11; 1Sa_11:11; 1Sa_14:47, 1Sa_14:48; 1Sa_15:7, 1Sa_15:8; 1Sa_17:52; 2Sa_5:17-25; 2Sa_8:1, 2Sa_8:2, 2Sa_8:4, 2Sa_8:5, 2Sa_8:13; 2Sa_10:6-18, etc.). And she that tarried at home divided the spoil. The wives of the conquerors shared in the spoil when it was brought home (Jdg_5:28-30).
Kings of armies did flee apace; literally, did flee—did flee; i.e. fled repeatedly before Israel (see Jos_8:19-22; Jos_10:19, Jos_10:20; Jos_11:8, Jos_11:9; Jdg_3:10, Jdg_3:29; Jdg_4:14-16; Jdg_7:19-25; Jdg_8:11, Jdg_8:12; Jdg_11:29-33; Jdg_15:14-16; 1Sa_7:10, 1Sa_7:11; 1Sa_11:11; 1Sa_14:47, 1Sa_14:48; 1Sa_15:7, 1Sa_15:8; 1Sa_17:52; 2Sa_5:17-25; 2Sa_8:1, 2Sa_8:2, 2Sa_8:4, 2Sa_8:5, 2Sa_8:13; 2Sa_10:6-18, etc.). And she that tarried at home divided the spoil. The wives of the conquerors shared in the spoil when it was brought home (Jdg_5:28-30).
13Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.
Jamieson-Fausset-Brown
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 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.
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 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.
The Pulpit Commentary
Though ye have lien among the pots; rather, Will ye lie down among the sheepfolds? Will ye, O ye laggarts of Israel, like the Reubenites in the war against Sisera, instead of going out to war with your brethren, "abide among the sheepfolds, to hear the bleatings of the flocks" (see Jdg_5:16)? Yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. It is certainly wrong to supply, yet shall ye be before as the wings of a dove." There can be no promise of good made to these laggarts. Probably the meaning is, "Will ye be," or "Will ye seek to be as the wings of a dove, covered with silver, and her feathers of yellow gold?" i.e. Will ye abide in your prosperity and your riches, decked in gorgeous apparel, resplendent with silver and gold, while your brethren are bearing the brunt of battle, with all its ghastly sights and sounds, in your and the land's defence?
Though ye have lien among the pots; rather, Will ye lie down among the sheepfolds? Will ye, O ye laggarts of Israel, like the Reubenites in the war against Sisera, instead of going out to war with your brethren, "abide among the sheepfolds, to hear the bleatings of the flocks" (see Jdg_5:16)? Yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. It is certainly wrong to supply, yet shall ye be before as the wings of a dove." There can be no promise of good made to these laggarts. Probably the meaning is, "Will ye be," or "Will ye seek to be as the wings of a dove, covered with silver, and her feathers of yellow gold?" i.e. Will ye abide in your prosperity and your riches, decked in gorgeous apparel, resplendent with silver and gold, while your brethren are bearing the brunt of battle, with all its ghastly sights and sounds, in your and the land's defence?
14When the Almighty scattered kings in it, it was white as snow in Salmon.
Jamieson-Fausset-Brown
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 shades of Salmon.
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 shades of Salmon.
The Pulpit Commentary
When the Almighty scattered kings in it; i.e. "in the land" (comp. Psa_68:10). Most of the defeats of kings, referred to above (see the comment on Psa_68:12), took place within the limits of Palestine. It was white as snow in Salmon. The present text has only the two words which mean, "it snows on Salmon;" whence it is concluded that something must have fallen out. Professor Cheyne supplies כְּמוֹ ֵהַשֶּׁלֶג like snow," and understands the passage to mean that, when the kings were scattered, "it was like snow when it snows on Salmon"—the ground was all covered with glistering arms, armour, and garments. Salmon was a wooded hill near Shechem (Jdg_9:48).
When the Almighty scattered kings in it; i.e. "in the land" (comp. Psa_68:10). Most of the defeats of kings, referred to above (see the comment on Psa_68:12), took place within the limits of Palestine. It was white as snow in Salmon. The present text has only the two words which mean, "it snows on Salmon;" whence it is concluded that something must have fallen out. Professor Cheyne supplies כְּמוֹ ֵהַשֶּׁלֶג like snow," and understands the passage to mean that, when the kings were scattered, "it was like snow when it snows on Salmon"—the ground was all covered with glistering arms, armour, and garments. Salmon was a wooded hill near Shechem (Jdg_9:48).
15The hill of God is as the hill of Bashan; an high hill as the hill of Bashan.
Jamieson-Fausset-Brown
15-16. Mountains are often symbols of nations (Psa 46:2; 65:6). That of Bashan, northeast of Palestine, denotes a heathen nation, which is described as a "hill of God," or a great hill. Such are represented as envious of the hill (Zion) on which God resides;
15-16. Mountains are often symbols of nations (Psa 46:2; 65:6). That of Bashan, northeast of Palestine, denotes a heathen nation, which is described as a "hill of God," or a great hill. Such are represented as envious of the hill (Zion) on which God resides;
The Pulpit Commentary
The hill of God is as the hill of Bashan; rather, a mountain of God is the mountain of Bashan. A sudden transition, and perhaps a quotation from an ancient poem. The special object of the psalmist's thought is not Bashan, but Mount Zion; and what he is about to celebrate is Jehovah's choice of Mount Zion for his dwelling place, and his establishment on it. But he prefers to introduce the subject by a contrast with the great range of Canaan. Bashan, he says, is truly "a mountain of God"—i.e. a very great mountain (see the comment on Psa_36:6)—"one which seemed in an especial degree to show forth creative power." It is also an high hill; or rather, a mountain of peaks, containing numerous pointed summits. Yet God did not choose one of these for his habitation.
The hill of God is as the hill of Bashan; rather, a mountain of God is the mountain of Bashan. A sudden transition, and perhaps a quotation from an ancient poem. The special object of the psalmist's thought is not Bashan, but Mount Zion; and what he is about to celebrate is Jehovah's choice of Mount Zion for his dwelling place, and his establishment on it. But he prefers to introduce the subject by a contrast with the great range of Canaan. Bashan, he says, is truly "a mountain of God"—i.e. a very great mountain (see the comment on Psa_36:6)—"one which seemed in an especial degree to show forth creative power." It is also an high hill; or rather, a mountain of peaks, containing numerous pointed summits. Yet God did not choose one of these for his habitation.
16Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the LORD will dwell in it for ever.
The Pulpit Commentary
Why leap ye, ye high hills? rather, Why look ye askance, ye mountains of peaks? In jealousy at not being chosen. This is the hill which God desireth to dwell in; rather, on the mountain which God desireth to dwell in—a continuation of the preceding sentence. The mountain intended is, of course, Mount Zion, a comparatively low elevation. Yea, the Lord will dwell in it forever; i.e. make it his permanent, not merely his temporary, habitation, like Sinai.
Why leap ye, ye high hills? rather, Why look ye askance, ye mountains of peaks? In jealousy at not being chosen. This is the hill which God desireth to dwell in; rather, on the mountain which God desireth to dwell in—a continuation of the preceding sentence. The mountain intended is, of course, Mount Zion, a comparatively low elevation. Yea, the Lord will dwell in it forever; i.e. make it his permanent, not merely his temporary, habitation, like Sinai.
17The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.
Jamieson-Fausset-Brown
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--
thousands of angels--literally, "thousands of repetitions," or, "thousands of thousands"--that is, of chariots. The word "angels" was perhaps introduced in our version, from De 33:2, and Ga 3:19. They are, of course, implied as conductors of the chariots.
as ... Sinai, in the holy place--that is, He has appeared in Zion as once in Sinai.
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--
thousands of angels--literally, "thousands of repetitions," or, "thousands of thousands"--that is, of chariots. The word "angels" was perhaps introduced in our version, from De 33:2, and Ga 3:19. They are, of course, implied as conductors of the chariots.
as ... Sinai, in the holy place--that is, He has appeared in Zion as once in Sinai.
The Pulpit Commentary
The chariots of God are twenty thousand, even thousands of angels. Another abrupt transition. The psalmist sees God move from Sinai, where he had represented him as present in Psa_68:8, into the sanctuary of Mount Zion. He is, of course, accompanied by his angelic host. This is described as a host of chariots—twenty thousand in number, and "thousands of repetition"—or thousands multiplied by thousands, as Hengstenberg understands the phrase (comp. Dan_7:10). The Lord (Jehovah) is among them; or, "in their midst." As in Sinai, in the holy place; rather, Sinai is in the sanctuary. The glories of Sinai are, as it were, transferred thither.
The chariots of God are twenty thousand, even thousands of angels. Another abrupt transition. The psalmist sees God move from Sinai, where he had represented him as present in Psa_68:8, into the sanctuary of Mount Zion. He is, of course, accompanied by his angelic host. This is described as a host of chariots—twenty thousand in number, and "thousands of repetition"—or thousands multiplied by thousands, as Hengstenberg understands the phrase (comp. Dan_7:10). The Lord (Jehovah) is among them; or, "in their midst." As in Sinai, in the holy place; rather, Sinai is in the sanctuary. The glories of Sinai are, as it were, transferred thither.
Thou Hast Ascended on High
★18Thou 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.
Jamieson-Fausset-Brown
18. From the scene of conquest He ascends to His throne, leading--
captivity captive--or, "many captives captive" (Jud 5:12).
received gifts for men--accepting their homage, even when forced, as that of rebels.
that the Lord God might dwell--or literally, "to dwell, O Lord God" (compare Psa 68:16)--that is, to make this hill, His people or Church, His dwelling. This Psalm typifies the conquests of the Church under her divine leader, Christ. He, indeed, "who was with the Church in the wilderness" (Ac 7:38) is the Lord, described in this ideal ascension. Hence Paul (Ep 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.
18. From the scene of conquest He ascends to His throne, leading--
captivity captive--or, "many captives captive" (Jud 5:12).
received gifts for men--accepting their homage, even when forced, as that of rebels.
that the Lord God might dwell--or literally, "to dwell, O Lord God" (compare Psa 68:16)--that is, to make this hill, His people or Church, His dwelling. This Psalm typifies the conquests of the Church under her divine leader, Christ. He, indeed, "who was with the Church in the wilderness" (Ac 7:38) is the Lord, described in this ideal ascension. Hence Paul (Ep 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.
The Pulpit Commentary
Thou hast ascended on high; i.e. ascended into the sanctuary, Mount Zion—gone up with the ark when it was transferred thither (see 2Sa_6:12-19; 1Ch_15:11-28). Thou hast led captivity captive; i.e. thou hast made many captives—or enabled us to take many prisoners. Thou hast received gifts for men; rather, among men. Tribute from Israel's enemies is probably intended. Yea, for the rebellious also; literally, yea, rebels also; i.e. enemies, that when reduced have rebelled, and then submitted to pay tribute a second time. That the Lord God (Jah Elohim) might dwell among them; "That God, after the nations had been subdued and submitted themselves, might rest quietly thenceforth in Zion."
Thou hast ascended on high; i.e. ascended into the sanctuary, Mount Zion—gone up with the ark when it was transferred thither (see 2Sa_6:12-19; 1Ch_15:11-28). Thou hast led captivity captive; i.e. thou hast made many captives—or enabled us to take many prisoners. Thou hast received gifts for men; rather, among men. Tribute from Israel's enemies is probably intended. Yea, for the rebellious also; literally, yea, rebels also; i.e. enemies, that when reduced have rebelled, and then submitted to pay tribute a second time. That the Lord God (Jah Elohim) might dwell among them; "That God, after the nations had been subdued and submitted themselves, might rest quietly thenceforth in Zion."
19Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.
Jamieson-Fausset-Brown
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 enemies.
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 enemies.
The Pulpit Commentary
Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation; rather, blessed be the Lord day by day; he will bear (our burden) for us, (he is) the God of our salvation.
Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation; rather, blessed be the Lord day by day; he will bear (our burden) for us, (he is) the God of our salvation.
20He that is our God is the God of salvation; and unto GOD the Lord belong the issues from death.
The Pulpit Commentary
He that is our God is the God of salvation; rather, God is to us a God of saving deeds (Kay), or of deliverances (Revised Version); i.e. net of salvation only in the abstract (Psa_68:19), but of deeds by which we are saved. And unto God the Lord belong the issues from death. It is through God only that, when death threatens, men escape it.
He that is our God is the God of salvation; rather, God is to us a God of saving deeds (Kay), or of deliverances (Revised Version); i.e. net of salvation only in the abstract (Psa_68:19), but of deeds by which we are saved. And unto God the Lord belong the issues from death. It is through God only that, when death threatens, men escape it.
21But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.
The Pulpit Commentary
But God shall wound the head of his enemies; or, "yet surely God will smite," etc. Though he gives escape from death, yet he will not do so always. On the contrary, he will assuredly smite and destroy his enemies, wounding them where a wound is fatal. And the hairy scalp of such a one as goeth on still in his trespasses. "The hairy scalp," says Dr. Kay, "points almost certainly to Absalom." Others take it as merely indicating the young and strong.
But God shall wound the head of his enemies; or, "yet surely God will smite," etc. Though he gives escape from death, yet he will not do so always. On the contrary, he will assuredly smite and destroy his enemies, wounding them where a wound is fatal. And the hairy scalp of such a one as goeth on still in his trespasses. "The hairy scalp," says Dr. Kay, "points almost certainly to Absalom." Others take it as merely indicating the young and strong.
22The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:
Jamieson-Fausset-Brown
22. Former examples of God's deliverance are generalized: as He has done, so He will do.
from Bashan--the farthest region; and--
depths of the sea--the severest afflictions. Out of all, God will bring them. The figures of Psa 68:23 denote the completeness of the conquest, not implying any savage cruelty (compare 2Ki 9:36; Is 63:1-6; Jr 15:3).
22. Former examples of God's deliverance are generalized: as He has done, so He will do.
from Bashan--the farthest region; and--
depths of the sea--the severest afflictions. Out of all, God will bring them. The figures of Psa 68:23 denote the completeness of the conquest, not implying any savage cruelty (compare 2Ki 9:36; Is 63:1-6; Jr 15:3).
The Pulpit Commentary
The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea. Our translators' interpolation of the words, "my people," is unhappy. The psalmist means to represent God as threatening his enemies, not as encouraging his faithful ones. Though his enemies (Psa_68:21) fly to Bashan and bury themselves in its woods, or though they even hide themselves in the depths of the sea, he will search them out, and "bring them back," that vengeance may be taken on them (see Psa_68:23).
The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea. Our translators' interpolation of the words, "my people," is unhappy. The psalmist means to represent God as threatening his enemies, not as encouraging his faithful ones. Though his enemies (Psa_68:21) fly to Bashan and bury themselves in its woods, or though they even hide themselves in the depths of the sea, he will search them out, and "bring them back," that vengeance may be taken on them (see Psa_68:23).
23That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.
The Pulpit Commentary
That thy foot may be dipped in the blood of thine enemies; i.e. "I will bring them back for thee, my people, to dip your feet in their blood." The same metaphor is used in Isa_63:1-3; but it is God himself who, in that passage, has his feet reddened in his enemies' blood, And the tongue of thy dogs in the same. The Authorized Version has omitted one word of the original here. Translate, And that the tongue of thy dogs may have its portion from the same.
That thy foot may be dipped in the blood of thine enemies; i.e. "I will bring them back for thee, my people, to dip your feet in their blood." The same metaphor is used in Isa_63:1-3; but it is God himself who, in that passage, has his feet reddened in his enemies' blood, And the tongue of thy dogs in the same. The Authorized Version has omitted one word of the original here. Translate, And that the tongue of thy dogs may have its portion from the same.
24They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary.
Jamieson-Fausset-Brown
24-27. The triumphal procession, after the deliverance, is depicted.
They have seen--impersonally, "There have been seen."
the goings of my God--as leading the procession; the ark, the symbol of His presence, being in front. The various bands of music (Psa 68:25) follow, and all who are--
24-27. The triumphal procession, after the deliverance, is depicted.
They have seen--impersonally, "There have been seen."
the goings of my God--as leading the procession; the ark, the symbol of His presence, being in front. The various bands of music (Psa 68:25) follow, and all who are--
The Pulpit Commentary
Again we find a transition. The conquest of Canaan is complete—God is gone up into his sanctuary. The nations are led captive or put to tribute Rebels are crushed; the last remnants of them sought out, brought back, and delivered into the hands of Israel. Now we have a description of God's "goings in the sanctuary" (Psa_68:24). Some critics suppose a particular occasion to be pointed at; but the expression "goings" rather indicates something habitual, or, at any rate, recurring. God is from time to time glorified in his sanctuary by ceremonies which the poet describes.
They have seen thy goings, O God; i.e. men have seen—friends and foes alike—even the goings of my God, my King, in the sanctuary. God is at once both Israel's God and Israel's King. The monarchy has not wholly destroyed the theocracy.
Again we find a transition. The conquest of Canaan is complete—God is gone up into his sanctuary. The nations are led captive or put to tribute Rebels are crushed; the last remnants of them sought out, brought back, and delivered into the hands of Israel. Now we have a description of God's "goings in the sanctuary" (Psa_68:24). Some critics suppose a particular occasion to be pointed at; but the expression "goings" rather indicates something habitual, or, at any rate, recurring. God is from time to time glorified in his sanctuary by ceremonies which the poet describes.
They have seen thy goings, O God; i.e. men have seen—friends and foes alike—even the goings of my God, my King, in the sanctuary. God is at once both Israel's God and Israel's King. The monarchy has not wholly destroyed the theocracy.
25The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels.
The Pulpit Commentary
The singers went before, the players on instruments followed after. In Assyrian musical processions the players on instruments precede the singers. Among them were the damsels playing with timbrels; rather, in the midst of the damsels, etc. The damsels are represented, not as intermixed with the (male) singers and players on instruments, but as encircling them. (On the use of "timbrels" (tambourines) by Israelite maidens, see Exo_15:20; Jdg_11:34.)
The singers went before, the players on instruments followed after. In Assyrian musical processions the players on instruments precede the singers. Among them were the damsels playing with timbrels; rather, in the midst of the damsels, etc. The damsels are represented, not as intermixed with the (male) singers and players on instruments, but as encircling them. (On the use of "timbrels" (tambourines) by Israelite maidens, see Exo_15:20; Jdg_11:34.)
26Bless ye God in the congregations, even the Lord, from the fountain of Israel.
The Pulpit Commentary
Bless ye God in the congregations, even the Lord, from the fountain of Israel. This is probably the refrain of the hymn sung (comp. Exo_15:21; 2Ch_5:13; Ezr_3:11). By "the fountain of Israel" is no doubt meant the sanctuary on Mount Zion—"the ever-living fountain of praise" (Kay).
Bless ye God in the congregations, even the Lord, from the fountain of Israel. This is probably the refrain of the hymn sung (comp. Exo_15:21; 2Ch_5:13; Ezr_3:11). By "the fountain of Israel" is no doubt meant the sanctuary on Mount Zion—"the ever-living fountain of praise" (Kay).
27There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali.
The Pulpit Commentary
There is little Benjamin with their ruler. "With" is wrongly supplied by our translators. "Little Benjamin" the "smallest of the tribes of Israel" (1Sa_9:21)—is called "their ruler," as having furnished the first king, and the one who began the conquests celebrated in Psa_68:11-23. If the psalm is to be accounted as David's, we may note it as a graceful act on his part that he places Saul's tribe first. The princes of Judah and their council. Again "and" is wrongly supplied. "The princes of Judah" are called "their council," or "their bulwark" (Kay), as holding the most important position in Israel at the time. The reading, however, is doubtful. The princes of Zebulun, and the princes of Naphtali. Four tribes only are mentioned, not because no more than four took part in the processions, but as representatives of the whole number. The tribes selected for mention are from the two ends of the land—the extreme south and the extreme north. Zebulun and Naphtali were the most important of the northern tribes (see Jdg_4:6, Jdg_4:10; Jdg_5:18), as Judah and Benjamin were of the southern ones.
There is little Benjamin with their ruler. "With" is wrongly supplied by our translators. "Little Benjamin" the "smallest of the tribes of Israel" (1Sa_9:21)—is called "their ruler," as having furnished the first king, and the one who began the conquests celebrated in Psa_68:11-23. If the psalm is to be accounted as David's, we may note it as a graceful act on his part that he places Saul's tribe first. The princes of Judah and their council. Again "and" is wrongly supplied. "The princes of Judah" are called "their council," or "their bulwark" (Kay), as holding the most important position in Israel at the time. The reading, however, is doubtful. The princes of Zebulun, and the princes of Naphtali. Four tribes only are mentioned, not because no more than four took part in the processions, but as representatives of the whole number. The tribes selected for mention are from the two ends of the land—the extreme south and the extreme north. Zebulun and Naphtali were the most important of the northern tribes (see Jdg_4:6, Jdg_4:10; Jdg_5:18), as Judah and Benjamin were of the southern ones.
28Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.
Jamieson-Fausset-Brown
28-29. Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
28-29. Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
The Pulpit Commentary
The psalmist now turns to the future. First, he prays that God will complete the work which he has begun by continually strengthening Israel (Psa_68:28). Then he rises to prophecy. Kings and princes shall bring presents to Zion; empires shall prostrate themselves; Egypt and Ethiopia shall hasten to bow down; all the kingdoms of the earth shall ultimately "sing praises unto the Lord." Israel and the God of Israel will thus be glorified exceedingly.
Thy God hath commanded (or, ordained) thy strength. It is fixed in the Divine counsels that Israel shall be strong. This was determined long ago, and is in course of accomplishment. But more is needed. The psalmist therefore prays, Strengthen, O God, that which thou hast wrought for us. Complete thy work; "strengthen the weak hands, and confirm the feeble knees;" weaken also and bring down our enemies (Psa_68:30).
The psalmist now turns to the future. First, he prays that God will complete the work which he has begun by continually strengthening Israel (Psa_68:28). Then he rises to prophecy. Kings and princes shall bring presents to Zion; empires shall prostrate themselves; Egypt and Ethiopia shall hasten to bow down; all the kingdoms of the earth shall ultimately "sing praises unto the Lord." Israel and the God of Israel will thus be glorified exceedingly.
Thy God hath commanded (or, ordained) thy strength. It is fixed in the Divine counsels that Israel shall be strong. This was determined long ago, and is in course of accomplishment. But more is needed. The psalmist therefore prays, Strengthen, O God, that which thou hast wrought for us. Complete thy work; "strengthen the weak hands, and confirm the feeble knees;" weaken also and bring down our enemies (Psa_68:30).
29Because of thy temple at Jerusalem shall kings bring presents unto thee.
The Pulpit Commentary
Because of thy temple at Jerusalem shall kings bring presents unto thee. So Ewald, Kay, and the Revised Version, though critics generally doubt whether min can have this meaning. If min has its usual sense of "from," we must regard the kings as having entered the temple courts, and from thence stretching out their hands, and offering their gifts, to God, who is in the holy of holies. (On the offering of gifts by heathen kings, see Isa_49:23; Isa_60:16; and comp. Psa_72:10.)
Because of thy temple at Jerusalem shall kings bring presents unto thee. So Ewald, Kay, and the Revised Version, though critics generally doubt whether min can have this meaning. If min has its usual sense of "from," we must regard the kings as having entered the temple courts, and from thence stretching out their hands, and offering their gifts, to God, who is in the holy of holies. (On the offering of gifts by heathen kings, see Isa_49:23; Isa_60:16; and comp. Psa_72:10.)
30Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war.
Jamieson-Fausset-Brown
30. The strongest nations are represented by the strongest beasts (compare Margin).
30. The strongest nations are represented by the strongest beasts (compare Margin).
The Pulpit Commentary
Rebuke the company of spear men; rather, the wild beast of the reeds; i.e. the crocodile or the hippopotamus, either of which may well symbolize the empire of Egypt, the mightiest of the heathen powers in David's time. The multitude of the bulls represents other heathen powers, Assyria perhaps especially, which had the human-headed and winged bull for its principal emblem. With the calves of the people; rather, of peoples—an obscure phrase, perhaps meaning inferior powers. Till every one submit himself with pieces of silver; literally, (each) submitting himself to thee with pieces of silver. This is given as the result of the rebukes. When the various earth powers have been "rebuked" or chastised by God, then they will submit to bring gifts, or pay tribute, to Israel (comp. Psa_68:18). Scatter thou the people that delight in war. This is exegetical of the first clause—rebuke these various world powers that delight in war by "scattering" them, or putting them to flight before their enemies.
Rebuke the company of spear men; rather, the wild beast of the reeds; i.e. the crocodile or the hippopotamus, either of which may well symbolize the empire of Egypt, the mightiest of the heathen powers in David's time. The multitude of the bulls represents other heathen powers, Assyria perhaps especially, which had the human-headed and winged bull for its principal emblem. With the calves of the people; rather, of peoples—an obscure phrase, perhaps meaning inferior powers. Till every one submit himself with pieces of silver; literally, (each) submitting himself to thee with pieces of silver. This is given as the result of the rebukes. When the various earth powers have been "rebuked" or chastised by God, then they will submit to bring gifts, or pay tribute, to Israel (comp. Psa_68:18). Scatter thou the people that delight in war. This is exegetical of the first clause—rebuke these various world powers that delight in war by "scattering" them, or putting them to flight before their enemies.
★31Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.
Jamieson-Fausset-Brown
31. Princes--or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.
stretch out her hands--or, "make to run her hands," denoting haste.
31. Princes--or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.
stretch out her hands--or, "make to run her hands," denoting haste.
The Pulpit Commentary
Princes shall come out of Egypt. Then shall princely ambassadors come to Zion out of Egypt, and make submission (comp. Isa_43:3; Isa_45:14). Ethiopia shall soon stretch out her hands unto God. The Ptolemies, in their wars with Syria, often sought the favour of the Jews. Christian Churches at an early date were established both in Egypt and in Abyssinia, and some of the most promising mission fields today are in Africa.
Princes shall come out of Egypt. Then shall princely ambassadors come to Zion out of Egypt, and make submission (comp. Isa_43:3; Isa_45:14). Ethiopia shall soon stretch out her hands unto God. The Ptolemies, in their wars with Syria, often sought the favour of the Jews. Christian Churches at an early date were established both in Egypt and in Abyssinia, and some of the most promising mission fields today are in Africa.
32Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah:
Jamieson-Fausset-Brown
32-36. To Him who is presented as riding in triumph through His ancient heavens and proclaiming His presence--to Him who, in nature, and still more in the wonders of His spiritual government, out of His holy place (Psa 43:3), is terrible, who rules His Church, and, by His Church, rules the world in righteousness--let all nations and kingdoms give honor and power and dominion evermore.
32-36. To Him who is presented as riding in triumph through His ancient heavens and proclaiming His presence--to Him who, in nature, and still more in the wonders of His spiritual government, out of His holy place (Psa 43:3), is terrible, who rules His Church, and, by His Church, rules the world in righteousness--let all nations and kingdoms give honor and power and dominion evermore.
The Pulpit Commentary
Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord. All the world powers having submitted to the Church, all the kingdoms of the earth can be called upon to join in the praise of God.
Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord. All the world powers having submitted to the Church, all the kingdoms of the earth can be called upon to join in the praise of God.
33To him that rideth upon the heavens of heavens, which were of old; lo, he doth send out his voice, and that a mighty voice.
The Pulpit Commentary
To him that rideth upon the heavens of heavens (comp. Psa_68:4; and for the expression "heavens of heavens," see Deu_10:14; 1Ki_8:27). Which were of old. In which God dwelt from all eternity—long before he created the "heavens" of Gen_1:1. Lo, he doth send out his voice, and that a mighty voice. A voice that is heard and obeyed in every part of creation.
To him that rideth upon the heavens of heavens (comp. Psa_68:4; and for the expression "heavens of heavens," see Deu_10:14; 1Ki_8:27). Which were of old. In which God dwelt from all eternity—long before he created the "heavens" of Gen_1:1. Lo, he doth send out his voice, and that a mighty voice. A voice that is heard and obeyed in every part of creation.
34Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.
The Pulpit Commentary
Ascribe ye strength unto God; or, "might," "power"—that which makes him Shaddai, "the Almighty." His excellency is over Israel; or, "his majesty" (Kay). And his strength is in the clouds. Not in earth only, but in heaven also.
Ascribe ye strength unto God; or, "might," "power"—that which makes him Shaddai, "the Almighty." His excellency is over Israel; or, "his majesty" (Kay). And his strength is in the clouds. Not in earth only, but in heaven also.
35O 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.
The Pulpit Commentary
O God, thou art terrible out of thy holy places. "Terrible," i.e; in the things that thou accomplishest out of thy holy places," as Sinai, Zion, heaven. (On the "terribleness" of God, see Deu_7:21; Deu_10:17; Job_37:22; Psa_47:2; Psa_66:3, Psa_66:5; Jer_20:11; Zep_2:11; Neh_1:5; Neh_4:14; Neh_6:1-19 :32; Hebrew Neh_12:29.) The God of Israel is he that giveth strength and power unto his people (comp. Psa_68:28). Blessed be God. A worthy ending to this glorious hymn of praise.
O God, thou art terrible out of thy holy places. "Terrible," i.e; in the things that thou accomplishest out of thy holy places," as Sinai, Zion, heaven. (On the "terribleness" of God, see Deu_7:21; Deu_10:17; Job_37:22; Psa_47:2; Psa_66:3, Psa_66:5; Jer_20:11; Zep_2:11; Neh_1:5; Neh_4:14; Neh_6:1-19 :32; Hebrew Neh_12:29.) The God of Israel is he that giveth strength and power unto his people (comp. Psa_68:28). Blessed be God. A worthy ending to this glorious hymn of praise.
THE HOLY BIBLE
Psalms
Chapter 68
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105