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Psalm Sixty-eight
New King James Version (NKJV)
YLT
To the Overseer. -- A Psalm, a song of David.
INTRODUCTION TO PSALM 68
To the chief Musician, A Psalm cf15I or Song of David.
The Targum makes the argument of this psalm to be the coming of the children of
Israel out of Egypt, and the giving of the law on Mount Sinai; in which it is
followed by many of the Jewish interpreters: but Aben Ezra rejects such an
interpretation of it, and thinks that David composed it, concerning the war he
had with the uncircumcised nations, the Philistines and others, 2 Samuel 8:1,
&c. And so the title of the Syriac version begins,
"a
psalm of David, when the kings prepared themselves to fight against him:'
and
Kimchi says it was composed on account of Sennacherib's army coming against
Jerusalem, in the times of Hezekiah, and so delivered by David, under a spirit
of prophecy concerning that affair; though he owns that some of their writers
interpret it of the war of Gog and Magog, in the times of the Messiah they yet
expect. But they are much nearer the truth, who take it that it was written on
occasion of the ark being brought to the city of David; seeing it begins with
much the same words that Moses used when the ark set forward in his times, Numbers 10:35; and
the bringing of which was attended with great joy and gladness, 2 Samuel 6:14; such
as the righteous are called upon to express in this psalm, Psalm 68:3. And
this being a type of Christ, and of his ascending the holy hill of God, may be
allowed of; for certain it is that this psalm treats of the coming of Christ,
and of blessings by him, and of victory over his enemies; and particularly of
his ascension to heaven, as most evidently appears from Ephesians 4:8; and
from prophecies in it, concerning the calling of the Gentiles. Wherefore the
latter part of the Syriac inscription of it is very pertinent;
"also
a prophecy concerning the dispensation of the Messiah, and concerning the
calling of the Gentiles to the faith.'
Jarchi
interprets Psalm 68:31 of the
Messiah.
Psalm 68:1 Let
God arise, Let His enemies be scattered; Let those also who hate Him flee
before Him.
YLT
1 Rise doth God -- scattered
are His enemies! And those hating Him flee from His face.
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, Psalm 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 Acts 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 Psalm 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 Numbers 10:35.
Psalm 68:2 2 As smoke is driven away, So
drive them away; As wax melts before the fire, So let the wicked
perish at the presence of God.
YLT
2As the driving away of
smoke Thou drivest away, As the melting of wax before fire, 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, their will worship and superstition, and their detestableness to
God, Revelation 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 airF15"----et
tenues fugit, ceu fumus in auras". Virgil. Aeneid. 5. prope finem. ; see Psalm 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.
Psalm 68:3 3 But let the righteous be
glad; Let them rejoice before God; Yes, let them rejoice exceedingly.
YLT
3And the righteous rejoice,
they exult before God, And they joy with gladness.
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"F16ישמחו "laetabuntur,
exultabunt, et gaudebunt", Pagninus, Montanus, Piscator, Cocceius,
Michaelis. , &c. so the Targum.
Psalm 68:4 4 Sing to God, sing praises
to His name; Extol Him who rides on the clouds,[a] By His
name YAH,
And rejoice before Him.
YLT
4Sing ye to God -- praise
His name, Raise up a highway for Him who is riding in deserts, In Jah [is] His
name, and exult 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 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 Deuteronomy 33:26.
Some choose to render the words, "prepare the way"F17סלו "elevate viam lapidibus", Vatablus;
"parata viam", Gejerus; "make an highway", Ainsworth. , as
John the Baptist is said to do before him, Isaiah 11:3;
"for him that rideth through the deserts", or "fields"F18בעדבות "per deserta", Hieron. Theodoret.
Bugenhagius, aliique in Michaelis; "in campestribus", Piscator,
Cocceius; "in campis, vel per campos", Gussetius, p. 641. "in
the deserts", Ainsworth. ; 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 Psalm 68:3.
Psalm 68:5 5 A father of the
fatherless, a defender of widows, Is God in His holy habitation.
YLT
5Father of the fatherless,
and 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 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, James 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, Hosea 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 John 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 Luke 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, Isaiah 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.
Psalm 68:6 6 God sets the solitary in
families; He brings out those who are bound into prosperity; But the rebellious
dwell in a dry land.
YLT
6God -- causing the lonely
to dwell at home, Bringing out bound ones into prosperity, Only -- the
refractory have inhabited a dry place.
God setteth the solitary in families,.... Which the
Jewish writers generally understand of an increase of families, with children
in lawful marriage; see Psalm 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, Isaiah 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 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 Isaiah 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, Psalm 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, Acts 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 Isaiah 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, Isaiah 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.'
Psalm 68:7 7 O God, when You went out
before Your people, When You marched through the wilderness, Selah
YLT
7O God, in Thy going forth
before Thy people, In Thy stepping 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 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 Psalm 3:2.
Psalm 68:8 8 The earth shook; The
heavens also dropped rain at the presence of God; Sinai itself was
moved at the presence of God, the God of Israel.
YLT
8The earth hath shaken, Yea,
the heavens have dropped before God, This Sinai -- before God, the God of
Israel.
The earth shook,.... Not only about Sinai, but in other
places; see Psalm 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, Exodus 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, Exodus 19:18. The
words of this verse and Psalm 68:7 seem to
be borrowed out of the song of Deborah, Judges 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.
Psalm 68:9 9 You, O God, sent a
plentiful rain, Whereby You confirmed Your inheritance, When it was weary.
YLT
9A shower of free-will gifts
thou shakest out, O God. Thine inheritance, when it hath been weary, Thou hast
established it.
Thou, O God, didst send a plentiful rain,.... Not of
water literally taken, as when the Israelites passed through the sea, Psalm 77:17; or
when the thunderings and lightnings were on Mount Sinai, at the giving of the
law, which are commonly attended with rain, Exodus 19:16; or in
the land of Canaan, which was the land that drank in the water of the rain of
heaven, Deuteronomy 11:11;
nor the rain of manna and of quails, as Arama, Exodus 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"F19גשם נדבות "pluviam
munificentiarum", Montanus; "vel liberalitatum", Vatablus,
Gejerus, Michaelis; so Ainsworth; to the same purpose the Tigurine version,
Cocceius, Junius & Tremellius. , 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 GospelF20"Dicitur de pluvia",
Psal. lxviii. 10. "quae effusionem Spiritus sancti, et praeconium
evangelii designat". Stockius, p. 660. is meant; which is compared to
rain, Deuteronomy 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"F21כוננתה "parasti eam", Michaelis;
"praeparas", Gejerus. , 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.
Psalm 68:10 10 Your congregation dwelt in
it; You, O God, provided from Your goodness for the poor.
YLT
10Thy company have dwelt in
it, Thou preparest in Thy goodness for the poor, O God.
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"F23חיתך τα ζωα σου, Sept. "animalia tua", V. L. so Eth. Syr. Arab. & Cocceius;
"pecus tuum", Musculus, and some in Vatablus. : 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.
Psalm 68:11 11 The Lord gave the word; Great
was the company of those who proclaimed it:
YLT
11The Lord doth give the
saying, The female proclaimers [are] a numerous host.
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"F24צבא "exercitus", Pagninus, Montanus, Gejerus,
Cocceius. : 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, 1 Corinthians 14:34;
but in allusion to the custom of women in Israel publishing the victories
obtained by their armies and generals; see 1 Samuel 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,
Proverbs 9:3; and
this same word is used of them in Isaiah 40:9. And it
may be observed, that notwithstanding it is of the said gender, yet it is by
the Targum interpreted of men, thus;
"but
Moses and Aaron evangelized the word of God to the great army of Israel.'
And
it may also be observed, that this word המבשרות,
which signifies a "publishing of good news", is derived from a root
which signifies "flesh" denoting, that the good tidings of the
Gospel, or of peace and pardon, righteousness, life, and salvation, published
in it, are by an incarnate Saviour, or through his assumption of our flesh, and
suffering in it.
Psalm 68:12 12 “Kings of armies flee,
they flee, And she who remains at home divides the spoil.
YLT
12Kings of hosts flee utterly
away, And a female inhabitant of the house apportioneth spoil.
Kings of armies did flee apace,.... Or "they fled,
they fled"F25ידדון ידדון "fugiebant, fugiebant", Pagninus, Montanus;
"fugerunt, fugerunt", Tigurine version, Musculus. ; 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, Revelation 6:15;
and she that tarried at home divided the spoil; the church,
compared to a woman that keeps at home, Titus 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, Isaiah 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.
Psalm 68:13 13 Though you lie down among
the sheepfolds, You will be like the wings of a dove covered with
silver, And her feathers with yellow gold.”
YLT
13Though ye do lie between
two boundaries, Wings of a dove covered with silver, And her pinions 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 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 ScacchusF26Elaeochrism.
Sacr. l. 3. c. 24. 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 writerF1Gusset. Comment. Heb. p. 884.
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 ofF2Apud Aelian. Var. Hist. l. 1. c. 15. , seen
about Athos, which were like the white crow Ovid callsF3Metamorph.
l. 2. Fab. 7. 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 JewsF4Maimon. Issure Mizbeach, c. 3. s. 2. observe; or to the
different appearances of them, according as the rays of light and of the sun
differently fall upon them. So the philosopherF5Aristotel. de Color.
c. 3. Vid. Lucret. l. 2. v. 800. 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, Ezekiel 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, Psalm 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, Song of Solomon 1:10;
see 1 Peter 1:7; or
their being clothed with the righteousness of Christ, signified by gold of
Ophir, and clothing of wrought gold, Psalm 45:9; or
their being enriched with the unsearchable, solid, substantial, and durable
riches of Christ, Revelation 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, Revelation 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, Isaiah 60:1.
Psalm 68:14 14 When the Almighty
scattered kings in it, It was white as snow in Zalmon.
YLT
14When the Mighty spreadeth
kings in it, It doth snow in Salmon.
When the Almighty scattered kings in it,.... His
inheritance, his congregation, the church, Psalm 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, Isaiah 49:23.
Though they may be interpreted of wicked kings, and the destruction of them
"by it"F6בה "per eam, vel
propter eam", Gejerus. , 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 Revelation 16:14.
The name of "Almighty" well agrees with Christ, Revelation 1:8; or
"Shaddai", who is sufficient, all sufficient; and whose grace is
sufficient for his people, 2 Corinthians 12:9;
it was white as snow in Salmon; a mountain
near to Shechem, Judges 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 itF7Iliad. c. v. 420. & 18. v. 615.
. 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, Revelation 7:9.
Psalm 68:15 15 A mountain of God is
the mountain of Bashan; A mountain of many peaks is the mountain
of Bashan.
YLT
15A hill of God [is] the hill
of Bashan, A hill of heights [is] 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 Psalm 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, Isaiah 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, Deuteronomy 32:14, Isaiah 2:13; the
ordinances of the church are green pastures, where his people become fat and
flourishing, Psalm 23:2;
an high hill, as the hill of Bashan; or "an
hill of eminences"F8הר גבננים "mons gibborum", Montanus; "vel
eminentiarum", Gejerus; "monte frequente gibbis", Junius &
Tremellius; "mons fastigiorum", Cocceius. ; 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"F9"Mons qui caseis abundat",
Tigurine version. ; 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.
Psalm 68:16 16 Why do you fume with envy,
you mountains of many peaks? This is the mountain which
God desires to dwell in; Yes, the Lord will dwell in it
forever.
YLT
16Why do ye envy, O high
hills, The hill God hath desired for His seat? Jehovah also doth tabernacle 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, and church of Christ; lie in wait for it, leap upon it,
insult over it, and endeavour to crush and extirpate it; but all in vain; these
high hills and mountains are nothing before Zerubbabel King of saints; his
church is built on a rock, and the gates of hell cannot prevail against it; the
little stone cut out of the mountain without hands will become a great
mountain, and fill the whole earth, and break in pieces and consume the
kingdoms of it: the word רצד, in, the Arabic language,
signifies "to lie in wait", as Jarchi from R. Moses Hadarsan
observes; and to look out, and leap upon the prey; so R. Hai in Ben Melech
says, it has the signification of looking, observing, hoping, or waiting, in
the Arable languageF11"Ratzad, insidiatus fuit, uti praedae
leo", Golius, col. 991. Castel. col. 3633. ;
this is the hill which
God desireth to dwell in; as in Psalm 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, Revelation 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 Psalm 132:14.
Psalm 68:17 17 The chariots of God are
twenty thousand, Even thousands of thousands; The Lord is among them as
in Sinai, in the Holy Place.
YLT
17The chariots of God [are]
myriads, thousands of changes, The Lord [is] among them, in Sinai, in the
sanctuary.
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, 2 Kings 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, Daniel 7:10; Christ
speaks of twelve legions of them, Matthew 26:53;
there is a multitude of them, and they are said to be even innumerable, Luke 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, Acts 7:38; and
attended with ten thousands of his holy angels, by whom the law was ordained,
spoken, and given, Deuteronomy 33:2, Hebrews 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, Hebrews 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 SinaiF12Vid. Texelii Phoenix, l. 3. c. 7. p.
281. ; or rather the worship commanded and directed to on mount Sinai was
performed in it.
Psalm 68:18 18 You have ascended on high,
You have led captivity captive; You have received gifts among men, Even from
the rebellious, That the Lord
God might dwell there.
YLT
18Thou hast ascended on high,
Thou hast taken captive captivity, Thou hast taken gifts for men, That even the
refractory may rest, O Jah God.
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 Ephesians 4:8;
which ascension respects him as man, was not figurative, as in Genesis 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, Psalm 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 Judges 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, Ephesians 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, Ephesians 4:8;
yea, for the rebellious also; disobedient and
unbelievingF13סודרים απειθουντες Sept. "non credentes", V. L. , as all men are by
nature, even God's elect, before conversion, Titus 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"F14לשכן "ut habitent
cum Jah, Jehovah", Piscator; "cum Deo", Gejerus; "ut
habitent pulchritudinem Dei", Cocceius. in his churches; enjoy his divine
presence, and have communion with him in his word and ordinances.
Psalm 68:19 19 Blessed be the
Lord, Who daily loads us with benefits, The God of our salvation!
Selah
YLT
19Blessed [is] the Lord, day
by day He layeth on us. God Himself [is] 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
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"F15יעמס לנו
"portal nos", Vatablus, Musculus; "bajulat nos", Cocceius.
; 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 Isaiah 46:3; or
"he will put a burden upon us"F16"Onus imponit
nobis", Lutherus, Gejerus. ; 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, 1 Corinthians 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 Psalm 3:2.
Psalm 68:20 20 Our God is the God
of salvation; And to GOD
the Lord belong escapes from death.
YLT
20God Himself [is] to us a
God for deliverances, And Jehovah Lord hath the outgoings of death.
He that is our God,.... Or
"God for us"F17האל לנו "Deus nobis, vel est nobis", Pagninus,
Montanus, Vatablus, Piscator. ; is on our side; and is the mighty God, able to
save to the uttermost;
is the God of salvation; or "God
for salvations"F18אל למושעות "Deus ad salutes", Pagninus, Montanus,
&c. ; 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"F19למות תוצאות "ad mortem
exitus", Pagninus, Montanus; "mille viae laethi", Lucan. ; 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"F20Macrob. in Somn. Scip. l. 1. c. 11. .
Psalm 68:21 21 But God will wound the
head of His enemies, The hairy scalp of the one who still goes on in his
trespasses.
YLT
21Only -- God doth smite The
head of His enemies, The hairy crown of a habitual walker in his guilt.
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 Genesis 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 Psalm 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, Revelation 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.
Psalm 68:22 22 The Lord said, “I will
bring back from Bashan, I will bring them back from the depths of the
sea,
YLT
22The Lord said: `From Bashan
I bring back, I bring back 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 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, Numbers 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 Psalm 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,
Psalm 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 Revelation 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 Isaiah 43:5.
Psalm 68:23 23 That your foot may crush them[b] in blood, And
the tongues of your dogs may have their portion from your
enemies.”
YLT
23So that thou dashest thy
foot in blood, [In the blood of] enemies -- the tongue of Thy dogs.'
That thy foot may be dipped in the blood of thine enemies,.... This
verse is in connection with Psalm 68:21, with Psalm 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, Revelation 14:20;
See Gill on Psalm 58:10;
and the tongue of thy dogs in
the same; who should lick it up, as the dogs licked the blood of Jezebel, 1 Kings 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, Revelation 19:17.
Psalm 68:24 24 They have seen Your
procession, O God, The procession of my God, my King, into the sanctuary.
YLT
24They have seen Thy goings,
O God, Goings of my God, my king, in 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.
Psalm 68:25 25 The singers went before,
the players on instruments followed after; Among them were the
maidens playing timbrels.
YLT
25Singers have been before,
Behind [are] players on instruments, In the midst virgins 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 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, Ezekiel 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 2 Chronicles 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, Revelation 5:8;
amongst them were the damsels playing with timbrels; or "in
the midst of the virgins playing with timbrels"F21בתוך עלמות "in medio
puellarum", Pagninus, Montanus; "inter puellas", Junius &
Tremellius, Piscator; so Cocceius, Gejerus. ; or "beating on
tabrets"; as women used to do when they met their kings returning from the
conquest of their enemies; see 1 Samuel 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, Revelation 14:4;
the allusion may be to Miriam and the women with her at the Red sea, Exodus 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.
Psalm 68:26 26 Bless God in the
congregations, The Lord, from the fountain of Israel.
YLT
26In assemblies bless ye God,
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 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"F23ממקור ישראל
"qui est ex fonte Israelis", i.e. "natus ex semine
Israelis", Tillius & Vitringa apud Michael ; that is, whose natural
descent is from Israel, or Jacob, as Christ's was, according to the flesh, Romans 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 Isaiah 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 Luke 1:41; the
words may be read, "for", or "because of the fountain of
Israel"F24"Ob vel propter fontem lsrael", Gejerus. :
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.
Psalm 68:27 27 There is little
Benjamin, their leader, The princes of Judah and their company, The
princes of Zebulun and the princes of Naphtali.
YLT
27There [is] little Benjamin
their ruler, Heads of Judah their defence, Heads of Zebulun -- heads of
Naphtali.
There is little
Benjamin, with their ruler,.... Or who is
"their ruler"F25רדם
"dominans eos", Pagninus, Montanus, Gejerus; "dominator
eorum", Musculus: so Tigurine version, Cocceius. ; 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, Judges 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, 1 Samuel 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, Romans 11:1; was a
young man when he was converted, Acts 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 2 Corinthians 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, Acts 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, Matthew 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 Hebrews 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 Zechariah 7:2 so
signifies; to which the sense of R. Menachem in Jarchi agrees, who renders it
"their purpled ones"; so Cocceius; but GussetiusF26Ebr.
Comment. p. 777. renders it "their stoning"; who stoned those that
preached the Gospel to them; see Matthew 21:35; or
stoned their enemies, conquered them; or "their stone"F1Vid.
Teelman. Explic. Parabol. p. 312. , the Messiah, that sprung from Judah, Genesis 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 Matthew 4:13.
Psalm 68:28 28 Your God has commanded[c] your
strength; Strengthen, O God, what You have done for us.
YLT
28Thy God hath commanded thy
strength, Be strong, O God, this Thou hast wrought for us.
Thy God hath commanded thy
strength,.... Which is either an apostrophe or an address to the Messiah,
as in Psalm 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, Psalm 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 Revelation 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 Isaiah 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, 1 Peter 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.
Psalm 68:29 29 Because of Your temple at
Jerusalem, Kings will bring presents to You.
YLT
29Because of Thy temple at
Jerusalem, To Thee do kings bring a present.
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, Malachi 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"F2על ירושלם "propter
Jeruschalaima", Junius & Tremellius. , 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"F3"Super
Jerusalaim", Pagninus, Montanus, Vatablus. , and connected either with Psalm 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 Psalm 72:10; and
who will bring their glory and honour, and that of the nations, into the New
Jerusalem church state, Revelation 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, Romans 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.'
Psalm 68:30 30 Rebuke the beasts of the
reeds, The herd of bulls with the calves of the peoples, Till everyone
submits himself with pieces of silver. Scatter the peoples who delight
in war.
YLT
30Rebuke a beast of the
reeds, a company of bulls, With calves of the peoples, Each humbling himself
with pieces of silver, Scatter Thou peoples delighting in conflicts.
Rebuke the company of
spearmen,.... Or, "of the reed"F4חית
קנה "congregationem calami", Pagninus. ;
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 observesF5Lexic. Polyglott. col. 3376. , and
PlinyF6Nat. Hist. l. 16. c. 36. says they are used spears: or rather
the words should be rendered, "rebuke", restrain, destroy "the
wild beast", or "beasts of the reed"F7"Feram
cannae", Montanus; "bestiam arundineti", Cocceius; "feram
vel bestiam arundinis", Gejerus, Michaelis. ; 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 Jeremiah 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 Isaiah 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, Isaiah 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, Revelation 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 TalmudF8T. Bab. Pesachim,
fol. 118. 2. 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 Psalm 22:13; compared
with Revelation 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"F11מתרפס "gloriantem se", Montanus, Vatablus;
"calcantem", Rivet. ; 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, Revelation 17:4; or
"everyone that humbles himself for pieces of silver"F12"Ob
fragmina argenti", Gejerus. , as the word is rendered in Proverbs 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 Psalm 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 Revelation 13:7.
Psalm 68:31 31 Envoys will come out of
Egypt; Ethiopia will quickly stretch out her hands to God.
YLT
31Come do fat ones out of
Egypt, Cush causeth her hands to run to 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 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 Psalm 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 Revelation 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, Acts 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, Psalm 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, Jeremiah 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, Jeremiah 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 reconciliationF13Vid.
Caesar. Comment. de Bello Gallic. l. 7. c. 48. "Oremus pacem et dextras
tendamus inermes". Virgil. Aeneid. 11. ; 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"F14תריץ "faciet currere", Pagninus, Montanus,
Gejerus, Michaelis. ; 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 TalmudF15T.
Bab. Pesachim, fol. 118. 2. , and other Jewish writingsF16Shemot
Rabba, s. 35. fol. 136. 4. .
Psalm 68:32 32 Sing to God, you kingdoms
of the earth; Oh, sing praises to the Lord, Selah
YLT
32Kingdoms of the earth, sing
ye to God, Praise ye 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 converted to Christ, and become his,
even all the Papal, Pagan, and Mahometan kingdoms; see Revelation 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 Revelation 11:1.
Selah; on this word; see Gill on Psalm 3:2.
Psalm 68:33 33 To Him who rides on the
heaven of heavens, which were of old! Indeed, He sends out His voice, a
mighty voice.
YLT
33To him who is riding on the
heavens of the heavens of old, Lo, He giveth with His voice a strong voice.
To him that rideth upon
the heaven of heavens, which were of old,.... Or
"eastward"F17קדם "ab
oriente", Pagninus; "ad orientem", V. L. so Sept. Eth. Syr.
Arab. ; the first, second, and third heavens, which were created from the
beginning of time by Christ himself, Psalm 102:25
compared with Hebrews 1:10. These
he rode upon when he ascended on high, even far above all heavens, as the
apostle says, Ephesians 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, Acts 1:12; see Revelation 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"F18קול עז "vocem fortitudinis", Pagninus, Montanus. ; 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.
Psalm 68:34 34 Ascribe strength to God; His
excellence is over Israel, And His strength is in the clouds.
YLT
34Ascribe ye strength to God,
Over Israel [is] His excellency, and His strength 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 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, Revelation 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 Isaiah 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.
Psalm 68:35 35 O God, You are more
awesome than Your holy places. The God of Israel is He who gives
strength and power to His people. Blessed be God!
YLT
35Fearful, O God, out of Thy
sanctuaries, The God of Israel Himself, Giving strength and might to the
people. Blessed [is] 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 Judah, that will break
them to pieces as a potter's vessel: or "reverend"F19נורא "venerandus", Michaelis. ; 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, Isaiah 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, Daniel 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 Revelation 5:12.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)