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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)