Psalms · Chapter 68

Verse 1. Let God arise] This was sung when the Levites took up the ark upon their shoulders; see Numbers 10:35, 36, and the notes there.

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

Verse 1. Let God arise. This psalm was sung when David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness, and therefore with great propriety it commences with the words used by Moses on a similar occasion. Numbers 10:35.

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

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

2. Smoke… wax—Emblems of the feebleness and instability of such as fight against God.

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

V. 4. Jah-Is an abbreviation of the name Jehovah, which the Heathens pronounced Jao. Before him-Before the ark where he is present, as David is said to dance before the Lord, upon this occasion, 2 Samuel 6:14.

Verse 4. Extol him that rideth upon the heavens by his name JAH] “Extol him who sitteth on the throne of glory, in the ninth heaven; YAH is his name; and rejoice before him.”—Targum.

בערבות baaraboth, which we render in the high heavens, is here of doubtful signification. As it comes from the root br[ arab, to mingle, (hence ereb the evening or twilight, because it appears to be formed of an equal mixture of light and darkness; the Septuagint translate it dusmwn, the west, or setting of the sun; so does the Vulgate and others;) probably it may mean the gloomy desert, through which God, in the chariot of his glory, led the Israelites. If this interpretation do not please, then let it be referred to the darkness in which God is said to dwell, through which the rays of his power and love, in the various dispensations of his power and mercy, shine forth for the comfort and instruction of mankind. By his name Jah] hy Yah, probably a contraction of the word hwhy Yehovah; at least so the ancient Versions understood it. It is used but in a few places in the sacred writings. It might be translated The Self existent.

Verse 4. Sing unto God, &c. — “The prophet here exhorts the people of God to magnify with Psalms, and hymns, and spiritual songs, the eternal and incommunicable name of Him who was, and is, and is to come; who, deriving being from none, gives it to all, and who, as Redeemer of his people, is exalted above the heavens, and all the powers therein, above the gods of the nations; is acknowledged and glorified by saints and angels; feared and trembled at by ungodly men and evil spirits.” — Horne. Extol him, &c. — Hebrew, cast up, or prepare the way, for him that rideth through the deserts, or, that did ride in the desert, namely, manifested his presence between the cherubim upon the mercy-seat of the ark, when it was carried through the wilderness; or marched along with it in the cloudy pillar. Or, that now rideth, as in the desert, that is, whose ark, with which he is present, is now carried from place to place, as it was in the desert. This construction is most agreeable to the common usage of the original words here employed, wls, sollu, rendered extol, properly meaning, to cast up, or prepare a way; and twbr[, gnaraboth, translated heavens, generally signifying the deserts, or plain fields. By his name Jah — Whereby he is known and distinguished from all false gods, Jah being, no doubt, an abbreviation of the name Jehovah, which the heathen pronounced Jao. And rejoice before him — Before the ark, with which he is present. Thus David is said to have danced before the Lord on this occasion.

Ver. 4. By his name JAH. The self-existent God that judges for the widows, and shakes the earth, and rides on the wings of the wind. This name is repeated in Isaiah 12:2. See also Exodus 3:14.

4. Extol him—Hebrew, Cast up to him. The same word is used Isaiah 57:14, and 62:10, and elsewhere, for the levelling and smoothing (grading, as we would say) of public royal and military highways. The sense of “extol”—exalt by praises—is admissible, but the figure requires the sense of prepare, cast up, as of a highway for Jehovah. Rideth upon the heavens—Hebrew, Rideth (twbr[b, ba-Araboth) along the desert plains. The word is in the plural; the singular, Arabah, is the name anciently given to the great valley extending from the sources of the Jordan to the Gulf of Akaba, in Arabia, called modernly el-Ghor in its northern and Arabah in its southern half, (BURCKHARDT, Travels in Syria, pp. 441-443,) but may apply to any desert plain or steppe. It often occurs in Scripture, and is almost always translated plain, never “heaven,” except in this place. Desert plain is the idea, which here literally applies not only to the Arabah just mentioned, through the entire length of which the Israelites marched, (Deuteronomy 2:1-3,) but to the valleys and plains of Arabia as well. The imagery is military. Jehovah, the sovereign, marches through the lands where of old he led his people, and a suitable way should be prepared. A herald goes before and calls upon the tribes and nations to cast up a highway along the desert steppes. The figure is resumed in verse 7. The spiritual sense, without which the language is simply turgid, is found in Isaiah 40:3; Luke 3:4, 5. Jah—A poetical form for Jehovah. Read—Cast up [the way to] him who rides in the desert plains by his name Jah. This is his essential name.

V. 5. Habitation-In heaven.

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

5. Father of the fatherless—This fatherly tenderness toward the most helpless of our race is “Jah’s” especial honour, while coupled with the character of a righteous judge, as in the next sentence. Is God in his holy habitation—Of which the place of the shekinah in the “holy of holies” was the symbol.

V. 6. Rebellious-Those who rebel against God.

Verse 6. The solitary in families] יחדים yechidim, the single persons. Is not the meaning, God is the Author of marriage; and children, the legal fruit of it, are an inheritance from him?

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

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

V. 7. Wentest-In the cloudy pillar, as their captain leading them up out of Egypt.

Verse 7. O God, when thou wentest forth] This and the following verse most manifestly refer to the passage of the Israelites through the wilderness.

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

7. Wentest forth… didst march—Military phrases, specially denoting the going forth to battle, Psalm 44:9; Habakkuk 3:13; Numbers 27:17. The triumphal march of verse 4 is resumed, and the proper theme of the psalm is here taken up, which is, to show that God, who has always acted as the captain and leader of his people, disposing every thing concerning them by his supreme command, has now directed the settlement of the ark at Zion. See verses 15, 16. Verses 7-9 are a quotation from Judges 5:4, 5. Wilderness—The desert of Sinai, which Moses calls “the waste, howling wilderness.” Deuteronomy 32:10. In Judges 5:4 the desert of Sinai and the Arabah south of the Dead Sea, (verse 4,) are both mentioned.

V. 8. Dropped-Poured down great showers, which accompanied those mighty thunders.

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

8. The heavens… dropped—That is, distilled. The accusative of the thing “dropped,” namely, water, must be here understood. In the parallel place, Judges 5:4, the same word is used, and supplemented by “the clouds also dropped water.” In verse 9 it is explained by plentiful rain, where the word rendered plentiful, (Hebrews plural, plentifulnesses,) not only denotes copiousness, but regularity, as if both a liberal and stated supply were given. Furst’s rendering of twbdn µvg, (geshom nedaboth,) by “rain of libations, that is, of plentiful gifts of manna,” is totally inadmissible. In Psalm 77:17, 18, the same is described as a copious rain, “the clouds poured out water,” accompanied with thunder and lightning. Much of the region about Sinai is fertile in its numerous wadies, and formerly more so than now. Plentiful moisture, with care, would even now restore it. The text indicates that by providential and abundant rains—one of the marked blessings of their desert life—the fertile valleys and gorges were made to yield much more than common for the wants of the people and their flocks, besides cooling and rendering more refreshing the atmosphere. At the presence of God—Literally, From the face of God, as signifying its direct and miraculous impartation. God of Israel—The covenant title of God. It first occurs Exodus 24:10, and dates at Sinai because there, by the delivery of the law, God entered more closely into covenant with his people.

V. 9. Weary-Dry and thirsty, and parched with excessive heat, and ready to faint for want of rain, Psalm 63:1.

Verse 9. Didst send a plentiful rain] twbdn גשם geshem nedaboth, a shower of liberality. I believe this to refer to the manna by which God refreshed and preserved alive the weary and hungry Israelites.

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

Ver. 9. A plentiful rain. Not manna, as in the Latin critics, but rain and snow. To confirm, to revive the drooping verdure, and refresh thine heritage when it was exhausted, and parched in the midst of summer.

9. Confirm thine inheritance, when it was weary—Literally, Thine inheritance, when it was faint, thou hast established. The privations of the desert naturally induced impatience, doubts, and murmurings, but from time to time the people were re-established in faith and constancy by those opportune supplies. Thus, God tempers the trial. 1 Corinthians 10:13. “Inheritance” is a term of endearment, and points to the intimate relation of Israel to God as Father, Proprietor, and Lord. Deuteronomy 32:9.

V. 10. Thy congregation-The people of Israel. It-This land for the use of thy people: which God did by designing it for them, and expelling the old inhabitants; by furnishing it with all sorts of provisions, and making it fruitful by his special blessing. Poor-Such thy really were, when God undertook the conduct of them into Canaan.

Verse 10. Thy congregation hath dwelt therein] Ëtyj chaiyathecha, thy living creature; ta zwa, Septuagint; animalia, Vulgate; so all the Versions. Does not this refer to the quails that were brought to the camp of the Israelites, and dwelt, as it were, round about it? And was not this, with the manna and the refreshing rock, that goodness which God had provided for the poor-the needy Israelites?

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

10. Thy congregation hath dwelt therein—Literally, Thy living creatures have dwelt in it, that is, in the desert. The word rendered “congregation” denotes any thing that has life, a living creature of any kind, and is often used substantively for animal, beast. Here it includes flocks and herds with the people. So the Septuagint, ta zwa sou, thy living creatures, or animals: Vulgate, animalia tua habitabunt, thy animals shall dwell. See same word in verse 30. It is spoken of as a wonder that such a multitude of people and animals could subsist so long in the desert of Sinai, where climate and soil yielded no adequate natural supplies, and the simple fact was a standing evidence of the power and care of God. The supposition that it applies to the people alone, considered as a flock, is against usage, and the reference to 2 Samuel 23:11, 13 is too dubious to give any satisfaction. The word never means “congregation,” as in the English text. For the poor—The afflicted, with the accessory idea of humble, meek.

V. 11. Gave-He put this triumphant song into their mouths.

Verse 11. Great was the company of those that published it.] br abx twrcbmh hammebasseroth tsaba rab; “Of the female preachers there was a great host.” Such is the literal translation of this passage; the reader may make of it what he pleases. Some think it refers to the women who, with music, songs, and dances, celebrated the victories of the Israelites over their enemies. But the publication of good news, or of any joyful event, belonged to the women. It was they who announced it to the people at large; and to this universal custom, which prevails to the present day, the psalmist alludes. See this established in Clarke’s note on “Isaiah 40:9”.

Verse 11. The Lord gave the word — The matter of the word, or discourse here following. He put this triumphal song into the mouths of his people; he gave them those successes and victories which are here celebrated. Or he gave the matter or thing which was published. Having celebrated the goodness of God, which fed them in, and led them through, the wilderness, conducted them into Canaan, watered and refreshed the land with plentiful showers, and rendered it fruitful, he now proceeds to speak of the great victories which God had given them over their enemies, and of the great deliverances he had wrought out for them. Great was the company of those that published it — The deliverances wrought out by God for his people were so glorious and wonderful, that all sorts of persons, women as well as men, that heard of them, broke forth into songs of praise to God for them. Indeed the Hebrew word twrcbmh, hambasseroth, here rendered, that published it, is in the feminine gender, and therefore refers chiefly to the women, who with songs and music celebrated the victories of the Israelites over their enemies, according to the custom of those times, Exodus 15:20; 1 Samuel 18:6. So also in this procession, besides the singers and players on other instruments, we have the damsels playing with timbrels. The clause here, literally translated, is, Large was the number of women who published the glad tidings; which glad tidings are those contained in the next two verses.

Ver. 11. The Lord gave the word, to Moses, whom he inspired to write martial odes, which the people sung; and good men published the law in the camp and in all the synagogues of the Hebrews. It was the same in the christian church. The Lord raised up a number of evangelical men, who imitated the apostles in their life and doctrine.

11. The Lord gave the word—The scene abruptly changes. The suffering Church in the wilderness is no longer under reproach and privation, but now rises to nationality, power, and honour. What follows must not be taken as a description of any one battle, or any series of battles, but of the changed fortunes and growth of the nation from nomadic to national life— from the time they emerged from their wanderings in the desert down to the time of David and onward. It is a rapid generalization of national prosperity and development under the theocracy, with a prophetic anticipation of the universal kingdom of Jehovah. “Word,” here, is to be taken generically for the oracle of command and promise which gave impulse to the nation from time to time, and from whence all their victories arose. Great was the company of those that published it—The Hebrew participle, translated “those that published,” is in the feminine gender, and should be rendered, the women that published. Women were accustomed to celebrate victories in song. See verse 25 and Exodus 15:20, 21; Judges 5:1, 12; 1 Samuel 18:6; 2 Samuel 1:20. The original is simple, The female tiding-bearers, a great host; or, The women publishing [the victory are] a great host. The word host, here, is to be taken, not in its common signification of army, but its more rare sense of multitude, company. The dative sense of the participle, “The publishers [of victory] to the great army,” (Furst,) or “females announced the glad tidings to the mighty host,” (Gesenius,) cannot be accepted, because females never announced a victory to the army. The genetival sense, “of the women bearing tidings there is a great host,” is to be preferred. The Septuagint spiritualizes the clause and reads, “The Lord God will give a word to them that preach, in great power,” in which it is followed as usual by the Vulgate, Evangelizantibus virtute multa. Compare Isaiah 40:9, and 52:7.

V. 12. Kings-The kings of Canaan, and other nations who came forth against the Israelites, accompanied with great and numerous armies. The spoil-There was enough, not only for those who took it, but also to be divided to their wives and children, when they came home.

Verse 12. Kings of armies did flee] Jabin and the kings of the Canaanites, who united their forces to overwhelm the Israelites. And she] Deborah the prophetess, a woman accustomed to tarry at home, and take care of the family; she divided the spoils, and vanquished their kings.

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

12. Kings of armies—That is, kings with their armies. Did flee apace— Hebrew, Shall flee, shall flee. The rout shall be total and irretrievable. She that tarried at home—That is, the housewife, as the words denote; she that dwelt in the house, as distinguished from the husband, who went out to battle. Divided the spoil—Shared the spoil, which, by a law of equity, fell, by distribution, to her husband. See 1 Samuel 30:24; and compare Judges 5:28-30. The wealth of the enemy shall enrich the households of the victors. The language is highly martial and oriental.

V. 13. Ye-Ye Israelites. Ye are-Tho’ you have formerly been exposed to great reproach and misery, yet God hath changed your condition. Gold-Beautiful and glorious, like the feathers of a dove, which according to the variety of its postures, and of the light shining upon it, look like silver and gold.

Verse 13. Though ye have lien among the pots] The prophet is supposed here to address the tribes of Reuben and Gad, who remained in their inheritances, occupied with agricultural, maritime, and domestic affairs, when the other tribes were obliged to go against Jabin, and the other Canaanitish kings. Ye have been thus occupied, while your brethren sustained a desperate campaign; but while you are inglorious, they obtained the most splendid victory, and dwell under those rich tents which they have taken from the enemy; coverings of the most beautiful colours, adorned with gold and silver. The words xwrj qrqryb birakrak charuts, native gold, so exceedingly and splendidly yellow as to approach to greenness-from qry yarak, to be green; and the doubling of the last syllable denotes an excess in the denomination-excessively green-blistering green. The Targum gives us a curious paraphrase of this and the following verse: “If ye, O ye kings, slept among your halls, the congregation of Israel, which is like a dove covered with the clouds of glory, divided the prey of the Egyptians, purified silver, and coffers full of the finest gold. And when it stretched out its hands in prayer over the sea, the Almighty cast down kingdoms; and for its sake cooled hell like snow, and snatched it from the shadow of death.” Perhaps the Romanists got some idea of purgatory here. For the sake of the righteous, the flames of hell are extinguished!

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

Ver. 13. Though ye have lien, and slept, among the pots and bricks in Egypt, God gave you the enamelled and variegated wings of a dove, to escape away from danger, clad in Egyptian robes, and decorated with jewels of gold and precious stones.

13. Among the pots—Literally, and more properly, Between the sheepfolds, or cattle-pens. The word is in the dual, and refers to the double or divided enclosure in which the cattle or sheep were placed at night for safety. Between the apartments were troughs, and some render, Though ye have lain among the troughs. The allusion is to the easy quiet of the shepherd, with his soiled and neglected apparel, sleeping with his flocks and herds by night—exactly the idea of Judges 5:16 and Genesis 49:14, where “couching down between two burdens” should be rendered, lying between the hurdles, or cattle-pens, which accords with verse 15. Wings of a dove—Delitzsch hits it: “The new circumstances of ease and comfort [and honour] are likened to the varied hues of a dove disporting itself in the sun.” The class of oriental dove known as the pigeon, says Van Lennep, “is always blue, with touches of white or black, and silvery or even golden hues, according to the species.” The indolent and pent-up life of the herdsman is contrasted with the freedom and beauty of the dove as it glances on the wing.

V. 14. Therein-In Canaan, at the coming of the Israelites. The land was as white as mount Salmon is with the snow.

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

Ver. 14. White as snow in Salmon, when the Lord scattered before Joshua thirty one kings. The hill of Salmon is situate near the Jordan, in the tribe of Ephraim. Harmer mentions a Saracen army cut to pieces by a storm of hail, and sheets of ice. So now: the Almighty from Lebanon in the north, it would seem, brought a local scourge on the Canaanites, which not only destroyed the allied kings, but left a white carpet on this hill which watered the parched land.

14. Scattered kings—These kings are enumerated in Joshua 12. In it— That is, in the land. The allusion seems to be specially to the conquest of the nations of Canaan by Joshua. See chapters 10 and 12. White as snow in Salmon—It is not necessary to add the word “white” to the translation, and the Hebrew conjunction for “as” is wanting. The English Version proceeds upon the supposition that the whiteness of “snow” is the point of the figure. But the word is a verb in Hiphil, and simply means, Thou wilt cause it to snow; or, understanding it in the preterite, Thou didst cause it to snow. It is the falling of snow flakes, not the whiteness of snow, which is the point intended; and if we are to seek a historical basis of the allusion as in the preceding member of the verse, taking “Salmon” or Zalmon, (the words are the same in Hebrew,) not as an appellative, but the name of a mountain near Shechem, Judges 9:48, it is easy to perceive that an atmosphere that would discharge so terrible a hail storm at Bethhoron (see Joshua 10:11) might be darkened by snowflakes at Salmon, twenty-five miles distant, and thus, by such an unprecedented phenomenon, spread alarm among the mustering tribes of the northern section.

V. 15. The hill-Zion, the seat of God’s ark. High hill-Which is not to be understood of external height, but of its spiritual height, or exaltation, in regard of the glorious privileges of God’s presence, and worship.

Verse 15. The hill of God is as the hill of Bashan] This and the following verse should be read thus: “Is Mount Bashan the craggy mount, Mount Bashan, the mount of God? Why envy ye, ye craggy mounts? This is the mount of God in which he has desired to dwell.” The Targum countenances this translation: Mount Moriah, the place where our fathers of old worshipped God, is chosen to build on it the house of the sanctuary, and Mount Sinai for the giving of the law. Mount Bashan, Mount Tabor, and Carmel are rejected; they are made as Mount Bashan.”

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

15. The hill of God—A Hebraistic superlative for most excellent of its kind. The psalmist turns to the central thought of the psalm, which he strikes in the next verse—the hill Zion, which God has chosen to dwell in. As a mountain, physically, it cannot be compared with many others, but in historic association it transcends all and awakens the envy of all. Bashan— The district of Bashan, mainly identical with the ancient kingdom of Og, lay east of the Jordan, and extended from the Jabbok to Hermon. Deuteronomy 3:8; Joshua 12:4, 5. But the “hill of Bashan” is nowhere mentioned, and as it is here spoken of as chief of the mountains, it is probable that either Hermon or the whole range of Gilead is intended. High hill—Hebrew, Mountain of heights. The relative height of mountains is the point of comparison, and Hermon was the loftiest of all.

V. 16. Leap-Why do you triumph and look upon Zion with contempt? He speaks to the hills by an usual figure. Will dwell-This hill, though despicable in your eyes, is precious in God’s, and chosen by him for his perpetual residence.

Verse 16. Why leap ye, ye high hills?] “God said, Why leap ye, ye high hills? It is not pleasing to me to give my law upon high and towering hills. Behold, Mount Sinai is low; and the WORD of the Lord has desired to place on it the Divine majesty. Moreover, the Lord dwells for ever in the heaven of heavens.”—Targum.

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

Verse 16. Why leap ye, ye high hills — Why exult ye, or triumph, boasting of your height, and looking down upon poor Zion with scorn and contempt, as an obscure and inconsiderable hill, if compared with you? He speaks to the hills by a usual figure, called a prosopopœia. This is the hill, &c. — This hill, though despicable in your eyes, is precious and honourable in the eyes of God, and chosen by him for the place of his settled and perpetual residence. Dr. Chandler, however, gives a different sense to the word ˆwdxrt, teratsdun, here rendered, leap ye; and translates the whole verse thus: Why look ye with envy, ye craggy hills? This is the mountain God hath desired to dwell in; yea, the Lord will dwell there for ever. Thus he considers the psalmist as poetically introducing Bashan, and the other little hills, as looking with envy on mount Zion, that she, above all the other mountains, should be favoured with the residence of the eternal God, and become the fixed seat of his ark. He tacitly bids them cease their envy; and by pointing to mount Zion, says, “See! there is the hill which God hath chosen, above all others, to inhabit! Yea, the Lord will dwell there for ever. His ark shall never be removed from it to any other dwelling whatsoever.” For, though the ark was removed from that particular spot, in which it was now to be placed, to the hill of Moriah, upon which the temple was to be built; yet it must be remembered that Zion and Moriah stood near each other, being both in Jerusalem, and were, probably, but two tops of one and the same hill. Here, excepting the seventy years of the Babylonish captivity, during which time Jerusalem lay desolate, God would dwell “till the old dispensation should be at an end; till the glory of the Lord should be revealed in human nature; till God should be manifest in the flesh; and the true tabernacle and temple should succeed the typical. After that, the privileges of Zion were transferred to the Christian Church; she became, and, while the world lasts, will continue to be, the hill in which God delighteth to dwell; she will therefore be justly entitled to the pre-eminence over all that may seem to be great and glorious in the world.” — Horne.

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

V. 17. Chariots-The armies (whereof chariots were an eminent part in those times) which attend upon God to do his pleasure. Twenty thousand-An innumerable company, a certain number being put for an uncertain. Among them-Here the psalmist seems to be transported by the prophetic spirit, from the narration of those external successes, to the prediction of the Messiah; and of the transcendent privileges and blessings accruing to mankind thereby. As in Sinai-God is no less gloriously, though less terribly present here, than he was in Sinai, when the great God attended with thousands of his angels, solemnly appeared to deliver the law. Yea, here is a greater privilege than Sinai had, The Lord Jehovah descending from heaven into an human body, as appears by his ascending thither again, which the next verse describes.

Verse 17. The chariots of God are twenty thousand] שנאן אלפי רבתים ribbothayim alpey shinan, “two myriads of thousands doubled.” Does not this mean simply forty thousand? A myriad is 10,000; two myriads, 20,000; these doubled, 40,000. Or thus: 10,000 + 10,000 + 20,000 = 40,000. The Targum says, “The chariots of God are two myriads; two thousand angels draw them; the majesty of God rests upon them in holiness on Mount Sinai.” But what does this mean? We must die to know.

Verse 17. The chariots of God are twenty thousand — Nor let the heathen boast of their hosts or armies, or of the multitude of their chariots, wherein chiefly their strength consists; for in Zion there are ten thousand times more, even innumerable hosts of angels, who attend upon God, to do his pleasure, and to fight for him and for his people. Twenty thousand here stands for an innumerable company, a certain number being put for an uncertain. The Lord is among them — And here is not only the presence of the angels, but of the great and blessed God himself; in Sinai as in the holy place — God is no less gloriously, though less terribly, present here than he was in Sinai, when, attended with thousands of his angels, he solemnly appeared there to deliver the law. Hebrew, vdqb ynys, sinai bakodesh, literally, Sinai is in the sanctuary, or holy place, which is a poetical, and a very emphatical expression, and very pertinent to this place. For, having advanced Zion above all other hills, he now equals it to that venerable hill of Sinai, which the divine majesty honoured with his glorious presence. Here, says he, you have, in some sort, mount Sinai itself, namely, all the glories and privileges of it, the presence of Jehovah, attended with his angels, and the same law and covenant, yea, and a greater privilege than Sinai had, to wit, the Lord descending from heaven into a human body, as appears by his ascending thither again, which the next verse describes. For here the psalmist seems evidently to be transported by the prophetic spirit, from the narration of those external successes and victories, of which he had been speaking in the former part of the Psalm, unto the prediction of higher and more glorious things, even of the coming of the Messiah, and of the happy and transcendent privileges and blessings accruing to mankind thereby. And the connection of this new matter with the former is sufficiently apparent. For the preference of Zion to other places having been stated, verses 15, 16, he now proves its excellence by an invincible argument; it was the place to which the Lord of hosts himself, the Messiah, God manifest in the flesh, was to come; and, when he came, was to be attended by a multitude of angels, celebrating his birth, ministering to him in his temptation, attesting his resurrection, and accompanying him in his ascension.

17. Chariots of God—War chariots. The verse contains a strong anthropomorphism, as Habakkuk 3:8-15, and here represents the triumphal march of God to Zion as exceeding in grandeur all displays of earthly power. Twenty thousand—Literally, Twice ten thousand. The Hebrews could not carry their exact enumeration above ten thousand; beyond this they proceeded by multiplying the myriad. Hence, thousands of angels, are literally, thousands of repetition, that is, thousands many times repeated, or thousands of thousands, a term for a great but indefinite number. The word “angels” is not in the text, but is inferred from Deuteronomy 33:2, where, on the same theme, it reads, “Ten thousands of his holy ones.” The Lord is among them, as in Sinai—The meaning is, that Zion, though not equally honoured with the external displays of the majesty of God, is not inferior to Sinai as the place of the revelation and manifestation of the divine glory. In the same sense the glory of the second temple exceeded that of Solomon. Haggai 2:9.

V. 18. Ascended-This has a manifest reference to Christ, and his ascension into heaven, in whom alone it is literally accomplished, and to whom therefore it is ascribed, Ephesians 4:8. Although the expressions are borrowed from the ancient custom of princes, who, after some glorious achievements, used to go up into their royal cities in triumphant chariots, being attended by their captive enemies, and afterward to distribute gifts to their soldiers and subjects, and sometimes to do some acts of clemency even to their rebels and enemies. Captivity-Those whom thou hast taken captive; death and sin, and the devil, and all the enemies of Christ, and of his people, whom Christ led in triumph, having spoiled them, and making a shew of them openly, Colossians 2:15. Received-According to thy manhood thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit, which are necessary either to the perfection of thy nature, or to the good of thy church and people. Rebellious-Thy most stubborn and rebellious enemies, whether Jews or Gentiles. Might dwell-That he who as man is ascended into the highest heavens, might, as God, come down to them, and dwell with them, not only in and by his ordinances in which he is present, but also by his spirit dwelling in their hearts.

Verse 18. Thou hast ascended on high] When the ark had reached the top of Sion, and was deposited in the place assigned for it, the singers joined in the following chorus. This seems to be an allusion to a military triumph. The conqueror was placed on a very elevated chariot. Led captivity captive] The conquered kings and generals were usually tied behind the chariot of the conqueror-bound to it, bound together, and walked after it, to grace the triumph of the victor.

Thou hast received gifts for men] “And gave gifts unto men;” Ephesians 4:8. At such times the conqueror threw money among the crowd. Thou hast received gifts among men, באדם baadam, IN MAN, in human nature; and God manifest in the flesh dwells among mortals! Thanks be to God for his unspeakable GIFT! By establishing his abode among the rebellious, the prophet may refer to the conquest of the land of Canaan, and the country beyond Jordan.

Yea, for the rebellious also] Even to the rebellious. Those who were his enemies, who traduced his character and operations, and those who fought against him now submit to him, and share his munificence; for it is the property of a hero to be generous.

That the Lord God might dwell among them.] אלהים hy yah Elohim, the self-existing God; see on Psalm 68:4. The conqueror now coming to fix his abode among the conquered people to organize them under his laws, to govern and dispense justice among them. The whole of this is very properly applied by St. Paul, Ephesians 4:5, to the resurrection and glory of Christ; where the reader is requested to consult the note.

Verse 18. Thou hast ascended on high — “When the ark had ascended mount Zion, and was deposited in the place assigned for it, the singers are supposed, by Dr. Chandler, to gave proceeded with this part of the Psalm, in which (he thinks) they celebrate the ascension of their God and king, by the symbol of his presence, to the heights of Zion, after having subdued their enemies, and enriched his people with the spoil of the vanquished, and the gifts of the tributary nations; of which much was probably employed in the service of the tabernacle, and afterward in building the temple, first designed by David, that the Lord God might dwell and have a fixed habitation among his people.” — Horne. But although David, in composing this Psalm for the occasion, as is supposed, of removing the ark, might probably, in this part of it, refer in some measure to the ascent of that symbol of the divine presence to the top of mount Zion; yet his expressions are evidently too strong and exalted to be confined to that transaction, or even to have been primarily intended of it. He certainly speaks principally of another and much more important event, typified, indeed, by that ascent of the ark, and the advantages resulting therefrom to the people, but far more glorious in itself, and producing effects of infinitely greater consequence, not only to the Jews, but to the whole human race. He speaks of the ascension of the Messiah into heaven, in consequence of his victory over his and our enemies, obtained by his death and resurrection. And, accordingly, as is well known, his words are so applied by the apostle to the Gentiles, Ephesians 4:8, who, guided as he was, by the Spirit of truth, certainly neither did, not could, mistake the meaning of this divine oracle given forth by the inspiration of the same Spirit. It must, however, be acknowledged, that, having been speaking of victories and conquests in war, he borrows, as it was natural for him to do, his expressions on this subject from the ancient custom of princes and generals of armies, who, after such glorious achievements, were wont to go up into their royal cities in triumphant chariots, being attended by their captive enemies, and afterward to distribute divers gifts to their soldiers and subjects, and sometimes to do some acts of clemency, even to their enemies and rebels, and to receive them into the number of their own people. In allusion to this, he here represents the victorious Captain of our salvation as ascending to his royal city in the heavens, leading his enemies captive, and conferring the most important gifts, privileges, and blessings on his subjects, and even on such as had been rebels against his government. Thou hast led captivity captive — That is, either those who did formerly take thy people captive, or rather, those whom thou hadst taken captive, as this expression is most commonly used. See Deuteronomy 21:10; Judges 5:12. Thus poverty is but for the poor, 2 Kings 24:14; see the Hebrew. This is meant of Satan, sin and death, and of all the enemies of Christ and his people, whom he led in triumph, having spoiled them, and making a show of them openly, as is expressed Colossians 2:15. Thou hast received gifts for men — Hebrew, µdab; en anqrwpw, in the man, as the LXX. render it, that is, in the human nature, wherewith thou wast pleased to clothe thyself, that thou mightest be a merciful and faithful High-Priest in things pertaining to God. Not in thy Godhead; but according to thy manhood, thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit which are necessary, either to the perfection of thy nature, or the good of thy church and people; or, for men; not for angels; “fallen angels were not to be made saints,” says Henry, “nor standing angels ministers. Not for Jews only, but for all men; whosoever will may reap the benefit of these gifts.” The apostle, in the reference which he makes to these words, names some of these gifts: they were prophets, apostles, evangelists, pastors, teachers; namely, the institution of a gospel ministry, and the qualification of men for it, both which are to be valued as the gifts of God, and the fruits of Christ’s ascension. The apostle reads it, he gave gifts to men. For he received that he might give them. And some of the best critics have observed, that in the Hebrew idiom, to take gifts for another, is the same as to give them to another: see 1 Kings 3:24; and Genesis 18:5, in the Hebrew. The anointing of the Spirit was poured on his head, that it might descend to the skirts of his garments, to the lowest and meanest members of his mystical body. Yea, for the rebellious also — For those that had been rebellious, who had not only broken his laws, but appeared in arms against him; even for his most stubborn and determined enemies, whether Jews or Gentiles; for those who crucified him and put him to open shame. Even for these, as well as others, he received, and to these he gave those saving gifts and graces; and of such as these, converted by the power of his gospel, he formed and established a holy church; that the Lord God might dwell among them — That having received such gifts and graces, and thereby being made fit habitations for God, he, who as man is ascended into the highest heavens, might, as God, come down to them and abide with them, not only in and by his ordinances, in which he is present, but by his Spirit dwelling in their hearts.

Ver. 18. Thou hast led captivity captive. See on Ephesians 4:8. Judges

5. When Sesostris king of Egypt had returned from his oriental expedition, and made his triumph at Memphis, his chariot was drawn by four captive kings. One of them kept his eye so constantly on the wheel, as to attract the notice of the conqueror. On being asked the reason, he replied, Sire, the rotations of the wheel console me in my present condition, for that part of the wheel which is now at the top is next in the dirt, and that part which is now in the dirt is next at the top. I am, sire, now in the dirt, but I may live to be at the top again. Sesostris soon restored the ingenious prince.

18. Thou hast ascended on high—Literally, Thou hast gone up to the height. That this has a typical application to the ascension of Christ is proved by Ephesians 4:8, 9. But it must have had a historical significance in the ascent of the ark to Zion, when “all Israel brought up the ark of the Lord with shouting:” (2 Samuel 6:15: compare also Psalm 47:5; Jeremiah 31:12; Ezekiel 20:40;) or, if taken as an allusion to the king ascending to the judgment-seat, see on Psalm 7:7. Thou hast led captivity captive—See a similar form of speech Judges 5:12, also Deuteronomy 21:10, where the Hebrew is, “And thou hast led captive thy captivity,” the noun being in the abstract, “captivity,” as in verse 13, not in the concrete for captive, prisoner. To lead “captivity captive” denotes the most perfect triumph. The source and cause of captivity is itself led captive. Received gifts for men—Literally, Received gifts in men, as if the chief spoils of the victory were the prisoners. But the grand prophetic idea must take the ascendency here. No close rendering, or mere historic application, can give the fullness of the language. All is explained by the apostle. Ephesians 4:8-12; Colossians 2:15. Verse 19 is a doxology for the great and abundant grace just described.

Verse 19. Blessed be the Lord, who daily loadeth us] With benefits is not in the text. Perhaps it would be better to translate the clause thus: “Blessed be Adonai, our Prop day by day, who supports us.” Or, “Blessed be the Lord, who supports us day by day.” Or as the Vulgate, Septuagint, and Arabic: “Blessed be the Lord daily, our God who makes our journey prosperous; even the God of our salvation.” The Syriac, “Blessed be the Lord daily, who hath chosen our inheritance.” The word sm[ amas, which we translate to load, signifies to lift, bear up, support, or to bear a burden for another. Hence it would not be going far from the ideal meaning to translate: “Blessed be the Lord day by day, who bears our burdens for us.” But loadeth us with benefits is neither a translation nor meaning.

Verses 19, 20. Blessed be the Lord, &c. — Having surveyed God’s dispensations of grace and mercy to his church and people, thus manifested in their redemption and salvation, the psalmist is so overcome with gratitude for them, that he thus breaks forth abruptly in praise and thanksgiving; who daily loadeth us with his benefits — Who, besides the great and glorious blessing of our redemption, once wrought for us, is daily conferring new favours upon us. So many and so weighty are the gifts of God’s bounty to us, that he may be truly said to load us with them; and so incessant are they, and so unwearied is he in doing us good, that he daily loads us with them, according as the necessity of every day requires. Even the God of our salvation — The only author and finisher of our present and of our eternal salvation. He that is our God — Who is our Friend, Father, and God in covenant; is the God of salvation — He will not put us off with present things for a portion, but he will be the God of our salvation: and what he gives us now, he gives as the God of salvation, pursuant to his great design of bringing us to everlasting happiness. For that only will answer the vast extent of his covenant relation to us as our God. But has he power to complete this salvation? Yes, certainly; for unto the Lord our God belong the issues from death — The keys of hell and death are put into the hands of the Lord Jesus, Revelation 1:18. He, having made an escape from death itself, in his resurrection, has both authority and power to rescue his followers from the dominion of it, by altering the property of it to them when they die, and giving them a complete victory over it when they shall rise again; for the last enemy that shall be destroyed is death.

V. 20. Issues-Escapes or deliverances.

Verse 20. The issues frown death.] The going out or exodus from death-from the land of Egypt and house of bondage. Or the expression may mean, Life and death are in the hand of God. “He can create, and he destroy.”

Verses 19, 20. Blessed be the Lord, &c. — Having surveyed God’s dispensations of grace and mercy to his church and people, thus manifested in their redemption and salvation, the psalmist is so overcome with gratitude for them, that he thus breaks forth abruptly in praise and thanksgiving; who daily loadeth us with his benefits — Who, besides the great and glorious blessing of our redemption, once wrought for us, is daily conferring new favours upon us. So many and so weighty are the gifts of God’s bounty to us, that he may be truly said to load us with them; and so incessant are they, and so unwearied is he in doing us good, that he daily loads us with them, according as the necessity of every day requires. Even the God of our salvation — The only author and finisher of our present and of our eternal salvation. He that is our God — Who is our Friend, Father, and God in covenant; is the God of salvation — He will not put us off with present things for a portion, but he will be the God of our salvation: and what he gives us now, he gives as the God of salvation, pursuant to his great design of bringing us to everlasting happiness. For that only will answer the vast extent of his covenant relation to us as our God. But has he power to complete this salvation? Yes, certainly; for unto the Lord our God belong the issues from death — The keys of hell and death are put into the hands of the Lord Jesus, Revelation 1:18. He, having made an escape from death itself, in his resurrection, has both authority and power to rescue his followers from the dominion of it, by altering the property of it to them when they die, and giving them a complete victory over it when they shall rise again; for the last enemy that shall be destroyed is death.

20. Suddenly the psalmist leaves the triumphal procession at Zion, to celebrate the martial power of God over Israel’s enemies. Issues from death—Goings forth, or escapes from death. In his hands are the methods leading to and from death. See Ecclesiastes 7:18.

V. 21. Hairy-In ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their enemies.

Verse 21. The hairy scalp] r[c dqdq kodkod sear. Does this mean any thing like the Indian scalping? Or does it refer to a crest on a helmet or headcap? I suppose the latter.

Verse 21. But God shall wound the head of his enemies — Of Satan, the old serpent, of whom it was, by the first promise, foretold, that the seed of the woman should bruise his head; and the heads of all the powers of the nations, whether Jews or Gentiles, that oppose him and his kingdom among men. Psalm 110:6, He shall wound the heads over many countries; of all those, whoever they are, that will not have him to reign over them. For these he accounts his enemies, and they shall be brought forth and slain before him, Luke 19:27. The hairy scalp, &c. — This expression seems to refer to the custom prevalent with many, in ancient times, of wearing long shaggy hair, that their looks might be more terrible to their enemies. Of such a one as goeth on still in his trespasses — And hates to be reformed. Christ looks on all such as his enemies, and will treat them accordingly. The original words here used have great emphasis, and imply, God shall strike deep, or exhaust the blood of the head of his enemies, that is, utterly destroy them. As if he had said, “He will avenge himself on their devoted heads; nor shall their strength or craft be able to protect them from his indignation.” For the head, and the hairy scalp, or crown, denote the principal part, the strength, the pride, and the glory of the adversary, which was to be crushed, according to the original sentence, Genesis 3:15. It is justly observed here by Dr. Horne, that this verse begins a prediction of that vengeance which the person who was “ascended on high would infallibly execute upon his impenitent enemies, and which was shadowed forth in the destruction of the enemies of Israel by David, after that the ark of God was placed upon the hill of Zion.”

21. Hairy scalp—That is, The hair-covered crown. Luxuriant hair was a sign of beauty and strength, and an occasion of pride and lofty airs, and shaving the head a sign of degradation. See Deuteronomy 32:42, where, instead of “from the beginning of revenges upon the enemy,” translate, from the uncoverings of the head of the enemy.

V. 22. Bring again-I will give my people as great deliverances as I formerly did, when I saved them from Og, king of Bashan. The sea-From the Egyptians at the Red Sea.

Verse 22. From the depths of the sea] All this seems to speak of the defeat of the Egyptians, and the miraculous passage of the Red Sea.

Verses 22, 23. The Lord said — Purposed within himself, and promised by divers of his prophets, though not in the same words which are here used: see 2 Samuel 4:8. I will bring again from Bashan — I will repeat my ancient favours, and give my people, by David, as great deliverances as I formerly gave them when I saved them from the hand of Og, king of Bashan, who came out against them with all his forces, Deuteronomy 3:1; a deliverance often mentioned in succeeding parts of Scripture as one of the most eminent. I will bring my people again from the depths of the sea — I will appear as powerfully for them as I did when I delivered them from the Egyptian army, by giving them a safe passage through the Red sea. That thy foot may be dipped, &c. — The meaning is, that if the enemies of God’s people should continue to invade and harass them by war, they should be entirely cut off by the sword, and their slaughter be so great, as that the victorious army should be forced to trample on their dead and bloody bodies, and the dogs should satiate themselves by lapping up their blood. The words are the description of a complete victory, and of what happens after a bloody engagement.

22. I will bring again from Bashan—Bring whom? The verb has no object. Some suppose the enemies of Israel are meant, whom God will bring back from their flight and hiding-places, whether in mountain or sea, and quote Amos 9:1-3 as a parallel passage. Others suppose Israel is intended, and certainly the most simple and natural solution is to preserve the historic form of the allusion. The conquest of Bashan, under Moses, Numbers 21:33-35, was a marked event. It completed the victories east of Jordan, and accomplished the first important step in the settlement of the tribes. Thus it became an illustrious example and pledge of God’s power in saving his people. He will restore them as at Bashan. From the depths of the sea—From the heights of the battle-fields in Gilead and Bashan, the poet suddenly turns to the passage of the Red Sea. The latter delivered from Egypt, the former introduced to Canaan. These heroic reminiscences are the pledges that no obstacles shall baffle the all-conquering power of God.

V. 23. That, &c.-And as it was at the Red Sea, and at Bashan before, so yet again thine enemies shall be slain in such numbers, that thou mayst wade in their blood, and thy dogs lick it up in the field.

Verse 23. That thy foot may be dipped in the blood] God will make such a slaughter among his enemies, the Amorites, that thou shalt walk over their dead bodies; and beasts of prey shall feed upon them.

Verses 22, 23. The Lord said — Purposed within himself, and promised by divers of his prophets, though not in the same words which are here used: see 2 Samuel 4:8. I will bring again from Bashan — I will repeat my ancient favours, and give my people, by David, as great deliverances as I formerly gave them when I saved them from the hand of Og, king of Bashan, who came out against them with all his forces, Deuteronomy 3:1; a deliverance often mentioned in succeeding parts of Scripture as one of the most eminent. I will bring my people again from the depths of the sea — I will appear as powerfully for them as I did when I delivered them from the Egyptian army, by giving them a safe passage through the Red sea. That thy foot may be dipped, &c. — The meaning is, that if the enemies of God’s people should continue to invade and harass them by war, they should be entirely cut off by the sword, and their slaughter be so great, as that the victorious army should be forced to trample on their dead and bloody bodies, and the dogs should satiate themselves by lapping up their blood. The words are the description of a complete victory, and of what happens after a bloody engagement.

23. Thy foot… dipped in… blood—The Hebrew word for “dipped” means to dash, crush, and is translated wound in verse 21. The Septuagint has it, baptw, (bapto,) to dip, stain, colour. The metaphor is that of passing over the dead bodies of the slain on the battlefield while pursuing a retreating enemy, when the feet become stained with blood. Same as “treading under foot” an enemy, Psalm 44:5; see, also, Isaiah 63:1. The idea of great slaughter is conveyed. So “dipping the foot in oil” has the idea of copiousness. Deuteronomy 33:24; Job 29:6. See, of God’s enemies, Revelation 19:17, 18, 21. And the tongue of thy dogs—An expression of great contempt and dishonour of the dead. See 1 Kings 21:19. Wild dogs and jackals always followed an army. Thus will the enemies of Jehovah perish.

V. 24. They-Men saw and observed it. Goings-The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses. The sanctuary-The tabernacle prepared for it.

Verse 24. They have seen thy goings] These kings of the Amorites have seen thy terrible majesty in their discomfiture, and the slaughter of their subjects.

Verse 24. They, &c. — When the ark was safely deposited, the sacrifices offered, the solemnity well nigh concluded, and the whole assembly about to return back, Dr. Chandler supposes the singers struck up and joined in the remaining part of this noble anthem. They have seen — Men saw and observed, thy goings, O God — The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses. The word, goings, Ëytwkylh, halichotheicha, means, thy marches; the procession, it seems, stopping several times, and being performed in several sorts of periods, in proper succession, one after another, for the ease of those who bore the ark, and for performing some sacred rites, which were appointed on this occasion, 2 Samuel 6:13; 1 Chronicles 15:26. Even the marches of my God, my King — He repeats it, because the words contain a sort of triumph on account of this great work of translating the ark being now happily accomplished, which he seems to have considered as a pledge and earnest of the mighty things God would do for them, having now, by this symbol of his presence, taken possession of the place prepared for him on mount Zion, and therefore of Jerusalem, the capital of the kingdom: in the sanctuary — Or, in holiness, for it was not a light and carnal, but a serious and holy procession: or, into the sanctuary, as the words may be rendered; or, holy tabernacle prepared for it; to which they had now carried the ark.

24. They have seen—That is, The people at large, the nations. The victories of Moses and Joshua, and the miraculous interferences in behalf of Israel in the times of the Judges, were publicly known to all the neighbouring nations. In the sanctuary—In the holy place; so translated in verse 17. But here the connexion requires the “ark,” or the “holy of holies,” where the ark rested, to be specially understood, as in Exodus 28:43, and 29:30. With the ark, the “goings” or marchings of God in the wilderness were regulated. See Numbers 10:35, 36, and note on Psalm 61:4. Later, the Philistines had seen God’s “goings” in, or with, his ark. See 2 Samuel 5 and 6. Thus the nations, as well as Israel, had seen the jealous care and loving protection which God had of his own abode and worship, and were impressed with his supreme majesty and holiness.

Verse 25. The singers went before] This verse appears to be a description of the procession.

Verses 25, 26. The singers went before — David had ordered the chief of the Levites to appoint their brethren for singers, by lifting up the voice with joy, 1 Chronicles 15:16; the players on instruments followed after — Of which see 2 Samuel 16:15; 1 Chronicles 13:8. Among them were the damsels — According to the usage; playing on timbrels — And with their voices celebrating the praises of God. Bless ye God in the congregation — This verse contains what they sang on this occasion, in concert with the band of music. From the fountain of Israel — Or, as it is rendered in the margin, and by many others, Ye that are of, or from, the fountain of Israel, or Jacob; that is, all ye people of Israel, derived from the stock or family of Jacob; see Isaiah 48:1. But these words are by some joined to the former clause, thus: Bless the Lord for the fountain of Israel, that is, for that fountain which God hath opened to Israel, for the purging away of sin and uncleanness, as is expressed Zechariah 13:1, even the blood and Spirit of Christ, and all those spiritual blessings which God confers upon his people in the sanctuary, and by his ordinances. But the former sense seems most natural and easy.

25. “What is now described, in verses 25-28, is not the rejoicing over a victory gained in the immediate past, nor the rejoicing over the earlier deliverance at the Red Sea, but Israel’s joyful celebration when it shall have experienced the avenging and redemptive work of his God and King.”— Delitzsch. The Jehovic victories through Israel of the Old Testament, become the harbingers and types of Messiah’s triumphs through the New Testament Church. The singers went before—The order of the triumphal procession to Zion is now given. “The singers” precede; the “players on instruments” follow; in the midst, or between, are the virgins “playing with timbrels.” See on verse 11, and compare Exodus 15:20, 21; 1 Chronicles 13:8; 1 Samuel 18:6, 7.

V. 26. Fountain-All ye people of Israel.

Verse 26. Bless ye God] This is what they sung.

Verses 25, 26. The singers went before — David had ordered the chief of the Levites to appoint their brethren for singers, by lifting up the voice with joy, 1 Chronicles 15:16; the players on instruments followed after — Of which see 2 Samuel 16:15; 1 Chronicles 13:8. Among them were the damsels — According to the usage; playing on timbrels — And with their voices celebrating the praises of God. Bless ye God in the congregation — This verse contains what they sang on this occasion, in concert with the band of music. From the fountain of Israel — Or, as it is rendered in the margin, and by many others, Ye that are of, or from, the fountain of Israel, or Jacob; that is, all ye people of Israel, derived from the stock or family of Jacob; see Isaiah 48:1. But these words are by some joined to the former clause, thus: Bless the Lord for the fountain of Israel, that is, for that fountain which God hath opened to Israel, for the purging away of sin and uncleanness, as is expressed Zechariah 13:1, even the blood and Spirit of Christ, and all those spiritual blessings which God confers upon his people in the sanctuary, and by his ordinances. But the former sense seems most natural and easy.

26. From the fountain of Israel—That is, Ye who are of the fountain of Israel; of the pure Hebrew stock or ancestry.

V. 27. There is-Present in this solemn pomp of carrying the ark to Zion. Little-Called little, because it was exceedingly diminished, and almost extinguished under the Judges, Judges 20:35 21:3 &c. Ruler-The tribe which had lately swayed the scepter, but now submitted to David. Company-The people of that tribe who waited upon them. Zebulun, &c.-He mentions these tribes, because they lived in the remotest parts of the land of Canaan. And so by naming two of the nearest tribes, and two of the farthest, he intimates that the other tribes also came upon this occasion, as is manifest from 2 Samuel 6:15-19.

Verse 27. There is little Benjamin] This is a description of another part of the procession.

Verse 27. There is little Benjamin — Present in this solemn pomp of carrying the ark to Zion, under the conduct of David their king. That tribe is called little, partly because it was the youngest, as being descended from Jacob’s youngest son, and principally because it was exceedingly diminished, and almost annihilated under the judges. And he notices it particularly here, both because it was nearest to Judah, and to the place to which the ark was now carried; and also to signify their reconciliation and submission to David, against whom they had stood out with more obstinacy than any other tribe, as having been so long used to govern, and unwilling to part with the regal dignity, which was, by God’s appointment, first seated among them. With their ruler — With the prince of their tribe, who marched at the head of them. Hebrew, Benjamin their ruler; the tribe which had lately swayed the sceptre, but now submitted to David. The princes of Judah — It is no wonder that he should mention the princes of this tribe, because he was elected by them to be their king; their council — “This tribe was certainly the council or chief support of the Israelitish constitution, both in the cabinet and the field; in the former it had the lead. The princes of Zebulun and Naphtali are added, as the most remote, to show the unanimity of the whole nation, and of all the tribes far and near, in attending this solemnity; to testify their willing acknowledgment of David for their king, and their consent, that henceforward Jerusalem, the city of David, should be declared and esteemed the capital of the whole nation.”

27. Little Benjamin—Or, Benjamin the younger, as the word often signifies, (Genesis 43:33, and 48:13;) or it may here denote “little” or few as to numbers, compared with other tribes, and from the cause mentioned Judges 20:47. This also would contrast with Judah, if we take hmgr, (rigmah,) council, in the more obvious sense of multitude, thus: “Little Benjamin… the princes of Judah, their multitude.” The tribes mentioned represent not only the extreme parts of the land, but such as had distinguished themselves by their valour, strength, or dominion. There—In the procession. Benjamin with their ruler—Compliment to Saul, who had signalized himself by conquest. 1 Samuel 14:46-48. Princes of Judah—See Genesis 49:8-10; Psalm 60:7. With their council— With their throng of population, as above. Zebulun, and… Naphtali— Two of the most distinguished of the northern tribes. Judges 5:18.

V. 28. Thy God-Having spoken of Israel, he now directs his speech to them. Commanded-Hath ordained or effectually procured. Thy strength-all that strength and power which thou hast put forth at any time

Verse 28. Thy God hath commanded] This and the following verses is what they sung.

Verse 28. Thy God, O Israel, hath commanded — Hath ordained, or effectually procured; thy strength — All that strength and power which thou hast effectually exerted at any time against thine enemies, and which is now greatly increased by the union of all the tribes under one head. In other words, the great power of the Israelites, and the height of glory and strength to which the kingdom of David had arisen, were the work of God. This naturally makes way for the petition following: Strengthen, O God, that which thou hast wrought in us — Let the foundation of our present happiness be firm and durable.

28. Thy God hath commanded thy strength—The great victories and dominion celebrated verses 19-27 are all of God, who only can confirm and strengthen the nation in such honour. Isaiah 26:12. But the Messianic application must here prevail.

V. 29. Thy temple-The temple which Solomon shall build. Kings-Kings of the Gentiles: which was done in part, in the times of Solomon and Hezekiah, but more fully when the Lord was come into his temple.

Verse 29. Because of thy temple at Jerusalem — The tabernacle erected there by David, in which the ark was now placed; or rather, the temple which he foresaw would be built, and which he knew would be very magnificent, and of fame and glory throughout all countries, as he says, 1 Chronicles 22:5; and such as would command esteem and reverence, even from the heathen princes and people, and that, not only for its most splendid and glorious structure, but especially for the wonderful works which the God of that temple would work in behalf of his people, and in answer to the prayers that should be made in that temple; of which see 1 Kings 8:41-43. Shall kings bring presents unto thee — Which was done in part in the times of Solomon and Hezekiah, and afterward by others; but more fully when the Lord Christ was come into his temple, according to Malachi 3:1, and had built a better temple instead of it, even the Christian Church, to which it was foretold, in many prophecies of the Old Testament, that the kings and nations of the earth would flow in great abundance.

29. From this to verse 31 the effect upon the nations produced by this display of the majesty and grace of God in Israel is recorded, (comp. Psalm 66:3,) but its full realization is only in the Redeemer and the triumphs of his gospel. Thy temple at Jerusalem— “Temple,” here, is to be understood of the tabernacle, as 1 Samuel 1:9; 2 Samuel 22:7; and note on Psalm 65:4.

V. 30. Rebuke-Chastise those that will not bring presents to thee. The bulls-The fierce and furious adversaries of God, and of his church; the calves, are people or soldiers depending upon them. Delight-That merely out of a love to mischief and spoil, make war upon others, and upon us particularly.

Verse 30. Rebuke the company of spearmen] hnq tyj chaiyath kaneh, the wild beast of the reed-the crocodile or hippopotamus, the emblem of Pharaoh and the Egyptians; thus all the Versions. Our translators have mistaken the meaning; but they have put the true sense in the margin.

Verse 30. Rebuke, &c. — Chastise those that will not bring presents unto thee till they see their error and submit themselves. It is a prophetical prayer against the enemies of the Israelitish Church. The company of spearmen — The reading in the margin, The beasts of the reeds; or, as hnq tyj, chajath kaneh, is still more literally rendered, the beast, or wild beast of the reed, seems preferable here to this which our translators have placed in the text. For although the word tyh, rendered congregation, verse 10, may signify a company, (see the note there,) it does not appear that there is any sufficient authority for translating hnq, spearmen, the word properly signifying a reed. The LXX. render the clause, epitimhson toiv qhrioiv tou kalamou, rebuke the beasts of the reed. “By the wild beast (or beasts) of the reeds,” says Dr. Horne, after Poole, Chandler, Lowth, and several other learned men, “is to be understood the Egyptian power, described by its emblem, the crocodile, or river-horse, creatures living among the reeds of the Nile.” In consistency with this interpretation, by the calves of the people, or of the nations, as he translates it, he understands the objects of worship among the Egyptians, their Apis, Osiris, &c., around which the congregation of the mighty (Hebrew, µyryba td[, gnadath abbirim, rendered in our text, the multitude of the bulls) assembled to worship. There is, however, one considerable objection to this interpretation. As David was not now attacked by the Egyptians, nor about to make war upon them, it does not seem likely that he should so particularly advert to them, or pray so pointedly against them, on this occasion. Some enemy, however, of great power, and fierce as a wild beast, was, no doubt, intended. Bishop Patrick, who refers us to 2 Samuel 8:3, evidently thought that Hadadezer, king of Zobah, and the Syrians were meant. His paraphrase on the clause is, “Destroy that fierce prince, who, like a wild beast out of the forest, comes against us, with a great number of captains as furious as bulls, and of soldiers as insolent as young heifers.” Till every one submit himself — Hebrew, sprtm, mithrappes, literally, casts himself down, or offers himself to be trod upon. The same word bears the same sense Proverbs 6:3. With pieces of silver — Bringing pieces of silver by way of tribute, or in token of subjection. This sense of the clause seems to connect best with the context, although, it must be acknowledged, the original text is very obscure, and is capable of several different interpretations, as learned men have shown: see Chandler, Lowth, Dodd, and Horne. Which interpretations it would require more room to state than can be spared in this work. Scatter — Hebrew, rzb, bizzar, he hath scattered; that is, according to the prophetic style, He will certainly scatter; the people that delight in war — That without any necessity or provocation, and merely out of love of mischief and spoil, make war upon others, and particularly upon us. The sense of the verse upon the whole is, Now that thou hast given thy people rest, and settled the ark in its place, O Lord, rebuke all our malicious and bloody enemies, and give us assured peace, that we may worship thee without disturbance. Thus “the Christian Church,” says Dr. Horne, “through faith in the power of her Lord, risen from the dead, and ascended into heaven, prays for the confusion of her implacable enemies, who delight in opposing the kingdom of Messiah.”

30. Rebuke the company of spearmen—Literally, Rebuke the wild beast of the reed, or cane-brake. This is commonly supposed to be an Egyptian phrase, the beast of the reed denoting the crocodile, and symbolizing the Egyptian tyrant. But it is more in harmony with both the connexion from verse 11, and the historic age of the psalm, to suppose the imagery to be purely Hebrew. The banks of the Jordan, especially north, in the valley of Huleh, (Waters of Merom,) abounded in thick cane-brakes, where the wild beasts from Lebanon found a covert, and the lion lurked for his prey. The lion or wild beast of the cane-brake, symbolizes a northern enemy, probably Syria. The multitude of the bulls—Literally, (preserving the figure,) The herd of the strong ones; but wild bulls are intended, which also frequented Huleh, Hermon, and Bashan. See on Psalm 22:12, and 50:13; Isaiah 34:7; Jeremiah 50:11, where the same word is translated “bulls,” a fit emblem of powerful and pitiless kings who make war for conquest and plunder. Calves of the people—Either an emblem of “wild mercenary troops of all kinds of people,” (Furst,) or of young, wanton, and untamed princes, from whose power this deprecatory prayer pleads deliverance. See the figure, Jeremiah 31:18; Hosea 4:16; Psalm 29:6. Scatter thou the people, etc.—Better, Thou hast scattered, or put to flight. The verb is in the past tense, not imperative; the deed is done, God has already given the victory. This is exegetical of the preceding imagery, and comprehends all; a large advance from “rebuke,” in the first member of the verse.

V. 31. Ethiopia-He names these, as the ancient enemies of God, and of his people; but by them he understands all other nations of the like character. Unto God-Begging mercy of him. This prophecy, as also the next verse, evidently belongs to the times of the Messiah.

Verse 31. Ethiopia shall soon stretch out her hands unto God.] This verse had its literal fulfilment under Solomon, when Egypt formed an alliance with that king by his marriage with Pharaoh’s daughter; and when the queen of Sheba came to Jerusalem to hear the wisdom of Solomon. But as this may be a prophetic declaration of the spread of Christianity, it was literally fulfilled after the resurrection of our Lord. There were Egyptians at Jerusalem on the day of Pentecost, who, St. Hilary tells us, on their return to their own country proclaimed what they had seen, and became in that country the ambassadors of Christ. The Ethiopian eunuch was one of the first among the Gentiles who received the Gospel. Thus princes or chief men came out of Egypt, and Ethiopia stretched out her hands to God. The words themselves refer to the sending ambassadors, and making alliances. The Hebrew is very emphatic: לאלהים wydy xyrt vwk cush tarits yadiav lelohim; Cush will cause her hands to run out to God. She will, with great alacrity and delight, surrender her power and influence unto God. The Chaldee paraphrases well: “The sons of Cush will run, that they may spread out their hands in prayer before God.”

Verse 31. Princes shall come out of Egypt — The word µynmvj, chashmannim, here rendered princes, is not found elsewhere in the Scriptures, and therefore its precise meaning is not certainly known. Elias, a Jewish rabbi, observes that the Jews call cardinals by this name in Italy: and the term is thought to signify a princely person accompanied by a numerous attendance. The Seventy render it presbeiv, elders, senators, or ambassadors. It does not appear from Scripture, whether any of the great men of Egypt came up to worship the true God at Jerusalem, while the temple was standing, or not. But it is certain that, in after ages, a great number of the inhabitants of Egypt were Jews, whether it was that they were of Jewish original, and whose ancestors had betaken themselves thither, or whether they were originally Egyptians who had embraced the Jewish religion. The Prophet Isaiah foretold, that it should come to pass that five cities in the land of Egypt should speak the language of Canaan, and swear to the Lord of hosts, that is, worship him. Ethiopia shall soon stretch out her hands unto God — Either in the way of humble supplication and submission, begging mercy of him, or to offer up the presents expressed verse 29. He only mentions Egypt and Ethiopia, as having been the great and ancient enemies of God and of his church, and as a most wicked and idolatrous people; but by them he understands all other nations of a like character. And he here expresses his hope, that the victories which he and the Israelites should gain over the neighbouring nations would induce even those which were more remote, and most addicted to idolatry, to come to Jerusalem, and join themselves to the worshippers of the true God. And his hopes were so far realized, that when, through the instrumentality of David, the surrounding “hostile powers were overthrown, and the church of Israel was fully established, the more distant nations, even those which had been most given to idolatry, sued for her friendship, and came to Jerusalem with gifts and oblations.” — Horne. But this prophecy, as also that contained in the next verse, evidently belongs to the times of the Messiah, when the Gentiles were to be brought to the knowledge and worship of the true God; with the thoughts and hopes whereof David often comforted himself in that confined and afflicted state of the church in his time.

Ver. 31. Ethiopia, the land of Cush, shall soon stretch out her hands to embrace the gospel. Eusebius says that the noble Eunuch whom Philip baptized, planted a church in this country. It was then the first of gentile nations that received the truth. A copy of the scriptures was translated into this language; and small churches still subsist there, notwithstanding all the bloody cruelties of mahomedan conquests. But the text is also understood of the conversion of the gentiles, as in the next words: Sing unto God ye kingdoms of the earth.

31. The language is henceforward only prophetic of the victories of Messiah, his majesty and glory, and the submission of the nations. Egypt— The first of the nations who oppressed Israel, shall adopt her faith and submit to Jehovah. Comp. Isaiah 19:18-22. Ethiopia—Hebrew, Cush, the dark skinned, which more commonly applies to Arabia, but in later times sometimes to Ethiopia proper. Stretch out her hands unto God— That is, pray to God, (for this was the form of prayer, Psalm 44:20,) in evidence that she had cast off her idolatry. Psalm 28:2.

Verse 32. Sing unto God] All the inhabitants of the earth are invited to sing unto God, to acknowledge him as their God, and give him the praise due to his name.

Verses 32, 33. Sing unto God, ye kingdoms of the earth — Not only Egypt and Ethiopia, but other kingdoms and nations also, who shall partake of the same grace with them. To him that rideth upon the heavens of heavens — Upon the highest heavens, his truest and best sanctuary; dwelling there in infinite glory and majesty, and from thence looking down upon all the inhabitants of the earth, and ruling them by his almighty power, and therefore most fit to be acknowledged and received by all kings and kingdoms as their Lord and Governor; which were of old — From the very beginning of the world; whereas the ark was only a few hundreds of years old. Lo, he doth send out his voice — Thunder is described in Scripture as the voice of God, (Psalm 29.,) and is peculiarly awful and terrible in the eastern and warmer parts of the earth. But the word of God seems to be here meant, namely, the gospel, published by Christ and his apostles, with the Holy Ghost sent down from heaven; which might well be called God’s voice, and that a mighty voice, because it produced such great and wonderful effects, as are here mentioned, in converting the kings and kingdoms of the earth.

32. Sing unto God—The call is upon all the kingdoms of the earth. The reign of Messiah is cause of universal joy.

V. 33. Heavens-The highest heavens; dwelling there in infinite glory, and from thence looking down upon all the inhabitants of the earth, and ruling them by his almighty power. Of old-From the beginning of the world; whereas the ark was only some hundred years old. A voice-His gospel, published by Christ and his apostles, assisted by the Holy Spirit sent from heaven; which might well be called God’s voice, and that a mighty voice, because it produced such great and wonderful effects.

Verse 33. Rideth upon the heavens] He who manages the heavens, directing their course and influence, he formed every orb, ascertained its motion, proportioned its solid contents to the orbit in which it was to revolve, and the other bodies which belong to the same system. As an able and skilful rider manages his horse, so does God the sun, moon, planets, and all the hosts of heaven.

He doth send out his voice] At his word of command they run, shed, or reflect their light; and without the smallest deviations obey his will. Mighty voice.] He thunders in the heavens, and men tremble before him.

Verses 32, 33. Sing unto God, ye kingdoms of the earth — Not only Egypt and Ethiopia, but other kingdoms and nations also, who shall partake of the same grace with them. To him that rideth upon the heavens of heavens — Upon the highest heavens, his truest and best sanctuary; dwelling there in infinite glory and majesty, and from thence looking down upon all the inhabitants of the earth, and ruling them by his almighty power, and therefore most fit to be acknowledged and received by all kings and kingdoms as their Lord and Governor; which were of old — From the very beginning of the world; whereas the ark was only a few hundreds of years old. Lo, he doth send out his voice — Thunder is described in Scripture as the voice of God, (Psalm 29.,) and is peculiarly awful and terrible in the eastern and warmer parts of the earth. But the word of God seems to be here meant, namely, the gospel, published by Christ and his apostles, with the Holy Ghost sent down from heaven; which might well be called God’s voice, and that a mighty voice, because it produced such great and wonderful effects, as are here mentioned, in converting the kings and kingdoms of the earth.

33. The heavens of heavens—The highest “heavens.” Of old—That is, the primeval heavens. He is God the Creator, ruling the worlds and “riding along in the primeval heavens of heavens.” A description of the glory and majesty of God anterior to the creation of man. See Deuteronomy 10:14 and 33:26; Psalm 18:10. But when he connects his sovereignty with human history, he rides along the steppes, or desert plains. See on verse 4. His voice… a mighty voice—In nature the thunder, Psalm 29:3-9; but it may allude to Sinai, Exodus 20:18, 19, and emphatically to his word and providences to the nations in all ages.

V. 34. Ascribe-Acknowledge that he is able to do whatsoever he pleaseth. Excellency-His excellent power and goodness. Is over-Dwells among them. He is indeed the universal Lord, but in a special manner, he is the God of Israel.

Verse 34. His strength is in the clouds.] This refers to the bursting, rattling, and pounding of thunder and lightning; for all nations have observed that this is an irresistible agent; and even the most enlightened have looked on it as an especial manifestation of the power and sovereignty of God.

Verse 34. Ascribe ye strength unto God — Acknowledge that he is mighty, and able to do whatsoever he pleaseth for his people, or against his or their enemies. His excellency is over Israel — His excellent power and goodness; Hebrew, wtwag, gaavatho, his highness, or majesty; this dwells among them, and is employed for them, as occasion requires. He is indeed the universal Lord of the whole heaven and earth, but in a special and excellent manner he is the God of Israel, and his kingdom is particularly exalted over them. He hath taken them for his peculiar inheritance; and by them alone he is adored and worshipped as the universal Creator, the supreme Lord of heaven and earth. His strength is in the clouds — Hebrew, µyqjvb, in the heavens, or skies. He hath two dwellings and thrones, the one in his church and among his people, and the other in heaven, and in both these he manifests his power; redeeming, preserving, and sanctifying the former, and directing and governing the mighty orbs of the latter in all their motions, and from thence upholding and influencing the whole universe, animate and inanimate, rational and spiritual, and sending forth both the thunder of his power, and the great and small rain of his strength.

V. 35. Terrible-Deservedly to be feared.

Verse 35. O God, thou art terrible out of thy holy places] The sanctuary and heaven. Out of the former he had often shone forth with consuming splendour; see the case of Korah and his company: out of the latter he had often appeared in terrible majesty in storms, thunder, lightning, &c. He that giveth strength and power unto his people.] Therefore that people must be invincible who have this strong and irresistible God for their support.

Blessed be God.] He alone is worthy to be worshipped. Without him nothing is wise, nothing holy, nothing strong; and from him, as the inexhaustible Fountain, all good must be derived. His mercy over his creatures is equal to his majesty in the universe, and as he has all good in his possession, so is he willing to deal it out, to supply the utmost necessities of his creatures. Blessed be God! The Arabic adds, Alleluiah! The best analysis I find of this Psalm is that by Bishop Nicholson. I shall give it at large; begging the reader to refer particularly to those passages on which the preceding notes are written, as in some of them the analysis gives a different view of the subject. The old Psalter gives the whole Psalm a spiritual and mystical interpretation. And this is commonly the case in the commentaries of the fathers.

Verse 35. O God, thou art terrible — Hebrew, arwn, nora, venerable, yea, infinitely worthy to be both reverenced and feared. Out of thy holy places — Or, sanctuaries. “Heaven was his sanctuary of old; his earthly sanctuary was in Zion: he was worthy to be feared as inhabiting both, and he is represented as going out of them, to take vengeance on the enemies of his people, and as dreadful on account of the judgments which, from thence, as the places of his dwelling, he executes on them. He giveth strength and power to his people — Though the marks of his displeasure are dreadful to his enemies, yet he gives fortitude and courage unto his people, inspires them with resolution and vigour, and renders them victorious over all that oppose them. The psalmist adds, Blessed be God! And surely men and angels, heaven and earth, ought to say, Amen! All is from him; let all be returned to him, in praise and thanksgiving; and let the whole intelligent creation exclaim, Blessed be God, who hath so wonderfully blessed us!

35. Holy places—Or sanctuaries. The plural is used either for heaven and earth, as places of his abode and worship, or to denote that his earthly sanctuary, where he may be statedly found, is manifold. Giveth strength and power unto his people—Precious thought!

“This awful God is ours,

Our Father and our love.”

The psalm properly closes with an ascription of praise to God.