Annotations Upon the Books of Poetry, Psalms · Psalm 68
PSALM LXVIII.
Verſ. 1. LEt God ariſe, let his enemies be ſcattered, &c.] As if he ſhould have ſaid, If God do but ſtirre or ſhew himſelf, even that will be enough for the ſcattering of his enemies. Becauſe this Pſalm begins with the very words, which were ſtill uſed by Moſes when the Ark was to remove, Numb. 10.35. it is moſt probable that David compoſed it, when after his divers glorious victories over the Philiſtines 2 Samuel 5.20, &c. he reſolved to remove the Ark from the houſe of Obed-Edom to Zion with great triumph and joy, 2 Samuel 6.12. But yet becauſe thoſe words verſe 18. of the Pſalm, Thou hast aſcended on high, &c. are by the Apoſtle applyed to the aſcenſion of Chriſt into heaven Eph. 4.8, it cannot be denyed that David did look upon that triumphant removall of the Ark, as a type of Chriſts glorious aſcenſion, who was indeed that angel of Gods preſence, Iſa. 63.9. whom they tempted in the wilderneſſe. 1 Cor. 10.9. And accordingly theſe words may covertly contain a prophecy of the ſtability of Davids kingdome, eſpecially in Chriſt, and of the ſubduing of all his enemies.
Verſ. 2. As ſmoke is driven away, ſo drive them away, &c.] That is, Though they mount aloft for a time, and ſeem very terrible to others, as the ſmoke doth when at firſt it overſpreads and darkens the skie, yet let them periſh ſuddenly: but ſee alſo the Note Pſal. 37.20. And to the ſame purpoſe is the following clauſe, as wax melteth before the fire, ſo let the wicked perish at the preſence of God: but ſee the Note alſo Pſal. 22.14.
Verſ. 3. But let the righteous be glad, let them rejoyce before God, &c.] David ſeems here to oppoſe the exceeding joy of the Iſraelites at the carrying of the Ark to Zion, to the ſad condition they were in under Saul and the judges, eſpecially when the Ark was taken by the Philiſtines: but ſee alſo the Notes Pſal. 5.11, and 32.11, and 58.10. And obſervable alſo it is, that whereas in the foregoing verſe the wicked are ſaid to perish at the preſence of God, here on the contrary the righteous are ſaid to rejoyce before God: the preſence of God, that is deadly to the wicked, is a joy to the righteous.
Verſ. 4. Extoll him that rideth upon the heavens, &c.] See the Notes Deut. 33.26, and 2 Sam. 22.11: by his name IAH; which is an abbreviation of Iehovah (of which ſee the Note Exod. 6.3.) as Eli of Elohim: but the meaning is, that they ſhould praiſe him, who is the only true God, and ſo hath made himſelf known to be, and that eſpecially in his word, wherein by his name he hath diſtinguiſhed himſelf from all the falſe Gods of the heathens.
Verſ. 5. A Father of the fatherleſſe, and a judge of the widows, is God in his holy habitation.] That is, in heaven, ſee Deut. 26.15; or, in the land of Canaan, ſee the Note Exod. 15.13; or, in his Tabernacle, where he is alwaies preſent amongſt us, and ready at hand to help, ſee Pſal. 26.8. But under theſe particulars of Gods favour to the fatherleſſe and widows David intends chiefly to imply, that God is ready to help his poor oppreſſed people, when they are deſtitute of all outward ſuccour.
Verſ. 6. God ſetteth the ſolitary in families, &c.] That is, He bleſſeth the barren with many children; for they are the barren that are here called the ſolitary, either becauſe the reproach of barrenneſſe amongſt the Jews made ſuch delight much in ſolitarineſſe, not caring to be in company; or rather, becauſe their houſes might be deemed ſolitary, in regard their families were not encreaſed with children. But yet this expreſſion of ſetting the ſolitary in families may be extended to the Lords bringing of them home to live peaceably and quietly in their own houſes, and amongſt their kindred and friends, that had been driven away, and ſo wandered about as exiles in deſarts and ſolitary places. But the rebellious dwell in a dry land; that is, in a condition deſtitute of all comforts, and where they are expoſed to manifold miſeries. And ſome conceive that this is ſpoken in reference to the rebellious Iſraelites periſhing in the wilderneſſe·
Verſ. 7. O God, when thou wenteſt forth before thy people, &c.] For this expreſſion ſee the Note Lev. 27.17.
Verſ. 8. The earth shook, &c.] See Exod. 19.18: the heavens alſo dropped at the preſence of God; ſweating, as it were, with terrour and toil. But the words both of this and the foregoing verſe ſeem to have been taken out of Deborahs ſong, Judg. 5, 4, 5; for which therefore ſee the Note there.
Verſ. 9. Thou, O God, didſt ſend a plentifull rain, whereby thou didſt confirm thine inheritance when it was weary.] As if he ſhould have ſaid, After thou hadſt brought us into the promiſed land, thou didſt ſtill manifeſt thy fatherly care over us, in that thou didſt yearly refreſh the land with ſeaſonable ſhowrs, and thereby didſt renew the ſtrength of that thine inheritance, (ſee the Note Exod. 15.17.) when it was dryed up and ſpent, wearied as it were with the ſcorching heat of the Sun, ſo that it grew faint for want of water, and not able to yield fruit any longer. This I conceive is the meaning of this place. Yet ſome underſtand it of Gods refreſhing his people, his inheritance (ſee the Note Deut. 4.20.) with the ſhowrs of the Goſpel: ſee the Note Deut. 11.11.
Verſ. 10. Thy congregation hath dwelt therein, &c.] This is added to ſhew the reaſon why God did yearly bleſſe the land with ſuch encreaſe, namely, that his people might be provided for, whom he had planted there; and that the rather, becauſe it was indeed almoſt a miracle, that ſuch a ſpot of ground, as Canaan was, ſhould nouriſh ſo many millions of people, which is not now ſufficient, as ſome report, to nouriſh the thouſandth part of them. Thou, O God, hast prepared of thy goodneſſe, to wit, this land, or rather this fruitfull encreaſe of the land, for the poor; that is, thou giveſt ſo great an encreaſe, that even the poor are provided for; or, thou haſt provided liberally for thy poor people: and ſo he calls them, either to intimate that their condition would have been ſoon poor enough, if God had not ſo provided for them; and in reference to their poor condition in the wilderneſſe, or in Egypt, or their anceſtours; and all to magnify Gods goodneſſe in ſetting his heart upon ſuch a wretched people. See the Note Deut. 26.5.
Verſ. 11. The Lord gave the word, &c.] Here David begins to ſpeak of the victories God had given his people; wherein he inſiſts the longer, becauſe the prayſing God for ſome late victories obtained was one chief thing intended in this Pſalm. The Lord gave the word; that is, By vanquiſhing their enemies for them, God put a triumphant ſong into the mouths of his people; or, he cauſed the tidings of ſeverall glorious victories to be brought to them: great was the company of thoſe that published it; that is, in every town and village the women came out, (for the word in the original here is in the feminine gender) and that in great multitudes, to ſing ſongs of triumph: concerning which cuſtome ſee the Note 1 Sam. 18.6. That this may be alſo applyed to the publiſhing of the glad tidings of Chriſts victories over the world and death and Hell by the miniſters of the Goſpel, who bring this treaſure to men in earthen weak veſſels, I deny not: but that it ſhould be here intended, I cannot ſee.
Verſ. 12. Kings of armies, &c.] This may be taken as that ſong of triumph which the women ſhould ſing, implyed in the foregoing verſe; or elſe as the words of David, wherein he continueth the relation of the Churches victories: Kings of armies; that is, Kings attended and furniſhed with divers and mighty armies: did flee apace; to wit, as ſtricken with great terrour: yea the words in the originall, did flee, did flee, may imply, that they were often and ſuddenly put to flight, and that they fled ſeverall waies and farre away, ſee Deut. 28.25. And she that tarried at home divided the ſpoile; that is, the women that ſtayed at home: and the meaning is, either that the ſouldiers had ſuch rich ſpoile, that at their return they had much to give away amongſt their wives and daughters and friends; or that the enemy was ſo wholly vanquiſhed, that the women did not fear to goe out to gather the ſpoile that was left in the field; and ſo the mighty became a prey to weak ones. And this may be applyed alſo to the victories of the Church in the daies of the Goſpel, over her enemies ſpirituall and temporall.
Verſ. 13. Though ye have lien among the pots, &c.] This alſo may be taken as a part of the womens ſong before mentioned, wherein they encourage the people of God; or rather as the words of the Pſalmiſt, wherein from the great things he had recited, which God had done for his people, he encourageth them to truſt in God for the time to come. Though ye have lien amongſt the pots; that is, though ye may be for a time in great darkneſſe and diſtreſſe, in great ſtreights and poverty, kept in the baſeſt bondage and drudgery, like kitchin-ſcullions, that lay themſelves down to ſleep amongſt the pots, or, as ſome ſay, like thoſe ſcullions in an army (which may be indeed particularly intended, becauſe the Pſalmiſt is here ſpeaking of war) that skulk by night amongſt the pots, there to ſhelter themſelves from the cold winds and rain, & ſo are all-over beſmeared with dirt and ſmoak and ſoot: yet shall ye be as the wings of a dove covered with ſilver, and her feathers with yellow gold; that is, God will bring you again to a very proſperous condition, and make you glorious by deliverance. Yea and it may alſo imply, that thoſe afflictions ſhould not impair their ſpirituall dignity and beauty, but ſhould rather promote it, in that their faith and courage and other graces ſhould ſhine the more brightly. And how this may be applyed to that purity and glory, wherewith Chriſt ſhall clothe thoſe that were moſt wretched and loathſome in their naturall condition, we may eaſily conceive. As for his comparing them to doves, ſee the Note Pſal. 55.6.
Verſ. 14. When the Almighty ſcattered kings in it, &c.] That is, in the land of Canaan, Gods inheritance mentioned verſ. 9: it was white as ſnow in Salmon; to wit, ſay ſome expoſitours, with the bones of the ſlain ſcattered thereon. But conſidering how this is joyned with the foregoing verſe, I rather think that in ſaying the land was white as ſnow in Salmon, on the lofty tops whereof they ſay the ſnow uſed to lye all the year long, David intended to ſignify, that by thoſe victories God had given them, the land was brought, as it were miraculouſly, into a flouriſhing, proſperous and joyfull condition, (which whiteneſſe ſignifieth) that was in a darkſome and dolefull condition before.
Verſ. 15. The hill of God is as the hill of Bashan, a high hill, &c.] Here David begins to ſet forth the chief priviledge which God had afforded his people, and which was indeed the fountain from whence all other bleſſings did flow in unto them, namely, that God had choſen to dwell amongſt them as his peculiar people; for to intimate this he extols mount Sion, whether they were now carrying the Ark, the ſign of Gods preſence, equalling it with or exalting it above all other hills whatſoever in this regard. For ſo the words muſt needs be underſtood, as they are render'd in our Tranſlation, The hill of God is as the hill of Bashan, &c. as if he had ſaid, Though Sion the hill of God be but a barren and a ſmall low hill of it ſelf, yet being now choſen of God to be the ſettled place of his habitation, in this regard it is no whit inferiour to that rich and fruitfull and lofty hill of Baſhan, (for which ſee the Note Pſal. 22.12.) but doth rather excell it. And hereby alſo is implyed, that the kingdome of David ſeated in Sion, and ſo conſequently of Chriſt, did far excell all the kingdomes of the world, in regard of this prerogative of Gods dwelling amongſt them as his people: which is alſo the drift of the following verſe, wherein he checks all hills for their proud lifting up themſelves, ſeeing all their eminency was nothing being compared to that of Sion; Why leap ye, ye high hills? this is the hill which God deſireth to dwell in, &c.
Verſ. 17. The chariots of God are twenty thouſand, even thouſands of angels, &c.] Or, many thouſands of angels, as if he had ſaid, an innumerable multitude of angels. To ſhew what a ſure defence God was to his people, amongſt whom he dwelt in Sion, David tells us here, that God was continually attended with an innumerable company of angels, whom he could ſend forth when he pleaſed, as chariots of war to fight againſt the enemies of his people: the Lord is among them as in Sinai, in the holy place; that is, God is among this mighty hoſt of angels as their Lord, having them all under his power and command, and who is in himſelf a ſurer defence then all the angels can be; and that in his holy place in Sion, as he was formerly in Sinai, (which may alſo be intended here under thoſe words his holy place) ſee the Note Deut. 33.2: which David here mentions to imply, that Gods preſence now in Sion was by vertue of that covenant which he made with them in Sinai, that they ſhould be his peculiar people; and that he was preſent there by revealing his will unto them, as he was formerly in Sinai by giving them his law. Thus commonly theſe words are underſtood. But yet many learned Expoſitours underſtand them of the angels attending Chriſt in his aſcenſion into heaven, and that this is ſaid here of Chriſts aſcenſion, in alluſion to the multitudes of horſemen and chariots that attended the Ark when it was carried up into Sion; which was a type, they ſay, of Chriſts aſcending into heaven. And indeed it is evident Act. 1.10. that the angels were preſent with Chriſt when he aſcended into heaven. And if they attended him when he came into the world, honouring his birth with a hymn of praiſe, Glory to God in the higheſt, &c. Luk. 2.13, 14, according to that Heb. 1.6. when he bringeth in the firſt begotten into the world, he ſaith, And let all the angels of God worship him; well may we think that they alſo attended him in his glorious and triumphant aſcenſion into heaven, praiſing him for his victories over our ſpirituall enemies, as in Revel. 5.11, 12. Worthy is the Lamb that was ſlain to receive power, and riches, and wiſedome, and ſtrength, and honour, and glory, and bleſsing.
Verſ. 18. Thou haſt aſcended on high, &c.] The Apoſtle doth expreſly apply this to the aſcenſion of Chriſt Eph. 4.8: for having ſaid verſ. 7. that unto every one of us is given grace according to the meaſure of the gift of Chriſt, to prove that the ſpirituall gifts which are ſeverally diſpenſed to Chriſtians are given them by Chriſt, he alledgeth this place, Wherefore he ſaith, when he aſcended up on high, he led captivity captive, and gave gifts unto men: and that he alledgeth it with reſpect to the aſcenſion of Chriſt is evident verſ. 9, 10. Now that he aſcended, what is it, but that he deſcended firſt into the lower parts of the earth? He that deſcended is the ſame alſo that aſcended up far above all heavens, &c. Some learned Expoſitours do therefore hold, that David in this place doth as a prophet ſpeak directly & immediately of Chriſt, taking occaſion from the promiſes he had before mentioned, which God had made to his people, to ſpeak of Chriſt the fountain of all Gods promiſes, & from the removing of the Ark into Sion, to ſpeak of the heavenly Sion, where into Chriſt, the true Ark of the Covenant, God manifeſted in the fleſh, is aſcended up. Thou haſt aſcended on high; that is, Thou, O Lord Chriſt, after thou hadſt humbled thy ſelf even to the very grave, didſt riſe again, & haſt aſcended triumphantly into the higheſt heaven: thou haſt led captivity captive; that is, thou haſt led away many captives, or thou haſt carried away thy enemies into abſolute captivity, to wit, the world, ſin, death, and Satan; even thoſe principalities and powers (as the Apoſtle ſpeaks Col. 2.15.) whom having ſpoiled on the Croſſe, he made a shew of them openly, triumphing over them. I know indeed that ſome learned men do by the captivity that was led captive underſtand the elect, Chriſts redeemed ones, whom having reſcued from the bondage of Satan, that they might ſerve him, he carried them with him triumphantly into heaven, to wit, in that by his aſcenſion he opened a way for them, that they might follow him thither; whence is that of the Apoſtle Eph. 2.6. that God hath raiſed us up together with Chriſt, and made us ſit together in heavenly places in Chriſt Ieſus. But the firſt expoſition is doubtleſſe the beſt. As for the next words, thou haſt received gifts for men, which is rendered by the Apoſtle, and gave gifts unto men, it is meant, doubtleſſe, of the gifts of the holy Ghoſt, which Chriſt, after he was aſcended to the right hand of his father, did abundantly powr forth upon his officers and other his members, whereof the fiery tongues that lighted on the Apoſtles at the feaſt of Pentecoſt Act. 2.3. were a viſible ſign; for ſo the Apoſtle explains this place Eph. 4.11, 12. Nor need we ſtumble at it, that the Apoſtle ſaith and gave gifts unto men, whereas it is here in the Pſalm, thou haſt received gifts for men, both theſe expreſſions being all one in effect; and that either 1. becauſe (as ſome would have it) Chriſt gave gifts to his officers that he left behind him, that he might receive from them thoſe whom they converted, that were brought in as an offering to God, to whom they were to live; according to that of the Apoſtle Rom. 15.16. where he ſaith that he preached the Goſpel, that the offering up of the Gentiles might be acceptable, being ſanctified by the holy Ghoſt; wherein he might be ſaid to receive gifts for men, in regard that Chriſt cauſed many to be thus brought in unto him, not for his own advantage, but for his Churches benefit: or 2. rather, becauſe Chriſt as Mediator received the gifts of the holy Ghoſt from the Father, that he might give them to his ſervants, as he ſaith Matth. 11.27. All things are delivered unto me of my father, and Joh. 14.26. the comforter, which is the Holy Ghoſt, whom my father will ſend in my name, he shall teach you all things, and Joh. 15.26. when the comforter is come, whom I will ſend unto you from the Father: or 3. (which I like the beſt) becauſe in an uſuall ſcripture-phraſe, thou haſt received gifts for men is as much as to ſay, receiving thou haſt given gifts unto men; as in Hoſ. 14.2. that which is render'd in the margin of our Bibles, Take away all iniquitie and give good, is in the originall, and receive good, that is, take and give good to thy people; and ſo Exod. 25.2. that which is in our Tranſlation, ſpeak unto the children of Iſrael, that they bring me an offering, is in the original, that they take for me an offering; and ſo it is here, thou haſt received gifts for men, that is, thou haſt taken and given gifts unto men: and thereupon that follows verſ. 19. Bleſſed be the Lord who daily loadeth us with benefits. Yea, for the rebellious alſo; that is, thoſe that do long ſtand out rebelliouſly againſt the Goſpel, as is expreſly evident in many of the Jews, that would not ſubmit to Chriſt, when he preached the word of life unto them, and yet after the aſcenſion of Chriſt were wonne to the Chriſtian faith, and received the gifts of the holy Ghoſt: that the Lord God might dwell among them; that is, amongſt thoſe that were wonne to joyn themſelves to God in Chriſt as his people, and that partly in Goſpel-ordinances, the outward ſigns of Gods preſence among them, and partly in their hearts by faith and other gifts of his ſpirit, and afterwards eternally in heaven. And ſo theſe words do imply, that Chriſt did not aſcend into heaven, that he might be far off from his Church; but rather that he might be the more effectually preſent amongſt them by the gifts of his ſpirit, according to that promiſe Matth. 28.20. feeding them with his own body and bloud, and teaching and guiding them in the waies of life by his own holy ſpirit. Thus we ſee how this place muſt be underſtood of the aſcenſion of Chriſt. But yet I ſee not why the words may not be underſtood, as they are by many other of our beſt Expoſitours, as ſpoken to God, and that with relation to the carrying up of the Ark into Sion, after many glorious victories that God had given to David over his enemies; though withall mediately and principally they were meant of Chriſts triumphant aſcenſion into heaven, of whom David we know was a ſpeciall type. For indeed to the type the words may be very fitly applyed, as well as to Chriſt, 1. becauſe in Sauls time, by the enemies frequent diſtreſſing the Iſraelites, the glory of the God of Iſrael had been much obſcured, whereas now by Davids ſubduing the heathen the glory of God was highly exalted again, therefore in relation to Davids taking the ſtrong and high places of the enemy, or rather of the advancing of Gods glory thereby, and his triumphant going up into Sion, in the Ark, the ſign of his preſence, David ſpeaks thus to the Lord that had given him theſe victories, and had brought his enemies into bondage to him, Thou haſt aſcended on high, thou haſt led captivity captive: and 2. becauſe not God, but his people, yea and many of the wicked rebellious ones amongſt them, were enriched by the ſpoils of their enemies, and the tribute they were forced to pay, as a ranſome for their lives and liberty, and yet it was God that had brought them into ſubjection, therefore he addeth thoſe words, thou haſt received gifts for men, yea for the rebellious alſo: and 3. becauſe by theſe victories, which David and his people had obtained over their enemies, God had made it evident, that he dwelt amongſt them as his peculiar people, for their protection and aſſiſtance, therefore is that laſt clauſe added, that the Lord God might dwell among them. But however, whether we referre it to the type or antitype, there is doubtleſſe in the ſeverall expreſſions here uſed an alluſion to the cuſtome of Princes riding in triumph after ſome great victories obtained: as namely 1. to their aſcending up into their triumphant chariots, or their riding up in their chariots to ſome place of eminency, ſuch as was the Capitol in Rome; 2. to their leading of their priſoners bound before them; and 3. to their caſting of medals and pieces of money to the people, as they rode in triumph amongſt them.
Verſ. 20. VntoUnto God the Lord belong the iſsues from death.] That is, He hath many and divers waies to deliver his people from the moſt deſperate dangers; ſee the Note Pſal. 3.8. And this is here mentioned, with that which follows, as an effect of the aſcenſion of Chriſt.
Verſ. 21. But God shall wound the head of his enemies, &c.] That is, He ſhall wound them mortally: and the ſame is repeated again in the next clauſe, and the hairy ſcalp of ſuch a one as goeth on ſtill in his treſpaſſes; that is, as perſevereth obſtinately in oppoſing Chriſt and his Church: only becauſe long, ſhaggy and buſhy hair was uſually worn by men out of pride, & makes thoſe that wear it to look the more fiercely, therefore this expreſſion of wounding their hairy ſcalp may probably imply, that God would irrecoverably wound his proudeſt & fierceſt enemies. Yet ſome underſtand it of Chriſts vanquiſhing our ſpirituall enemies, as conceiving the words have relation to that old promiſe, that the ſeed of the woman ſhould break the ſerpents head.
Verſ. 22. The Lord ſaid, I will bring again from Bashan, I will bring my people again from the depths of the ſea.] That is, God hath decreed or promiſed, that though his people ſhould be in as deſperate danger, as they were when formerly they fought with Og, that terrible giant, and mighty king of Baſhan, yet he would cauſe them to return with triumph, laden with the ſpoils of their vanquiſhed enemies, as he did then; and though they ſhould ſeem to be in the very jaws of death, as when they went through the red ſea, yet he would deliver them and bring them ſafe out of all their dangers, as he did then. So that this phraſe of bringing his people again from Baſhan, &c. doth either imply his cauſing them to return with victory from fighting with their enemies, or rather that their deliverances from ſuch deſperate dangers ſhould be as a reſurrection from the dead, as if God ſhould have brought them back again from the grave. As for thoſe firſt words, The Lord ſaid, &c. the meaning is not, that God had then made any ſuch expreſſe particular promiſe; but that thus much was intended in the generall promiſes that he had made for the preſervation of his people; or that thus much might juſtly be concluded from that former experience they had had of the great things that God had done for them.
Verſ. 23. That thy foot may be dipped in the bloud of thine enemies, &c.] See the Note Pſal. 58.10.
Verſ. 24. They have ſeen thy goings, O God, &c.] This may not unfitly be underſtood of Gods going forth with his people in their wars, to ſubdue their enemies before them: for having ſpoken in the foregoing verſes, how God would make his people victorious over their enemies, as in former times when they fought with the king of Baſhan, and when they were carried through the red ſea; in relation thereto this may be added, They, that is, the enemy to their terrour, and thy people to their great encouragement, have ſeen thy goings, O God, that is, they have ſeen how thou haſt gone before thy people, as their captain, to cauſe their enemies to ſly before them; or, they have ſeen the ſtrange way thou madeſt for them, when thou ledſt them through the red ſea. But yet becauſe of that which is added in the following verſes, I rather conceive that the Pſalmiſt begins to ſet forth the triumphant pomp of thoſe that ſang praiſes to God for their victories: to wit, either that which is deſcribed Exod. 15.1, 20, 21. after the drowning of Pharaoh and the Egyptians in the red ſea, of which mention was made before verſ. 22; or rather that of Davids carrying up the Ark into Sion with great ſolemnity, as is largely deſcribed 1 Chro. 15. which was the occaſion of compoſing this Pſalm. They have ſeen thy goings, O God; that is, They that flocked together to behold this glorious ſight, have with great joy ſeen how thou wenteſt up in triumph amongſt thy people: even the goings of my God, my King, in the Sanctuary; that is, they have ſeen thy goings, O God, who dwelleſt in thy Sanctuary, where thou heareſt the prayers of thy people, and from whence thou comeſt forth to their help; or, they have ſeen how thou wenteſt up amongſt thy people, when they went to praiſe thee in thy Sanctuary: which is farther deſcribed in the following verſe, The ſingers went before, &c.
Verſ. 26. Bleſſe ye God in the congregations, even the Lord from the fountain of Iſrael.] This may be underſtood either as the words of the Pſalmiſt, or as the triumphant ſong ſung by the people, hinted in the foregoing verſe, the ſingers went before, &c. And it is divers waies expounded by Interpreters: as 1. that the people of God are thereby ſtirred up to praiſe God from their hearts, the fountain from whence all praiſes muſt flow that will be accepted of God; or 2. to fetch their praiſes from the Scriptures, the fountain of Gods Church, from whence they muſt learn how to ſerve God; or 3. to bleſſe the Lord Chriſt, who was deſcended from the Patriarch Jacob, of whom, as concerning the fleſh, Chriſt came, Rom. 9.5. But I think the meaning of the words is beſt expreſſed in the margin of our Bibles, Bleſſe ye God, even the Lord, ye that are of the fountain of Iſrael, that is, all ye tribes that are ſprung from Iſrael; ſee the Note Deu. 33.28. Yet ſome make this the meaning of the words; ye that are of the fountain of Iſrael, that is, that are true Iſraelites, the genuine children of that faithfull and pious patriarch: & others underſtand the words myſtically; ye that had your ſpirituall being, as members of the Church, from the fountain of the Goſpel preached, which from Iſrael, out of Sion flowed into all nations.
Verſ. 27. There is little Benjamin, with their ruler, &c.] That is, with their rulers or princes; or, with him that was the head of their tribe: which might be the rather added here, to ſhew that this tribe, though it was the leaſt of all the tribes, ſee the Note 1 Sam. 9.21. & therefore called here little Benjamin (haply alſo in alluſion to Benjamins being the youngeſt & leaſt amongſt all the ſons of Jacob;) yet was a diſtinct tribe by it ſelf, and had their Ruler amongſt the Heads of the tribes, as others had: the princes of Iudah and their counſell, that is, their counſellors; or, with their company, that is, thoſe of the people of the tribe that came along with them. However I conceive the drift of this verſe is, to deſcribe the pompous train of thoſe that attended the Ark, when it was carried up into Sion: and though ſome conceive that Benjamin and Iudah are expreſſed, and ſo alſo afterwards the princes of Zebulun and the princes of Naphtali, becauſe theſe tribes had a ſpeciall ſtroke in thoſe victories which David had lately obtained, and that Benjamin is named firſt, becauſe that tribe went firſt in the train; yet I rather think that the Pſalmiſts aim was, by naming the chiefeſt and the meaneſt of the tribes, Iudah and Benjamin, theſe two that were neareſt to Jeruſalem, and Zebulun and Naphtali, that were fartheſt off, figuratively to imply that all the tribes were there; and that the rather to ſhew, that the civill wars being ended, and all the kingdome reduced to obedience, the whole nation was now unanimouſly joyned in ſeeking to promote the worſhip of God; and that Benjamin is named firſt, that David might not ſeem to neglect that tribe that had been moſt violent for Sauls family againſt him. As for thoſe that apply this whole Pſalm to Chriſt, they underſtand this verſe of the Apoſtles, who were many of them of the tribe of Judah, as being the brethren of Chriſt; and many of Galilee, where lay the portion of the tribes of Zebulun and Naphtali; and by little Beniamin they underſtand Paul, who was the laſt called of all the Apoſtles, and tearmed the leaſt of the Apoſtles, and was indeed of Benjamins tribe. But there is no neceſſity of applying all the paſſages of the Pſalm to the daies of the Goſpel.
Verſ. 28. Thy God hath commanded thy ſtrength, &c.] That is, God that hath taken thee for his peculiar people, hath eſtabliſhed thy kingdome with great ſtrength, and hath given thee ſtrength to vanquiſh thine enemies: ſtrengthen, O God, that which thou haſt wrought for us; that is, ſettle and ſtrengthen more and more the kingdome and dominion thou haſt conferred upon us; confirm, continue and encreaſe the victories thou haſt given us, and the benefits thou haſt beſtowed on us. And this alſo may be applyed to the kingdome of Chriſt.
Verſ. 29. Becauſe of thy temple at Ieruſalem, &c.] That is, Becauſe thou art preſent amongſt us in thy Temple which ſhall be, or thy Tabernacle which is at Jeruſalem (for it may be referred to either of them, ſee the Note 1 Sam. 1.9.) and doſt manifeſt this by the wonderfull things thou doeſt for us: shall kings bring preſents unto thee; that is, the kings that ſhall ſucceſſively rule over thy people ſhall bring gratulatory ſacrifices and offerings unto thee; or rather, kings of forraign nations ſhall bring preſents unto thy people, by way of acknowledging that thou, the great God of heaven and earth, dwelleſt amongſt them as thy people: ſee 1 Kings 10.24, 25. But this may be alſo underſtood as a prophecy of the calling of the Gentiles.
Verſ. 30. Rebuke the company of ſpear-men, &c.] That is, as the word in the originall ſignifies, men armed with long ſpears like unto reeds, or made of reeds; their canes or reeds being, they ſay, in thoſe countries hard and ſtrong, like the wood of trees. Some indeed render this, Rebuke the beaſt of the reeds: and becauſe reeds are wont to grow in watry and fat grounds, whence is that Iſa. 35.7. the parched ground shall become a pool, &c. in the habitation of dragons, where each lay, shall be graſſe, with reeds and rushes; therefore by the beaſt of the reeds ſome do underſtand voluptuous men, or people that are proud and bold by reaſon of their wealth and plenty, like cattel that feed in a fruitfull ſoil. But I take it to be more agreeable with that which follows to take the words thus; Rebuke the beaſt of the reeds, that is, Deſtroy, or drive away, or blaſt the endeavors of thoſe mighty, ſavage and barbarous enemies of thy people, that are like unto thoſe wild beaſts that uſe to lurk amongſt the reeds; or, as ſome would have it, fierce and ſubtle, like the Crocodile that uſeth to lye in the reeds of Nilus in Egypt; whence they ſay it follows in the next verſe, Princes shall come out of Egypt, &c: the multitude of the bulls, with the calves of the people; that is, their mighty Princes or commanders in war, with the meaner people that follow them, ſee the Note Pſal. 22.12: till every one ſubmit himſelf with pieces of ſilver; that is, with pieces of mony, or lumps and wedges of ſilver: ſcatter thou the people that delight in war; to wit, thoſe that cauſeleſly make war upon thy people.
Verſ. 31. Princes shall come out of Egypt, &c.] This, and that in the following verſe, is clearly a prophecy of the calling of the Gentiles; Egypt and Ethiopia being perhaps named in ſtead of all, becauſe they were above others moſt groſſely idolatrous and wicked: Ethiopia shall ſoon ſtretch out her hands unto God; to wit, by yielding up themſelves to him as his captives, by praying to him, or begging mercy of him, or by preſenting to him their gifts or tribute.
Verſ. 32. Sing unto God, ye kingdomes of the earth, &c.] See the Notes Pſal. 47.1, 2.
Verſ. 33. To him that rideth upon the heaven of heavens, which were of old, &c.] That is, who is a God of infinite majeſty, the moſt high God, that from the beginning of the world hath ſwaied and governed the heavens and all things contained therein; and therefore it is fit that all kingdomes and nations ſhould ſerve him: lo, he doth ſend out his voice, and that a mighty voice; ſee the Notes Pſal 29.3, 4, &c.
Verſ. 34. Aſcribe ye ſtrength unto God, &c.] This is ſpoken in reference to what he had immediately before ſaid concerning the thunder; and ſee the Note Pſal. 29.1: his excellency is over Iſrael; that is, his majeſty, the excellency of his power and goodneſſe, &c. is in a ſpeciall manner manifeſted amongſt his people, in his care over them above others, in the miraculous victories he hath given them, and other the glorious things he hath wrought for them: and his ſtrength is in the clouds; that is, his power is eminently ſeen there; which again hath reference to what he had ſaid in the foregoing verſe of the thunder: as if he had ſaid, And thus hath God two glorious thrones, whereon he is ſeen in his majeſty, one in his Church on earth, and the other in heaven.
Verſ. 35. O God, thou art terrible out of thy holy places.] That is, as ſome conceive, both out of heaven, and out of thy tabernacle; which indeed agrees with what was ſaid in the foregoing verſe: but ſee the Note Pſal. 43.3. and ſee alſo Pſal. 47.2.