Exegetical and Hermeneutical Commentary of Psalms 68:17
The chariots of God [are] twenty thousand, [even] thousands of angels: the Lord [is] among them, [as in] Sinai, in the holy [place].
17. The chariots of God are in myriads, yea thousands upon thousands.
God is represented as entering Zion in triumph with a vast retinue of the heavenly hosts. His chariots are not simply ‘twice ten thousand’ but ‘counted by tens of thousands’ (this is the idiomatic force of the dual termination), explained further as ‘thousands of repetition,’ i.e. thousands upon thousands. Cp. Dan 7:10. The A.V. angels is traceable ultimately to the paraphrase of the Targ., suggested by such passages as Deu 33:2, but resting on no philological basis. The LXX , Vulg. millia laetantium, ‘thousands of joyous ones,’ presumes a slightly different reading, but was probably intended to give the same meaning.
the Lord is among them, as in Sinai, in the holy place] Or, in the sanctuary (R.V.); or in holiness. But as the words as in are not in the text, the rendering Sinai is in the sanctuary (R.V. marg.), or, It is Sinai in holiness, is preferable. With either rendering the sense will be substantially the same. The glory and majesty which were revealed at Sinai are now transferred to God’s new abode. He comes surrounded as it were by an environment of holiness. Cp. Deu 33:2. For the use of the name of a place to convey all the associations of the place cp. Mic 6:5, where “remember from Shittim unto Gilgal” means “remember all that happened there and in the interval.”
Many commentators adopt a slight emendation of the text, and read The Lord is come from Sinai into the sanctuary (or, in holiness), a reminiscence of Deu 33:2. From Sinai, the scene of His first great self-revelation to Israel, He comes to Zion, which He has chosen for His permanent abode. But the corruption of the text if it is faulty must be anterior to all existing versions: and the proposed reading has a somewhat prosaic ring.
Fuente: The Cambridge Bible for Schools and Colleges
The chariots of God – The meaning of this verse is, that God is abundantly able to maintain his position on Mount Zion; to defend the place which he had selected as his abode. Though it has less natural strength than many other places have – though other hills and mountains, on account of their natural grandeur, may be represented as looking on this with contempt, as incapable of defense, yet he who has selected it is fully able to defend it. He is himself encompassed with armies and chariots of war; thousands of angels guard the place which he has chosen as the place of his abode. Chariots, usually two-wheeled vehicles, often armed with scythes attached to their axles, were among the most powerful means of attack or defense in ancient warfare. See Psa 20:7, note; Psa 46:9, note; Isa 31:1, note; Isa 37:24, note; Compare Exo 14:7; Jos 17:16; Jdg 4:15.
Are twenty thousand – A closer version is two myriads, or twice ten thousand. The original word is in the dual form. The language is designed to denote a very great number. A myriad was a great number; the idea here is that even that great number was doubled.
Even thousands of angels – Margin, many thousands. The Hebrew is, thousands repeated, or multiplied. There is in the Hebrew no mention of angels. The Septuagint and the Vulgate render it, thousands of the rejoicing; that is, thousands of happy attendants. The original, however, would most naturally refer to the chariots, as being multiplied by thousands.
The Lord is among them – The real strength, after all, is not in Zion itself, or in the chariots of the Lord surrounding it, but in the Lord himself. He is there as the Head of the host; He, as the Protector of his chosen dwelling-place.
As in Sinai, in the holy place – literally, The Lord is among them; Sinai, in the sanctuary. The idea seems to be, that even Sinai with all its splendor and glory – the Lord himself with all the attending hosts that came down on Sinai – seemed to be in the sanctuary, the holy place on Mount Zion. All that there was of pomp and grandeur on Mount Sinai when God came down with the attending thousands of angels, was really around Mount Zion for its protection and defense.
Fuente: Albert Barnes’ Notes on the Bible
Psa 68:17
The chariots of God are twenty thousand, even thousands of angels.
The chariots of God
We read much in Scripture about the holy angels, how high and glorious their condition is. And we are told often how these holy angels do their work that we may learn how we should do ours. All Gods works teach some lesson concerning Him, and His greatest works are especially rich therein. But in the lives of men we do not always see lessons and examples of what we ought to do and be. Oftener far do we see what we ought not to do and be. Therefore ought we to be glad and to prize it highly and thankfully, when God sets before us the examples of holy beings, such as the angels, who do so unchangeably His will. Now, the angels do what they do, not blindly and helplessly as the earth rolls round and bears her fruits, but knowingly and willingly. In this they are like to mankind. But see how the angels serve God. Take the story of Hagar: what an example for all servants of God in the conduct of the angel told of there–calling back those who have strayed from the path of duty, and helping those who are in need. Then, in the story of the angel who appeared to Manoah: he would not tell his name and would allow no honour to be paid to him for what he had done. So will the Christian disclaim all merit of his own, all honour to himself. And as the angels messages, so are ours to men to be, the announcing of the coming of Christ. So did the angel who called to Abraham on Mount Moriah, and thus enabled him to see Christs day. At times, too, they bring tidings of earthly blessing, as to Abraham: and so we are to assure men that God will reward His servants who give up all for Him. But in order to bear the message of Gods glad tidings we must have it graven lovingly in our own hearts. We must have our hearts full of it; and then it will overflow from our lips. The angels are called the chariots of God: they bear His will about to every part of the universe; and then they return to the presence of God. Again, an example for us. And they are part of a great multitude, as we should seek to have part in the Church of God. And they are soldiers of God carrying on the holy war. Let us share with them herein. (J. G. Hare.)
Twenty thousand chariots
I have seen in this multitude of chariots an emblem of the Divine promises. Some may judge this a fanciful comparison, but it has greatly cheered my heart, and I, therefore, feel disposed to pass it on.
I. Let us, then, in the first place, see in these chariots an emblem of Gods promises. Some one who has taken the trouble to count the promises in Gods Word declares that there are about twenty thousand, and I suppose it was this fact that led my mind to connect the promises of God with the chariots of Jehovah. So suppose we paraphrase this sentence thus: The promises of God are twenty thousand, even thousands upon thousands. We will not limit the number, for almost every verse of Scripture is in a sense a promise. The histories are promises, for what God has done God can do, and even the precepts, from some points of view, bear promises within their bosoms, for God never gives an order without providing the power with which to obey it. The prophecies and the parables are but various forms of promises. All the promises of God bear brightly marked upon them the royal arms; the Divine mark is plainly stamped on every good word of God. Seine of them have attached to them, Thus saith the Lord, lest there should be any manner of doubt as to whom the equipage belongs. Oh, that we had the trust in them that Dr. Isaac Watts possessed when he said, I believe them enough to venture an eternity upon them. It is related of him that when one spoke of the promises as plain promises, he said, I rejoice in their plainness, for now that I am old I can do little but turn to Gods Word, and look out and rest upon the plain promises of God. The best of all is that the Lord is among them. The Commander-in-chief is in the midst of His host. We stand side by side with the Promiser, when we trust His promises. Dr. Hamilton has said that one single promise of Christ Jesus accredited in the heart, unites the soul to God.
II. Let me volunteer some advice concerning these chariot-promises. If the promises of God are so numerous, if they are so like to chariots, how is it that you sit waiting by the roadside, wondering that you make so little progress in the heavenward way? These chariots are for you; if Christ is yours, His Word is yours, and every syllable that He has spoken speeds forth on your behalf. Gods words are words upon wheels. Mount the chariot, and you also will have free course. (T. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. The chariots of God are twenty thousand] 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The chariots of God, i.e. the hosts or armies (whereof chariots were a great and eminent part in those times and places) which attend upon God to do his pleasure, and to fight for him and for his people.
Twenty thousand, i.e. an innumerable company; a certain number being put for an uncertain, as Psa 3:6; 91:7, and in many other places.
The Lord is among them; here is not only the presence of the angels, but of the great and blessed God himself. And here the psalmist seems to be transported by the prophetical 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 by it, described in the next verse. And the connexion of this new matter with the former is sufficiently evident. For having preferred Zion before other hills, Psa 68:15,16, he now proves its excellency by an invincible argument, because this is the place to which the Lord of hosts himself, the Messiah, God manifested in the flesh, was to come, as is manifest from Psa 2:6; 90:2; Isa 2:3; 28:16, compared with 1Pe 2:6; Isa 59:20, compared with Rom 11:26, and many other places of Scripture. And when he did come into the world, he was attended with a multitude of holy angels, which celebrated his birth, Luk 2:13,14.
As in Sinai, in the holy place; 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 there to deliver the law. Heb. 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, saith he, you have in some sort Mount Sinai itself, to wit, 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 Jehovah descending from heaven into a human body, as appears by his ascending thither again, which the next verse describes, and visibly coming into his own temple, as it was prophesied concerning him, Mal 3:1.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. and, to the assertion ofGod’s purpose to make it His dwelling, is added evidence of Hisprotecting care. He is described as in the midst of His heavenlyarmies
thousands ofangelsliterally, “thousands of repetitions,” or,”thousands of thousands”that is, of chariots. The word”angels” was perhaps introduced in our version, fromDeu 33:2; Gal 3:19.They are, of course, implied as conductors of the chariots.
as . . . Sinai, in the holyplacethat is, He has appeared in Zion as once in Sinai.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The chariots of God [are] twenty thousand,…. By which are meant the angels, as the following clause shows; called “chariots”, because they have appeared in such a form, 2Ki 2:11; and because, like chariots of war, they are the strength and protection of the Lord’s people; and because of their swiftness in doing his work; and because they are for his honour and glory: they are the chariots of God, in which he rides about the world doing his will; they are the chariots in which Christ ascended up to heaven, and in which he will descend at the last day; and in which he now fetches the souls of his people to him at death, and will make use of them at the resurrection to gather them to him, when their bodies are raised by him: their number is very great, and in other places is mentioned as greater, Da 7:10; Christ speaks of twelve legions of them,
Mt 26:53; there is a multitude of them, and they are said to be even innumerable, Lu 2:13; which is observed, both for the glory of God, and for the safety of his people: even “thousands of angels”; the word for “angels” is only used in this place; Kimchi and Ben Melech take it to be one of the names of angels by which they were called: some derive it from a word which signifies “peaceable [and] quiet”; as expressive of the tranquil state in which they are in heaven, always beholding the face of God there: others from a word which signifies “sharp”, as Jarchi; and so refers to their being the executioners of God’s wrath and vengeance on men, and alluding to a sort of chariots with sharp hooks used in war: others from a word which signifies to “second”; these being the second, or next to God, the chief princes; or, as Aben Ezra, it denotes the number of angels, even “two thousand”; so the Targum,
“the chariots of God are two myriads (or twenty thousand) of burning fires, two thousand of angels lead them;”
the Lord [is] among them [as in] Sinai, in the holy [place]; that is, at the head of them, being their Governor and Commander, at whose beck they are, and ready to do his will; and he was among them when he ascended to heaven, as it follows, being carried up by them; as he was among them at Sinai, when the law was given; for Christ was there then, Ac 7:38; and attended with ten thousands of his holy angels, by whom the law was ordained, spoken, and given, De 33:2 Heb 2:2; which Sinai is called the holy place, from the presence of God there, and the law given from it: or else the sense is, that Christ is among the angels as in Sinai of old; so in the holy place, in Sion his holy hill, the church under the Gospel dispensation, where there are an innumerable company of angels, Heb 12:22; according to the construction of the word in the Hebrew text, it seems as if Sinai was in the holy place, the inside of it being of cedar, like the Shittim wood that grew about Sinai l; or rather the worship commanded and directed to on mount Sinai was performed in it.
l Vid. Texelii Phoenix, l. 3. c. 7. p. 281.
Fuente: John Gill’s Exposition of the Entire Bible
17. The chariots of God are twenty thousand thousands of angels. (34) For the most part, we are apt to undervalue the Divine presence, and therefore David presents us with a description fitted to exalt our thoughts of it. Owing to our unbelieving hearts, the least danger which occurs in the world weighs more with us than the power of God. We tremble under the slightest trials; for we forget or cherish low views of his omnipotence. To preserve us from this error, David directs us to the countless myriads of angels which are at his command, — a circumstance, the consideration of which may well enable us to defy the evils which beset us. Twenty thousand are spoken of; but it is a number designed to intimate to us that the armies of the living God, which he commissions for our help, are innumerable; and surely this should comfort us under the deadliest afflictions of this life. In adding that the Lord is among them, the Psalmist is still to be considered as designing to give us an exalted view of what is included in God’s presence; for the words suggest that he can no more divest himself of his existence than not have this power whereby angels are subordinated to his will. Another idea suggested is, that one God is better than a universe of angels. The great distance to which we are apt to conceive God as removed from us is one circumstance which tries our faith, and in order to obviate this, the Psalmist reminds us of Sinai, where there was a display of his majesty. The inference was conclusive that he still abode in the sanctuary. For why did God appear upon that occasion in such a glorious manner? Evidently to show that his covenant formed a sacred bond of union between him and the posterity of Abraham. Hence the words of Moses —
“
Say not in thine heart, Who shall go up into heaven? or who shall descend into the deep? or who shall go over the sea? For the word is nigh unto thee,” etc. (Deu 30:12.)
Sinai accordingly is mentioned by David, to teach us that if we would fortify our minds with a firm faith in the Divine presence, we must derive it from the Law and the Prophets.
(34) The words אלפי שנאן, alphey shinan, which Calvin renders “thousands of angels,” are literally “thousands of repetition;” the noun שנאן, shanan, being derived from שנה, shanah, he repeated or reiterated Accordingly, the reading which many prefer is, “The chariots of God are twenty thousand thousands multiplied or reiterated.” Hammond, who adopts this translation, observes, that “though angels are not mentioned, they are to be understood, as Jud 1:14, μυριάδες ἁγίαι, holy myriads. ” Horsley reads, “Twenty thousand thousand of thousands is the cavalry of God.” “The cavalry of God,” says he, “is every thing in nature which he employs as the instruments or vehicles of his power. The image, which some would introduce here of God riding in a car drawn by angels, I cannot admire; nor do I think that it is really to be found in any passage of Scripture rightly understood.” But God, though not here represented as riding on a car drawn by angels, is undoubtedly, in the most magnificent style of Eastern poetry, represented as riding on his exalted car, attended by legions of angels, mounted also on cars. Comp. Deu 32:3, and 2Kg 6:16. French and Skinner give a different view of the passage, which brings out a very good sense —
“
God hath been to them [the Israelites] twice ten thousand chariots, Even thousand of thousands.”
Chariots were much used in war by the nations of antiquity; and the chosen people were forbidden to use chariots and horses in war; but God was to them as effectual a safe-guard as innumerable war-chariots would have been. He was “the chariot of Israel, and the horsemen thereof,” 2Kg 2:12. Comp. Psa 20:7. And in his protection and aid they were to trust. “When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee, which brought thee up out of the land of Egypt.” “For the Lord your God is he that goeth with you, to fight for you against your enemies to save you,” (Deu 20:1.)
Fuente: Calvin’s Complete Commentary
(17) The chariots.As the text stands, this verse can only be brought into harmony with the context by a certain violence to grammar. Its literal reading is, Gods chariots, two myriads of thousands, and again myriads of thousands (literally, of repetition), the Lord among them, Sinai in holiness; which, by strict rule, must mean: Gods chariots are innumerable, and the Lord rides in them to Sinai, into the holy place. But this rendering is quite against the whole tenor of the passage, which is descriptive of a march from, not to, Sinai. Hence some suggest the rendering, The Lord is among thema Sinai in holiness, meaning that Zion has become Sinai, a common enough figure in poetry (comp. In medio Tibure Sardinia estMart. 4:60), but only discovered here by a roundabout process. There can hardly be a question as to the propriety of the emendation suggested by Dr. Perowne, The Lord is with them; He has come from Sinai into the holy place. (Comp. Deu. 32:2, which was undoubtedly in the poets mind.)
Of angels.This rendering arose from a confusion of the word which means repetition with a word which means shining. LXX., of flourishing ones; Vulg., of rejoicing ones. But the mistake is a happy one, and Miltons sonorous lines have well caught the feeling and music of the Hebrew:
About His chariots numberless were poured
Cherub and seraph, potentates and thrones,
And virtues, winged spirits and chariots winged,
From the armoury of God, where stand of old
Myriads. Paradise Lost, vii. 196.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Chariots of God War chariots. The verse contains a strong anthropomorphism, as Hab 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 Deu 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. Hag 2:9
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 68:17. The chariots of God are twenty thousand, &c. The chariots of God are twenty thousand, even thousands of thousands; the Lord is among them, O Sinai, in the sanctuary. See Deu 33:2. The chariots of God here must mean, those invisible and heavenly chariots, that attendance of angels, which in scripture is ascribed to God. See Isa 66:15. 2Ki 6:17. These chariots are here said to be twenty thousand; a certain number put for an uncertain, denoting a large multitude. The sense of the whole verse seems to be this: “Sinai may boast of the honour of the appearance of God, and the attendance of ten thousand of his saints, when he gave the law from thence: But now there are twenty thousand, even thousands of thousands of the angels and chariots of God attending the ark of his presence. The same God who was formerly encompassed with his angels on thee, O Sinai, is now among them here; and his future residence will be with them in his sanctuary on mount Sion.” There is somewhat peculiarly pleasing and poetical in this part of the psalm. Bashan was a high hill, and situated in the territories of the Hebrews; and if the loftiness of its summits could have given it any claim to the preference, Sion must have lost the honour of being the residence of the ark of God’s presence. But the interrogation, if that rendering be allowed, expresses a contempt for Bashan, and comes with peculiar propriety, if, as we suppose, this part of the hymn was sung just when the procession came within view of Sion. The representation of the hills, as leaping with a kind of eagerness to be chosen for God’s residence; or rather, as envying mount Sion for the choice that God had made of it, is in the true spirit of poetry, which can make mountains speak and move, rejoice and grieve, when necessary to enliven the scene, and adorn the subject. The introducing the angels of God as descending on the hills, and his chariots as attending and guarding the ark into its habitation, in much larger numbers than they were on mount Sinai, is finely and sublimely imagined; to create in the people a firm belief, that Jerusalem should be under the special care of God, and that the army of heaven should be stationed there for the protection and safety of the ark and city; and nothing could have been more elegantly conceived, or better adapted to the occasion. When the ark had ascended mount Sion, and was deposited in the place assigned for it, the singers proceeded, Psa 68:18-24.
Fuente: Commentary on the Holy Bible by Thomas Coke
This gives us a lively idea of the ministry of angels. We know but little of their employment; but the word of God affords much account concerning them. They are deeply engaged in prying into the mysteries of redemption. They attended the great Redeemer upon numberless occasions during his ministry upon earth, and attended him to grace his triumph when he returned to glory after redemption-work was finished – And we are told, that they will make a part in the Mediator’s train, when he shall come to be glorified in his saints, and to be admired in all that believe. And they are said to be ministering servants sent forth to minister unto them that are heirs of salvation. But how they succour the faithful, or how their services are now exercised in the church, scripture doth not inform us. See those passages, 1Pe 1:12 ; Mat 4:11 ; Luk 22:43 ; Mat 28:2 ; Act 1:10-11 ; Heb 1:14 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 68:17 The chariots of God [are] twenty thousand, [even] thousands of angels: the Lord [is] among them, [as in] Sinai, in the holy [place].
Ver. 17. The chariots of God are twenty thousand ] Heb. The chariot, to note the joint service of all the angels, who are here called Shinan, of their changeableness now taken away by Christ, say some; of their pre-excelleney above other creatures, say others, as being second or next unto God, the chief princes, the nobles of that court, as Dan 10:13 , Michael one of the chief princes. The Seventy render it , the cheerful ones such as are in joy and tranquillity, freely serving God in all his wars, carrying the elect, and marching about them.
The Lord is among them, as in Sinai
In the holy place
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
chariots. Figure of speech Anthropopatheia.
twenty thousand. Hebrew twice ten thousand thousands.
even thousands. Hebrew thousands repeated: i.e. upon thousands. is among them, &c. This line, according to the primitive orthography in the division of the word, reads; “Jehovah hath come from Sinai into the Sanctuary”. See Ginsburg, Int., pp 161, 162. Or, the printed text may stand with the Ellipsis supplied thus: “Jehovah among them (i.e. the angels and chariots) [hath come from] Sinai into the Sanctuary”.
holy. See note on Exo 3:5.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 68:17-18
Psa 68:17-18
GOD LEADING A MIGHTY HOST TO VICTORY
“The chariots of God are twenty thousand, even thousands upon thousands;
The Lord is among them, as in Sinai, in the sanctuary.
Thou has ascended on high, thou hast led away captives;
Thou hast received gifts among men,
Yea, among the rebellious also, that Jehovah God might dwell with them.”
“The chariots of God are twenty thousand, and thousand of thousands” (Psa 68:17). Taylor’s comment here is that, “After the manner of a victorious earthly king, the Lord enters his capital at the head of his troops with the captives and the spoils of battle in his train.
This comment fully agrees with our understanding that here the psalm conceives of God Himself, whose presence is manifested in the ark of the covenant, marching triumphantly into Jerusalem his capital and dwelling place.
That such an understanding indeed seems to be correct is further supported by the apostle Paul’s use of some of the terminology here in one of his favorite comparisons, that of the conquering Christ leading the type of triumphal procession affected by Roman emperors following some great victory (Eph 4:8).
Paul wrote, “Wherefore he saith, When he ascended on high, he led captivity captive, and gave gifts unto men.” We disagree with the so-called scholars who write that Paul here “garbled, altered, or misquoted” this psalm. He did no such thing but merely used this terminology to write new Scripture, not quote old Scripture. This is proved by the New Testament terminology, which does not say that it (the Scripture) saith, but that He (the Lord) saith. (See the full comments on this in Vol. 8 of my New Testament Series, pp. 186,187.)
“Thou hast led away captives” (Psa 68:18). In our view, this rendition is far inferior to the magnificent words of the KJV which translates this, “He led captivity captive.” That the inspired Paul quoted the words as they are in the KJV confirms the supremacy of the King James Version in this verse. The Septuagint (LXX) also agrees with the KJV here; and we believe it is obvious that the translators of the American Standard Version and later versions have weakened the passage by changing it.
E.M. Zerr:
Psa 68:17. Chariots were instruments of war and when used figuratively refer to the power of God over his enemies. They would be handled by the angels who are the servants of Heaven. The vast number mentioned is for the purpose of emphasis. Sinai is named because it was the place where God’s law was given after Moses, the first lawgiver, had ascended to its peak.
Psa 68:18. After such a reference to Sinai and the important things that issued from it, it was logical to pass from that to the second Moses and tell of the things he did. The Psalmist may not have personally understood why he was inspired to write this verse (1Pe 1:10-12). However, it is a prophecy of the ascension of Christ, after which he too caused an outpouring of power from God. It is quoted in Eph 4:8 and spoken of as being a saying of old time.
Fuente: Old and New Testaments Restoration Commentary
angels
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
chariots: Psa 18:10, Deu 33:2, 2Ki 2:11, 2Ki 6:16, 2Ki 6:17, Eze 1:15-28, Dan 7:10, Mat 26:53, Rev 5:11, Rev 9:16
thousand: or, many thousand
as in Sinai: Exo 3:5, Exo 19:22, Exo 19:23
Reciprocal: Exo 14:7 – General Num 16:3 – the Lord Jos 22:31 – the Lord is 2Sa 22:11 – a cherub 1Ch 28:18 – the chariot Psa 47:5 – God Psa 103:21 – ministers Eze 10:1 – above Eze 10:18 – and stood Dan 7:13 – and they Hab 3:3 – His glory Hab 3:8 – ride Zec 1:11 – they answered Zec 6:5 – These Luk 2:13 – a multitude Act 7:53 – have received Gal 4:25 – Sinai 1Ti 3:16 – seen Heb 2:2 – spoken Heb 12:22 – an innumerable Rev 19:14 – the armies
Fuente: The Treasury of Scripture Knowledge
Psa 68:17. 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, , 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, Psa 68:15-16, 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.