Exegetical and Hermeneutical Commentary of Psalms 68:28
Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.
28. Thy God &c.] Israel is addressed; the first line is a summary statement of past experience, introduced as the ground of the prayer which follows. In past times God has given Israel strength; therefore Israel can now pray with confidence for the renewal and continuance of His support. But the Ancient Versions (LXX, Vulg., Symm., Jer. (some mss.), Syr., Targ.) read (the difference in the verb is simply in the vowels), O God, command thy strength: i.e. give charge to Thy power, put it forth. Cp. Psa 42:8; Psa 44:4. This suits the parallelism better, and avoids the abrupt and isolated address to Israel.
Strengthen, O God &c.] This rendering is grammatically questionable, and the R.V. marg. is to be preferred: Be strong, O God, thou that hast wrought for us; i.e. shew Thyself strong as in time past. Cp. Isa 26:12.
Fuente: The Cambridge Bible for Schools and Colleges
28 31. The purpose and sequel of the restoration of Israel is the conversion of the world; and the Psalmist now prays that God will display His strength and subdue all opposition, and sees the noblest of the nations hastening to pay Him homage.
Fuente: The Cambridge Bible for Schools and Colleges
Thy God hath commanded thy strength – Has ordered thy strength to appear, or to be manifested. This is addressed, evidently, to the people of the land; and the idea is, that, on this occasion, God had called forth a full representation of the strength of the nation; or, as we should say, there had been a full turn out. It was an impressive sight, showing the real strength of the people.
Strengthen, O God, that which thou hast wrought for us – Increase the strength thus manifested. Let it be still greater. The scene is now impressive and grand; make it still more so, by adding to the number and the prosperity of thy people. This is an illustration of the desire in the heart of every pious man that, whatever prosperity God may have given to his people, he would give a still larger measure – that however greatly he may have increased their numbers, he would add to them manymore. This desire of the heart of piety will not be satisfied until the whole world shall be converted to God.
Fuente: Albert Barnes’ Notes on the Bible
Psa 68:28-35
Thy God hath commanded thy strength: strengthen, O God, that which Thou hast wrought for us.
The moral force of God
I. Subjugating men.
1. Commanding kings (Psa 68:29).
2. Subjugating enemies (Psa 68:30). What wonderful changes in man Gods moral force in Christ has wrought! Witness the changes in the Corinthians. Such were some of you, etc. What were our forefathers but beasts? The changes in the South Sea Islanders, etc. Those changes will become universal one day (Isa 11:6).
II. Attracting heathens (Psa 68:31). Gods moral force is magnetic. It is in the transcendent excellence of His character. When men come to see Him as He is in Christ, they shall stretch out their hands to Him. Such a God they want, a God whose character more than realizes their highest ideal, in whom they can centre their love and repose their utmost confidence.
III. Commanding universal worship.
1. His moral majesty is to be recognized (Psa 68:33). The real heart of humanity can bow to nothing else.
2. His moral strength is to be recognized (Psa 68:34), Why is not Gods moral strength more universally felt? His physical might is felt everywhere; but not His moral, and why? Because it is moral. Because it has to do with mind, which is free, irresponsible, and which is endowed with the faculty to resist, if it wills, all outward appeals. Oh that minds everywhere would open themselves to the influence of Gods character as revealed in Christi This is its power unto salvation. (Homilist.)
The strength of a saint
I. What is the strength of a saint?
1. It is that of a regenerated man. Not that of the body, for that is far inferior to what is found in many brutes. But there is a spirit in man, etc. (Job 32:8).
2. It consists in his likeness to God, in his being first made and then renewed in the image of God.
II. God has commanded this strength.
1. By what He is and by what He reveals Himself to be.
2. By the relation which God has established between every man and Himself (Job 9:19). We are all His offspring.
3. By a law of loyalty which He has written in the heart.
4. By verbal law, given in the Scriptures.
5. By the claims of the new kingdom of His grace (2Co 5:19; 1Co 6:19-20).
III. Let us consecrate it to Him. Say not that you have no strength. Christ gives that which is asked. It is treason to withhold it. A full blessing will attend the consecration. There is no valid excuse for refusing it. Then yield it in the worship you render and in all your service. (S. Martin, D. D.)
Some marks of Gods people
Many are seeking the Lord. We are glad, but let them make sure work of it. Now, our text describes the people of God, and thus we may discover whether we are of that number.
I. The Lord is their God. Thy God–so we read. They have got a God: they are not atheists. And they believe in God. Now, do we believe in Him and trust in Him? How does He become my God? I trust Him and receive pardon at His hands and He tells me of it, and then my love goes out to Him in return. The true child of God loves God. And we get to be as conscious of His presence as of the air we breathe: we hold converse with Him and we feel within our spirit that He is listening to us.
II. All their strength is at Gods disposal.
1. They heartily obey His commands,
2. They pray to Him fervently.
3. They praise Him energetically.
4. They labour for Him earnestly.
5. They live wholly to Him.
III. They ascribe to Him all that is good in them, and in their fellow-men. It is all of grace, from the first even to the last; and they are the true people of God who feel and know this.
IV. They pray to Him for their stability: Strengthen, O God, that which Thou hast wrought for us. Never trust in yourselves, even though your strength seems more than adequate for the occasion. When you are full of knowledge, and full of wisdom, and full of grace, yet still be nothing, and let the Lord your God be your All-in-all. Not unto us, O Lord, not unto us, but unto Thy name give glory, for Thy mercy, and for Thy truths sake. Let us begin to learn that song now, and let us sing it in life, and in death, and for ever, for our Lord Jesus Christs sake. (C. H. Spurgeon.)
The strength of life
God has His own wise and good purposes, which will never vary in themselves; but the fulfilment of these purposes in our behalf is conditional. That is to say, our own desire and will must meet Gods will, if we are to be truly blessed. For example, generally speaking, God wills our health; but only as we ourselves obey the laws of health shall we be healthy. Again, God would have us undertake successful work; but the success is conditional on our diligence. So, too, while God desires that we should conquer temptation, and that our nature should be regenerate and pure, on our part there must be the earnest resistance of sin, and an intense, a ceaseless craving for the righteousness of God.
I. Strength–this word has had very various meanings; indeed, we might almost say that the different ideals of strength that have been cherished among the nations have determined the complexion of the worlds history.
1. Sheer, naked force has been with some the familiar and favourite type of strength. The tremendous energy of tempest, earthquake, and fire has impressed mens minds with awe.
2. Later in the worlds history, a higher type of strength was developed, and chiefly, at first, among the Greeks, who, with their handful of disciplined troops, could put to rout the myriads of the vast horde of Xerxes. For they had learned that it is net sheer force that of itself accomplishes the greatest things, but rather force adapted and adjusted, with nice exactitude, to the required result. Thus discipline and strategy, to say nothing of courage, counted for far more than numbers; and as in war, so in ether things, mere force was not of so much account as means and methods which made for the wise direction, and therefore for the economy, of force.
3. Meanwhile the very highest type of strength was preparing in the world (Pro 24:5; Ecc 9:16; Ecc 9:18; Psa 37:31; Psa 81:13-14). The strength is the strength of righteousness, and the righteousness is the righteousness of God. In the Gospel of Christ we have this Old Testament teaching fulfilled and perfected. To be holy is to be truly strong; and this strength is to be, not for our own sakes alone, but for others–we are to be strong to serve, and save, and bless. And a new inspiration is now in the world for the effectuation of the true strength of life (1Co 1:22-24).
II. Our strength is commanded. This may be understood twofoldly.
1. It means, in part, that the invincible power of Gods will is on our side. In His ordainment of things, our victory is prepared. All the arrangements of His providence, and all the richer ministrations of His grace, are to be contributory to this results–that we shall conquer. If we remember this when the world is adverse, and when our own heart is weak; if we think of it when the forces of evil gather round our soul: that it is Gods irrefragable will that we shall conquer–oh, what mighty enthusiasm will be born of this very assurance, and how impotent will seem every opposition that sets itself against the purpose of the Most High! (1Jn 5:4).
2. The words are also a stimulus to our endeavour and devotion. God commands that all things shall subserve our strength, and contribute to our victory, if we are faithful; but He likewise commands our fidelity itself, anti the putting forth of our utmost effort, without which, indeed, His purpose in our behalf cannot be fulfilled. Some fourteen years ago our colony of Natal was threatened with great disaster. The Zulus had surprised and cut to pieces one of our regiments at Isandula, and, flushed with their victory, were about to pour into Natal, to devastate and destroy; when a handful of English soldiers, hastily fortifying themselves in their position at Rorkes Drift, set themselves to withstand the whole horde of savage, eager warriors. It was indeed a forlorn hope; but they felt that it was as though the eyes of all the world were upon them, watching whether they would do their duty, and be strong. If over men were commanded to be strong, by all the most sacred claims of country, kindred, and home, it was then; and right nobly did they respond to the call. And, while all the world wondered, these few dozens of men beat back at last the invading host. So it is with us, in our seasons of sore temptation; for– Isa 59:19. And in like manner, when we are discouraged by the overwhelming difficulties of our work, asking in our dismay, Who is sufficient for these things? then it is that this same command of God stirs the soul like the sound of a trumpet. (T. F. Lockyer, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 28. Thy God hath commanded] This and the following verses is what they sung.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Having spoken of Israel, and of their several tribes, Psa 68:26,27, he now directeth his speech to them.
Hath commanded, i.e. hath ordained or effectually procured, as this word is oft used, as Lev 25:21 Deu 28:8; Psa 42:8; 44:4.
Thy strength; all that strength and power which thou hast put forth at any time in fighting with thine enemies, and which is now greatly increased by the re-collection and union of all the tribes under one head, which is the work of God himself, without whom all the differences and animosities which had for many years been among them could never have been composed and quieted. Seeing therefore all our strength is in thee and from thee alone, we pray unto thee for the continuance and increase of our strength, and that thou wouldst proceed to finish that good work which thou hast begun among us, by preserving, and confirming, and perpetuating this blessed union, and by giving us a more full and universal deliverance from our enemies.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28, 29. Thanks for the past, andconfident prayer for the future victories of Zion are mingled in asong of praise.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thy God hath commanded thy strength,…. Which is either an apostrophe or an address to the Messiah, as in Ps 45:7; declaring, that as his God and Father had purposed and promised to send forth, so he had sent forth, the rod of his strength out of Zion, Ps 110:1; that is, his Gospel, both into the several cities of Judea, and into the Gentile world, where it was the power of God unto salvation, both to Jew and Gentile: or else these words are spoken to the churches and congregations, in whom the Lord’s name was to be blessed; or to the princes, rulers, and governors of them before mentioned, showing that the Lord has made good his promise to them, that as their day was their strength should be; and it was owing to their being strengthened by him that they walked up and down in his name, doing his work, and preaching his Gospel, both to Jews and Gentiles: to which they reply by petition,
strengthen, O God, that which thou hast wrought for us; which, if understood of the apostles, princes, and rulers, refers to the work of preaching the Gospel, and the success of it, desiring it might be more and more confirmed; and to the settlement of Christianity in the Pagan world, and also to the work of the reformation from Popery in later times; compare with this Re 3:2; if of the churches, and the members thereof, it may respect the carrying on and finishing the work of grace in them. It is rendered “in us” by the Septuagint and others; see
Isa 26:12; for this work sometimes seems to be very low and weak, and needs strengthening, and it is God only that can do it, and he will do it, 1Pe 5:10; and this shows that the grace of God is not only necessary at first conversion, but to be continued for the performing of the work of grace until the day of Christ.
Fuente: John Gill’s Exposition of the Entire Bible
The poet now looks forth beyond the domain of Israel, and describes the effects of Jahve’s deed of judgment and deliverance in the Gentile world. The language of Psa 68:29 is addressed to Israel, or rather to its king (Psa 86:16; Psa 110:2): God, to whom everything is subject, has given Israel , victory and power over the world. Out of the consciousness that He alone can preserve Israel upon this height of power upon which it is placed, who has placed it thereon, grows the prayer: establish ( with for u , as is frequently the case, and with the accent on the ultima on account of the following Aleph, vid., on Psa 6:5), Elohim, that which Thou hast wrought for us; , roborare, as in Pro 8:28; Ecc 7:19, lxx , Symmachus . It might also be interpreted: show Thyself powerful (cf. , 21:14), Thou who (Isa 42:24) hast wrought for us ( as in Isa 43:13, with , like , Isa 64:3); but in the other way of taking it the prayer attaches itself more sequentially to what precedes, and Psa 62:12 shows that can also represent the neuter. Hitzig has a still different rendering: the powerful divine help, which Thou hast given us; but although – instead of – in the stat. construct. is Ephraimitish style (vid., on Psa 45:5), yet for is an unknown word, and the expression “from Thy temple,” which is manifestly addressed to Elohim, shows that is not the language of address to the king (according to Hitzig, to Jehoshaphat). The language of prayerful address is retained in Psa 68:30. From the words there is nothing to be transported to Psa 68:29 (Hupfeld); for Psa 68:30 would thereby become stunted. The words together are the statement of the starting-point of the oblations belonging to : starting from Thy temple, which soars aloft over Jerusalem, may kings bring Thee, who sittest enthroned there in the Holy of holies, tributary gifts ( as in Psa 76:12; Psa 18:7). In this connection (of prayer) it is the expression of the desire that the Temple may become the zenith or cynosure, and Jerusalem the metropolis, of the world. In this passage, where it introduces the seat of religious worship, the taking of as expressing the primary cause, “because or on account of Thy Temple” (Ewald), is not to be entertained.
In Psa 68:31 follows a summons, which in this instance is only the form in which the prediction clothes itself. The “beast of the reed” is not the lion, of which sojourn among the reeds is not a characteristic (although it makes its home inter arundineta Mesopotamiae, Ammianus , Psa 18:7, and in the thickets of the Jordan, Jer 49:19; Jer 50:44; Zec 11:3). The reed is in itself an emblem of Egypt (Isa 36:6, cf. Psa 19:6), and it is therefore either the crocodile, the usual emblem of Pharaoh and of the power of Egypt (Eze 29:3, cf. Psa 74:13.) that is meant, or even the hippopotamus (Egyptian p – ehe – mout ), which also symbolizes Egypt in Isa 30:6 (which see), and according to Job 40:21 is more appropriately than the crocodile ( , Isa 27:1) called . Egypt appears here as the greatest and most dreaded worldly power. Elohim is to check the haughty ones who exalt themselves over Israel and Israel’s God. , strong ones, are bulls (Psa 22:13) as an emblem of the kings; and explains itself by the genit. epexeg. .gexep : together with ( Beth of the accompaniment as in Psa 68:31, Psa 66:13, and beside the plur. humanus, Jer 41:15) the calves, viz., the peoples, over whom those bulls rule. With the one emblem of Egypt is combined the idea of defiant self-confidence, and with the other the idea of comfortable security (vid., Jer 46:20.). That which is brought prominently forward as the consequence of the menace is moulded in keeping with these emblems. , which has been explained by Flaminius substantially correctly: ut supplex veniat , is intended to be taken as a part. fut. (according to the Arabic grammar, hal muqaddar , lit., a predisposed condition). It thus comprehensively in the singular (like in Psa 8:9) with one stroke depicts thoroughly humbled pride; for (cf. ) signifies to stamp, pound, or trample, to knock down, and the Hithpa. either to behave as a trampling one, Pro 6:3, or to trample upon one’s self, i.e., to cast one’s self violently upon the ground. Others explain it as conculcandum se praebere ; but such a meaning cannot be shown to exist in the sphere of the Hebrew Hithpael; moreover this “suffering one’s self to be trampled upon” does not so well suit the words, which require a more active sense, viz., cep, in which is expressed the idea that the riches which the Gentiles have hitherto employed in the service of God-opposed worldliness, are no offered to the God of Israel by those who both in outward circumstances and in heart are vanquished (cf. Isa 60; 9). (from , confringere ) is a piece of uncoined silver, a bar, wedge, or ingot of silver. In there is a wide leap from the call to the language of description. This rapid change is also to be found in other instances, and more especially in this dithyrambic Psalm we may readily give up any idea of a change in the pointing, as or (lxx ); , as it stands, cannot be imperative (Hitzig), for the final vowel essential to the imperat. Piel is wanting. God hath scattered the peoples delighting in war; war is therefore at an end, and the peace of the world is realized.
In Psa 68:32, the contemplation of the future again takes a different turn: futures follow as the most natural expression of that which is future. The form , more usually found in pause, here stands pathetically at the beginning, as in Job 12:6. , compared with the Arabic chsm (whence Arab. chassm , a nose, a word erroneously denied by Gesenius), would signify the supercilious, contemptuous (cf. Arab. asammun , nasutus , as an appellation of a proud person who will put up with nothing). On the other hand, compared with Arab. hsm , it would mean the fat ones, inasmuch as this verbal stem (root Arab. hss , cf. , 2Sa 22:12), starting from the primary signification “to be pressed together,” also signifies “to be compressed, become compact,” i.e., to regain one’s plumpness, to make flesh and fat, applied, according to the usage of the language, to wasted men and animals. The commonly compared Arab. hsm , vir magni famulitii , is not at all natural, – a usage which is brought about by the intransitive signification proper to the verb starting from its radical signification, “to become or be angry, to be zealous about any one or anything,” inasmuch as the nomen verbale Arab. hasamun signifies in the concrete sense a person, or collectively persons, for whose maintenance, safety, and honour one is keenly solicitous, such as the members of the family, household attendants, servants, neighbours, clients or protgs, guest-friends; also a thing which one ardently seeks, and over the preservation of which one keeps zealous watch (Fleischer). Here there does not appear to be any connecting link whatever in the Arabic which might furnish some hold for the Hebrew; hence it will be more advisable, by comparison of and , to understand by , the resplendent, most distinguished ones, perillustres . The dignitaries of Egypt come to give glory to the God of Israel, and Aethiopia, disheartened by fear before Jahve (cf. Hab 3:7), causes his hands to run to Elohim, i.e., hastens to stretch them out. Thus it is interpreted by most expositors. But if it is , why is it not also ? We reply, the Hebrew style, even in connection with words that stand close beside one another, does not seek to avoid either the enallage generis (e.g., Job 39:3, Job 39:16), or the enall. numeri (e.g., Psa 62:5). But “to cause the hands to run” is a far-fetched and easily misunderstood figure. We may avoid it, if, with Bttcher and Olshausen, we disregard the accentuation and interpret thus, “Cush – his hands cause to hasten, i.e., bring on in haste (1Sa 17:17; 2Ch 35:13), to Elohim,” viz., propitiating gifts; being the predicate to , according to Ges. 146, 3.
Psa 68:32-34 The poet stands so completely in the midst of this glory of the end, that soaring onwards in faith over all the kingdoms of the world, he calls upon them to render praise to the God of Israel. attaches itself to the dominating notion of in Psa 68:33. The heavens of heavens (Deu 10:14) are by described as primeval (perhaps, following the order of their coming into existence, as extending back beyond the heavens that belong to our globe, of the second and fourth day of Creation). God is said to ride along in the primeval heavens of the heavens (Deu 33:26), when by means of the cherub (Psa 18:11) He extends His operations to all parts of these infinite distances and heights. The epithet “who rideth along in the heavens of heavens of the first beginning” denotes the exalted majesty of the superterrestrial One, who on account of His immanency in history is called “He who rideth along through the steppes” ( , Psa 68:5). In we have a repetition of the thought expressed above in Psa 68:12 by ; what is intended is God’s voice of power, which thunders down everything that contends against Him. Since in the expression (Psa 46:7; Jer 12:8) the voice, according to Ges. 138, rem. 3, note, is conceived of as the medium of the giving, i.e., of the giving forth from one’s self, of the making one’s self heard, we must take not as the object (as in the Latin phrase sonitum dare ), but as an apposition:
(Note: The accentuation does not decide; it admits of our taking it in both ways. Cf. Psa 14:5; Psa 41:2; Psa 58:7; Psa 68:28; Pro 13:22; Pro 27:1.)
behold, He maketh Himself heard with His voice, a powerful voice. Thus let them then give God , i.e., render back to Him in praise that acknowledges His omnipotence, the omnipotence which He hath, and of which He gives abundant proof. His glory ( ) rules over Israel, more particularly as its guard and defence; His power ( ), however, embraces all created things, not the earth merely, but also the loftiest regions of the sky. The kingdom of grace reveals the majesty and glory of His redemptive work (cf. Eph 1:6), the kingdom of nature the universal dominion of His omnipotence. To this call to the kingdoms of the earth they respond in v. 36: “Awful is Elohim out of thy sanctuaries.” The words are addressed to Israel, consequently is not the heavenly and earthly sanctuary (Hitzig), but the one sanctuary in Jerusalem (Ezek. 21:72) in the manifold character of its holy places (Jer 51:51, cf. Amo 7:9). Commanding reverence – such is the confession of the Gentile world – doth Elohim rule from thy most holy places, O Israel, the God who hath chosen thee as His mediatorial people. The second part of the confession runs: the God of Israel giveth power and abundant strength to the people, viz., whose God He is, equivalent to , Psa 29:11. Israel’s might in the omnipotence of God it is which the Gentile world has experienced, and from which it has deduced the universal fact of experience, v. 36 b. All peoples with their gods succumb at last to Israel and its God. This confession of the Gentile world closes with (which is preceded by Mugrash transformed out of Athnach). That which the psalmist said in the name of Israel in Psa 68:20, “Blessed be the Lord,” now re-echoes from all the world, “Blessed be Elohim.” The world is overcome by the church of Jahve, and that not merely in outward form, but spiritually. The taking up of all the kingdoms of the world into the kingdom of God, this the great theme of the Apocalypse, is also after all the theme of this Psalm. The first half closed with Jahve’s triumphant ascension, the second closes with the results of His victory and triumph, which embrace the world of peoples.
Fuente: Keil & Delitzsch Commentary on the Old Testament
28. Thy God hath commanded thy strength Men are always disposed to arrogate to themselves the glory of what they may have done instead of tracing their success to God, and David reminds the people once more that they had not triumphed by their own strength, but by power communicated from above. If they had acquitted themselves with energy on the field, he would have them consider that it was God who inspired them with this valor, and would guard them against the pride which overlooks and disparages the Divine goodness. As a consideration which might farther tend to promote humility in their minds, he adverts to the dependence in which they stood of the future continuance of the same favor and protection; this being the great cause of presumptuous confidence, that we do not feel our own helplessness, and are not led under a sense of it to resort humbly to God for the supply of our wants. Another lesson which the passage teaches us is, that more is required than that God should visit us at first with his preventing grace; that we stand constantly in need of his assistance throughout our whole lives. If this be true in the literal warfare, where our conflict is with flesh and blood, it must be still more so in matters of the soul. It is impossible that we could stand one moment in the contest with such enemies as Satan, sin, and the world, did we not receive from God the grace which secures our perseverance.
What is said of the temple in the following verse is intended to carry out the same strain of sentiment which has been already expressed. It gives the reason why God had exerted his power in behalf of the Israelites rather than others; which was, that it might be displayed as coming forth from the sanctuary and the ark of the covenant. Hence the emphasis with which David calls him in a previous part of the psalm — the God of Israel. It was not in vain that God had erected his sanctuary, or promised his presence in connection with it; and his power is here represented as issuing from the temple, to denote that the only security for his favor was to be found in his gracious covenant and promises. Some read, From thy temple in Jerusalem — a frigid interpretation, and one which does not express the meaning of the Psalmist. His prayer is to the effect that the Divine power might be commanded from the sanctuary upon his chosen people, here denoted by a common figure of speech by Jerusalem. It may be asked how he speaks of the temple, when it had not been yet built. The word temple or palace may have been used to express the tabernacle. This, at least, I think more probable than that he should speak of the temple by anticipation, as some suppose; and there can be no doubt that the ark had already been placed in Zion. Having already traced all the honor of the recent victories to God, he next proceeds to vindicate his claim to reap the fruits of them, by asserting that the kings who had been subdued would acknowledge God to have been their conqueror, as well as yield themselves tributary to David and his successors, — a circumstance which should lay the people of God under an additional obligation to present him with their free-will offerings of praise.
Fuente: Calvin’s Complete Commentary
(28) Thy God hath commanded.Rather, with LXX. and the ancient versions generally, Ordain, O God, thy strength.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. Thy God hath commanded thy strength The great victories and dominion celebrated Psa 68:19-27 are all of God, who only can confirm and strengthen the nation in such honour. Isa 26:12. But the Messianic application must here prevail.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 68:28. Thy God hath commanded thy strength i.e. The great power of the Israelites, and the height of glory and strength to which the kingdom of David had arisen, was the work of God; which naturally makes way for the petition following, Strengthen, O God, that which thou hast wrought for us. “Let the foundation of our present happiness be firm and durable.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 68:28 Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.
Ver. 28. Thy God hath commanded thy strength ] A brave expression, admired by Longinus, a heathen rhetorician. See the like Deu 28:8; Psa 33:9 ; Psa 42:8 ; Psa 44:4 . God both made and ruleth the world without tool or toil; he enableth his people to subsist and to resist their enemies by his will only, and by the efficacy of his word. Suppeditavit tibi Deus tantum robur, nequid superbias, saith Vatablus.
Strengthen, O God, that which thou hast wrought for us
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 68:28-31
28Your God has commanded your strength;
Show Yourself strong, O God, who have acted on our behalf.
29Because of Your temple at Jerusalem
Kings will bring gifts to You.
30Rebuke the beasts in the reeds,
The herd of bulls with the calves of the peoples,
Trampling under foot the pieces of silver;
He has scattered the peoples who delight in war.
31Envoys will come out of Egypt;
Ethiopia will quickly stretch out her hands to God.
Psa 68:28-31 This strophe is somehow related to YHWH’s defeat of Egypt. It is uncertain whether it is the Exodus or a later military invasion.
However, with the defeat comes a wonderful offer to come worship YHWH in Jerusalem (cf. Psa 68:31; Isa 19:19-22; Isa 45:14). It is this universal emphasis (cf. Psa 68:32-35) that links Psalms 65-68.
Psa 68:28 The power/strength (BDB 738) is God’s and He has displayed it on behalf of His people to attract the nations to Himself.
Psa 68:29
NASB, NKJV,
NRSVbecause
TEV, NJB,
JPSOAfrom
LXXresulting
NET Bibleas you come out of
The MT has a preposition that could be understood in several ways. It seems to allude to Psa 68:1, where YHWH rises for action on behalf of Israel in battle.
Psa 68:30 rebuke This is a Qal imperative (BDB 172, KB 199). This term is used of God’s judgment of the nations in Psa 9:5; Isa 17:13. It seems to be used here of Egypt (cf. Eze 29:3; Eze 32:2; possibly Isa 27:1). She and the nations to the south (i.e., Ethiopia/Cush) are both specifically named in Psa 68:31.
The NET Bible (p. 934) translates it as war cry.
NASB, NRSVtrampling under foot
NKJVTil everyone submits
TEVuntil they all bow down
NJBwho bow down
JPSOAtill they come cringing
The MT has stamp, tread, foul by stamping/treading (BDB 952, KB 1279, cf. Pro 25:26). The same root (in an imperative form) means to humble yourself. Possibly both meanings allude to Eze 32:2 or Psa 34:18, where this same verb is used of Egypt being humbled.
the pieces of silver Again rare words or textual corruptions have caused the English translations to be uncertain.
The word pieces, , which BDB 954 suggests means piece or bar).
It is possible to emend it to (BDB 131 I), which means precious ore (cf. Job 22:24, cf. NIDOTTE, vol. 1, pp. 699-700), possibly gold. If so, then a translation of the line of poetry (Psa 68:30 c) would be bowed down with gold and silver (i.e., a tribute to YHWH).
Psa 68:31
NASB, NKJV,
REB, LXXEnvoys will come out of Egypt
NRSVLet bronze be brought from Egypt
TEVAmbassadors will come from Egypt
NJBfrom Egypt nobles will come
JPSOAtribute bearers shall come from Egypt
The UBS Text Project (p. 297) gives things of bronze (BDB 365) a B rating (some doubt). It occurs only here in the OT. The other translations follow ancient versions and rabbinical speculation.
It is possible to see Psa 68:30 c and Psa 68:31 a,b as referring to tribute brought to God by North African nations (JPSOA).
1. gold
2. silver
3. bronze
will quickly stretch out her hands to God This fits the understanding of the previous note. There is no need to emend the verb run (BDB 930, KB 1207, Hiphil imperfect) to stretch out (NEB) when the MT is an idiom of the same reality.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Thy God hath commanded. Some codices, with Aramaean, Septuagint, Syriac, and Vulgate, read “Command, O God”.
strength = strength (for defence). Hebrew. ‘azaz.
Strengthen, &c. “Strengthen, O God, the strength which Thou hast wrought for us from Thy temple”. Connecting with this line the first words of Psa 68:29.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 68:28-31
Psa 68:28-31
PRAYER FOR GOD TO DESTROY ENEMIES
“Thy God hath commanded thy strength:
Strengthen, O God, that which thou hast wrought for us.
Because of thy temple at Jerusalem
Kings shall bring presents unto thee.
Rebuke the wild beast of the reeds,
The multitude of the bulls, with the calves of the peoples:
Trampling under foot the pieces of silver:
He hath scattered the peoples that delight in war.
Princes shall come out of Egypt;
Ethiopia shall haste to spread out her hands unto God.”
“Thy temple at Jerusalem” (Psa 68:29). David conceived the idea of building God a temple, and here envisioned the completion of it, two great steps toward that objective already having occurred: (1) David had purchased the site where the temple would be built; and (2) now the ark of the covenant was about to be enshrined in the temporary temple called the tabernacle. The tabernacle was often called “the temple” in Scripture, as we have repeatedly pointed out.
“Kings shall bring presents unto thee” (Psa 68:29). David’s prophecy here was gloriously fulfilled. King Herod in the ages to come would spend millions of dollars on a single gift of the “golden doors” of that later temple.
“Wild beast … bulls … calves” (Psa 68:30). “These are symbols for foreign kings, which were hostile toward God’s people. The “bulls” were the kings and generals, and the “calves” were the people led by them.
“Trampling under foot the pieces of silver” (Psa 68:30). This indicates that, “God treats the tribute of the heathen with contempt.
E.M. Zerr:
Psa 68:28. What strength these groups had was by the decree of God. David prayed for continuance of that favor to the nation.
Psa 68:29. The temple was the headquarters of the Lord’s kingdom. The recognition of that government was to be done by the kings of the earth. It would be indicated by their presents. See the meaning of that in comments at Gen 32:13.
Psa 68:30. The reference to dumb creatures was to show the low estimate David had of his enemies. He prayed for God to rebuke them so completely that they would pay the customary tribute or “present,” which they would do with pieces of silver.
Psa 68:31. This verse means that notable persons in Egypt and Ethiopia would soon acknowledge the supremacy of God.
Fuente: Old and New Testaments Restoration Commentary
commanded: Psa 42:8, Psa 44:4, Psa 71:3, Isa 40:31, Joh 5:8, Joh 5:9, Act 3:6-8, 2Co 12:9, 2Co 12:10
strengthen: Psa 138:8, Eph 3:17-20, Phi 1:6, 2Th 1:11
Reciprocal: Psa 31:19 – wrought Psa 90:17 – establish
Fuente: The Treasury of Scripture Knowledge
DIVINE STRENGTH
Thy God hath sent forth strength for thee.
Psa 68:28 (Prayer Book Version)
What is it that every one of us complains of so frequently in our spiritual life? Is it not our own want of power, our own weakness? We look into our life and see how much there is in it which should be different. We feel the need of listening to that word which is spoken to us so continually by the still small voice of God whispering in our hearts and consciences, Friend, go up higher. And yet we say that, notwithstanding our effort and intention, our condition remains what it was. True, we do inherit from Adam the taint of sin, but what then?
I. A new life has been given to us.We have not only been born of our parents, but we have been born again of water and the Holy Ghost. Being by nature born in sin and the children of wrath, we are by Baptism made the children of grace. The children of grace receive, then and there, from Almighty God grace by that new birth, grace by the gift of the Holy Spirit, a grace which enables each one of us to say as St. Paul said: I cannotwithstanding my weakness and my imperfectionI can do all things through Christ which strengtheneth me. I cannot, finds no place in the Christians vocabulary. I will notalas! too often we meet with that, not only in others, but in ourselves. But I cannot has no existence for a Christian. I can do all things through Christ which strengtheneth me. And mark it wellall things. We most of us think we can overcome certain propensities in our nature. We know, thank God, that we have been able to make some progress in spiritual things, but then there is that particular sin which does so easily beset us. That is an evil which we cannot eradicate. There is the word again, cannot. I can do all things through Christ which strengtheneth me. And see what St. Paul had to go through in his all things, see how he had to suffer. Look at the description he gives of the toils, and troubles, and miseries that befell him. Yet he triumphed over them all, and he is a saint in the heavenly Jerusalem, rejoicing in the full sunshine of the Presence of the Most High. You and I are to be the same.
II. The grace by which we are enabled to do all things through Christ.This grace is given to us in full measure, given to us, as we have seen, at the very threshold of our life, ere yet we know good from harm. As tender innocents, Christ takes us in His arms, signs us with the sign of His grace, washes us in the water of Baptism, and puts upon us the robe of righteousness. Nor is that only so, but as soon as we have come to years of discretion, as we are feeling the great struggle of life, there is more grace. There is that special rite of Gods Church, which we call by the very title of strengthening, for Confirmation is, as you know, nothing but strengthening, making firm and strong. And that is the special gift given by the Holy Ghost, and day by day, if we will, that same Holy Spirit is granted to us, giving us the grace that we need to do all things. Do we need a right judgment? To whom shall we appeal but to that same Holy Spirit? Do we need purity? To whom shall we appeal save to that Blessed Spirit? Cleanse the thoughts of our hearts by the inspiration of Thy Holy Spirit. Do we need that most excellent gift of charity? Send Thy Holy Ghost, and pour into our hearts that most excellent gift of charity. Yes, ever and always, we must approach the Holy Spirit, and plead with Him for this grace, this strength which He gives us. We must ask for Gods Holy Spirit. Take not Thy Holy Spirit from us, establish us with Thy free Spiritthis must be the appeal of our heart, ever and always, and we shall find how true it is: Thy God hath sent forth strength for thee.
III. Thy Godmark the words of the PsalmistThy God hath sent forth strength for thee. It is the personal God coming to each individual with just that strength which is absolutely needful for its spiritual welfare, and without which that soul cannot make progress. So for you and for me, depend upon it, there is no excuse that we cannot do this or that. I can do all things.
Rev. Canon R. R. Bristow.
Fuente: Church Pulpit Commentary
Psa 68:28. 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
David next called on God to manifest His strength afresh. He foresaw that foreign kings would fear Yahweh when they heard about all the powerful victories He had won for His people and when they saw His magnificent temple. This in fact occurred during Solomon’s reign, as attested by the Queen of Sheba’s testimony (1 King Psa 10:1-13). The beasts, bulls, and calves to which David referred probably represent foreign rulers. He saw them bringing tribute. This also happened when Solomon reigned. David predicted that the Lord would defuse rebellions and cause potential enemies to make peace with Israel out of respect for her God.