Exegetical and Hermeneutical Commentary of Psalms 68:3
But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.
3. But the righteous shall be glad, shall exult at the presence of God;
Yea, they shall rejoice with gladness.
The righteous are the people of God, viewed in the light of their calling: the wicked are the heathen, regarded in the light of their general antagonism to God and His people. Cp. Hab 1:13. In the contrast between Israel and the heathen the unrighteousness of many in Israel fades out of sight. The A.V. rendering before in this verse and Psa 68:4 fails to bring out the significant contrast with Psa 68:1-2. The Presence which brings dismay and destruction to the wicked, brings joy and blessing to the righteous. Cp. Psa 67:1; Exo 33:14; Isa 63:9 ; 2Th 1:9-10.
Fuente: The Cambridge Bible for Schools and Colleges
But let the righteous be glad – That is, Let them be prosperous and happy; let them be under thy protecting care, and partake of thy favor. While the wicked are driven away like smoke, let the righteous live, and flourish, and be safe. Compare Psa 32:11.
Let them rejoice beore God – In the presence of God; or as admitted to his presence. The wicked will be driven far off; the righteous will be admitted to his presence, and will rejoice before him.
Yea, let them exceedingly rejoice – Margin, as in Hebrew, rejoice with gladness. The expression is designed to express great joy; joy that is multiplied and prolonged. It is joy of heart accompanied with all the outward expressions of joy.
Fuente: Albert Barnes’ Notes on the Bible
For Gods gracious appearance on their behalf, and for his settled presence with them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. the righteousall trulypious, whether of Israel or not.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But let the righteous be glad,…. At the incarnation of Christ, which is matter of joy to all people that believe in him; as did Zacharias and Elisabeth, who were both righteous, and also Simeon; and at his resurrection from the dead, since it is for their justification, by which they are denominated righteous; as did the disciples of Christ, and as do saints in all ages; who know the power of his resurrection, and the influence it has on the regeneration of their souls, the justification of their persons now, and the resurrection of their bodies hereafter; and at the destruction of the enemies of Christ and theirs;
let them rejoice before God; in the presence of him; enjoying communion with him; having views of interest in him; as they do when this is the case, and as they will when they shall appear before him, and stand at his right hand at the last day, clothed with his righteousness, and having palms in their hands;
yea, let them exceedingly rejoice; as they have just reason to do, in his person, grace, righteousness, and salvation. All these expressions denote the greatness, frequency, fervency, fulness, and continuance of their joy. They may be rendered in the future, “but the righteous shall be glad” p, &c. so the Targum.
p “laetabuntur, exultabunt, et gaudebunt”, Pagninus, Montanus, Piscator, Cocceius, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
3 But the righteous shall be glad It is here intimated by David, that when God shows himself formidable to the wicked, this is with the design of securing the deliverance of his Church. He would seem indirectly to contrast the joy of which he now speaks with the depression and grief felt by well affected men under the reign of Saul — suggesting, that God succeeds a season of temporary trouble with returns of comfort, to prevent his people from being overwhelmed by despondency. He leaves us also to infer, that one reason of that joy which they experience is derived from knowing that God is propitious to them, and interests himself in their safety. The Hebrew words, מפני, mipne, and לפני, liphne, admit of the same meaning; but I think that the Psalmist intended to note a distinction. The wicked flee from the presence of God, as what inspires them with terror; the righteous again rejoice in it, because nothing delights them more than to think that God is near them. When commenting upon the passage, Psa 18:26, we saw why the Divine presence terrifies some and comforts others; for “with the pure he will show himself pure, and with the froward he will show himself froward.” One expression is heaped by the Psalmist upon another, to show how great the joy of the Lord’s people is, and how entirely it possesses and occupies their affections.
Fuente: Calvin’s Complete Commentary
What a beautiful contrast is here drawn between the righteous and the wicked! And what a blessed thought it is, to consider in whom that righteousness is found, which; from its unchanging nature, must be an everlasting security! Isa 54:17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 68:3 But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.
Ver. 3. But let the righteous be glad ] When he seeth the vengeance, Psa 58:10 See Trapp on “ Psa 58:10 “ while this wise King scattereth the wicked, and bringeth the wheel over them, Pro 20:26 .
Let them rejoice before God
Yea, let them exceedingly rejoice
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
let. Some codices, with five early printed editions, Aramaean, Syriac, and Vulgate, read “and let”.
Fuente: Companion Bible Notes, Appendices and Graphics
But: Psa 32:11, Psa 33:1, Psa 58:10, Psa 64:10, Psa 97:12, Rev 18:20, Rev 19:7
rejoice: Psa 95:1, Psa 95:2, Psa 98:8, Psa 98:9, Psa 100:1, Psa 100:2, Deu 12:12, 1Th 5:16
exceedingly rejoice: Heb. rejoice with gladness, Psa 21:1, Psa 43:4, 1Pe 1:8
Reciprocal: Deu 12:18 – rejoice Est 8:11 – to destroy Psa 5:11 – But Psa 28:7 – therefore Psa 35:27 – shout Psa 40:16 – all Psa 132:9 – let thy saints 1Th 3:9 – before
Fuente: The Treasury of Scripture Knowledge
68:3 {b} But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.
(b) He shows that when God declares his power against the wicked, it is for the convenience and salvation of his Church, who praise him for it.