Exegetical and Hermeneutical Commentary of Psalms 68:35
O God, [thou art] terrible out of thy holy places: the God of Israel [is] he that giveth strength and power unto [his] people. Blessed [be] God.
35. O God, thou art terrible &c.] This rendering is retained in R.V., but grammar requires us to render (cp. R.V. marg.); Terrible is God out of thy sanctuary. Israel is addressed: and the verse is the answer of the nations to the summons of Psa 68:34, acknowledging the awful might (Exo 15:11; Deu 10:17; Psa 47:2) which God displays from His sanctuary in the midst of Israel (cp. Psa 68:29 note), recognising Him as the source of Israel’s preeminence, and in conclusion reechoing Israel’s watchword of praise, Blessed be God. Simpler but less forcible is the reading of LXX and Jer., out of his sanctuary, making the verse the Psalmist’s own conclusion.
thy holy places ] Better, thy sanctuary, as the word is generally rendered (Exo 15:17; Psa 78:69; Psa 96:6, &c.). The plural is an idiomatic plural of ‘extension’ or ‘amplification,’ denoting the various parts of the Temple, or its dignity.
the God of Israel is he that giveth ] Better as R.V., the God of Israel, he giveth &c.
power ] Or, mightiness. The subst. is found here only, but the adj. is common, cp. Deu 4:38; Isa 60:22.
unto his people ] Cp. Psa 29:11; Isa 40:29. Lit., the people, which stands out among the nations of the world as the people of His choice.
Thus the Psalmist’s outlook reaches forward to the final triumph celebrated in the Apocalyptic song, Rev 15:3 f.
Fuente: The Cambridge Bible for Schools and Colleges
O God, thou art terrible out of thy holy places – The places where thou dwellest, and from which thou dost manifest thyself. That is, The manifestations which thou dost make of thyself when thou seemest to come forth from thine abode are terrible, or are suited to fill the mind with awe. Compare Psa 45:4, note; Psa 65:5, note; Psa 66:5, note.
The God of Israel – The God who is adored by Israel, or by his true people; our God.
Is he that giveth strength and power unto his people – He is not weak and feeble. He is able to protect them. He shows that he can gird them with strength; that he can defend them; that he can sustain them in the trials of life. The God whom they acknowledge as their God is not one whose strength fails, or who is seen to be feeble and powerless when his aid is needed. He is fully equal to all their needs, and they never trust him in vain. Blessed be God. For all that he is, for all that he has done. This is the language of joy and praise in view of the contemplation of his character as depicted in the psalm. At the close of every right contemplation of his character, his government, his plans, his claims, his law, his gospel, the heart that is right will say, Blessed be such a God. To one endowed with such attributes, praise – everlasting praise – is due.
Fuente: Albert Barnes’ Notes on the Bible
Verse 35. O God, thou art terrible out of thy holy places] The sanctuary and heaven. Out of the former he had often shone forth with consuming splendour; see the case of Korah and his company: out of the latter he had often appeared in terrible majesty in storms, thunder, lightning, c.
He that giveth strength and power unto his people.] Therefore that people must be invincible who have this strong and irresistible God for their support.
Blessed be God.] He alone is worthy to be worshipped. Without him nothing is wise, nothing holy, nothing strong and from him, as the inexhaustible Fountain, all good must be derived. His mercy over his creatures is equal to his majesty in the universe, and as he has all good in his possession, so is he willing to deal it out, to supply the utmost necessities of his creatures. Blessed be God! The Arabic adds, Alleluiah!
The best analysis I find of this Psalm is that by Bishop Nicholson. I shall give it at large; begging the reader to refer particularly to those passages on which the preceding notes are written, as in some of them the analysis gives a different view of the subject. The old Psalter gives the whole Psalm a spiritual and mystical interpretation. And this is commonly the case in the commentaries of the fathers.
ANALYSIS OF THE SIXTY-EIGHTH PSALM
There are many conjectures as to the occasion of the composing of this Psalm; but the most probable is, that it was composed by David when he brought up the ark of God, which was the type of the Church and symbol of God’s presence, to Jerusalem. After the ark was sent home by the Philistines, it rested first in the obscure lodge of Aminadab; it then for a time stayed with Obed-edom, nearly sixty years in both places. It was David’s care to provide a fit room for it in the head of the tribes, even in his own city; and to express his joy, and honour the solemnity, David led the way, dancing with all his might in a linen ephod; and all the house of Israel followed with shouts and instruments of music in a triumphant manner. Now, that the choir might not want to know how to express their joyful affections, the sweet singer of Israel made this anthem, beginning the verse himself, as was commanded at the removal of the ark, Nu 10:35. The Psalm has six parts:-
I. The entrance, or exordium, Ps 68:1-4.
II. The invitation to praise God, Ps 68:4.
III. The confirmation of it by many arguments, Ps 68:4-24.
IV. A lively description of triumph, or pomp of the ark’s deportation, Ps 68:24-28.
V. A petition, which has three parts, Ps 68:28-31.
VI. An exhortation to all nations to praise God, Ps 68:31-35.
I. “Let God arise” is either a prayer or acclamation; a prayer that he would, or an acclamation that he does, show his power and presence. Of which the consequence would be double:-
1. Towards his enemies, destruction; for he prays, “Let his enemies be scattered; let those that hate him fly before him.”
He illustrates it by a twofold comparison: –
(1) “As smoke (when it is at the highest) is driven away, so drive them away.”
(2) “As wax melteth before the fire, so let the wicked perish in the presence of God.”
2. Towards good men, his servants; which is quite contrary to the other: “Let the righteous be glad; let them rejoice before God; yea, let them exceedingly rejoice.” Thus it happened; for when the ark was taken by the Philistines, the glory was departed from Israel, and there was nothing but sadness and sorrow: but with the return of the ark the glory returned and all was joy and gladness.
II. And so, by an apostrophe, he turns his speech to all good men, and exhorts them to praise God.
1. “Sing unto God.” Let it be done with your voice publicly.
2. Psallite: “Sing praises to his name,” with Instruments of music.”
3. “Extol him.” Show his way, as in a triumph. Thus, when our Saviour rode into Jerusalem they cut down branches, and strewed their garments in the way.
III. And so David enters upon his confirmation, producing his reasons why they should praise God.
1. Drawn from his majesty: “He rideth upon the heavens;” that is, he rules in the heavens.
2. From the essence: “By his name Jah,” the contraction of Jehovah, I am. He gives essence to all things; therefore, “rejoice before him.”
3. From his general providence and goodness towards his Church.
(1) “He is the father of the fatherless.” Loves, cares, and provides an inheritance for them.
(2) “A judge of the widows.” He cares for his people when deserted, and for whom no man cares, and when exposed to injury. Such is God in his holy habitation; whose presence is represented by this ark.
(3) “God setteth the solitary in families.” He makes the barren woman to keep house, and to be the joyful mother of children. As also the barren woman – the Gentile Church that had no husband, to bring forth children to God.
(4) He brings forth those which are bound with chains; as Joseph, Jeremiah, Daniel, Peter, Paul.
4. On the contrary: “But the rebellious dwell in a dry land;” perish with want and hunger.
IV. From his special providence toward his people Israel, which he introduces by an elegant apostrophe: “O God, when thou wentest forth before thy people;” thus amplified: –
1. God’s going before them, and marching along with them in Egypt, in the wilderness. These signs manifested his presence: “The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel.”
2. God’s provision for them after he gave them the possession of the good land. He fed, sustained them there, counted them his inheritance, and gave them rain and fruitful seasons: “Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary. The congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor.”
3. The victories he gave them over their enemies, Ps 68:12, which he prefaces by imitation of the song of the victory, sung usually by the women and damsels of those times, Ps 68:11: “The Lord gave the word,” that is, either the word of war, or else the song; and then “Great was the company of those that published it.” As Miriam, Deborah, c. And in these songs they sang, “Kings of armies did flee apace and she that tarried at home divided the spoil.” So great was the prey.
4. The deliverance he sends from troubles, and the joy he gives after them. “Though ye have lien among the pots,” that is, cast aside as some useless or broken pot, the offscouring of all things; “yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold; ” i.e., shining and glorious. The allusion seems to be taken from some standard, whose portraiture and device was a dove so overlaid. The Babylonian ensign was a dove. But see the note on this passage.
And this he farther declares by another similitude: “When the Almighty scattered kings in it:” or for her, i.e., his Church, it was white-glittering, glorious, to be seen afar off; “it was white as snow in Salmon,” with which it is generally covered.
5. From God’s especial presence among them, which, that he might make it more evident, David enters upon the commendation of the hill of Sion to which the ark was at this time brought, comparing it with other hills, especially with Bashan. That is a hill of God; a high, plentiful, and fertile hill. As if he had said, So much I grant. But, “why leap ye, ye high hills?” Why are ye so proud? Why do ye boast your vines, your fruits, your pastures, your cattle? Sion has the pre-eminence of you all in two respects: –
1. For God’s continual habitation and common presence is there: “This is the hill which God desireth to dwell in; yea, the Lord will dwell in it for ever.”
2. For his defence of it. “The chariots of God are twenty thousand, even thousands of angels:” and these are for the defence of Sion, his Church; “for God is among them as in Sinai, in the holy place;” in glory and majesty, to Sinai, and in Sion.
And yet he goes on to persuade us to praise God, 1. For his strange and wonderful works. 2. For the performance of his promises. Among his great works there was none so glorious as the ascension of our Saviour, of which the ark’s ascension to Jerusalem at this time was a type.
First. 1. Before the ark David and the people used this acclamation: “Thou hast ascended on high.” Thou, O God, whose presence is shadowed out by the ark, hast ascended from an obscure house to a kingly palace, Sion.
2. “Thou hast led captivity captive;” those that led us captives being captives themselves, and now led in triumph.
3. “Thou hast received gifts for men;” spoils and gifts from the conquered kings; or who may become homagers unto him, and redeem their peace.
4. “Yea, for the rebellious also: “Formerly so, but now tributaries.
5. “That the Lord God might dwell among them;” might have a certain place to dwell in; and the ark not be carried, as before, from place to place.
This is the literal sense; but the mystical refers to our Saviour’s ascension. St. Paul says, Eph 4:8:
1. “Thou hast ascended on high:” when the cloud carried him from earth to heaven.
2. “Thou hast led captivity,” those who captured us, “captive;” death, the devil, sin, the power of hell, the curse of the law.
3. “He received, and gave gifts to men:” The apostles, evangelists, prophets, doctors, and teachers, were these gifts – graces, gifts of the Spirit.
4. “Yea, for the rebellious also:” Paul, a persecutor; Austin, a Manichhaean.
5. “That the Lord God might dwell among them:” for to that end St. Paul says these gifts were given, “to the work of the ministry, to the edification of the Church, to the building up of the body of Christ.” Eph 4:12, c.
The two effects of his ascension then were, one towards his enemies, the other for his friends: “When thou ascendest up on high: – “
1. “Thou leddest captivity captive:” this was the consequence to his enemies.
2. “Thou receivedst, and gavest gifts:” This for his friends. For which he sings, “Blessed be God” for he comes over both again: –
1. The gifts to his friends: “Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation.” “He that is our God is the God of salvation; and unto God the Lord belong the issues from death.” He knows many ways to deliver in death itself, when there is no hope.
2. The conquest of his enemies; for such he counts obstinate impenitent sinners; those he will destroy: “God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses.”
Secondly, His last argument is, God’s performance of his promise to save them. When you were in the wilderness; when you fought with Og, king of Bashan, when at the Red Sea, I delivered you. The Lord saith still to his people: –
1. “I will bring again from Bashan;” from equally great dangers.
2. “I will bring my people again from the depths of the sea:” when there is no hope.
3. And for thy enemies, they shall be destroyed by a great effusion of blood: “That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same;” thou shalt waste, and make a great slaughter.
4. And now he descends to set before our eyes the pomp and show which was used in the ascent and bringing back of the ark, and the proceeding of it.
1. The people were present to witness it: “They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary.”
2. The manner of the pomp: “The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels.”
3. In the pomp they were not silent; and that they be not, he exhorts them: “Bless ye God in the congregations, even the Lord, from the fountain of Israel,” – Jacob’s posterity.
4. And he gives in the catalogue of the tribes that were present, but these especially, –
1. “There is little Benjamin,” Jacob’s youngest son, or now the least, wasted with war, “with their ruler,” the chief prince of their tribe.
2. “The princes of Judah, and their council.”
3. “The princes of Zebulun, and the princes of Naphtali;” the farthest tribes, therefore the nearest.
V. And in the midst of the pomp he makes a prayer which has three vows, before which he prefixes the acknowledgment that all the power and strength of Israel was from God: “Thy God hath commanded thy strength.” He then prays, –
1. For the confirmation, establishment, and continuance of this strength: “Strengthen, O God, that which thou hast wrought for us; ” and let this be evinced “by the kings and tributaries that shall bring gifts. Because of thy temple at Jerusalem shall kings bring presents unto thee.”
2. For the conquest and subduing of the enemy, until they become tributaries, and do homage: “Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people;” kings, princes, and their potent subjects; “till every one submit himself with pieces of silver: scatter thou the people that delight in war.” See the note.
3. For the increase of Christ’s kingdom, of which David was but a type, by the access of the Gentiles. “Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.” These, by a synecdoche, being put for all nations.
VI. This excellent Psalm draws now towards a conclusion; and it is a resumption of that which he principally intended; that is, that God be blessed, honoured, praised. He first exhorts, then shows the reasons for it.
1. He exhorts all nations to perform this duty: at first, the Jews, but now all universally: “Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord.”
2. His reasons to induce them to do it.
The majesty of God testified, –
1. By his works: “To him that rideth upon the heaven of heavens, which were of old.”
2. His power, in his thunder, in his word: “He doth send out his voice, and that a mighty voice.”
3. His wise protection of and providence over his people: “Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.”
4. His communication of himself to his Church in particular: 1. “O God, thou art terrible out of thy holy places.” 2. “The God of Israel is he that giveth strength and power unto his people.” 3. “Blessed be God.” With this epiphonema he concludes.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Terrible; or, venerable; deservedly to be both reverenced and feared.
Holy places; or, sanctuaries. He useth the plural number; either,
1. Of the sanctuary in Zion, because the tabernacle and temple consisted of three parts; the court, the holy place, and the holy of holies. Or rather,
2. With respect to that twofold sanctuary here mentioned, one in Zion, and the other in heaven. And out of both these holy places God appeared, and put forth such acts of his power as might justly terrify his enemies.
God giveth strength and power unto his people; the strength which the kingdom of Israel now hath, is not to be ascribed to my valour or conduct, nor to the courage or numbers of the people, nor to that happy union now made, and established among all the tribes, but only to the might and grace of God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
O God, [thou art] terrible,…. In his judgments and acts of vengeance, on antichrist and the antichristian states; being the Lion of the tribe of Judah, that will break them to pieces as a potter’s vessel: or “reverend” s; to be feared and worshipped by his saints;
out of thy holy places; both out of heaven, the habitation of his holiness, by angels and glorified saints there; and out of all his churches, the several assemblies of them, among whom he is greatly to be feared and adored: the Targum interprets it of the house of the sanctuary;
the God of Israel [is] he that giveth strength and power unto [his] people; his peculiar covenant people, his Israel he is the God of. These are weak, and encompassed about with infirmities; he has strength in himself for them; he has promised it to them, and he gives it to them as a pure gift and unmerited favour of his. It may be understood of the great degree of strength that will be given them in the latter day; when a small one shall be a strong nation, and the feeble shall be as David, and David as God, as the Angel of the Lord, Isa 60:21; and of the dominion and greatness of the kingdom under the whole heaven; which will be given to the saints of the most High, Da 7:27;
blessed [be] God: the psalm is concluded with an ascription of blessing to the Messiah, who is God blessed for evermore; and who, as Mediator, is the promised seed, in whom all nations were to be blessed, and now will be; see Re 5:12.
s “venerandus”, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
(35) Out of thy holy placesi.e., out of Zion. The plural places occurs also in Ps. lxxiii, 17 (Heb.).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
35. Holy places Or sanctuaries. The plural is used either for heaven and earth, as places of his abode and worship, or to denote that his earthly sanctuary, where he may be statedly found, is manifold. Giveth strength and power unto his people Precious thought!
“This awful God is ours,
Our Father and our love.”
The psalm properly closes with an ascription of praise to God.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 68:35. O God, thou art terrible, &c. I would join the words thus; O God, the God of Israel, thou art terrible out of thy holy places. Heaven was his sanctuary of old; his earthly sanctuary was on Sion; he was worthy to be feared, as inhabiting both; and he is represented as going out of them, to take vengeance on the enemies of his people; and as dreadful, on account of the judgments, which from thence, as the places of his dwelling, he executes them. He it is that giveth strength and power unto his people. Though the marks of his displeasure are dreadful to his enemies, yet he gives fortitude and courage unto his people, inspires them with resolution and vigour, and renders them victorious over all who oppose them. Blessed be God! How glorious is the conclusion of this most admirable hymn! David exults in the successful translation of the ark into its fixed habitation; and that he had now his king and his God more immediately present with him, who marched in solemn procession with his ark, to take his future residence in Mount Sion. He describes that procession with pleasure, as accompanied with instrumental and vocal music, and at which the princes of all the tribes of Israel assisted, and which was graced with a choir of virgins exciting the whole assembly to celebrate the praises of the God of Israel. He particularly mentions the tribe of Benjamin as present; a happy circumstance, which he could scarce have expected, as the kingdom was departed from them, and the crown transferred to himself and family; the tribe of Judah, as the most powerful, and those of Naphtali and Zebulun, the farthest distant of all the rest, to shew the perfect unanimity of the whole nation in submitting to him, and acquiescing in Jerusalem as the capital of the kingdom. He devoutly acknowledges God as the author of his own and his people’s prosperity; and prays that he would establish and continue it; that the kings of the earth might reverence God’s sanctuary in Jerusalem, and there present their offerings before him; that God would restrain the Egyptian king, keep him from all hostile invasions of the city and people of God, and not permit the worshippers of crocodiles, and bulls, and calves, to harass his dominions, or corrupt his subjects; and that he would dissipate in general all who delight in the oppression and cruelties of war. He prays even for the conversion of Egypt to the knowledge and worship of the true God; that Ethiopia might stretch forth her hand in solemn adoration of him, and that all the kingdoms of the earth might celebrate the praises of Jehovah, who rules in the heavens, rides through them in the stormy clouds, and terrifies the nations with the voice of his thunders. He concludes with exhorting this grand assembly to acknowledge the almighty power of God, who was peculiarly the God and king of Israel; who was present in his heavenly and earthly sanctuary, dreadful in the judgments that he executed on his enemies, but the author and establisher of the power and prosperity of his people. On all these accounts, he was worthy to be blessed for evermore. How highly did this tend to promote the firm adherence of the whole assembly to the worship of their God, and to establish their faith and hope in the protection of his power! Dr. Chandler observes, at the close of his excellent comment on this psalm, that the divisions he has made of it seem natural and easy, are pointed out by the subject-matter, and render the whole of it a regular, well-connected, and elegant composition. Without this, or some such method, it appears broken, and its parts independent on each other; the expressions will be many of them unintelligible, and the occasion and propriety of them scarcely discernible. Michaelis has attempted to explain this psalm, but has fallen very short of Dr. Chandler. See the additional volume of his notes to Bishop Lowth’s Prelections, p. 139. We shall conclude our critical annotations with a few of Dr. Chandler’s remarks upon the whole anthem.
And, first, let us take notice of the great and glorious subject of the hymn. It is the God of the Hebrews, and designed to celebrate his praises, on account of the perfections of his nature, and the operations of his providence. And with what dignity is he described! How high and worthy the character given him; in every respect suitable to his infinite majesty, and the moral rectitude and purity of his nature! How grand are the descriptions of him, as the omnipresent God, inhabiting his sanctuaries both in heaven and earth! as the original, self-existent Being, which his name Jehovah signifies; the tremendous Being, worthy of all adoration and reverence, included in the name of Jah! As the Almighty God, encompassed with thousands and ten thousands of his angels, and innumerable chariots, which stand ready prepared in the armoury of heaven! who rides through the heavens in his majesty: whose voice is in the thunder, who makes the clouds and vapours of heaven subservient to his pleasure, and at whose presence the earth, the heavens dissolve, and the highest hills seem to melt away like wax! Descriptions the most sublime in their nature, and which tend to strike the mind with a holy reverence and awe. And as to his moral character and providential government of the world, he is represented as the righteous God, the hater and punisher of incorrigible wickedness, the father of the fatherless, the judge of the widow, who blesses men with numerous families, breaks the prisoner’s chains, and restores him to his liberty; the God and guardian of his people, the great disposer of victory, and giver of national prosperity; the supreme author of every kind of salvation, and as having death under his absolute command, and directing the outgoings of it by his sovereign will. This was the God of the ancient Hebrews. This was the God whom David worshipped, and whom all wise and good men must acknowledge and adore. Nor is there one circumstance or expression in this noble composition, derogatory to the majesty and honour of the Supreme Being, or which can convey a single sentiment to lessen our esteem and veneration for him.
REFLECTIONS.1st, We have here, in the first place,
1. David’s prayer for the dispersion of the enemies of God and his people, and for the comfort and joy of the children of God. It may be considered as prophetical of the Messiah’s appearing, Let God incarnate arise, and let his enemies be scattered, the powers of earth or hell which oppose his kingdom in the world: Let them also that hate him, whether men or devils, flee before him, vanquished by his almighty arm; as smoke is driven away, so easily and thoroughly drive them away: as wax melleth before the fire, so let the wicked perish at the presence of God the Redeemer, when either in present judgments he shall visit them, or in the great day of his appearing and glory, arise to consume them with the brightness of his coming. But let the righteous, those who are accepted in him, and sanctified by his Spirit, be glad when they see his day: let them rejoice before God, in the present joy of his salvation, and in hope of the complete redemption which awaits them, from sin, death, and hell; yea, let them exceedingly rejoice, with exultation proportioned to the greatness of the salvation.
2. He magnifies God as the king of heaven, the self-existent Jehovah. Jesus is this JAH, the self-existent, self-sufficient God, the object of the eternal praises of men and angels, the guardian of his afflicted church and people, raising up families of the faithful among the Gentiles that were solitary and desolate; delivering the bonds-men of sin and Satan from their chains, and bringing them into the glorious liberty of the sons of God; but leaving the rebellious sinners, whether of Jews or Gentiles, or false professors, to perish in the dry land of ignorance, infidelity, and obstinate impenitence.
2nd, God’s wondrous works are here recorded to his glory, and for his people’s comfort; and they may be considered,
1. In a retrospective sense, as relating to past mercies conferred on the Jewish nation.
2. As a glorious prophesy of the gospel church, under their head Christ Jesus; leading up his faithful people from the bondage of sin, and his oppressed church from the power of antichristian foes; as the captain of their salvation going before them, and by his word and Spirit directing their march through this howling wilderness, the world which lieth in wickedness. At the promulgation of his Gospel the powers of earth were shaken; and before his presence, the hearts of proud sinners, though exalted as mountains in height, flowed down in lowliest abasement. By the plentiful effusion of his Spirit in the ministration of the Gospel, the souls of weary and heavy-laden sinners were refreshed, and, into his church admitted, dwelt with comfort there, where, with such a profusion of goodness, the blessings of pardon, grace, consolation, glory, were prepared for every poor and perishing soul. By his apostles and ministers, divinely commissioned, he gave the word; he qualified them for their work, and accompanied their preaching with demonstration of the Spirit; and multitudes, an army, as the word company may be rendered, readily engaged in the warfare, notwithstanding all the dangers: even women (alluding to the women who sung the victories of their generals) helped in the Gospel. The powers of the heathen, though long persecuting, were vanquished by the word of truth; and their kings, converted, became nursing-fathers, while the church, as a conqueror, divided the spoils, the souls of men rescued from heathenism, and the power of Satan. Long had these lain in the corruption and defilement of their fallen nature, as is the case of every sinner till saved by grace; but now were adorned with the garments of salvation, bright as the silver wings of the dove, and beautiful in holiness as her glowing feathers in the sun. And when the final day of recompence comes, and at the battle of Armageddon, Rev 16:14-16 all opposing potentates shall finally be overthrown; then white as snow in Salmon shall the faithful shine for ever perfect in holiness.
3rdly, We have,
1. The strength and stability of the church of Christ. High and strong as Bashan, vain are all the efforts of the potentates of earth against it: though they threaten to overwhelm it, God’s presence in the midst of her is a sure protection, and for ever he will watch over and preserve the interests of his faithful people.
2. Angelic hosts are her constant guard; the thousands of angels stand around their Lord in shining ranks, ready to obey his high commands, and minister for them who shall be heirs of salvation. Heb 1:14.
3. The Lord is ascended up on high, to take the throne, and guide, govern, and preserve his faithful people; angels, principalities, and powers, being made subject unto him. He hath led captivity captive: like a conqueror, death, hell, and all the powers of darkness, bound in chains, follow his triumphant car: his people are delivered, and shout for victory. He hath received gifts for men, or given gifts unto men, whether ministerial gifts, to qualify them for preaching his Gospel; or the gifts of grace, which he bestows on his people for strength, comfort, and edification: yea, for the rebellious also, such as all men are by nature and practice, till changed by divine grace, and made obedient to the faith; that the Lord God might dwell among them, as a reconciled God in Christ, manifesting his favour and love to those who were once rebel sinners, making them fellow-citizens with the saints, and of the houshold of God. Note; (1.) We can never enough admire and adore the triumphs, grace, and glory of our ascended Saviour. (2.) A pardoned rebel never felt such gratitude to his generous prince, as the pardoned sinner ought to feel towards his gracious lord.
4. He is glorified in the salvation of his faithful ones, for which they ever bless and praise him. He loadeth us with benefits, spiritual and temporal; or, he will bear us up, carry us in his arms, that we may be safe. He is our God, ever interesting himself for the faithful; the God of our salvation, who hath begun, and will perfect it in their behalf; and unto him belong the issues from death; he will preserve the faithful from the deadly devices of their foes, Satan, the world, and sin; will open a door of hope to them in the grave; and, in the resurrection-day, give them victory over death for ever.
5. He will destroy every enemy at last. The head of the old serpent shall be finally bruised, and the obstinately impenitent, who have joined the devil and his angels in their rebellion, shall be thrust down with them into the place of torment.
4thly, Such as were the former deliverances of God’s people, such, and more eminent, shall be the salvation and glory of Christ’s church.
1. They shall be brought from Bashan, as Israel from the mighty army of Og, victorious over every oppressing and persecuting power, whether pagan, Mahometan, or papal; and shall come up from the depths of their distresses, under the leading of the great Captain of their salvation. Note; However oppressed the cause of Christ may be for a while, the triumphing of his foes is momentary, and their ruin near and terrible.
2. The people of God will celebrate this victory, as of old in the temple the Levites and singers magnified God, on their successes gained by the armies of Israel. They have seen thy goings, O God, how thou, my God and king, goest in the sanctuary, manifesting his presence in his church, and exerting his power for the salvation of his faithful people, and the destruction of their foes. The apostles and preachers, as sweet singers, proclaim the glad tidings of salvation, and all the congregations of true believers, without distinction of sex or station, male and female, princes and subjects, shall unite in the song of praise for Gospel mercies, flowing from the fountain of Israel, the incarnate Saviour. Little Benjamin may have some reference to Paul, the great apostle of the Gentiles, who was of that tribe, as Zebulun and Naphtali to the first apostles, who were chiefly of the land of Galilee, where these tribes lay; while the princes of Judah, and their council, may signify the first Gospel churches and their ministers, established at Jerusalem and in the neighbourhood.
3. They will depend on God for the perfecting of his own work in the faithful, and in the world. Thy God hath commanded thy strength; which may be considered as an apostrophe to the Messiah, strengthened for the great work of redemption; or as the encouragement which the Psalmist suggests to the people of God. Since God, their God, hath commanded their strength, they may be assured of an answer to their prayer, Strengthen, O God, that which thou hast wrought for us. Note; (1.) All our spiritual strength comes from God: whatever we enjoy, it is by his grace that we are what we are. (2.) If we have experienced the supports of his arm, we must in faith continue to wait upon him, and may be in this way assured he will strengthen us unto the end.
4. They expect to see the spread of the Redeemer’s kingdom universally, and the subdual of all his enemies. Because of thy temple at Jerusalem, shall kings bring presents unto thee, becoming converts to the gospel, and joining themselves to the church of Christ; Princes from Egypt, the old enemy of God’s people, shall make their submission; and Ethiopia, the most distant realms of the heathen, stretch out their hands unto God in prayer, or as laying hold on Jesus’s strength to make peace with him; and those who will not bow to him, must perish. The enemies of God, though strongly armed, furious, and numerous as herds of bulls, and supported by a deluded people, kept like calves in ignorance and stupidity, will be rebuked, till every one submit himself, be made to yield; or rather, as the words may signify, though glorying themselves, or treading proudly, because of their riches, they shall be brought low; and the people who delight in war, have long waged it against the saints, be finally and eternally scattered from the face of the earth.
5thly, The psalm concludes with an exhortation to the church of God to unite heart and voice, as in duty bound, in ascribing glory to God their Redeemer.
1. As ascended to his throne in the heavens, and ruling over all.
2. For the mighty efficacy of his Gospel, sent forth into all lands.
3. For his operations of grace and providence, towards his faithful people. In him is everlasting strength; his excellency, all his glorious perfections, is over Israel, engaged for their comfort and support; and his strength is in the clouds: they are his instruments of vengeance; on them he went up to heaven, with them he shall descend to judgment.
4. For the awful visitations on his enemies. O God, thou art terrible out of thy holy places; in present strokes of vengeance, and especially as ready to consume the wicked with the brightness of his coming.
5. For the preservation of his Israel. The God of Israel is he that giveth strength and power unto his people; supports them under all difficulties, strengthens them for their work, and enables the faithful to persevere in their fidelity. Blessed be God: let that Redeemer, whose grace works all for us, and in us, receive the praise of all.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 611
THE CHARACTER OF GOD
Psa 68:35. The God of Israel is he that giveth strength and power unto his people: blessed be God!
THE consideration of Gods power is to his enemies awful in the extreme; but to his friends it affords the richest consolation. The immediate subject of the psalm before us is the carrying up of the ark from the house of Obed-edom to Mount Zion: but the power of God in destroying his enemies, and saving his friends, is celebrated throughout in terms of exultation and triumph. In the words of our text this interesting topic is summed up in few words, and concluded with an expression of adoration, well suited to the subject.
We propose to consider,
I.
The description here given of God
Though at first sight this description of the Divine character does not appear very peculiar, yet, if it be attentively considered, it will be found
1.
Most glorious
[It imports, in the first place, that God does give strength and power to his people; and this is proved by all the sacred annals; yea, by daily experience. He has enabled his people of old to resist the greatest temptations [Note: Gen 39:10-12.], to perform the hardest duties [Note: Gen 22:2; Gen 22:9-10.], to endure the heaviest afflictions [Note: Heb 11:36-37.], to triumph over the united assaults of earth and hell [Note: 2Co 12:7-10.]. And many can say at this day, As we have heard, so have we seen in the city of the Lord of Hosts [Note: Psa 48:8.].
It intimates yet further, that none but God can give strength to his people. The mode of expression in the text strongly intimates this. What could the gods of the heathen do for their votaries? God tells them that their senseless idols could not so much as move: they must themselves be carried [Note: Isa 46:1-2; Isa 46:6-7.]. And as for human confidences, they were also vain: neither the Assyrian, nor Egyptian, nor any other power, could deliver those who trusted in them [Note: Isa 30:1-7.]. It was the prerogative of Jehovah alone to afford his people the succours they stood in need of [Note: Psa 62:11.].
But the full meaning of the text seems to be, that God delights in supplying his peoples wants; it is that very character in which he most glories, and by which he most wishes to be known. He is always looking out for opportunities of exercising his power on behalf of his people [Note: 2Ch 16:9.]; and rejoices in every occasion that their necessities afford him of making known to them his power and grace [Note: Jer 32:41.].]
2.
Most endearing
[If a person be advancing with a full tide of spiritual prosperity, how can he fail of loving the great Author of all his happiness? Surely every exercise of divine power that he has ever experienced, must render this attribute of the Deity precious to his soul, while he beholds the dangers he has escaped, and the difficulties he has overcome.
To a person weak and drooping, this view of the Deity must be still more delightful. How must he check his unbelieving fears; and say, Why art thou cast down, O my soul? Hope thou in God [Note: Psa 42:11.]!
Above all, must this description of God be precious to the poor. They are incapable of entering into abstract views of the Divine perfections: but this representation of the Deity they are as capable of comprehending, as the most learned upon earth can be: yes; he knows both the existence, and the omnipotence, of the Deity, as much from his own inward experience,as he can possibly do from the visible creation; because he feels himself to be a living witness of them.]
In order to call forth the practical ends of this description, let us consider,
II.
The sentiments it should excite in us
If the concluding words of our text be understood as referring to the past, they are an expression of gratitude to God; if as relating to the future, they denote a cheerful affiance in him. We may properly take them in both these senses, and learn from them to exercise,
1.
Gratitude
[While a sense of our own weakness humbles us in the dust, a view of Gods power, and a recollection of the experience we have had of his kindness and all-sufficiency, should kindle in our breasts the liveliest gratitude. Who can look to the rock whence he has been hewn, and to the hole of the pit whence he has been digged [Note: Isa 51:1-2.], and not bless the name of his God? Who can behold the manner in which others are enslaved by sin and Satan, and not adore the God that has made him free? So deeply was David impressed with the mercies he had received, that he not only called on his soul to bless God, but declared that all his bones should praise him [Note: Psa 35:9-10.]. And the one inquiry of our hearts should be, What shall I render to the Lord for all the benefits he hath done unto me [Note: Psa 116:12; Psa 103:1-2.]?]
2.
Affiance
[The perfections of God in general may well encourage us to trust in him: but his power, together with his disposition to exercise it on our behalf, should lead us to place in him the most unbounded confidence. Difficulties should all vanish, and appear as nothing, when we reflect on him who is engaged for us. The same power that made the depths of the sea a way for the ransomed to pass over [Note: Isa 51:10.], can smooth all obstructions in our way [Note: Isa 40:4.], and make our mountains to become a plain [Note: Zec 4:7.]. We therefore should trust all our concerns in his hands [Note: Pro 16:3.], with an assured hope that we shall never be confounded [Note: Psa 125:1-2.].]
Infer
1.
How little ground is there for the excuses of the presumptuous!
[You are ready to vindicate your ungodly ways, by saying, I cannot live as God requires. But is not God able, yea, and willing too, to assist you? And if you will not seek his assistance, does not the blame rest wholly with yourselves? Know that, however you may justify yourselves now, there is a day coming when you will stand speechless before him.]
2.
How little ground is there for the fears of the desponding?
[We are but too apt to faint in difficulties, and to think them insurmountable: but if we would habituate ourselves more to look at the power of God, we should proceed with confidence and courage. Let the weak then say, I am strong. Let them know in whom they have believed, that He is able to keep that which they have committed to him [Note: 2Ti 1:12.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
REFLECTIONS
MY soul! pause over what thou hast read in this divine, this gospel Psalm. What though David sang the invocation in it, to thy God and Saviour, at the bringing up the ark, yet was it by faith in Jesus, who is himself the true ark of Jehovah, and on whom his glory rested. And do thou sing aloud his name and righteousness, as the ark of thy salvation, in time and to all eternity. Depend upon it, my soul, all thine enemies must flee before thy Jesus; for He, thy risen and exalted Saviour, is gone up on high; he hath led captivity captive, and received gifts for his people; yea, for the most rebellious, as thou hast been, and still art, even for thee; that the Lord thy God might come and dwell with thee, and, according to his promise, make his abode with thee. Do thou bless him then, my soul, who daily loadeth thee with benefits. Do thou praise him, who now goeth before thee, as he went before his people through the wilderness, as he fed them with manna, and sent a plentiful rain upon his inheritance, so doth he come down as showers upon the mown grass, who was, and is the living bread, the bread of God, which cometh down from heaven; and was, and is the life, and portion of his people, both then and forever. Hail! thou almighty Redeemer! Blessed forever be thy name! Thou hast not only published and proclaimed thine own, and thy Father’s will for the salvation of sinners; but thou hast spoken the word, and great hath been the company of them that published it, as sent by thee. It is thou, blessed Jesus! which hast sent down the Spirit, and given some apostles, and some prophets, and some evangelists, and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ! And now, blessed Lord! do thou bless the labours of those whom thou hast commissioned, and make them abundantly useful, in publishing thy name, thy grace, thy love, thy finished salvation, and thy glory; until we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 68:35 O God, [thou art] terrible out of thy holy places: the God of Israel [is] he that giveth strength and power unto [his] people. Blessed [be] God.
Ver. 35. O God, thou art terrible out of thy holy places ] So the sanctuary is called, because divided into three parts; and here hence God was terrible in his manifestations to his people, and in his operations to his enemies. See Psa 67:2-3 .
Blessed be God
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Thou art terrible. Supply Ellipsis thus: “[To be feared] is God from His Sanctuary”.
Thy holy places. Septuagint and Vulg, read the singular. It is the plural of majesty.
holy. See note on Exo 3:6.
power. Hebrew, plural = mighty, or abundant power.
Fuente: Companion Bible Notes, Appendices and Graphics
terrible: Psa 45:4, Psa 65:5, Psa 66:5, Psa 76:12, Exo 15:1, Neh 1:5, Heb 12:24-29, Rev 6:16, Rev 6:17
he that giveth: Psa 29:11, Deu 33:25, Isa 40:31, Isa 45:21, Zec 10:12, Eph 3:16, Phi 4:13, Col 1:11
Blessed: Psa 72:18, Psa 72:19
Reciprocal: Gen 28:16 – and I Exo 34:10 – a terrible Num 23:22 – God 1Sa 15:29 – Strength 1Ch 16:11 – his strength 1Ch 29:12 – give strength Neh 6:9 – Now therefore Psa 47:2 – is terrible Psa 62:11 – power Psa 68:8 – the God Eze 37:23 – they be Zec 12:5 – The inhabitants Mal 1:14 – my name 2Th 1:10 – to be admired Rev 4:5 – proceeded
Fuente: The Treasury of Scripture Knowledge
Psa 68:35. O God, thou art terrible Hebrew, , nora, venerable, yea, infinitely worthy to be both reverenced and feared. Out of thy holy places Or, sanctuaries. Heaven was his sanctuary of old; his earthly sanctuary was in Zion: he was worthy to be feared as inhabiting both, and he is represented as going out of them, to take vengeance on the enemies of his people, and as dreadful on account of the judgments which, from thence, as the places of his dwelling, he executes on them. He giveth strength and power to his people Though the marks of his displeasure are dreadful to his enemies, yet he gives fortitude and courage unto his people, inspires them with resolution and vigour, and renders them victorious over all that oppose them. The psalmist adds, Blessed be God! And surely men and angels, heaven and earth, ought to say, Amen! All is from him; let all be returned to him, in praise and thanksgiving; and let the whole intelligent creation exclaim, Blessed be God, who hath so wonderfully blessed us!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
68:35 O God, [thou art] {d} terrible out of thy holy {e} places: the God of Israel [is] he that giveth strength and power unto [his] people. Blessed [be] God.
(d) In showing fearful judgments against your enemies for the salvation of your people.
(e) He alludes to the tabernacle which was divided in three parts.