the ark had ascended mount Zion, and was deposit- v. 12. Thus poverty is but for the poor, 2 Kings xxiv. ed in the place assigned for it, the singers are sup- 14; see the Hebrew. This is meant of Satan, sin posed, by Dr. Chandler, to have proceeded with this and death, and of all the enemies of Christ and his part of the Psalm, in which (he thinks) they cele- || people, whom he led in triumph, having spoiled them, brate the ascension of their God and king, by the and making a show of them openly, as is expressed symbol of his presence, to the heights of Zion, after Col. ii. 15. Thou hast received gifts for men-Hehaving subdued their enemies, and enriched his peo- brew, TX); εv avÕpwπw, in the man, as the LXX. ple with the spoil of the vanquished, and the gifts of render it, that is, in the human nature, wherewith the tributary nations; of which much was probably thou wast pleased to clothe thyself, that thou mightemployed in the service of the tabernacle, and after- est be a merciful and faithful High-Priest in things ward in building the temple, first designed by David, pertaining to God. Not in thy Godhead; but acthat the Lord God might dwell and have a fixed ha- cording to thy manhood, thou hast received from bitation among his people."-Horne. But although God all the treasures of wisdom and knowledge, and David, in composing this Psalm for the occasion, as all those gifts and graces of the Holy Spirit which is supposed, of removing the ark, might probably, in are necessary, either to the perfection of thy nature, this part of it, refer in some measure to the ascent or the good of thy church and people; or, for men ; of that symbol of the divine presence to the top of not for angels; "fallen angels were not to be made mount Zion; yet his expressions are evidently too saints," says Henry, "nor standing angels ministers. strong and exalted to be confined to that transaction, Not for Jews only, but for all men; whosoever will or even to have been primarily intended of it. He may reap the benefit of these gifts." The apostle, in certainly speaks principally of another and much the reference which he makes to these words, names more important event, typified, indeed, by that as- some of these gifts: they were prophets, apostles, cent of the ark, and the advantages resulting there- evangelists, pastors, teachers; namely, the institufrom to the people, but far more glorious in itself, tion of a gospel ministry, and the qualification of men and producing effects of infinitely greater conse- for it, both which are to be valued as the gifts of quence, not only to the Jews, but to the whole hu- God, and the fruits of Christ's ascension. The apos man race. He speaks of the ascension of the Messiah tle reads it, he gave gifts to men. For he received into heaven, in consequence of his victory over his that he might give them. And some of the best criand our enemies, obtained by his death and resur- tics have observed, that in the Hebrew idiom, to take rection. And, accordingly, as is well known, his gifts for another, is the same as to give them to anwords are so applied by the apostle to the Gentiles, other: see 1 Kings iii. 24; and Gen xviii. 5, in the Eph. iv. 8, who, guided as he was, by the Spirit of Hebrew. The anointing of the Spirit was poured truth, certainly neither did, nor could, mistake the on his head, that it might descend to the skirts of his meaning of this divine oracle given forth by the in- garments, to the lowest and meanest members of his spiration of the same Spirit. It must, however, be mystical body. Yea, for the rebellious also-For acknowledged, that, having been speaking of victo- those that had been rebellious, who had not only ries and conquests in war, he borrows, as it was na- broken his laws, but appeared in arms against him; tural for him to do, his expressions on this subject even for his most stubborn and determined enemies, from the ancient custom of princes and generals of whether Jews or Gentiles; for those who crucified armies, who, after such glorious achievements, were him and put him to open shame. Even for these, wont to go up into their royal cities in triumphant as well as others, he received, and to these he gave chariots, being attended by their captive enemies, those saving gifts and graces; and of such as these, and afterward to distribute divers gifts to their sol- converted by the power of his gospel, he formed diers and subjects, and sometimes to do some acts of and established a holy church; that the Lord God clemency, even to their enemies and rebels, and to might dwell among them—That having received such receive them into the number of their own people. gifts and graces, and thereby being made fit habitaIn allusion to this, he here represents the victorious tions for God, he, who as man is ascended into the Captain of our salvation as ascending to his royal highest heavens, might, as God, come down to them city in the heavens, leading his enemies captive, and and abide with them, not only in and by his ordiconferring the most important gifts, privileges, and nances, in which he is present, but by his Spirit blessings on his subjects, and even on such as had dwelling in their hearts. been rebels against his government. Thou hast led captivity captive-That is, either those who did formerly take thy people captive, or rather, those whom thou hadst taken captive, as this expression is most commonly used. See Deut. xxi. 10; Judges Verses 19, 20. Blessed be the Lord, &c.—Having surveyed God's dispensations of grace and mercy to his church and people, thus manifested in their redemption and salvation, the psalmist is so overcome with gratitude for them, that he thus breaks forth The victory of Christ B. C. 1012. e PSALM LXVIII. i over his enemies. 11 B. C. 1042. A. M. 2962. tion; and unto God the Lord be- || again from the depths of the sea: A. M. 2962. long the issues from death. 23 That thy foot may be 11 dipped in the blood of thine enemies, 1 and the tongue of thy dogs in the same. 21 But God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses. 1 24 They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary. h Num. xxi. 33.- - Exod. xiv. 22. - Psa. lviii. 10.11 Or, red.- 1 Kings xxi. 19. protect them from his indignation." For the head, and the hairy scalp, or crown, denote the principal part, the strength, the pride, and the glory of the adversary, which was to be crushed, according to the original sentence, Gen. iii. 15. It is justly observed here by Dr. Horne, that this verse begins a prediction of that vengeance which the person who was "ascended on high would infallibly execute upon his impenitent enemies, and which was shadowed forth in the destruction of the enemies of Israel by David, after that the ark of God was placed upon the abruptly in praise and thanksgiving; who daily load-heads; nor shall their strength or craft be able to eth us with his benefits—Who, besides the great and glorious blessing of our redemption, once wrought for us, is daily conferring new favours upon us. So many and so weighty are the gifts of God's bounty to us, that he may be truly said to load us with them; and so incessant are they, and so unwearied is he in doing us good, that he daily loads us with them, according as the necessity of every day requires. Even the God of our salvation-The only author and finisher of our present and of our eternal salvation. He that is our God-Who is our Friend,|| Father, and God in covenant; is the God of salva-hill of Zion." tion-He will not put us off with present things for Verses 22, 23. The Lord said-Purposed within a portion, but he will be the God of our salvation; himself, and promised by divers of his prophets, and what he gives us now, he gives as the God of || though not in the same words which are here used: salvation, pursuant to his great design of bringing us see 2 Sam. iv. 8. I will bring again from Bashan to everlasting happiness. For that only will answer-I will repeat my ancient favours, and give my peothe vast extent of his covenant relation to us as our God. But has he power to complete this salvation? Yes, certainly; for unto the Lord our God belong the issues from death-The keys of hell and death || are put into the hands of the Lord Jesus, Rev. i. 18. He, having made an escape from death itself, in his resurrection, has both authority and power to rescue his followers from the dominion of it, by altering the property of it to them when they die, and giving them a complete victory over it when they shall rise again; for the last enemy that shall be destroyed is death. Verse 21. But God shall wound the head of his enemies-Of Satan, the old serpent, of whom it was, by the first promise, foretold, that the seed of the woman should bruise his head; and the heads of all the powers of the nations, whether Jews or Gentiles, that oppose him and his kingdom among men. Psa. cx. 6, He shall wound the heads over many countries; of all those, whoever they are, that will not have him to reign over them. For these he accounts his enemies, and they shall be brought forth and slain before him, Luke xix. 27. The hairy scalp,|| &c. This expression seems to refer to the custom prevalent with many, in ancient times, of wearing long shaggy hair, that their looks might be more terrible to their enemies. Of such a one as goeth on still in his trespasses-And hates to be reformed. Christ looks on all such as his enemies, and will treat them accordingly. The original words here used have great emphasis, and imply, God shall strike deep, or exhaust the blood of the head of his enemies, that is, utterly destroy them. As if he had said, "He will avenge himself on their devoted ple, by David, as great deliverances as I formerly gave them when I saved them from the hand of Og, king of Bashan, who came out against them with all his forces, Deut. iii. 1; a deliverance often mentioned in succeeding parts of Scripture as one of the most eminent. I will bring my people again from the depths of the sea-I will appear as powerfully for them as I did when I delivered them from the Egyptian army, by giving them a safe passage through the Red sea. That thy foot may be dipped, &c.— The meaning is, that if the enemies of God's people should continue to invade and harass them by war, they should be entirely cut off by the sword, and their slaughter be so great, as that the victorious army should be forced to trample on their dead and bloody bodies, and the dogs should satiate themselves by lapping up their blood. The words are the description of a complete victory, and of what happens after a bloody engagement. Verse 24. They, &c.-When the ark was safely deposited, the sacrifices offered, the solemnity well nigh concluded, and the whole assembly about to return back, Dr. Chandler supposes the singers struck up and joined in the remaining part of this noble anthem. They have seen-Men saw and observed, thy goings, O God-The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses. The word, goings, 7', halichotheicha, means, thy marches; the procession, it seems, stopping several times, and being performed in several sorts of periods, in proper succession, one after another, for the ease of those who bore the ark, and for performing some sacred rites, which were appointed on this occasion, 2 Sam. The favours of Christ A. M. 2962. B. C. 1042. 25 m The singers went before, the || the princes of Judah 13 and their coun- A. M. 2962. players on instruments followed after; cil, the princes of Zebulun, and the among them were the damsels playing with princes of Naphtali. timbrels. 26 Bless ye God in the congregations, even the LORD, 12 from the fountain of Israel. 28 Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us. 29 Because of thy temple at Jerusalem shall 27 There is little Benjamin with their ruler,|| kings bring presents unto thee. m 1 Chron. xiii. 18; xv. 16; Psa. xlvii. 5.-12 Or, ye that are of the fountain of Israel. - Deut. xxxiii. 28; Isa. xlviii. 1. 1 Sam. ix. 21. vi. 13; 1 Chron. xv. 26. Even the marches of my God, my King-He repeats it, because the words contain a sort of triumph on account of this great work of translating the ark being now happily accomplished, which he seems to have considered as a pledge and earnest of the mighty things God would do for them, having now, by this symbol of his presence, taken possession of the place prepared for him on mount Zion, and therefore of Jerusalem, the capital of the kingdom: in the sanctuary-Or, in holiness, for it was not a light and carnal, but a serious and holy procession: or, into the sanctuary, as the words may be rendered; or, holy tabernacle prepared for it; to which they had now carried the ark. 18 Or, with their company.—P So Psa. xlii. 8.-91 Kings x. 10, 24, 25; 2 Chron. xxxii. 23; Psa. lxxii. 10; lxxvi. 11; Isa. lx. 16, 17. with more obstinacy than any other tribe, as having been so long used to govern, and unwilling to part with the regal dignity, which was, by God's appointment, first seated among them. With their ruler— With the prince of their tribe, who marched at the head of them. Hebrew, Benjamin their ruler; the tribe which had lately swayed the sceptre, but now submitted to David. The princes of Judah-It is no wonder that he should mention the princes of this tribe, because he was elected by them to be their king; their council-"This tribe was certainly the council or chief support of the Israelitish constitution, both in the cabinet and the field; in the former it had the lead. The princes of Zebulun and Naphtali are added, as the most remote, to show the unanimity of the whole nation, and of all the tribes far and near, in attending this solemnity; to testify their willing acknowledgment of David for their king, and their consent, that henceforward Jerusalem, the city of David, should be declared and esteemed the capital of the whole nation." Verse 28. Thy God, O Israel, hath commandedHath ordained, or effectually procured; thy strength Verses 25, 26. The singers went before-David had ordered the chief of the Levites to appoint their brethren for singers, by lifting up the voice with joy, 1 Chron. xv. 16; the players on instruments followed after Of which see 2 Sam. xvi. 15; 1 Chron. xiii.|| 8. Among them were the damsels-According to the usage; playing on timbrels-And with their voices celebrating the praises of God. Bless ye God in the congregation-This verse contains what they-All that strength and power which thou hast effectsang on this occasion, in concert with the band of music. From the fountain of Israel-Or, as it is rendered in the margin, and by many others, Ye that are of, or from, the fountain of Israel, or Jacob; that is, all ye people of Israel, derived from the stock or family of Jacob; see Isa. xlviii. 1. But these words are by some joined to the former clause, thus: Bless the Lord for the fountain of Israel, that is, for that fountain which God hath opened to Israel, for the purging away of sin and uncleanness, as is expressed Zech. xiii. 1, even the blood and Spirit of Christ, and all those spiritual blessings which God confers upon his people in the sanctuary, and by his ordinances. But the former sense seems most natural and easy. | ually 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. Verse 29. Because of thy temple at JerusalemThe tabernacle erected there by David, in which the ark was now placed; or rather, the temple which he foresaw would be built, and which he knew would be very magnificent, and of fame and glory throughout all countries, as he says, 1 Chron. xxii. 5; and Verse 27. There is little Benjamin-Present in such as would command esteem and reverence, even this solemn pomp of carrying the ark to Zion, under from the heathen princes and people, and that, not the conduct of David their king. That tribe is call- only for its most splendid and glorious structure, but ed little, partly because it was the youngest, as being especially for the wonderful works which the God descended from Jacob's youngest son, and principally of that temple would work in behalf of his people, because it was exceedingly diminished, and almost and in answer to the prayers that should be made in annihilated under the judges. And he notices it that temple; of which see 1 Kings viii. 41–43. Shall particularly here, both because it was nearest to Ju- kings bring presents unto thee-Which was done dah, and to the place to which the ark was now car- in part in the times of Solomon and Hezekiah, and ried; and also to signify their reconciliation and sub-afterward by others; but more fully when the Lord mission to David, against whom they had stood out Christ was come into his temple, according to Mal The accession of the A. M. 2962. B. C. 1042. 30 Rebuke 1the company of spear- || thou the people that delight in war. A. M. 2962. men, the multitude of the bulls, with 31 Princes shall come out of Egypt; the calves of the people, till every one sub- Ethiopia shall soon stretch out her hands mit himself with pieces of silver: 15 scatter unto God. " Psa. lxxii. 9; Isa. xlv. 14; Zechariah iii. 10; Acts viii. 27. * Psalm xliv. 20. Chandler, Lowth, Dodd, and Horne. Which inter- and bloody enemies, and give us assured peace, that we may worship thee without disturbance. Thus "the Christian Church," says Dr. Horne, "through faith in the power of her Lord, risen from the dead, and ascended into heaven, prays for the confusion of her implacable enemies, who delight in opposing the kingdom of Messiah." Verse 31. Princes shall come out of Egypt-The worden, chashmannim, here rendered princes, is not found elsewhere in the Scriptures, and therefore its precise meaning is not certainly known. Elias, a Jewish rabbi, observes that the Jews call cardinals by this name in Italy: and the term is thought to Verse 30. Rebuke, &c.-Chastise those that will not bring presents unto thee till they see their error and submit themselves. It is a prophetical prayer against the enemies of the Israelitish Church. The company of spearmen-The reading in the margin, The beasts of the reeds; or, as np nn, chajathark in its place, O Lord, rebuke all our malicious kaneh, is still more literally rendered, the beast, or wild beast of the reed, seems preferable here to this which our translators have placed in the text. For although the word л'n, rendered congregation, verse 10, may signify a company, (see the note there,) it does not appear that there is any sufficient authority for translating p, spearmen, the word properly signifying a reed. The LXX. render the clause, niting is nois тë kaλaus, rebuke the beasts of the reed. "By the wild beast (or beasts) of the reeds," says Dr. Horne, after Poole, Chandler, Lowth, and several other learned men, "is to be understood the Egyptian power, described by its emblem, the crocodile, or river-horse, creatures liv-signify a princely person accompanied by a numering among the reeds of the Nile." In consistency with this interpretation, by the calves of the people, or of the nations, as he translates it, he understands the objects of worship among the Egyptians, their Apis, Osiris, &c., around which the congregation of the mighty (Hebrew, ' n, gnadath abbirim, rendered in our text, the multitude of the bulls) assembled to worship. There is, however, one considerable objection to this interpretation. As David was not now attacked by the Egyptians, nor about to make war upon them, it does not seem likely that he should so particularly advert to them, or pray so pointedly against them, on this occasion. Some enemy, however, of great power, and fierce as a wild beast, was, no doubt, intended. Bishop Patrick, who refers us to 2 Sam. viii. 3, evidently thought that Hadadezer, king of Zobah, and the Syrians were meant. His paraphrase on the clause is, "Destroy that fierce prince, who, like a wild beast out of the forest, comes against us, with a great number of captains as furious as bulls, and of soldiers as insolent as young heifers." Till every one submit himself -Hebrew, , mithrappes, literally, casts himself down, or offers himself to be trod upon. The same word bears the same sense Prov. vi. 3. With pieces of silver-Bringing pieces of silver by way of tribute, or in token of subjection. This sense of the clause seems to connect best with the context, although, it must be acknowledged, the original text is very obscure, and is capable of several different interpretations, as learned men have shown: see ous attendance. The Seventy render it pɛoßɛis, elders, senators, or ambassadors. It does not appear from Scripture, whether any of the great men of Egypt came up to worship the true God at Jerusalem, while the temple was standing, or not. But it is certain that, in after ages, a great number of the inhabitants of Egypt were Jews, whether it was that they were of Jewish original, and whose ancestors had betaken themselves thither, or whether they were originally Egyptians who had embraced the Jewish religion. The Prophet Isaiah foretold, that it should come to pass that five cities in the land of Egypt should speak the language of Canaan, and swear to the Lord of hosts, that is, worship him. Ethiopia shall soon stretch out her hands unto God Either in the way of humble supplication and submission, begging mercy of him, or to offer up the presents expressed verse 29. He only mentions Egypt and Ethiopia, as having been the great and ancient enemies of God and of his church, and as a most wicked and idolatrous people; but by them he understands all other nations of a like character. And he here expresses his hope, that the victories which he and the Israelites should gain over the neighbouring nations would induce even those which were more remote, and most addicted to idolatry, to come to Jerusalem, and join themselves to the worshippers of the true God. And his hopes were so far realized, that when, through the instrumentality of David, the surrounding "hostile powers were overthrown, and the church of Israel was fully estab y Psa. xviii. 10; civ. 3; Verse 4.- Psa. xxix. 3.-14 Heb. Psa. xxix. 1.- 17 7 Or, heavens. Psa. xlv. 4; lxv. 5; lxvi. 5; give. lished, the more distant nations, even those which had been most given to idolatry, sued for her friendship, and came to Jerusalem with gifts and oblations."-Horne. But this prophecy, as also that contained in the next verse, evidently belongs to the times of the Messiah, when the Gentiles were to be brought to the knowledge and worship of the true God; with the thoughts and hopes whereof David often comforted himself in that confined and afflicted state of the church in his time. ixxvi. 12. them, and is employed for them, as occasion requires. He is indeed the universal Lord of the whole heaven and earth, but in a special and excellent manner he is the God of Israel, and his kingdom is particularly exalted over them. He hath taken them for his peculiar inheritance; and by them alone he is adored and worshipped as the universal Creator, the supreme Lord of heaven and earth. His strength is in the clouds-Hebrew, `p, in the heavens, or skies. He hath two dwellings and thrones, the one in his church and among his people, and the other in Verses 32, 33. Sing unto God, ye kingdoms of the earth-Not only Egypt and Ethiopia, but other king-heaven, and in both these he manifests his power; doms and nations also, who shall partake of the same Verse 34. Ascribe ye strength unto God-Acknowledge that he is mighty, and able to do whatsoever he pleaseth for his people, or against his or their enemies. His excellency is over Israel-His excellent power and goodness; Hebrew, n, gaavatho, his highness, or majesty; this dwells among redeeming, preserving, and sanctifying the former, and directing and governing the mighty orbs of the latter in all their motions, and from thence upholding and influencing the whole universe, animate and inanimate, rational and spiritual, and sending forth both the thunder of his power, and the great and small rain of his strength. Verse 35. O God, thou art terrible—Hebrew, x), 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! PSALM LXIX. This Psalm was composed by David when he was in great trouble, but on what account it is not easy to determine. Bishop Patrick thinks it might be about the time when he concluded that he should one day perish by the hand of Saul; and that he revised it again when he was in those straits to which he was reduced by the rebellion of Absa. lom, at which time he supposes that he added the 35th verse concerning God's love to Zion, which was not in pos. session of the Israelites till after the time of Saul. The general contents of it are as follows. (1,) He complains of the great distress he was in, and earnestly begs of God to relieve and succour him, 1–21. (2,) He foretels the judgments of God upon his persecutors, 22-29. (3,) He concludes with the voice of joy and praise, in an assurance |