Charles H. Spurgeon on Psalms 68

Let God arise. In some such words Moses spake when the cloud moved onward, and the ark was carried forward. The ark would have been a poor leader if the Lord had not been present with the symbol. Before we move, we should always desire to see the Lord lead the way. The words suppose the Lord to have been passive for awhile, suffering his enemies to rage, but restraining his power. Israel beseeches him to "arise, "as elsewhere to "awake, ""gird on his sword, "and other similar expressions. We, also, may thus importunately cry unto the Lord, that he would be pleased to make bare his arm, and plead his own cause. Let his enemies be scattered. Our glorious Captain of the vanguard clears the way readily, however many may seek to obstruct it; he has but to arise, and they flee, he has easily over thrown his foes in days of yore, and will do so all through the ages to come. Sin, death, and hell know the terror of his arm; their ranks are broken at his approach. Our enemies are his enemies, and in this is our confidence of victory. Let them also that hate him flee before him. To hate the infinitely good God is infamous, and the worst punishment is not too severe. Hatred of God is impotent. His proudest foes can do him no injury. Alarmed beyond measure, they shall flee before it comes to blows. Long before the army of Israel can come into the fray, the haters of God shall flee before HIM who is the champion of his chosen. He comes, he sees, he conquers. How fitting a prayer is this for the commencement of a revival! How it suggests the true mode of conducting one: —the Lord leads the way, his people follow, the enemies flee.

Whole Psalm. In this Psalm we have especial reason to condemn or to admire the timidity, or the caution and delicacy, of our translators, whichever it may be considered, for the manner in which they have rendered the names of the Almighty. They almost universally translate them "God" or "Lord; "whereas, it has been observed that, almost all the remarkable titles of the Deity are employed in describing and praising the person addressed here. He is called "Elohim" in Ps 68:2; "Adonai, "Ps 68:12; "Shaddai, "Ps 68:15; "Jehovah, "Ps 68:17; "Jah, "Ps 68:19; and "Al, "Ps 68:20. The Hebrew names of God have, each of them, a distinct and peculiar meaning. No one word will suffice for them all. The vague use of the terms "God" and "Lord" in our translation can never convey to the reader's mind the important ideas which the original expression, if properly translated, would bear, and we have lost a strong additional confirmation of the deity of Messiah, by abandoning the testimony which the ascription to him of God's peculiar titles would give to this great truth. R. H. Ryland.

Whole Psalm. As 65 opened with a reference to the form of blessing (Nu 6:24-26), so this with a reference to the prayer used when the cloud pillar summoned the camp to commence a march. There the presence (panim) of God shed saving light on his people; here his enemies flee from it (mippanayv), Ps 68:1... In the Jewish ritual the Psalm is used at Pentecost, the Anniversary of the Giving of the Law, and the Feast of Finished Harvest... The remarkable character of the Psalm is indicated by the fact that there are no fewer than thirteen words in it which are not found elsewhere. The Pentecostal Gift of Tongues seems needed for its full exposition. William Kay.

Whole Psalm. By many critics esteemed the loftiest effusion of David's lyrical muse. William Binnie.

Whole Psalm. To judge from the antiquity of its language, the concise description, the thoroughly fresh, forcible, and occasional artlessly ironical expression of its poetry, we consider this poem as one of the most ancient monuments of Hebrew poetry. Boettcher.

Whole Psalm. It must be confessed that in this Psalm there are as many precipices, and as many labyrinths, as there are verses, or even words. It has not inappropriately been designated the cross of critics, the reproach of interpreters. Simon de Muis.

Whole Psalm. The beginning of this Psalm clearly intimates that the inspired psalmist had light given him to see the march of Israel through the wilderness, the ark of the covenant moving before the people to find a resting place. The psalmist is filled with praise, when he is enabled to see that God revealed his Fatherly love in the whole of that movement —that his eye was upon the fatherless, the widow, the solitary, and afflicted; but David is also carried by the Spirit to the Mount of Olives, where he sees the ascending Lord; he sees the triumphal chariots, with an innumerable company of angels, and then beholds the Lord welcomed in glory as the mighty Conqueror; and not only so, but as having received or purchased gifts for men, even the rebellious (Ps 68:18), "that the Lord God might dwell among them, "or within them. "Wherefore, "the command of our Father is, "come out from among them, and be ye separate, "etc. (2Co 6:17-18). The doxology of God's people is, "Blessed be the Lord, who daily loadeth us with his benefits." Our blessed Master attends day by day to all our wants, and causes his love to flow to us, because he is God our Salvation —Selah. What comfort ought this to afford under every condition! for the Lord Jesus goes before us through the desert. He is touched with the feeling of our infirmities. The widow, the fatherless, the desolate, are all the objects of his care and love. He has gone before us to prepare our heavenly rest; the work is finished. He now comes, day by day, to load us with blessings, and at the last will carry us safely through death into life and glory. To the Lord our Saviour belong the issues from death; then, "Death, where is thy sting?" etc. Ridley H. Herschell, in "Strength in Weakness. Meditations on some of the Psalms in time of Trial, "1860.

Let God arise, etc. The moving ark (See Nu 10:35-36) is a type of Jesus going forth to cast down rebel foes. It is high joy to trace the Antitype's victorious march. How mightily the Lord advanced! The strength of God was in his arm. His sword was Deity. His darts were barbed with all Jehovah's might. "He had on his vesture and on his thigh a name written, King of kings, and Lord of lords." Re 19:16. His foes, indeed, strove mightily. It was no easy work to rescue souls from Satan's grasp, or to lay low the prison house of darkness. The enemy rushed on, clad in his fiercest armour, wild in his keenest rage, wily in his deadliest crafts. He plied his every temptation, as a terrific battery. But the true Ark never quailed. The adversary licked the dust. Malignant passions maddened in opposing breasts. The kings stood up; rulers took counsel; all plots were laid; the ignominious death was planned and executed. But still the Ark moved on. The cross gave aid, not injury. The grave could not detain. Death could not vanquish. The gates of hell fly open. The mighty conqueror appears. And, as in Canaan, the ark ascended Zion's hill amid triumphant shouts, so Jesus mounts on high. The heaven of heavens receives him. The Father welcomes the all conquering Saviour. Angelic hosts adore the glorious God man. The Rising Prayer has full accomplishments, "Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee." And now, from glory's throne, he cheers his humble followers in their desert march. Their toils, their conflicts, and their fears are many. They ofttimes seem as a poor worm beneath the crushing feet. But they survive, they prosper, they lift up their head. As of old the ark was victory, so Jesus is victory now. Yes, every child of faith shall surely set a conquering foot upon the host of foes. Hear this, ye mad opposers, and desist. Where are the nations who resisted Israel? Where are the Pharaohs, the beleaguered kings, the Herods, the chief priests, the Pilates? Share not their malice, lest you share their end. Read in this word your near destruction, "Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee." And, as the Rising Prayer has never failed, so, too, the Resting Prayer now teems with life. "Return, O Lord." Jesus is ready to fly back. Israel's many thousands wait, but wait not in vain. "Yet a little while, and he that shall come will come, and will not tarry, "Heb 10:37. O joyful day, triumphant sight! What ecstasy, what shouts, what glory! Salvation's Lord returns. Welcome, welcome to him! Henry Law, in "`Christ is All.' The Gospel of the Old Testament," 1858.

Arise. The mercifulness of God is seen in his patience toward the wicked, implied in the word arise, for he seemeth, as it were, to sleep (Ps 44:23), and not to mark what is done amiss. The Lord is patient, and would have none to perish, but would have all men to come to repentance. He was longer in destroying one city (Jericho, Jos 6:4), than in building the whole world; slow to wrath, and ready to forgive, desiring not the death of a sinner, but rather he should amend. He doth not arise to particular punishments, much less to the general judgement, but after long suffering and great goodness. "O Jerusalem, Jerusalem, how often would I, "said our Lord, "have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not." Mt 23:37. John Boys.

Let his enemies be scattered. You may, if you please, take the words either as a prayer, or as a prophecy: as a prayer that they may; or as a prophecy, that they shall be scattered. Or, you may read it, Surgente Domino, As soon as the Lord shall arise, his enemies shall be scattered, and so make it a theological axiom: and so it is a proposition aeternae veritatis, everlastingly true, true in the first age of the world, and true in the last age of the world, and will be true to the world's end. We may make it our prayer, that they may be destroyed; and we may prophesy, that they shall be destroyed. Summa votorum est, non ex incerto poscentis, sed ex cognitione scientiaque sperantis, saith Hilary. It is a prayer not proceeding from a doubting and wavering heart, as if God did at sometimes deliver his church, and at others fail and leave her to the will of her enemies; but grounded upon certain knowledge and infallible assurance that he will "arise, and not keep silence, " and avenge himself of his enemy. For there is a kind of presage and prophecy in prayer: if we pray as we should, he hath promised to grant our request; which is a fairer assurance than any prophet can give us. Let God arise, and God will arise, is but the difference of a tense, and the Hebrews commonly use the one for the other...

In this prayer or prophecy, or conclusion, you may, as in a glass, behold the providence of God over his people, and the destiny and fatal destruction of wicked men. Or, you may conceive God sitting in heaven, and looking down upon the children of men, and laughing to scorn all the designs of his enemies; his exsurgat, his rising, as a tempest to scatter them, and as a fire to melt them. And these two, exsurgat and dissipabuntur, the rising of God and the destruction of his enemies, divide the text, and present before our eyes two parties or sides, as it were, in main opposition. Now, though the exsurgat be before the dissipabuntur, God's rising before the scattering, yet there must be some persons to rouse God up and awake him before he will arise to destroy. We will, therefore, as the very order of nature required, consider first the persons which are noted out unto us by three several appellations, as by so many marks and brands in their forehead. They are,

1. Enemies;

2. Haters of God;

3. Wicked men.

But God, rising in this manner, is more especially against the fact than the person, and against the person only for the fact. We must, therefore, search and inquire after that; and we find it wrapped up and secretly lurking in the dissipabuntur, in their punishment; for scattering supposes a gathering together, as corruption doth generation. That, then, which moved God to rise is this: his enemies, they that hated him, the wicked, were gathered together, and consulted against God and his church, as we see it this day; and, seeing it, are here met together to fall down before God in all humility, that he may arise and scatter them. This is nunc opportunitatis, the very time and appointed time for God to arise. In which phrase is implied a kind of pause and deliberation, as if God were not always up, and ready to execute judgment. And, hereby, he manifests —

1. His patience to the wicked: he is not always up, as it were, to destroy his enemies;

2. His justice, which cometh at length, though it come not so soon as men in misery expect;

3. His mercy to his children: though for a while he seem to sleep, and not to hearken to the voice of their complaints, yet, at last, he rises up and helps them.

Lastly, we shall take notice of the effects, or end, of this rising; and that is the destruction of his enemies, here drawn out to our view, in four several expressions, as in so many colours: —

1. Dissipabuntur, they shall be scattered;

2. Fugient, they shall fly;

3. Deficient, they shall vanish like smoke;

4. Liquefient, they shall be melted as wax; which all meet and are concentrated in peribunt, they shall perish at the presence of God. Anthony Farindon.

Note continued on See Psalms on "Job 42:10."

Verses 1-3. See Psalms on "Ps 68:1" for further information.

But let the righteous be glad. The wicked flee from the presence of God, since it inspires them with terror; the righteous on the other hand rejoice in it, because nothing delights them more than to think that God is near them. John Calvin.

Extol him that rideth upon the heavens. Or, as Symmachus, Jerome, Bishop Lowth, Merrick, and others render, "Prepare the way for him who rideth through the deserts": twbre aravoth; i.e., who rode through the wilderness on the cherubim; alluding to the passage of the ark. "Comprehensive Bible."

Rideth. Said, perhaps, with allusion to the cherubim on which Jehovah was borne (Ps 18:10), God himself being the Leader and Captain of his people, riding as it were at their head as an earthly captain might lead his army, riding on a war horse. J. J. Stewart Perowne.

Upon the heavens. The ancient versions in general render the word twkrek super occasus, or occasum. The desert or solitude is the proper and general meaning of it, and there is no authority to render it by the heavens, but that of the Rabbins, which, indeed, is little or none; and of the Chaldee paraphrase which gives it twbrek hyrqy hyorwk super thronam gloriae ejus in nono caelo who sits upon the throne of his glory in the ninth heaven. The psalmist here alludes, as I apprehend, to the passage of the Israelites through the deserts in their way to the promised land, and describes it in many of the principal circumstances of it in the following verses; and God is said to ride, or be carried through the deserts, as the ark of his presence was carried through them, and accompanied the Israelites in all their various stages during their continuance and pilgrimage in them. Samuel Chandler.

God always goes at the head of his people through the deserts of suffering and need; in the deserts of trouble they find in him a true leader. E. W. Hengstenberg.

His name JAH. JAH, as the concentration of Jehovah, is the more emphatic term (Stier). It occurs for the first time in Ex 15:2. Frederic Fysh, in "A Lyrical Literary Version of the Psalms," 1850.

A father of the fatherless. In a spiritual sense, the orphans, whose father God is, says Hilary, are those who have renounced their father the Devil, and those to whom Christ, at his departure, sent another Comforter, according to his promise —"I will not leave you orphans." Lorinus.

Does not Jas 1:27 refer to this verse, for we have the fatherless, the widow, and then the holiness, of the God we serve? Andrew A. Bonar.

God in his holy habitation. Albeit the Lord be infinite and uncomprehended by any place, yet hath he appointed a trysting place where his people shall find him by his own ordinance, to wit, the assembly of his saints, his holy temple shadowing forth Christ to be incarnate, who now is in heaven, now is incarnate, and sitting at the right hand of God, in whom dwells the Godhead; here, here is God to be found. David Dickson.

God setteth the solitary in families. It may be interpreted of the fruitfulness and increase of the church with converts, under the gospel dispensation, even from among the Gentiles, who were before solitary, or were alone, without God and Christ, and aliens from the commonwealth of Israel; but, being called and converted by the ministry of the word, were brought into and placed in gospel churches, or families... Gospel churches, like families, have a master over them, who is Christ the Son and firstborn, of whom they are named; where are saints of various ages, sizes, and standing; some fathers, some young men, and some children; where are provisions suitable for them, and stewards to give them their portion of meat in due season, who are the ministers of the word; and laws and rules, by which they are directed and regulated, and everything is kept in good decorum. John Gill.

The God of Israel. Sinai was the seat not only of God, but of the covenant God of the people of Israel; from which the law was proclaimed, and the covenant struck between God and his people. Hermann Venema.

The Thou in the Hebrew is emphatic: Thine inheritance, even when it was wearied (i.e., worn out) thou didst confirm; or, "fortify it." Thou who alone couldest strengthen one worn out, didst so for thy people. A. R. Fausset.

A liberal rain. The words translated a liberal rain, read literally in the Hebrew a rain of freenesses; and I agree with interpreters in thinking that he alludes to the blessing as having come in the exercise of free favour, and to God, as having of his own unprompted goodness provided for all the wants of his people. Some read, a desirable rain; others a rain flowing without violence, or gentle; but neither of these renderings seems eligible. Others read, a copious or plentiful rain; but I have already stated what appears to me to be the preferable sense. John Calvin.

A gracious rain; that is, of manna. Edmund Law (1703-1787), quoted by Richard Warner in loc., 1828.

Rain. One fountain, says Cyril, waters thy paradise, and the rain that falls upon all the world is the same; it is white in the bloom of the hawthorn, red in the rose, purple in the hyacinth, and diverse kinds, and all in all; yet it itself is the same and of the same kind. . . . So also the Holy Spirit, though he is one and the same and not divisible, yet to every one he divideth grace according as he wills. Thomas Le Blanc.

A plentiful rain. Thy love has been as a shower! The returns, but a dew drop, and that dew drop stained with sin. James Harrington Evans, 1785-1849.

Thy congregation. The words are choice and expressive. Addressing God, (the poet) intentionally and emphatically calls the people of Israel Ktyx thy combined congregation, in contrast to former divisions and various dissensions, to signify, that the people was now welded together, formed into one society, and united at the same time, that it was well ordered, and constituted as the society of God, wherein his laws flourished and were wont to be observed. Hermann Venema.

Thy congregation. Or, Thy living creatures, Ktyh, ta zwa, LXX animalia, Vulgate; probably a reference to the immense number of quails which were miraculously brought to the camp of the Israelites, and, in a manner, dwelt around it. Note in the "Congregational Bible."

Thy congregation. Or, Thy living creatures. That desolate place, where only wild beasts before could live, was now by those showers of manna (Ps 68:9) enabled to sustain a multitude of other tamer living creatures, even of men and all their flocks and herds. Henry Hammond.

(first clause). Rather: —"As for thy food (manna and quails), they dwelt in the midst of it." Edmund Law.

(first clause). As to thy food, they dwelt amidst it. The ambiguity of the word hyx has occasioned various renderings of this line. Parkhurst considers the radical sense of hyx is "to be vigorous, strong; "hence the noun denotes force, a body of men (2Sa 23:13); and also that which gives strength, the means of support, or food (Jud 6:4 17:10); and compare Ne 9:6. Our translators took the term in the first sense; I take it in the second, because the connection seems to require it, and because (tyx) refers always to a body of men, as soldiers, as actually engaged in some kind of warfare. Hence what is called the troop of Philistines (2Sa 23:13) is called the camp of the Philistines. 1Ch 11:15. And, lastly, because the common version has no antecedent to which hk, in it, or amidst it, can refer; but this version has one in the noun food. I think there is then a reference not only to the manna, but to the quails, which God brought in abundance around the camp. Ex 16:13 Nu 11:31. Thus he prepared in his goodness for the poor. Benjamin Boothroyd.

Thou hast prepared in thine own sweetness for the poor, O God. In thine own sweetness, not in his sweetness. For the needy he is, for he hath been made weak, in order that he may be made perfect: he hath acknowledged himself indigent, that he may be replenished. Augustine.

The Lord gave the word: great was the company of those that published it. You shall find, when the enemies of the church are destroyed, that God hath many preachers made that do teach his praises... The words in the original are very significant, and do note two things. First, the word which you read company, in the Hebrew it is "army, "great was the army of preachers. An army of preachers is a great matter; nay, it is a great matter to have seven or eight good preachers in a great army; but to have a whole army of preachers that it glorious. Secondly, it doth note out the heartiness of this preaching army, for the word vpg, soul, is to be understood as in that place of Ecclesiastes; it is said there, "The words or book of the preacher, "which, being in the feminine gender, doth suppose nephesh, and as if he should say, as Vatablus hath it; the words or book of him that hath a preaching soul or heart, or the words of a preaching soul or heart. So here where it is said, great is the army of preachers, the word being in the feminine gender, it is as if he should say, great is the army of preaching souls, whose very hearts within them shall preach of the Lord's works. Now, my brethren, it is much to have a preaching army; but if this army shall with heart and soul preach of God's praise, O that is a blessed thing. Yet thus shall it be when the enemies of God shall be destroyed. And, therefore, seeing God will not lose all those sermons of his own praises, in due time the enemies of the church shall be scattered. William Bridge, in "The True Soldier's Conroy." 1640.

It is owing to the word, the appointment, and power of God, that any persons are induced or enabled to preach the gospel. John Newton (1725-1807), in "Messiah."

Verses 11-12. This account of Israel's victories is applicable to victories obtained by the exalted Redeemer, when the enemies of man's salvation were vanquished by the resurrection of Christ, and the heathen nations were compelled to own his power; and this great victory was first notified by women to the disciples. From "A Practical Illustration of the Book of Psalms; by the Author of the Family Commentary on the New Testament." (Mrs. Thompson.) 1826.

Verses 11-12. The Lord did give his word at his ascension, and there were a multitude of them that published it, and by this means kings of armies were put to flight: they conquered by the word: there is not such another way to rout kings and their armies. William Strong. 1654.

Verses 11-14.

The Lord giveth the word!

A great company of women announce the glad tidings!

Kings with their armies flee —they flee!

And those, who dwell within the house, divide the spoil!

Although they lie among the hearth stones,

They are become like a dove's wings overlaid with silver,

And like her pinions overlaid with yellow gold.

When the Almighty scattereth kings,

They glisten therein, as snow upon Salmon.

Those who dwell within the house —i.e., the women. They are thus described in allusion to their retired habits of life, in eastern countries. Lie among the hearth stones —i.e., are habitually employed in the lowest domestic offices and whose ordinary dress, therefore, is mean and soiled. The hearth stones —Hebrew rests (for boilers). They are become —by being decked in the spoils of the enemy. —Glisten as snow —Hebrew (each woman) is snowy: therein —i.e., in the spoils distributed amongst them. French and Skinner's Translation and Notes.

Kings of armies did flee apace. In the Hebrew it is, they fled, they fled; fled is twice. Why so? That is, they did flee very hastily, and they fled most confusedly, they fled all ways; they fled, they fled, noting the greatness of the flight. William Bridge.

The kings of hosts shall flee. The "hosts" are the numerous well equipped armies which the kings of the heathens lead forth to the battle against the people of God. The unusual expression, "kings of hosts, "sounds very much like an ironically disparaging antithesis to the customary "Jahve of Hosts." Bottcher, quoted by Delitzsch.

She that tarried at home. That is, all the noncombatants, saith Kimchi. Or, the women also (those domi portae) came forth to pillage. These days of the gospel do abound with many godly matrons and holy virgins. And it is easy to observe that the New Testament affords more store of good women than the old. John Trapp.

Divided the spoil, not merely (as Hupfeld) "receives her portion of the spoil, "but rather, "distributes among her daughters and handmaidens, etc., the share of the spoil" which her husband has brought home. J. J. Stewart Perowne.

Salmon or Zalmon, properly Tsalmon, Nwmlu a woody hill near Shechem (Jud 9:48). Whether it is this that's referred to in Ps 69:14, is disputed. Some interpreters take Nwmlu here in its etymological meaning of darkness, Mlu; thus Luther renders the clause "so wird es helle wo es dunkel ist, "thus it be bright where it is dark, and understands it with a Messianic reference. Ewald adopts much the same rendering. The majority, however, retain the name as a proper name, but exhibit great variety in their explanation of the passage. Hengstenberg thinks that the phrase, "it snows on Tsalmon, "is equivalent to "there is brightness where there was darkness, "the hill, originally dark with wood, is now white with snow. De Dieu supposes a comparison: Tsalmon is white with the bones of the slaughtered kings, as if with snow. Some suppose that there is here a mere note of time: it was winter, the snow was on Tsalmon (Herder); and this Hupfeld adopts, with the explanation that the statement is made derisively, with reference to those who tarried at home, deterred by the winter's snow. He considers the passage (Ps 68:12-14) as a fragment of an ancient song, celebrating some of the early conquests of Israel in Canaan, and deriding those, who, from indolence or fear, shrank from the enterprise. He translates thus:

"The kings of the armies, flee, flee,

And the housewife shares the spoil!

Will ye lie among the shippens?

Pigeons feathers decked with silver,

And their wings with yellow gold!

As the Almighty scattered kings therein,

It was snowing on Tsalmon." —William Lindsay Alexander, in "A Cyclopaedia of Biblical Literature." 1866.

The verb may be viewed as in the second person —Thou, O God! didst make it fair and white as Mount Salmon with snow. The reader may adopt either construction, for the meaning is the same. It is evident that David insists still upon the figure of the whiteness of silver, which he had previously introduced. The country had, as it were, been blackened or sullied by the hostile confusion into which it was thrown, and he says that it had now recovered its fair appearance, and resembled Salmon, which is well known to have been ordinarily covered with snows. Others think that Salmon is not the name of a place, but an appellative, meaning a dark shade. I would retain the commonly received reading. At the same time, I think that there may have been an allusion to the etymology. It comes from the word Mlu, tselem, signifying a shade, and Mount Salmon had been so called on account of its blackness. This makes the comparison more striking; for it intimates that as the snows whitened this black mountain, so the country had resumed its former beauty, and put on an aspect of joy, when God dispelled the darkness which had lain upon it during the oppression of enemies. John Calvin.

It was as white as snow in Salmon. That is, this thine inheritance, thy peculiar people, appeared as bright and glorious in the sight of their neighbours, as the snowy head of Salmon glistens by the reflection of the sunbeams. Thomas Fenton.

White as snow in Salmon. The expression here used seems to denote, that everything seemed as bright and cheerful to the mind of God's people, as Salmon does to their eyes, when glistening with snow. As snow is much less common, and lies a much shorter time in Judaea than in England, no wonder that it is much more admired; accordingly, the son of Sirach speaks of it with a kind of rapture. "The eye will be astonished at the beauty of its whiteness, and the heart transported at the raining of it." Ecclus. 43:18 or 20. Samuel Burder.

Salmon. Dean Stanley conjectures that Salmon in another name for Mount Ebal; it was certainly near Shechem (see Jud 9:48), but it is almost hopeless to expect to identify it, for Mr. Mills, the industrious author of "Nablus and the modern Samaritans, "could not find any one who knew the name of Salmon, neither could he discover any traditions in reference to it, or indeed any allusion to it in Samaritan literature. The word signifies a shade, and may, perhaps, popularly be accepted as identical with the name the "Black Forest." C. H. S.

Hill of Bashan. The world's physical greatness must yield to the church's spiritual grandeur. The "hill of God" is here an emblem of the world kingdoms, which (Ps 65:6) are great only by the grace of God. A great hill reminds us of the creative power of God. Hence, "the hill of Elohim" (the general name of God as the Creator) stands in contrast to the hill which (Ps 68:16) "the Lord" (Jehovah) will dwell in for ever. It lay in the north, in the region east of Jordan, or the land of Hermon, the kingdom of Og, the most formidable enemy whom Israel encountered on their march to Canaan. "The hill of Bashan is the high snow summit of Anti Lebanon, or Hermon, the extreme limit of Bashan. There was a peculiar propriety, from its position on the boundary between Judaea and the heathen world, in employing it as a symbol of the world's might (Ps 68:22 42:6 89:12)" (Hengstenberg). The original name of Hermon as Sion; i.e., lofty (De 4:48); allied in sound to Zion, which suggested the contrast here between the world hills and the Lord's hill. A. R. Fausset.

Verse 15-16.

"A mountain of God Mount Bashan is.

A mountain of peaks Mount Bashan is,

Why are ye piqued, ye peaked mountains?

At the mountain which God desires to dwell in?

Yea, Jehovah will dwell therein forever." —Frederic Fysh's Version.

Why leap ye? As triumphing, and making a show of your natural advantages over Sion. Or, to insult over it, and compare and equalise yourselves in honour with it; poetical kind of speeches. Others translate it, Why gaze you, as though you were ravished with admiration? John Diodati.

This is the hill which God desireth to dwell in. This low, little, barren hill of Zion; and God's election maketh the difference, as it did of Aaron's rod from the rest, and doth still of the church from the rest of the world. The Lamb Christ is on Mount Zion. Re 14:1. John Trapp.

The chariots of God. What are these "chariots of God?" Come, we will not stand to mince the matter, look but round about thee, and thou shalt see those innumerable chariots and angels here spoken of; for so many creatures as thou seest, so many angels and chariots of God thou seest; they are all his host, they are all his chariots wherein he rides; and, whether you see it or no, The Lord is among them, as in Sinai, in the holy place. The glory of the Lord fills them all (had we but our eyes open to see it so), and they are all at his command, and there is not one creature but doth his pleasure. Oh, brethren! how glorious and blessed a thing it is, that looking round about us to behold and see, that look how many creatures visible and invisible you see or conceive in thy mind to be, for thy soul now to look on them as so many fiery chariots and horsemen for its defence, protection, and preservation! And, on the other hand, "How fearful a thing it is to fall into the hands of the living God, "who hath all these chariots and horsemen at his command to execute his will and vengeance on those that neglect, hate, and oppose him. John Everard, in "Militia Caelestis, or the Heavenly Host." 1653.

"About his chariot numberless were poured

Cherubs, and seraph, potentates, and thrones,

And Virtues, winged Spirits, and chariots win

From the armoury of God, where stand of old Myriads." —John Milton, in "Paradise Lost."

Twenty-thousand; rather, two myriads, Mytbr singular wkr; for twbr only here in the dual, the infinite number doubled. "Thousands of angels, "literally, thousands of iteration; i.e., with margin, many thousands (Bythner, Gesenius, &c.). Nagv only here, from hgv, to repeat. The rendering of angels was probably suggested by the reference to Sinai, next clause (see De 33:2, where for saints read holy ones; ) chariots bkr being used collectively for those who rode in them, as often elsewhere. William de Burgh.

Thou hast ascended on high, etc. Some think it refers to God's goings forth on behalf of his people Israel, leading them forth to victory, taking their enemies captive, and enriching them with the spoils. Suppose it be so, we are warranted to consider it as mainly referring to Christ, for so the apostle has applied it. Eph 4:8. The apostle not only applies it to Christ, but proves it applicable. Thus he reasons (Ps 68:9-10), "Now that he ascended, what is it but that he also descended," etc. The captivity which he led captive was our spiritual enemies who had led us captive —Satan, death; and, having obtained the victory, he proceeds to divide the spoils. Gifts to men —as David made presents. And hence comes our ordinances, ministers, etc. There was a glorious fulfilment immediately after his ascension, in a rich profusion of gifts and graces to his church, like David's presents. Here it is received; in Ephesians, gave. He received that he might give; received the spoil that he might distribute it. But, as I wish to appropriate the passage to the work allotted me, the whole of that to which I would at this time call your attention will be contained in two things:

1. The great blessings of the Christian ministry.

(a) Ministers are received for, and are given to, you by Christ. As men, and as sinful men, ministers are as nothing, and wish not to make anything of themselves; but, as the gifts of Christ, it becomes you to make much of them. (1.) If you love Christ, you will make much of your minister, on account of his being his gift —a gift designed to supply Christ's absence in a sort. He is gone ("ascended"), but he gives you his servants. By and by you hope to be with him, but as yet you are as sheep in the wilderness. He gives you a shepherd. (2.) If you fear God, you will be afraid of treating your pastor amiss, seeing he is the gift of Christ. God took it ill of Israel for despising Moses. Nu 12:8. He is "my servant."

(b) Ministers are not only given to, but received for you, of God the Father, as a covenant blessing, among the spiritual blessings in heavenly places in Christ. In this view, consider that Christ received nothing at his Father's hand but what cost him dear —cost him his life. Or, if the allusion be to the dividing of the spoils, suppose we say, he received them as a conqueror receives the spoils at the hand of the foe. Your minister was one of those who, like yourselves, were brands consuming in the fire. Christ took him from your enemies and gives him to you. Make much of the gift on this account. "This I received of the Amorite."

(c) Consider your unworthiness of such a blessing. You are men, mere men, and what is more, rebellious men, who had joined with Satan. And must you share the spoils? It is not usual to divide the spoils amongst rebels... Men that put him to death had these gifts given to them; and we should all have done the same. Some of you, it is likely, have been vile and abandoned characters and yet, etc...

(d) The end of it: That the Lord God might dwell among them. "But will God, indeed, dwell with men?" God had not dwelt with the world, nor in it, while sin bore the rule; but Christ's mediation was for the bringing it about. "Will God, indeed, dwell with men?" He will, and how? It is by the means of ordinances and ministers. A church of Christ is God's house; and where any one builds a house, it is a token that he means to dwell there. What a blessing to a village, a country, for God to build a house in it. It is by this that we may hope for a blessing upon the means to the conversion of our children and friends, and for the edification of believers.

2. Point out some corresponding duties as answering to these your privileges.

(a) Constant and diligent attendance at the house of God. If the house of God be God's dwelling, let it be yours, your home. If God gives you a pastor, do you thankfully receive and prize him. He hath not dealt so with every village.

(b) Cheerfully contribute to his support. Christ has given you freely, and you ought to give him freely. Consider it is not as a gift, but as a debt, and not as done to him, but to Christ.

(c) Follow those things which make for peace, with which the presence and blessing of God are connected.

(d) Shun those things that tend to provoke the Lord to withdraw his gifts, and to cease to dwell among you. Andrew Fuller's Sketch of a Sermon, addressed to the Church at Moulton, on the Ordination of Mr. (since Doctor) Carey, August 1st, 1787.

But who is he of whom it is written, that he ascended up on high? I confess that the sixty-eighth Psalm, wherein these words are first written, is literally to be understood, not of any triumph, for the slaughter of the host of Sennacherib, which was done in the time of king Hezekiah (as the Jews do most fabulously dream), when the very title of this Psalm, that ascribes it unto David, doth sufficiently confute this vanity; nor yet for any of the victories of David which he obtained against his bordering enemies, the Ammonites, the Moabites, the Idumaeans, and the Philistines (as some would have it); but of that great and glorious pomp which was then done and showed, when king David with great joy and triumph did bring the ark of the covenant into the hill of Sion; and, therefore, these words, Thou art gone up on high, so dignify that the ark, which formerly had lain in an obscure place, and was transported from one place to another, was now ascended and seated in a most illustrious and conspicuous place, even in the kingly palace; and these words. Thou hast led captivity captive, do signify those enemies which formerly had spoiled and wasted divers countries; but now, being vanquished by king David, were led captive in this triumph (for so it was the manner of those times, as Plutarch doth excellently declare in the life of Paulus Amilius); and the other words, thou hast received gifts for men, do signify those spoils that were freely offered for conditions of peace, and were triumphantly carried about in this pompous show, for the greater solemnity of the same; and then (as the manner was among the chieftains when they triumphed, Bellica laudatis dona dedisse viris, to bestow warlike gifts upon worthy men), gifts were bestowed on several men, in several manner, as Sigonius sheweth. Yet I say that, mystically, this Psalm is an epinikion, or a triumphal song, penned by king David upon the foresight of Jesus Christ arising from the dead, and with great joy and triumph ascending up into heaven, and thence sending his Holy Spirit unto his apostles and disciples; and having overcome all his enemies, collecting by the ministry of his preachers, his churches and chosen people together, and so guiding and defending them here in this life, until he doth receive them into eternal glory. Griffith Williams. 1636.

Thou hast led captivity captive. The expression is emphatic. He has conquered and triumphed over all the powers which held us in captivity, so that captivity itself is taken captive. The spirit and force of it is destroyed; and his people, when released by him, and walking in his ways, have no more to apprehend from those whose captives they were, than a conqueror has to fear from a prisoner in chains. The energy of the phrase is not unlike that of the apostle: "Death is swallowed up in victory." John Newton.

Thou hast led captivity captive, etc. The ancient prophecy of David is fulfilled here on the foot of mount Olivet. To take "captivity captive, "signifies that Christ conquered the allied principalities and powers, the devil, sin, death, and hell; and that he deprived them of the instruments wherewith they enslaved men. He not only silenced the cannon on the spiritual Gibraltar, but he took rock, fortifications, and all. He not only silenced the horrible and destructive battlements of the powerful and compactly united ghostly enemies, but he threw down the towers, razed the castles, and took away the keys of the dungeons. He is the Master henceforth, and for ever. He did, also, at the same time, save his people. Where, O Jesus, is the army of which thou art the Captain? "Here! all the names are written in pearls on the breastplate which I wear as a high priest." He had no sooner left the grave than he began to distribute his gifts, and did so all along the road on his way to his Father's house; and, especially after he entered the heaven of heavens, did he shower down gifts unto men, as a mighty conqueror loaded with treasures with which to enrich and adorn his followers and people. They were gifts of mercy: gifts to the rebellious; to those who threw down their arms at his feet in penitent submission, that the Lord God may dwell among them. The apostle shows that a portion of these gifts are gifts of ministry. Accordingly, whenever God condescends to dwell among a people and in a country, he gives that people and country this ministry. He sends them his gospel in the mouths of faithful servants. He establishes there his house; the board and the candlestick; and then, in his Spirit, he dwells there and blesses his heritage. Christmas Evans. 1766-1838.

The apostle (Eph 4:8) does not quote the words of the Psalm literally, but according to the sense. The phrase, Thou hast received gifts, as applied to Christ as his glorification, could only be for the purpose of distribution, and hence the apostle quotes them in this sense, He gave gifts to men. This Hebrew phrase may be rendered either, "Thou hast received gifts in the human nature, "or, "Thou hast received gifts for the sake of man" (see Ge 18:28 2Ki 14:6). The apostle uses the words in the sense of the purpose for which the gifts were received, and there is no contradiction between the psalmist and the apostle. Thus, the difficulties of this quotation vanish when we examine them closely, and the Old and New Testaments are in complete harmony. Rosenmueller expounds Psalm 18, and never mentions the name of Christ; and the neologists in general see no Messiah in the Old Testament. To these, indeed, Eph 4:8, if they had any modesty, would present a formidable obstacle. Paul asserts the Psalm belongs to Christ, and they assert he is mistaken, and that he has perverted (De Wette) and destroyed its meaning. They assert that Lamarom, "on high, "means the heights of Mount Zion, and Paul says it means heaven. Which is right? (see the scriptural usage of the word, Ps 7:7 18:16 93:4 102:19 Jer 25:30 Isa 37:23). These passages connect the word with the heavenly mansions, and justify the application of the apostle. William Graham, in "Lectures on St. Paul's Epistle to the Ephesians."

No sooner is Christ inaugurated in his throne, but he scatters his coin, and gives gifts. He gives gifts, or the gift of gifts, the gift of the Holy Ghost. "If thou knewest the gift of God, " said Christ to the Samaritan woman (Joh 4:10): that gift was the water of life, and that water of life was the Spirit, as John, who knew best his mind, gave the interpretation, "This spake he of the Spirit." Joh 7:39. O my soul, consider of this princely gift of Christ! Such a gift was never before, but when God gave his Son. "God so loved the world, that he gave his Son; "and Christ so loved the world, that he gave his Spirit. But, O my soul, consider especially to whom this Spirit was given; the application of the gift is the very soul of thy meditation: "unto us a Son is given, "saith the prophet (Isa 9:6); and "unto us the Holy Ghost is given, " saith the apostle (Ro 5:5); and yet above all consider the reasons of this gift in reference to thyself. Was it not to make thee a temple and receptacle of the Holy Ghost? Stand a while on this! Admire, O my soul, at the condescending, glorious, and unspeakable love of Christ in this! It was infinite love to come down into our nature when he was incarnate; but this is more, to come down into thy heart by his Holy Spirit: he came near to us then, but as if that were not near enough, he comes nearer now, for now he unites himself unto thy person, now he comes and dwells in thy soul by his Holy Spirit. Isaac Ambrose. 1592-1674.

Thou hast received gifts for men. The glorious ascending of God from Mount Sinai, after the giving of the law, was a representation of his "ascending up far above all heavens, that he might fill all things, "as Eph 4:10. And, as God then "led captivity captive" in the destruction of Pharaoh and the Egyptians, who had long held his people in captivity and under cruel bondage; so dealt the Lord Christ now in the destruction and captivity of Satan and all his powers (Col 2:15); only, whereas it is said in the Psalm that he "received gifts for men, "here (Eph 4:8) it is said that "he gave gifts to men, "wherein no small mystery is couched; for, although Christ is God, and is so gloriously represented in the Psalm, yet an intimation is given that he should act what is here mentioned in a condition wherein he was capable to receive from another, as he did in this matter. Ac 2:33. And so the phrase in the original doth more than insinuate: Mdab twgtm txql "Thou hast received gifts in Adam, " —in the man, of human nature. And signifies as well to give as to receive, especially when anything is received to be given. Christ received this gift in the human nature to give it unto others. Now, to what end is this glorious theatre, as it were, prepared, and all this preparation made, all men being called to the preparation of it? It was to set out the greatness of the gift he would bestow, and the glory of the work which he would effect; and this was to furnish the church with ministers, and ministers with gifts for the discharge of their office and duty. And it will one day appear that there is more glory, more excellency, in giving one poor minister unto a congregation, by furnishing him with spiritual gifts for the discharge of his duty, than in the pompous instalment of a thousand popes, cardinals, or metropolitans. The worst of men, in the observance of a few outward rites and ceremonies, can do the latter; Christ only can do the former, and that as he is ascended up on high to that purpose. John Owen.

As the passage which we have now been considering is applied by Paul in a more spiritual sense to Christ (Eph 4:8), it may be necessary to show how this agrees with the meaning and scope of the psalmist. It may be laid down as an incontrovertible truth, that David, in reigning over God's ancient people, shadowed forth the beginning of Christ's eternal kingdom. This must appear evident to every one who remembers the promise made to him of a never failing succession, and which received its verification in the person of Christ. As God illustrated his power in David, by exalting him with the view of delivering his people, so has he magnified his name in his only begotten Son. But let us consider more particularly how the parallel holds. Christ, before he was exalted, emptied himself of his glory, having not merely assumed the form of a servant, but humbled himself to the death of the cross. To show how exactly the figure was fulfilled, Paul notices, that what David had foretold was accomplished in the person of Christ, by his being cast down to the lowest parts of the earth in the reproach and ignominy to which he was subjected, before he ascended to the right hand of his Father. Ps 22:7. That in thinking upon the ascension, we might not confine our views to the body of Christ, our attention is called to the result and fruit of it, in his subjecting heaven and earth to his government. Those who were formerly his inveterate enemies he compelled to submission and made tributary; this being the effect of the word of the Gospel, to lead men to renounce their pride and their obstinacy, to bring down every high thought which exalteth itself, and reduce the senses and the affections of men to obedience unto Christ. As to the devils and reprobate men who are instigated to rebellion and revolt by obstinate malice, he holds them bound by secret control, and prevents them from executing intended destruction. So far the parallel is complete. Nor, when Paul speaks of Christ having given gifts to men, is there any real inconsistency with what is here stated, although he has altered the words, having followed the Greek version in accommodation to the unlearned reader. It was not himself that God enriched with the spoils of the enemy, but his people; and neither did Christ seek, or need to seek, his advancement, but made his enemies tributary, that he might adorn his Church with the spoil. From the close union subsisting between the head and the members, to say that God manifest in the flesh received gifts from the captives, is one and the same thing with saying that he distributed them to his Church. What is said in the close of the verse is no less applicable to Christ; that he obtained his victories that as God he might dwell among us. Although he departed, it was not that he might remove to a distance from us, but, as Paul says, "that he might fill all things." Eph 4:10. By his ascension to heaven, the glory of his divinity has been only more illustriously displayed; and, though no longer present with us in the flesh, our souls receive spiritual nourishment from his body and blood, and we find, notwithstanding distance of place, that his flesh is meat indeed, and his blood drink indeed. John Calvin.

Thou hast received gifts for men. Hebrew Mdak, in man; "in human nature", says Dr. Adam Clarke, "and God, manifest in human flesh, dwells among mortals." "The gifts which Jesus Christ distributes to man he has received in man, in and by virtue of his incarnation, and it is in consequence of his being made man that it may be said, `the Lord God dwells among them; 'for Jesus was called Immanuel, `God with us, 'in consequence of his incarnation." Editors note to Calvin in loc.

Yea, for the rebellious also. I feared, also, that this was the mark that the Lord did set on Cain, even continual fear and trembling under the heavy load of guilt that he had charged upon him for the blood of his brother Abel. Thus did I wind and twine and shrink under the burden that was upon me, which burden also did so oppress me, that I could neither stand, nor go, nor lie, either at rest or quiet. Yet that saying would sometimes come to my mind, He hath received gifts for the rebellious. Ps 68:18. "The rebellious, "thought I; why, surely, they are such as once were under subjection to their prince, even those who, after they have sworn subjection to his government, have taken up arms against him; and this, thought I, is my very condition; once I loved him, feared him, served him; but now I am a rebel; I have sold him. I have said, let him go if he will; but yet he has gifts for rebels, and then why not for me? John Bunyan, in "Grace Abounding."

(last clause). Thou didst not regard their former disobedience, but, even although seeing them contradicting, thou didst continue to do them good, until thou madest them thine own abode oikhthrion. Theodoret.

(last clause). The Chaldee has, "Upon the rebellious, who become proselytes and return by repentance, the shechinah of the glory of the Lord God dwelleth."

Blessed be the Lord, etc. I think the sweet singer of Israel seems to raise his note to the emulation of the choir of heaven in the melody of their Allelujahs; yea, let me say, now that he sings above in that blessed consort of glorious spirits, his ditty cannot be better than this that he sang here upon earth, and wherein we are about to bear our parts at this time. Prepare, I beseech you, both your ears for David's song, and your hearts and tongues for your own. And first, in this angelic strain your thoughts cannot but observe the descant and the ground. The descant of gratulation, Blessed be the Lord, wherein is both applause and excitation; an applause given to God's goodness, and an excitation of others to give that applause. The ground is a threefold respect. Of what God is in himself, God and Lord; of what God is and doth to us, which loadeth us daily with benefits; of what he is both in himself and to us, the God of our salvation; which last (like to some rich stone) is set off with a dark foil: To God the Lord belong the issues from death. So, in the first for his own sake, in the second for our sakes, in the third for his own and ours; as God, as Lord, as a benefactor; as a Saviour and deliverer. Blessed be the Lord. It is not hard to observe that David's Allelujahs are more that his Hosannas, his thanks more than his suits. Ofttimes doth he praise God when he begs nothing; seldom ever doth he beg that favour, for which he doth not raise up his soul to an anticipation of thanks; neither is this any other than the universal under song of all his heavenly ditties, Blessed be the Lord. Praises (as our former translation hath it) is too low; honour is more than praise; blessing is more than honour. Neither is it for nothing that from this word Krb, to bless, is derived Krb, the knee, which is bowed in blessing; and the crier before Joseph proclaimed Abrech, calling for the honour of the knee from all beholders. Ge 41:43. Every slight, trivial acknowledgment of worth is a praise; blessing is in a higher strain of gratitude, that carries the whole sway of the heart with it in a kind of divine rapture. Praise is a matter of compliment; blessing of devotion. The apostle's rule is, that the less is blessed of the greater, Abraham of the King of Salem, the prophet's charge is, that the greater should be blessed of the less, yea, the greatest of the least, God of man. This agrees well; blessing is an act that will bear reciprocation; God blesseth man imperatively; man blesseth God optatively. God blesseth man in the acts of mercy; man blesseth God in the notions, in the expressions of thanks. God blesses man when he makes him good and happy; man blesseth God when he confesseth how good, how gracious, how glorious he is; so as the blessing is wholly taken up in agnation, (acknowledgment), in celebration: in the one we acknowledge the bounty of God to us; in the other we magnify him vocally, really, for that bounty. O see, then, what high account God makes of the affections and actions that his poor, silly, earth creeping creatures; that he gives us in them power to bless himself, and takes it as an honour to be blessed of us. David wonders that God should so vouchsafe to bless man; how much more must we needs wonder at the mercy of God, that will vouchsafe to be blessed by man, a worm, an atom, a nothing? Yet both, James tells us, that with the tongue we bless God; and the psalmist calls for it here as a service of dear acceptation, Blessed be the Lord. Even we men live not (chameleon like) upon the air of thanks, nor grow the fatter for praises; how much less our Maker? O God, we know well that whatsoever men or angels do, or do not, thou canst not but be infinitely blessed in thyself; before ever any creature was, thou didst equally enjoy thy blessed self from all eternity: what can this worthless, loose film of flesh either add to or detract from thine infiniteness? Yet thou, that humbleth thyself to behold the things that are done in heaven and earth, humblest thyself also to accept the weak breath of our praises, that are sent up to thee from earth to heaven. How should this encourage the vows, the endeavours of our hearty thankfulness, to see them graciously taken? If men would take up with good words, with good desires, and quit our bonds for thanks, who would be a debtor? With the God of Mercy this cheap payment is current. If he, then, will honour us so far as to be blessed of us, Oh let us honour him so far as to bless him. Joseph Hall, in "A Sermon of Public Thanksgiving for the Wonderful Mitigation of the late Mortality." 1625.

Blessed be the Lord. It is not a little remarkable to see the saints so burdened and overcharged with the duty of singing his praise, that,

1. They are forced to come off with an excess of praise, and offer to praise him and even leave it, as it were, as they found it, and say no more, lest they should spill his praises; but, as Re 5:12, "Worthy is the Lamb to receive glory and honour, "though I be not worthy or able to give it to him.

2. That they speak broken language and half sentences in their songs, when they are deeply loaden with the deep sense of his love, as Blessed be the Lord, who daily loadeth us with benefits; there is no more in the original but Blessed be the Lord, that loadeth us. John Spalding, in "Synaxis Sacra." 1703.

Who daily loadeth us with benefits. Though some may have more than others, yet every one hath his load, as much as he can carry. Every vessel cannot bear up with the like sail, and therefore God, to keep us from oversetting, puts on so much as will safest bring us to heaven, our desired port. Ezekiel Hopkins.

Who daily loadeth us with benefits. Such is man's self love that no inward worth can so attract his praises as outward beneficence. While thou makest much of thyself, every one shall speak well of thee; how much more while thou makest much of them! Here God hath met with us also. Not to perplex you with scanning the variety of senses wherewith I have observed this Psalm, above all other of David's, to abound; see here, I beseech you, a fourfold gradation of divine bounty. First, here are benefits. The word is not expressed in the original, but necessarily implied in the sense: for there are but three loads whereof man is capable from God, favours, precepts, punishments, the other two are out of the road of gratulation. When we might therefore have expected judgments, behold benefits. And those, secondly, not sparingly hand fulled out to us, but dealt to us by the whole load: loaded with benefits. Whom, thirdly, doth he load but us? Not worthy and well deserving subjects, but us, Myrrwm, rebels. And, lastly, this he doth, not at one dole and no more (as even churls' rare feasts use to be plentiful), but Mwy Mwy successively, unweariedly, perpetually. One favour were too much, here are benefits; a sprinkling were too much, here is a load; once were too oft, here is daily enlarging, (largeness, bounty). Cast your eyes, therefore, a little upon this threefold exaggeration of beneficence; the measure, a load of benefits; the subject, unworthy us; the time, daily. Who daily loadeth us with benefits. Where shall we begin to survey this vast load of mercies? Were it no more, but that he hath given us a world to live in, a life to enjoy, air to breathe in, earth to tread on, fire to warm us, water to cool and cleanse us, clothes to cover us, food to nourish us, sleep to refresh us, houses to shelter us, variety of creatures to serve and delight us; here were a just load. But now, if we yet add to these, civility of breeding, dearness of friends, competency of estate, degrees of honour, honesty or dignity of vocation, favour of princes, success in employments, domestic comforts, outward peace, good reputation, preservation from dangers, rescue from evils; the load is well mended. If yet, ye shall come closer, and add due proportion of body, integrity of parts, perfection of senses, strength of nature, mediocrity of health, sufficiency of appetite, vigour of digestion, wholesome temper of seasons, freedom from cares; this course must needs heighten it yet more. If still ye shall add to these, the order, and power, and exercise of our inward faculties, enriched with wisdom, art, learning, experience, expressed by a handsome elocution, and shall now lay all these together that concern estate, body, mind; how can the axle tree of the soul but crack under the load of these favours? But, if from what God hath done for us as men, we look to what he hath done for us as Christians; that he enlivened us by his Spirit, fed us by his word and sacraments, clothed us with his merits, bought us with his blood, becoming vile to make us glorious, a curse, to invest us with blessedness; in a word, that he hath given himself to us, his Son for us; Oh the height, and depth, and breadth of the rich mercies of our God! Oh the boundless, topless, bottomless, load of divine benefits, whose immensity reaches from the centre of this earth, to the unlimited extent of the very imperial heavens! "Oh that men would praise the Lord for his goodness, and declare the wonders that he hath done for the children of men." Joseph Hall.

Our God is the God of salvation (that is of deliverance, of outward deliverance); and unto God the Lord belong the issues from death, or the goings out from death; that is, God hath all ways that lead out from death in his own keeping, he keepeth the key of the door that lets us out from death. When a man is in the valley of the shadow of death, where shall he issue out? Where shall he have a passage? Nowhere, saith man, he shall not escape. But God keepeth all the passages; when men think they have shut us up in the jaws of death, he can open them, and deliver us. To him belong the issues from death; it is an allusion to one that keepeth a passage or a door: and God is a faithful keeper, and a friendly keeper, who will open the door for the escape of his people, when they cry unto him. Joseph Caryl.

And unto God the Lord belong the issues from death. Buildings stand by the benefit of their foundations that sustain them, support them; and of their buttresses that comprehend them, embrace them; and of their contignations (a framing together; from contigno, to join together, or lay with beams and rafters), that knit and unite them. The foundation suffers them not to sink; the buttresses suffer them not to swerve; the contignation and knitting suffer them not to cleave. The body of our building is in the former part of this verse; it is this; He that is our God is the God of salvation; ad salutes, of salvations, in the plural, so it is in the original; the God that gives us spiritual and temporal salvation too. But of this building, the foundation, the buttresses, the contignation, are in this part of the verse, which constitutes our text, and in the three diverse acceptations of the words amongst our expositors, Unto God the Lord belong the issues of death. For, first, the foundation of this building (that our God is the God of all salvation) is laid in this, That unto this God the Lord belong the issues of death; that is, it is in his power to give us an issue and deliverance, even then, when we are brought to the jaws and teeth of death, and to the lips of that whirlpool, the grave; and so, in this acceptation, this exitus mortis, the issue of death, is liberatio a morte, a deliverance from death; and this is the most obvious and most ordinary acceptation of these words, and that upon which our translation lays hold: the issues from death. And then, secondly, the buttresses that comprehend and settle this building: that, He that is our God is the God of salvation, are thus raised; Unto God the Lord belong the issues of death, that is, the disposition and manner of our death, what kind of issue and transmigration we shall have out of this world, whether prepared or sudden, whether violent or natural, whether in our perfect senses or shaked or disordered by sickness; there is (no) condemnation to be argued out of that, no judgment to be made upon that; for howsoever they die, precious in his sight is the death of his saints, and with him are the issues of death, the ways of our departing out of this life are in his hands; and so in this sense of the words, this exitus mortis, the issue of death, is liberatio in morte, a deliverance in death; not that God will deliver us from dying, but that he will have a care of us in the hour of death, of what kind soever our passage be; and this sense and acceptation of the words, the natural frame and contexture doth well and pregnantly administer unto us. And then, lastly, the contignation and knitting of this building, that He that is our God, is the God of all salvation, consists in this, Unto this God the Lord belong the issues of death, that is, that this God the Lord, having united and knit both natures in one, and being God, having also come into this world, in our flesh, he could have no other means to save us, he could have no other issue out of this world, no return to his former glory, but by death. And so in this sense, this exitus mortis, the issue of death, is liberatio per mortem, a deliverance by death, by the death of this God our Lord, Christ Jesus; and this, St. Augustine's acceptation of the words, and those many and great persons that have adhered to him. In all these three lines then, we shall look upon these words, first as the God of power, the Almighty Father, rescues his servants from the jaws of death; and then, as the God of mercy, the glorious Son rescues us by taking upon himself the issue of death; and then (between these two), as the God of comfort, the Holy Ghost rescues us from all discomfort, by his blessed impressions before; that what manner of death soever be ordained for us, yet this exitus mortis shall be introitus in vitam, our issue in death shall be an entrance into everlasting life. And these three considerations, our deliverance a morte, in morte, per mortem, from death, in death, and by death, will abundantly do all the offices of the foundation, of the buttresses, of the contignation of this our building, that He that is our God is the God of salvation, because Unto this God the Lord belong the issues of death. John Donne.

The issues from death. That is, the issue, or escape, from death, both in the resurrection and in the various perils of our present life. Thomas Le Blanc.

Issue from death. The English version cannot be sustained by the Hebrew; for l has never the force of from, and, therefore, the expression, as Dr. Hammond observes, must signify the several plagues and judgments inflicted by God on impenitent enemies —such as drowning in the sea, killing by the sword, etc.; which were the ways of punishing and destroying the Egyptians and Canaanites. Thus the two members of the verse are "antithetical" the first speaks of God as a deliverer, and the second as a punisher; and in this respect the verse corresponds with the preceding. George Phillips, in "The Psalms... with a Critical, Exegetical, and Philological Commentary." 1846.

The hairy scalp. That is, even the most fearful enemies, that with their ghastly visage, deformed with long hair, would strike a terror into the hearts of beholders. Edward Leigh.

Hairy scalp. It was a practice among some of the ancient inhabitants of Arabia to allow their hair to grow luxuriantly on the top of the head, and to shave the head in other parts. Francis Hare. 1740.

I will bring the enemy. Both the preceding and following verse prove that this is the sense, and not as many interpreters supply, my people. Bashan was east of Judaea, and the sea on the west; so that the meaning is, that God would bring his enemies from every quarter to be slain by his people. Benjamin Boothroyd.

That thy foot may be dipped, etc. The blood of thy enemies, shed in such abundance that thy dogs shall lap and drink it, shall be the sea in which thou shalt pass, and that red without a figure. And, proportionably shall be the destruction on the enemies of Christ and Christians in the age of the Messiah. Henry Hammond.

Verse 26-28. This Psalm was sung, it is probable, on the removal of the ark into the City of David. Numbers 10. It was now that the ark had rest, and the tribes assembled three times a year at Jerusalem, the place that God had chosen. The text is a lively description of their worship.

1. Offer a few remarks by way of expounding the passage.

(a) Israel had their lesser congregations in ordinary every Sabbath day, and their national ones three times a year. Their business in all was to bless God.

(b) This business was to be carried on by all Israel, beginning at the fountain head, and proceeding through all its streams. God had blessed Israel; let Israel bless God.

(c) All the tribes are supposed to be present; four are mentioned in the name of the whole, as inhabiting the confines of the land. Their union was a source of joy; they had been divided by civil wars, but now they are met together.

(d) Those tribes which are named had each something particular attending it. Little Benjamin (see Judges 21) had nearly been a tribe lacking in Israel, but now appears with its ruler. Judah had been at war with Benjamin: Saul was a Benjamite; David was of Judah: yet they happily lost their antipathy in the worship of God. Zebulun and Naphtali were distant tribes; yet they were there! dark, too, yet there.

(e) The princes and the people were all together.

(f) They were supposed to be strong, but were reminded that what they had of strength was of God's commanding. Their union and success, as well as that degree of righteousness among them which exalted the nation, was of God They are not so strong, but that they need strengthening, and are directed to pray as well as praise: Strengthen, O God, that which thou hast wrought for us.

2. Apply the subject. Two things are here exemplified, namely —diligence and brotherly union; and three things recommended, namely —united praise; united acknowledgment that, for what they are, they are indebted to God; and united prayer for future mercies. Each of these affords a rule for us.

(a) The worship of God must be attended with diligence. There are the princes of Zebulun and Naphtali. They had to travel about two hundred miles three times a year, thither and back again; that is, twelve hundred in a year, twenty-four miles a week. Those who neglect the worship of God for little difficulties show that their heart is not in it, and when they do attend cannot expect to profit: "they have snuffed at it." Those whose hearts are in it often reap great advantage. God blessed the Israelites in their journeys, as well as when there (Ps 84:6): "The rain filleth the pools; "and so the Christians. There is a peculiar promise to those that seek him early.

(b) The worship of God must be attended to with brotherly love. All the tribes must go up together. It is a kind law that enjoins social worship; we need each other to stimulate. "O magnify the Lord with me, and let us exalt his name together." God has made us so that we shall be greatly influenced by each other, both to good and evil. It greatly concerns us to cultivate such a spirit. To this end we must cherish an affectionate behaviour in our common intercourse —bear, forbear, and forgive; and, whatever differences we may have, not suffer them to hinder our worship. The tribes, as we have seen, had their differences; yet they were there. When all Israel met at Hebron to anoint David king, what should we have said if some had kept away because others went?

(c) Our business, when assembled, must be to bless God in our congregations; and a pleasant work this is. Israel had reasons, and good reasons, and Christians more. Thank him for his unspeakable gift; bless him for the means of grace, and the hopes of glory. Bless him; he "healeth all thy diseases, "etc. Psalm 103. This is an employment that fits for heaven. The tears of a mourner in God's house were supposed to defile his altar. We may mourn for sin; but a fretful spirit, discontented and unthankful, defiles God's altar still.

(d) Another part of our business is to unite in acknowledging that whatever we are, we owe it to God alone; "Thy God hath commanded thy strength." We possess a degree of strength both individually and socially. Art thou strong in faith, in hope, in zeal? It is in him thou art strong. Are we strong as a society? It is God that increaseth us with men like a flock; it is he that keeps us in union, gives us success, etc.

(e) Another part of our business must be to unite in prayer for future mercies. We are not so strong, either as individuals or societies, but that there is room for increase; and this is the proper object of prayer. God has wrought a great work for us in regeneration. God has wrought much for us as a church in giving us increase, respect, and room in the earth. Pray that each may be increased; or, in the words of the text: Strengthen, O God, that which thou hast wrought for us. Are there none who are strangers to all this? Andrew Fuller.

Benjamin, Judah, Zebulun, Naphtali. The two royal tribes,

1. That of Benjamin, from which the first king sprang;

2. That of Judah, from which the second; and the two learned tribes, Zebulun and Naphtali. And we may note, that the kingdom of the Messiah should at length be submitted to by all the potentates and learned men in the world. Henry Hammond.

Benjamin, Judah, Zebulun, Naphtali. The same tribes are prominent in the New Testament, as foremost in the battle of the church against the world. Paul, the "least" of the apostles (1Co 15:8-10), was by origin Saul of Benjamin (Php 3:5). Christ, "the Lion of the tribe of Judah, "James and John, the brothers, the other James, Thaddaeus, and Simon, were from Judah, and the other apostles were from Nephthalim and Zabulon, or Galilee (Mt 4:13). A. R. Fausset.

Their ruler. The prince of that tribe. The Greek version saith, in a trance; taking the Hebrew Mdr to be of Mdr, though it be not found elsewhere in this form; yet rare words but once used are sundry times found in this and other Psalms. These things applied to Christ's times and after are very mystical. Benjamin, the least, is put here first; so in the heavenly Jerusalem, the first foundation is a jasper (Re 21:19), which was the last precious stone in Aaron's breastplate, on which Benjamin's name was graven (Ex 28:10,20-21). In this tribe Paul excelled as a prince of God, though one of the least of the apostles (1Co 15:8-10), who was converted in a trance or ecstasy (Ac 9:3-4, etc.); and in ecstasies he and other apostles saw the mysteries of Christ's kingdom. Henry Ainsworth.

Their council; or, their stone, the Messiah, that sprang from Judah, Ge 49:24 Ps 118:22. John Gill.

Verse 27-28. There are all the twelve tribes of Israel with their rulers present, to conduct the ark of God to the hill, in which it pleaseth him to dwell; for, though all the tribes are not mentioned, these which are named, include the whole, since Zebulun and Naphtali are the most remote, and Judah and Benjamin the nearest tribes to Zion. Benjamin was a dwindled family through the signal depopulation of that tribe, from which it never entirely recovered. Jud 20:43-48 1Ch 12:29. Edward Garrard Marsh, in "The Book of Psalms translated into English Verse... with Practical and Explanatory Notes." 1832.

Thy God hath commanded thy strength. Singularly appropriate to the occasion for which they were composed are these stimulating words. The ark of God had during several years been kept in private houses. David had pitched a tent for its reception, and intended providing a better shrine; he would deposit the ark in the temporary sanctuary, and he gathers thirty thousand chosen men of Israel, and with these and with a multitude of the people he proceeds to the house in which the ark had been kept. The people can render the service of song, so "David and all the house of Israel played before the Lord on all manner of instruments made of fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals" (2Sa 6:5). The breach of Uzzah delayed the restoration of the ark three months; but David returned to the work, and with gladness, with burnt offerings and peace offerings, with feasting, dancing, and the sound of a trumpet, he brought in the ark of the Lord, and set it in its place in the tabernacle he had pitched for it. David can provide a sacred place for the ark of his God, and his "God has commanded his strength." Thirty thousand chosen men can attend on this occasion, and a multitude besides. Then, why should they tarry at home? The occasion is worthy of their presence, and their "God has commanded their strength." There are sweet singers and skilful players in Israel, and why should they be silent. The occasion calls for praise, and their "God has commanded their strength." There are cattle upon the thousand hills of Canaan, and shall no sacrifice be brought? The occasion demands oblations, and Israel's "God has commanded their strength." There is a mountain in Canaan, beautiful for situation, and rich in historic association. God's ark can be brought to this mountain, and if it can be, it ought to be, for Israel's God has commanded Israel's strength. There are twelve tribes in Israel which may unite in bringing up God's ark, then let none hold back, for their "God has commanded their strength." Thy strength is thy best —all that is within thee; all that thou canst do, and be, and become; and all that thou hast —the two mites, if these be all, and the alabaster box of spikenard, very costly, if this be thy possession... By that which God is in himself, by that which God is to us, by law on the heart, and by law oral and written, by the new kingdom of his love, and by all his benefits, Thy God commands thy strength. He speaks from the beginning, and from the end of time, from the midst of chaos, and from the new heavens and new earth, from Bethel and from Gethsemane, from Sinai and from Calvary, and he saith to us all, "My son, give me thine heart, " consecrate to me thy best, and devote to me thy strength. Samuel Martin.

Rebuke the wild beasts of the reeds. This is our marginal version, which is the proper one. Most modern critics consider that the lion is here intended, which frequently makes its den among reeds or brush wood. Innumerable lions wander about among the reeds and copses, on the borders of the rivers of Mesopotamia. The river Jordan was infested with them (Jer 4:7 49:19). Hence, the wild beasts of the reed may signify the Syrian kings, who often contended with David. Benjamin Boothroyd.

The idolatrous king of Egypt is here enigmatically represented as dwelling, like the crocodile, among the reeds of the Nile; and with him are introduced the bulls and calves, who were the gods of the people of Egypt, before whom they were ever dancing in their superstitious revels. "Quell these insults upon thy majesty, nor put down only the superstition of Egypt, but all their pomp of war also, that the Gentiles may be converted unto thee, and the idols be utterly abolished." Edward Garrard Marsh.

When the enemies of God rise up against his church, it is time for the church to fall down to God, to implore his aid against those enemies. Holy prayers are more powerful than profane swords. Thomas Wall, in "A Comment on the Times." 1657.

These words contain, first, a declaration of God's enemies; secondly, an imprecation against those enemies. The enemies are marshalled into four ranks.

1. A company of spearmen, or (as some translations read it) the beast of the reeds.

2. The multitude of the bulls.

3. The calves of the people.

4. The men that delight in war.

The imprecation is also twofold; the first more gentle; it is but rebuke the spearmen; and that with limitation too —till they submit themselves with pieces of silver. For they that will not, but delight in war, more severely deal with such: Scatter them; Scatter the men that delight in war.... The church of God never wanted enemies, never will. "There is no peace to the wicked, "saith God: there shall be no peace to the godly, say the wicked. The wicked shall have no peace which God can give; the godly shall have no peace which the wicked can take away. Thomas Wall.

1. Scrupulosity.

2. Envy.

3. Ignorance.

4. Ambition or pride.

Upon which these four beasts in the text do act their enmity against the church; scrupulosity sets forth unto us the beast of the reeds; envy, the bulls; ignorance, the calves; and pride, the men that delight in war. Thomas Wall.

This instance of spiritualising may act rather as a beacon than as an example. The author was an able divine, but in this sermon gives more play to his imagination than his common sense.

Ethiopia. It is a matter of fact, familiar to the learned reader, that the names Ethiopia, and "Ethiopians, " are frequently substituted in our English version of the Old Testament, where the Hebrew preserves the proper name, "Cush." And the name, "Cush, "when so applied in Scripture, belongs uniformly not to the African, but to the Asiatic, Ethiopia, or Arabia. Charles Forster, in "The Historical Geography of Arabia."

And that a mighty voice; or a voice of strength; a strong and powerful voice, such as the gospel is, when accompanied with the power and Spirit of God. It is a soul shaking and awakening voice; it is a heart melting and a heart breaking one; it is a quickening and an enlightening voice; it quickens dead sinners, gives life unto them, and the entrance of it gives light to dark minds; it is a soul charming and alluring one; it draws to Christ, engages the affections to him, and fills with unspeakable delight and pleasure. John Gill.

To him that rideth upon the heavens of heavens. He who manages the heavens, directing their course and influence. He formed every orb, ascertained its motion, proportioned its solid contents to the orbit in which it was to revolve, and to the other bodies of the same system; and as an able rider manages his horse, so does God the sun, moon, planets, and all the host of heaven. W. Greenfield, in Comprehensive Bible.

The praises of the church are sung to him, who, after his sufferings here below, reascended to take possession of his ancient throne, high above all heavens; who, from thence, speaketh to the world by his glorious gospel, mighty and powerful, as thunder, in its effects upon the hearts of men (see Psalm 29 throughout). The power of Christ's voice, when he was on earth, appeared by the effects which followed, when he said, "Young man, arise:" "Lazarus, come forth:" "Peace, be still; "and it will yet further appear, when "all that are in the graves shall hear the voice of the Son of man, and come forth." George Horne.

His strength is in the clouds. This refers to the phenomena of thunder and lightning; for all nations have observed that the electric fluid is an irresistible agent —destroying life, tearing towers and castles to pieces, rending the strongest oaks, and cleaving the most solid rocks; and the most enlightened nations have justly considered it as an especial manifestation of the power and sovereignty of God. W. Greenfield, in Comprehensive Bible.

Verses 1-2.

First. The church of God ever had, and will have, enemies and haters; for against these doth the psalmist arm himself and the church with this prayer.

Secondly. The church's enemies are God's enemies; they that hate the church, hate God. Thine enemies, them that hate thee.

Thirdly. God sometimes seems to sleep or lie still, and let these enemies and haters do what they will for a season, This, also, is implied: he to whom we say, Arise is either asleep or lies still.

Fourthly. There is a time when God will arise.

Fifthly. God's rising time is the enemies' scattering time, his hater's flying time.

Sixthly. It is the duty of God's people to pray him up when he seems to be down, and to exalt him in their praises when he doth arise to their rescue and redemption; for these words are both a prayer and a triumph as they are used both by Moses and David. Thomas Case, in a Fast Sermon, preached before the House of Commons, entitled, "God's Rising, his Enemies' Scattering." 1644.

Verses 1-3. Prayer for the Second Advent. A. Macaul.

1. The name that inspires the song: Jah.

(a) Self existent.

(b) Immutable.

(c) Eternal.

2. The song inspired by that name.

(a) Of exultation.

(b) Of confidence.

(c) Of joy. G. R.

The claims of widows and orphans upon the church of God, from God's relation to them and his indwelling in the church.

Comparison of churches to families. See extract from Dr. Gill.

1. Two curable evils: "solitary", "bound with chains."

2. Two rich blessings: "set in families, ""bringeth out."

3. One monster evil, and its miserable consequences.

Verses 7-8.

1. God has his seasons for delivering his people from their troubles: When thou, etc.

2. His deliverance is complete: The earth shook, etc.; all things gave way before him.

3. The deliverance is greater for the delay.

(a) It is so in itself.

(b) It is more prized: as in the case of Job, Abraham, Israel at the Red Sea, Daniel, his three companions, etc. G. R.

Verses 7-9.

1. The presence of God in his church.

(a) His preeminence: "before."

(b) As covenant God of Israel.

(c) As active and making active.

(d) His rule within: they follow.

(e) His design without: marching for war.

2. The blessed consequences.

(a) The most stolid shake.

(b) The lofty bow.

(c) Difficulties removed: "Sinai."

(d) Blessings plenteous.

(e) Church revived.

1. God's mercy compared to a shower.

(a) It is direct from heaven; not through priests.

(b) It is pure and unmixed.

(c) No one has a monopoly of it.

(d) There is no substitute for it.

(e) It is sovereignly dispensed, as to (1) time; (2) place; (3) manner; and (4) measure.

(f) It works efficiently. Isa 55:10.

(g) Prayer can get it.

2. There are seasons when these showers fall.

(a) In the house of God.

(b) In the means of grace.

(c) In prayer.

(d) In affliction.

(e) When saints are weary (1) through working; (2) through sickness; (3) through non success.

(f) By the Holy Spirit refreshing the heart.

3. These showers are meant to "confirm God's people."

4. They are wanted now.

1. The church is God's inheritance.

(a) Chosen.

(b) Purchased.

(c) Acquired.

2. Though his inheritance, at times it may be weary.

3. When weary, it will be refreshed by him. G. R.

(second clause). Special goodness, for a special people, specially prepared.

(second clause). It is spoken in reference to the poor, because,

1. They are the larger mass of mankind; and, whatever pride may think, in the eye of reason, policy, and revelation, by far the most important, useful, and necessary part.

2. They would be more peculiarly affected by deficiency.

3. To encourage those in humble and trying life to depend upon him.

4. To enforce our attention to them from the divine example. W. Jay.

The divinity of the gospel; the divers ways and agents for its publication.

Verses 11-12.

1. The word given: "The Lord." etc.

2. The word proclaimed: "Great, "etc.

3. The word obeyed: "Kings, "etc. Thus it was in Old Testament times, when to Joshua, to Gideon, to David, etc., the Lord gave the word, and it ran through the hosts, and "kings of armies, "etc. Thus it was in apostolic times, when the word of reconciliation was given. Thus it is still, and will be more signally than ever hereafter. G. R.

(last clause). The church in redemption as a spouse tarrying at home; her home duties; the spoil of her Lord's glorious and finished work, and her dividing it.

1. The contrast.

(a) Instead of humiliation, exaltation.

(b) Instead of pollution, purity.

(c) Instead of inertness, activity.

(d) Instead of deformity, beauty.

2. Its application.

(a) To penitence and pardon.

(b) To depravity and regeneration.

(c) To affliction and recovery.

(d) To desertion and consolation.

(e) To death and glory. G. R.

1. Where earth's greatest battles are fought. "Scattered, ""in it, "i.e., in Zion. "There brake he, "etc.

2. By whom? The Almighty.

3. When? In answer to his people's faith and prayer.

4. How?

(a) Without noise, gently: as the fall of snow.

(b) Without human aid: as untrodden snow.

(c) Without violence: "All bloodless lay the untrodden snow." G. R.

Verse 15-16.

1. The superiority of the hill of Zion.

(a) In fertility, to the hill of Bashan; to earthly pleasures.

(b) In glory, to other hills; to human heights of learning and power.

2. The reason of that superiority.

(a) The place of God's choice.

(b) Of his delight

(c) Of his abode.

(d) Of his continuance for ever. G. R.

1. The church the dwelling place of God.

(a) Elected of old.

(b) Favoured for ever.

(c) Affording rest, etc., as a home for God.

(d) Receiving honour, etc., for herself.

2. The church, therefore, envied by others.

(a) They feel their own greatness outdone.

(b) They leap with rage.

(c) They are unreasonable in so doing.

Verses 17-18.

1. The comparison between Zion and Sinai.

(a) The same Lord is there: "The Lord is among, "etc.

(b) The same attendants: "The chariots," etc.

2. The contrast.

(a) God descended at Sinai, ascended from near Zion.

(b) Put a yoke upon them at Sinai, leads captivity captive at Zion.

(c) At Sinai demanded obedience, in Zion bestows gifts.

(d) In Sinai spoke terror, in Zion receives gifts for the rebellious.

(e) In Sinai appeared for a short season, in Zion dwells for ever. G. R.

1. Christ's ascension.

2. His victories.

3. The gifts he received for men; and

4. The great end for which he bestows them. John Newton.

That the Lord God might dwell among them. It is ground for devout wonder that God should dwell among men, when we contemplate his immensity, loftiness, independence, holiness, and sovereignty; yet he does so —

1. In the coming of Christ into the world.

2. In the residence of his Spirit in the heart.

3. In the presence of God in his churches. —William Staughton, D.D. 1770-1829.

1. The load of benefits.

2. The load of obligation.

3. The load of praise due in return.

1. Salvation is not to be forgotten in the midst of daily mercies.

2. Daily mercies are not to be forgotten in the enjoyment of salvation. G. R.

Death in God's hand.

1. Escapes from it.

2. Entrances to it.

3. The exit out of it beyond.

4. The gate which, when closed, shuts us in it for ever.

1. What God has been to his people.

(a) Their salvation.

(b) Their portion: "Our God."

2. What he will be: With them.

(a) Until death.

(b) In death.

(c) After death. G. R.

The power, pride, wisdom, and very life of evil, to be conquered by God.

1. Where his people may be driven.

2. The certainty of their return.

3. The reasons for being assured of this.

The allowable procession in the sanctuary. The marshalled order of doctrine, the holy walk of believers, the banners of joy, the music of devotions, the shouts to the King.

(last clause). Work for holy women in the church.

1. The variety of song.

(a) The royal tribe of Benjamin in the time of Saul.

(b) The princely tribe of Judah, as David was prince regent in the time of Saul.

(c) The literary tribe of Zebulun: "Out of Zebulun" they that handle the pen of the writer.

(d) The eloquent tribe: "Naphtali giveth goodly words."

2. The harmony of song. Let all unite in praising the Lord, the fountain of Israel. "Ten thousand thousand are their tongues, "etc. G. R.

Verse 30-31.

1. Hindrances to the progress of divine truth.

(a) Idolatry. Worship of the crocodile —beasts of the reeds, (LXX) —of bulls and calves, as in Egypt.

(b) Covetousness.

(c) War.

2. The means for their removal. Prayer and the divine rebuke. Scatter thou, etc.

3. The consequences of this removal; Ps 68:31.

1. Consider God's jealousy towards his people for his holiness in the three "holy places."

(a) In the outer court of profession.

(b) In the holy place of our priesthood.

(c) In the holy of holies with his Son.

2. Consider his terribleness to his foes, as inferred from those "holy places."

Blessed be God. A brief, but very suggestive text.