TREASURY OF DAVID
PSALM 68

PSALM 68

TITLE. To the Chief Musician, a Psalm or Song of David. We have already said enough upon this title when dealing with Psalms 65 and 66. The present is obviously a song to be sung at the removal of the ark; and in all probability was rehearsed when David conducted it with holy joy from the house of Obededom to the prepared place on Mount Zion. It is a most soul stirring hymn. The first verses were often the battle song of the Covenanters and Ironsides; and the whole Psalm fitly pictures the way of the Lord Jesus among his saints, and his ascent to glory. The Psalm is at once surpassingly excellent and difficult. Its darkness in some stanzas is utterly impenetrable. Well does a German critic speak of it as a Titan very hard to master. Our slender scholarship has utterly failed us and we have had to follow a surer Guide. We trust our thoughts may not however prove unprofitable.

DIVISION. With the words of the first two verses the ark is uplifted, and the procession begins to move. In Ps 68:3-6, the godly in the assembly are exhorted to commence their joyous songs, and arguments are adduced to help their joy. Then the glorious march of Jehovah in the wilderness is sung: Ps 68:7-10, and his victories in war are celebrated in verses Ps 68:11-14. The joyous shouts are louder as Zion comes in sight, and the ark is borne up the hill: Ps 68:15-19. On the summit of the mount the priests sing a hymn concerning the Lord's goodness and justice; the safety of his friends, and ruin of his foes: Ps 68:20-23. Meanwhile the procession is described as it winds up the hill: Ps 68:24-27. The poet anticipates a time of wider conquest, Ps 68:28-31: and concludes with a noble burst of song unto Jehovah.

EXPOSITION

Ver. 1. 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.

NEW TRANSLATION

In order that our readers may see the Psalm at a glance in a good translation, we subjoin the version of FRANZ DELITZSCH; recommending our ministerial brethren to procure the volumes of his valuable Commentary on the Psalms, issued by the Messrs. CLARK, of Edinburgh.

PSALM 68

HYMN OF WAR AND VICTORY IN THE STYLE OF DEBORAH

2 LET Elohim arise, let His enemies be scattered,

And let those who hate Him flee before His face.

3 As smoke is driven away, do Thou drive them away;

As wax melteth before the fire,

Let the wicked perish before Elohim.

4 And let the righteous rejoice, let them exult before

Elohim,

And let them be glad with joy.

5 Sing unto Elohim, harp His name,

Pave a highway for Him who rideth along through the

steppes;

Jah is his name, and exult ye before Him.

6 A Father of the fatherless and an Advocate of the

widows

Is Elohim in His holy habitation.

7 Elohim maketh a household for the solitary,

He leadeth forth prisoners into prosperity;

Yet the rebellious abide in a land of drought.

8 Elohim, when Thou wentest forth before Thy people,

When thou didst march along in the wilderness--

Sela.

9 The earth shook,

The heavens also dropped before Elohim,

Yon Sinai before Elohim, the God of Israel.

10 With plentiful rain didst Thou, Elohim, water Thine

inheritance,

And when it was parched, THOU hast confirmed it.

11 Thy creatures have settled down therein,

Thou didst provide with Thy goodness for the poor,

Elohim.

12 The Lord will sound forth the mandate;

Of the women who herald victory there is a great army.

13 The kings of hosts shall flee, shall flee,

And she that tarrieth at home, shall divide the spoil.

14 If ye encamp among the sheep folds,

The dove's wings are covered with silver

And her feathers with glistening gold.

15 When the Almighty scattereth kings therein,

It becometh snow white upon Zalmon.

16 A mountain of Elohim is the mountain of Bashan,

A mountain full of peaks is the mountain of Bashan.

17 Why look ye enviously, ye many peaked mountains,

Upon the mountain which Elohim hath chosen, to dwell

thereon?

Yea, Jahve will dwell (there) for ever.

18 The war chariots of Elohim are myriads, a thousand

thousands,

The Lord is among them, it is a Sinai in holiness.

19 Thou hast ascended up to the height, Thou hast led

captives captive,

Thou hast received gifts among men,

Even from the rebellious, that Jah Elohim might dwell

(there).

20 Blessed be the Lord:

Day by day doth He bear our burden,

He, God, is our salvation.

(Sela.)

21 He, God, is to us a God for deeds of deliverance,

And Jahve the Lord hath ways of escape for death.

22 Yea, Elohim will smite the head of His enemies,

The hairy scalp of him who stalks along in his

trespasses.

23 The Lord hath said: Out of Bashan will I bring back,

I will bring back out of the depths of the sea,

24 That thou mayest bathe thy foot in blood,

That the tongue of thy dogs may have its share of the

enemy.

25 They behold Thy splendid procession, Elohim,

The splendid procession of my God, my King in holiness.

26 Before went the singers, behind the players on stringed

instruments,

In the midst of damsels striking timbrels.

27 In the choirs of the congregation bless ye Elohim,

The Lord, ye who are out of the fountain of Israel.

28 There is Benjamin the youngest, their ruler;

The princes of Judah--their motley band,

The princes of Zebulun, the princes of Naphtali,

29 Thy God hath commanded thy supreme power--

Uphold in power, Elohim, what Thou hast wrought for us!

--

30 From Thy temple above Jerusalem

Let kings present offerings unto Thee.

31 Threaten the wild beast of the reed, the troops of bulls

with the calves of the people,

That they may prostrate themselves with ingots of silver! --

He hath scattered the peoples that delight in wars.

32 Magnates come out of Egypt,

Cush--quickly do his hands stretch out unto Elohim.

33 Ye kingdoms of the earth, sing unto Elohim,

Praising the Lord with stringed instruments--

(Sela.)

34 To Him who rideth in the heaven of heavens of the

primeval time--

Lo, He made Himself heard with His voice, a mighty voice.

35 Ascribe ye might unto Elohim!

Over Israel is His majesty.

And His omnipotence in the heights of the heavens.

36 Terrible is Elohim out of thy sanctuaries;

"The God of Israel giveth might and abundant strength

to the people!"

Blessed be Elohim!

EXPLANATORY NOTES AND QUAINT SAYINGS

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.

Ver. 1. 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, "

Ver. 1. 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.

Ver. 1. 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,

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--

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: --

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

EXPOSITION

Ver. 2. As smoke is driven away. Easily the wind chases the smoke, completely it removes it, no trace is left; so, Lord, do thou to the foes of thy people. They fume in pride, they darken the sky with their malice, they mount higher and higher in arrogance, they defile wherever they prevail. Lord, let they breath, thy Spirit, thy Providence, make them to vanish for ever from the march of thy people. Philosophic scepticism is as flimsy and as foul as smoke; may the Lord deliver his Church from the reek of it.

As wax melteth before the fire, so let the wicked perish at the presence of God. Wax is hard when by itself, but put it to the fire, how soft it is. Wicked men are haughty till they come into contact with the Lord, and then they faint for fear; their hearts melt like wax when they feel the power of his anger. Wax, also, burns and passes away; the taper is utterly consumed by the flame: so shall all the boastful power of the opposers of the gospel be as a thing of nought. Rome, like the candles on her altars, shall dissolve, and with equal certainty shall infidelity disappear. Israel saw, in the ark, God on the mercyseat--power in connection with propitiation --and they rejoiced in the omnipotence of such a manifestation; this is even more clearly the confidence of the New Testament church, for we see Jesus, the appointed atonement, clothed with glory and majesty, and before his advance all opposition melts like snow in the sun; the pleasure of the Lord shall prosper in his hands. When he comes by his Holy Spirit, conquest is the result; but when he arises in person, his foes shall utterly perish.

EXPLANATORY NOTES AND QUAINT SAYINGS

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

Ver. 2. As smoke is driven away, etc. The psalmist adds a striking figure to illustrate how easily God can overthrow the machinations of our enemies, comparing them to smoke which vanishes away when blown upon by the wind, or wax which melts before the fire. We consider it utterly incredible that such a formidable array of opposition should be made to disappear in a moment. But the Spirit takes this method of chiding the fearfulness of our carnal minds, and teaching us that there is no such strength in our enemies as we suppose--that we allow the smoke of them to blind our eyes, and the solid mass of resistance which they present to deceive us into a forgetfulness of the truth, that the mountains themselves flow down at the presence of the Lord. John Calvin.

Ver. 2. As smoke is driven away, etc. "Their end was bitter as the smoke, "said an aged teacher. What meanest thou, O Master? asked his young disciple. "I was thinking of the end of the unrighteous, " replied the old man, "and of how too often I, like the psalmist, have been envious when they were in prosperity. Their lives have seemed so bright and glowing that I have thought they resembled the blaze of a cheerful fire on a winter's night. But, as I have watched them, they have suddenly vanished like the flame that fades into black and bitter smoke; and I have ceased to envy them. Trust not, O my scholar, only to that which appears brilliant; but watch also for its ending, lest thou be deceived." Hubert Bower, in "Parables and Similitudes of the Christian Life, "

HINTS TO THE VILLAGE PREACHER

Ver. 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.

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

EXPOSITION

Ver. 3. But let the righteous be glad. The presence of God on the throne of grace is an overflowing source of delight to the godly; and let them not fail to drink of the streams which are meant to make them glad.

Let them rejoice before God. The courtiers of the happy God should wear the garments of gladness, for in his presence is fulness of joy. That presence, which is the dread and death of the wicked, is the desire and delight of the saints.

Yea, let them exceedingly rejoice. Let them dance with all their might, as David did, for very joy. No bounds should be set to joy in the Lord. "Again, I say, rejoice, "says the apostle, as if he would have us add joy to joy without measure or pause. When God is seen to shine propitious from above the mercyseat in the person of our Immanuel, our hearts must needs leap within us with exultation, if we are indeed among those made righteous in his righteousness, and sanctified by his Spirit. Move on, O army of the living God, with shouts of abounding triumph, for Jesus leads the van.

EXPLANATORY NOTES AND QUAINT SAYINGS

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

Ver. 3. 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.

HINTS TO THE VILLAGE PREACHER

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

EXPOSITION

Ver. 4. Sing unto God, sing praises to his name. To time and tune, with order and care, celebrate the character and deeds of God, the God of his people. Do it again and again; and let the praise, with resolution of heart, be all directed to him. Sing not for ostentation, but devotion; not to be heard of men, but of the Lord himself. Sing not to the congregation, but "unto God, "

Extol him that rideth upon the heavens by his name JAH. Remember his most great, incomprehensible, and awful name; reflect upon his self existence and absolute dominion, rise to the highest pitch of joyful reverence in adoring him. Heaven beholds him riding on the clouds in storm, and earth has seen him marching over its plains with majesty. The Hebrew seems to be: "Cast up a highway for him who marches through the wilderness, "in allusion to the wanderings of the tribes in the desert. The marches of God were in the waste howling wilderness. His eternal power and Godhead were there displayed in his feeding, ruling, and protecting the vast hosts which he had brought out of Egypt. The ark brought all this to remembrance, and suggested it as a theme for song. The name JAH is an abbreviation of the name Jehovah; it is not a diminution of that name, but an intensified word, containing in it the essence of the longer, august title. It only occurs here in our version of Scripture, except in connection with other words such as Hallelujah.

And rejoice before him. In the presence of him who marched so gloriously at the head of the elect nation, it is most fitting that all his people should display a holy delight. We ought to avoid dulness in our worship. Our songs should be weighty with solemnity, but not heavy with sadness. Angels are nearer the throne than we, but their deepest awe is consonant with the purest bliss; our sense of divine greatness must not minister terror but gladness to our souls; we should rejoice before him. It should be our wish and prayer, that in this wilderness world, a highway may be prepared for the God of grace. "Prepare ye the way of the Lord, make straight in the desert a highway for our God, "is the cry of gospel heralds, and we must all zealously aim at obedience thereto; for where the God of the mercyseat comes, blessings innumerable are given to the sons of men.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 4. 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."

Ver. 4. 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.

Ver. 4. 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.

Ver. 4. 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.

Ver. 4. 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, "

HINTS TO THE VILLAGE PREACHER

Ver. 4.

I. The name that inspires the song: Jah.

EXPOSITION

Ver. 5. A father of the fatherless, and a judge of the widows, is God in his holy habitation. In the wilderness the people were like an orphan nation, but God was more than a father to them. As the generation which came out of Egypt gradually died away, there were many widows and fatherless ones in the camp, but they suffered no want or wrong, for the righteous laws and the just administrators whom God had appointed, looked well to the interests of the needy. The tabernacle was the Palace of Justice; the ark was the seat of the great King. This was a great cause for joy to Israel, that they were ruled by the ONE who would not suffer the poor and needy to be oppressed. To this day and for ever, God is, and will be, the peculiar guardian of the defenceless. He is the President of Orphanages, the Protector of Widows. He is so glorious that he rides on the heavens, but so compassionate that he remembers the poor of the earth. How zealously ought his church to cherish those who are here marked out as Jehovah's especial charge. Does he not here in effect say, "Feed my lambs"? Blessed duty, it shall be our privilege to make this one of our life's dearest objects. The reader is warned against misquoting this verse; it is generally altered into "the husband of the widow, "but Scripture had better be left as God gave it.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 5. 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.

Ver. 5. 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.

Ver. 5. 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.

HINTS TO THE VILLAGE PREACHER

Ver. 5. The claims of widows and orphans upon the church of God, from God's relation to them and his indwelling in the church.

EXPOSITION

Ver. 6. God setteth the solitary in families. The people had been sundered and scattered over Egypt; family ties had been disregarded, and affections crushed; but when the people escaped from Pharaoh they came together again, and all the fond associations of household life were restored. This was a great joy.

He bringeth out those which are bound with chains. The most oppressed in Egypt were chained and imprisoned, but the divine Emancipator brought them all forth into perfect liberty. He who did this of old continues his gracious work. The solitary heart, convinced of sin and made to pine alone, is admitted into the family of the Firstborn; the fettered spirit is set free, and its prison broken down, when sin is forgiven; and for all this, God is to be greatly extolled, for he hath done it, and magnified the glory of his grace.

But the rebellious dwell in a dry land. If any find the rule of Jehovah to be irksome, it is because their rebellious spirits kick against his power. Israel did not find the desert dry, for the smitten rock gave forth its streams; but even in Canaan itself men were consumed with famine, because they cast off their allegiance to their covenant God. Even where God is revealed on the mercyseat, some men persist in rebellion, and such need not wonder if they find no peace, no comfort, no joy, even where all these abound. Justice is the rule of the Lord's kingdom, and hence there is no provision for the unjust to indulge their evil lustings: a perfect earth, and even heaven itself, would be a dry land to those who can only drink of the waters of sin. Of the most soul satisfying of sacred ordinances these witless rebels cry, "what a weariness it is!" and, under the most soul sustaining ministry, they complain of "the foolishness of preaching." When a man has a rebellious heart, he must of necessity find all around him a dry land.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 6. 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.

HINTS TO THE VILLAGE PREACHER

Ver. 6. Comparison of churches to families. See extract from Dr. Gill.

Ver. 6.

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

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

III. One monster evil, and its miserable consequences.

EXPOSITION

Ver. 7. O God, when thou wentest forth before thy people. What a sweetly suitable association, "thou" and "thy people; "--thou before, and thy people following! The Lord went before, and, therefore, whether the Red Sea or burning sand lay in the way, it mattered not; the pillar of cloud and fire always led them by a right way.

When thou didst march through the wilderness. He was the Commander in chief of Israel, from whom they received all orders, and the march was therefore his march. "His stately step the region drear beheld." We may speak, if we will, of the "wanderings of the children of Israel, "but we must not think them purposeless strayings, they were in reality a well arranged and well considered march.

SELAH. This seems an odd place for a musical pause or direction, but it is better to break a sentence than spoil praise. The sense is about to be superlatively grand, and, therefore, the selah intimates the fact to the players and singers, that they may with suitable solemnity perform their parts. It is never untimely to remind a congregation that the worship of God should be thoughtfully and heartily presented.

EXPLANATORY NOTES AND QUAINT SAYINGS

None.

HINTS TO THE VILLAGE PREACHER

Ver. 7-8.

I. God has his seasons for delivering his people from

their troubles: When thou, etc.

II. His deliverance is complete: The earth shook, etc.;

all things gave way before him.

III. The deliverance is greater for the delay.

Ver. 7-9.

I. The presence of God in his church.

EXPOSITION

Ver. 8. The earth shook. Beneath the sublime tread the solid ground trembled.

The heavens also dropped at the presence of God, as if they bowed before their God, the clouds descended, and "a few dark shower drops stole abroad."

Even Sinai itself was moved at the presence of God. Moses tell us, in Exodus 19, that "the whole mountain quaked greatly." That hill, so lone and high, bowed before the manifested God.

The God of Israel. The one only living and true God, whom Israel worshipped, and who had chosen that nation to be his own above all the nations of the earth. The passage is so sublime, that it would be difficult to find its equal. May the reader's heart adore the God before whom the unconscious earth and sky act as if they recognised their Maker and were moved with a tremor of reverence.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 8. 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.

HINTS TO THE VILLAGE PREACHER

Ver. 7-8. See Psalms on "Ps 68:7" for further information.

Ver. 7-9. See Psalms on "Ps 68:7" for further information.

EXPOSITION

Ver. 9. Thou, O God, didst send a plentiful rain. The march of God was not signalized solely by displays of terror, for goodness and bounty were also made conspicuous. Such rain as never fell before dropped on the desert sand, bread from heaven and winged fowl fell all around the host; good gifts were poured upon them, rivers leaped forth from rocks. The earth shook with fear, and in reply, the Lord, as from a cornucopia, shook out blessings upon it; so the original may be rendered.

Whereby thou didst confirm thine inheritance, when it was weary. As at the end of each stage, when they halted, weary with the march, they found such showers of good things awaiting them that they were speedily refreshed. Their foot did not swell all those forty years. When they were exhausted, God was not. When they were weary, He was not. They were his chosen heritage, and, therefore, although for their good he allowed them to be weary, yet he watchfully tended them and tenderly considered their distresses. In like manner, to this day, the elect of God in this wilderness state are apt to become tired and faint, but their ever loving Jehovah comes in with timely succours, cheers the faint, strengthens the weak, and refreshes the hungry; so that once again, when the silver trumpets sound, the church militant advances with bold and firm step towards "the rest which remaineth." By this faithfulness, the faith of God's people is confirmed, and their hearts established; if fatigue and want made them waver, the timely supply of grace stays them again upon the eternal foundations.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 9. 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.

Ver. 9. 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.

Ver. 9. A gracious rain; that is, of manna. Edmund Law (1703-1787), quoted by Richard Warner in loc., 1828.

Ver. 9. 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.

Ver. 9. 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.

HINTS TO THE VILLAGE PREACHER

Ver. 7-9. See Psalms on "Ps 68:7" for further information.

Ver. 9.

I. God's mercy compared to a shower.

II. There are seasons when these showers fall.

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

IV. They are wanted now.

Ver. 9.

I. The church is God's inheritance.

EXPOSITION

Ver. 10. Thy congregation hath dwelt therein. In the wilderness itself, enclosed as in a wall of fire, thy chosen church has found a home; or, rather, girdled by the shower of free grace which fell all around the camp, thy flock has rested. The congregation of the faithful find the Lord to be their "dwelling place in all generations." Where there were no dwellings of men, God was the dwelling of his people.

Thou, O God, hast prepared of thy goodness for the poor. Within the guarded circle there was plenty for all; all were poor in themselves, yet there were no beggars in all the camp, for celestial fare was to be had for the gathering. We, too, still dwell within the circling protection of the Most High, and find goodness made ready for us: although poor and needy by nature, we are enriched by grace; divine preparations in the decree, the covenant, the atonement, providence, and the Spirit's work, have made ready for us a fulness of the blessing of the Lord. Happy people, though in the wilderness, for all things are ours, in possessing the favour and presence of our God.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 10. 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.

Ver. 10. 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."

Ver. 10. 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.

Ver. 10. (first clause). Rather: --"As for thy food (manna and quails), they dwelt in the midst of it." Edmund Law.

Ver. 10. (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.

Ver. 10. 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.

HINTS TO THE VILLAGE PREACHER

Ver. 10. (second clause). Special goodness, for a special people, specially prepared.

Ver. 10. (second clause). It is spoken in reference to the poor, because,

I. 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.

II. They would be more peculiarly affected by deficiency.

III. To encourage those in humble and trying life to

depend upon him.

IV. To enforce our attention to them from the divine

example. W. Jay.

EXPOSITION

Ver. 11. In the next verse we do not sing of marching, but of battle and victory.

The Lord gave the word. The enemy was near, and the silver trumpet from the tabernacle door was God's mouth to warn the camp: then was there hurrying to and fro, and a general telling of the news;

great was the company of those that published it. The women ran from tent to tent and roused their lords to battle. Ready as they always were to chant the victory, they were equally swift to publish the fact that the battle note had been sounded. The ten thousand maids of Israel, like good handmaids of the Lord, aroused the sleepers, called in the wanderers, and bade the valiant men to hasten to the fray. O for the like zeal in the church of today, that, when the gospel is published, both men and women may eagerly spread the glad tidings of great joy.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 11. 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.

Ver. 11. 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."

Ver. 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.)

Ver. 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.

Ver. 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.

HINTS TO THE VILLAGE PREACHER

Ver. 11. The divinity of the gospel; the divers ways and agents for its publication.

Ver. 11-12.

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

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

III. 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.

EXPOSITION

Ver. 12. Kings of armies did flee apace. The lords of hosts fled before the Lord of Hosts. No sooner did the ark advance than the enemy turned his back: even the princely leaders stayed not, but took to flight. The rout was complete, the retreat hurried and disorderly; --they "did flee, did flee; "helter skelter, pell mell, as we say.

"Where are the kings of mighty hosts?

Fled far away, fled far and wide.

Their triumph and their trophied boasts

The damsels in their bowers divide."

And she that tarried at home divided the spoil. The women who had published the war cry shared the booty. The feeblest in Israel had a portion of the prey. Gallant warriors cast their spoils at the feet of the women and bade them array themselves in splendour, taking each one "a prey of divers colours, of divers colours of needlework on both sides." When the Lord gives success to his gospel, the very best of his saints are made glad and feel themselves partakers in the blessing.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 11-12. See Psalms on "Ps 68:11" for further information.

Ver. 11-12. See Psalms on "Ps 68:11" for further information. 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.

Ver. 11-14. See Psalms on "Ps 68:11" for further information.

Ver. 12. 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.

Ver. 12. 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.

Ver. 12. 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.

Ver. 12. 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.

HINTS TO THE VILLAGE PREACHER

Ver. 11-12. See Psalms on "Ps 68:11" for further information.

Ver. 12. (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.

EXPOSITION

Ver. 13. Though ye have lien among the pots. Does he mean that the women at home, who had been meanly clad as they performed their household work, would be so gorgeously arrayed in the spoil, that they would be like doves of silver wing and golden plumage? Or, would he say that Israel, which had been begrimed in the brick kilns of Egypt, should come forth lustrous and happy in triumph and liberty? Or, did the song signify that the ark should be brought from its poor abode with Obededom into a fairer dwelling place? It is a hard passage, a nut for the learned to crack. If we knew all that was known when this ancient hymn was composed, the allusion would no doubt strike us as being beautifully appropriate, but as we do not, we will let it rest among the unriddled things. Alexander reads it, "When ye shall lie down between the borders, ye shall be like the wings, "etc., which he considers to mean, "when settled in peace, the land shall enjoy prosperity; "but this version does not seem to us any more clear than our authorized one. Of making many conjectures there is no end; but the sense seems to be, that from the lowest condition the Lord would lift up his people into joy, liberty, wealth, and beauty. Their enemies may have called them squatters among the pots--in allusion to their Egyptian slavery; they may have jested at them as scullions of Pharaoh's kitchen; but the Lord would avenge them and give them beauty for blackness, glory for grime.

Yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. The dove's wing flashed light like silver, and anon gleams with the radiance of "the pale, pure gold." The lovely, changeable colours of the dove might well image the mild, lustrous beauty of the nation, when arrayed in white holiday attire, bedecked with their gems, jewels, and ornaments of gold. God's saints have been in worse places than among the pots, but now they soar aloft into the heavenly places in Christ Jesus.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 11-14. See Psalms on "Ps 68:11" for further information.

Ver. 13. It would neither be profitable nor possible to give the reader all the conjectures with which learned men have illustrated or darkened this passage. My aim has been to give a selection, not perhaps what may be called a judicious one, but a sort of sample selection, containing specimens of interpretations. Hammond, who is a very high authority, collects what are probably the best suggestions; we, therefore, give the substance of his long note upon this place. Solomon Jarchi and others see in the word the idea of boundaries, ways, and paths which serve as divisions of land, hence the divergence of the Septuagint into the meaning of portions and inheritances. The boundaries were usually heaps of stones, broken bricks, and rubbish, hence another meaning. But stones, bricks, etc., were often used to support pots in the open air cookery of the orientals, hence we come to the meaning of "among the pots." And, as Job on his dunghill sat among ashes, and scraped himself with a potsherd, we see that sitting among such rubbish was a conspicuous image of the most dejected and squalid condition. In the wings of a dove, Hammond sees an allusion to the golden cherubic wings which covered the ark, whereby God's presence was exhibited to his people, and their prosperity secured. His explanation of the whole is as follows: -- "The Israelites that were oppressed, and long lay in a sad and black, destitute, despised condition, were now at length advanced to all prosperity, splendour, and glory (as was remarkable in their coming out from the kilns of Egypt, with the jewels and wealth of the Egyptians, and afterward more illustriously at their enjoying of Canaan). And so, under Christ's kingdom, the heathenish idolaters that were brought to the basest and most despicable condition of any creatures, worshipping wood and stone, etc., and given up to the vilest lusts, and a reprobate mind (Romans 1), should from that detestable condition be advanced to the service of Christ, and practice of all Christian virtues, charity, meekness, etc., the greatest inward beauties in the world." C. H. S.

Ver. 13. Though ye have lien among the pots etc. That is, probably, though ye have laboured and lain down between the brick kilns in Egypt, --a poor, enslaved, and oppressed people, yet ye shall gradually rise to dignity, prosperity, and splendour; as a dove, which has been defiled with dirt, disordered, and dejected, by washing herself in a running stream, and trimming her plumage, gradually recovers the serenity of her disposition, the purity of her colour, and the richness and varied elegance of her appearance. W. Greenfield, in "Comp. Bible."

Ver. 13. Though ye have lien among the pots; or, between two rows of stones (understand hearth stones), as in camps, and elsewhere also, which even to this day used to be laid and disposed to make fire between them to dress meat by, setting on or hanging over it pots and kettles, etc. Others, between or among dripping pans, or pots, the sense being one, and this--though you should be cast or thrust out into the uttermost slavery, or vilest condition (as in Egypt), all besmoked and besmutted, like cooks and scullions, yet shall God through his gracious blessing make you to shine again like a goodly flying dove, which glistens as if it were of silver and gold. Theodore Haak's "Translation of the Dutch Annotations, as ordered by the Synod of Dort in 1618." London, 1657.

Ver. 13. Though ye had lain among the folds. Though ye had been treated by the Egyptians as a company of contemptible shepherds, and were held in abomination by them as such. See Ge 46:34. William Green, in "A New Translation of the Psalms, with Notes, " etc. 1762.

Ver. 13. (first clause). German, "lie a field, "i.e., though you thus, in deep peace, lie among the sheepfolds. T. C. Barth.

Ver. 13. Will ye lie down among the sheepfolds? A sharp remonstrance. Will ye lie at ease, in the quiet of your pastoral life, as the dove with unsoiled plumage in her peaceful nest, while your brethren are in the tumult and dust of the conflict! Compare Jud 5:16-17 (from which this allusion is taken). Thomas J. Conant.

Ver. 13. Though ye have lien among the pots, etc. Here is one Hebrew word in the original which especially renders the Scripture intricate; namely, Mytpv, shephattajim; which, being a word of divers significations and translations, occasions various interpretations. It is rendered,

(1) limits or bounds;

(2) lots or inheritances;

(3) pots or pot ranges.

(2). The other of Israel's being like the wings of

a dove (which is of very speedy flight for escape),

of bright silver and beauteous golden colour;

representing their escape and deliverance at last out

of all their blacking, smutting, and deforming

afflictions, into the contrary, beauteous, prosperous,

and happy state under the kingdom of David, especially

of Jesus Christ the true David. Blackness

notes extreme affliction, affliction and misery;

doves' wings, escape; white silver colour and

beauteous golden colour, prosperity and felicity.

Thus the metaphors are elegantly opposed one to

another, and very significantly set forth the several

conditions of Israel; first, as lying among the pots of

deep afflictions in former times, but after as assured

of deliverance, of better days, and that they should be

as a silver winged and golden feathered dove, full

of beauty, comeliness, prosperity, and felicity. To

this effect R. David Kimchi, Pagnin, Calvin, Muis,

Foord, Ainsworth, and others expound these words.

Francis Roberts, in a Sermon entitled "The Checquer work of God's Providences, towards His Own People, made up of Blacks and Whites, " etc. 1657.

Ver. 13. Though ye have lien among the pots, etc. Miss Whately, in her work, "Ragged Life in Egypt, "describing some of the sights witnessed from the flat roofs of the houses in Cairo, among other interesting objects, states: --The roofs are usually in a great state of litter, and were it not that Hasna, the seller of geeleh, gets a palm branch, and makes a clearance once in a while, her roof would assuredly give way under the accumulation of rubbish. One thing never seemed cleared away, and that was the heaps of old broken pitchers, sherds, and pots, that in these and similar houses are piled up in some corner: and there is a curious observation in connection with this. A little before sunset, numbers of pigeons suddenly emerge from behind the pitchers and other rubbish, where they have been sleeping in the heat of the day, or pecking about to find food. They dart upwards, and career through the air in large circles, their outspread wings catching the bright glow of the sun's slanting rays, so that they really resemble bright "yellow gold; "then, as they wheel round, and are seen against the light, they appear as if turned into molten silver, most of them being pure white, or else very light coloured. This may seem fanciful, but the effect of light in these regions is difficult to describe to those who have not seen it; and evening after evening, we watched the circling flight of the doves, and always observed the same appearance. It was beautiful to see these birds, rising clean and unsoiled, as doves always do, from the dust and dirt in which they had been hidden, and soaring aloft in the sky till nearly out of sight among the bright sunset clouds. Thus a believer, who leaves behind him the corruptions of the world, and is rendered bright by the Sun of Righteousness shining upon his soul, rises higher and higher, nearer and nearer to the light, till, lost to the view of those who stay behind, he has passed into the unknown brightness above! Miss Whately, in "Ragged Life in Egypt."

Ver. 13. Silver and yellow gold. The changing colours of the dove's plumage are here described. Mant reads it--

"Whose wings, a silver light illumes,

And gleams of verdant gold play over her burnished plumes!"

It will illustrate the variety of the translations, if we add that of Keble:

"His plumes inlaid with silvery sheen,

His pinions of the pale pure gold."

Personally, I have had cause to remark the flash of the wings of a pigeon, for, in passing before my study window, that bird has often led me to imagine that some unusual light had flashed across the sky; in every case, a mild and silvery light. As to the varying hues of the plumage of birds, Mr. Gosse, after quoting from Sonnerat's Voyage in New Guinea, says, "In reference to the brilliant metallic hues of the epimachus and other birds, the traveller takes occasion to notice the iridescent effect which is produced by the different angles at which light falls on the feathers. The emerald green, for instance, will often fling out rays of its two constituent primary colours, at one time being blue green, at another gold green, while in certain lights all colour vanishes, and a velvet black is presented to the eye." This it seems to me is a very natural and complete explanation of the poetic language here employed. C. H. S.

HINTS TO THE VILLAGE PREACHER

Ver. 13.

I. The contrast.

EXPOSITION

Ver. 14. When the almighty scattered kings in it, it was white as snow in Salmon. The victory was due to the Almighty arm alone; he scattered the haughty ones who came against his people, and he did it as easily as snow is driven from the bleak sides of Salmon. The word white appears to be imported into the text, and by leaving it out the sense is easy. A traveller informed the writer that on a raw and gusty day, he saw the side of what he supposed to be Mount Salmon suddenly swept bare by a gust of wind, so that the snow was driven hither and thither into the air like the down of thistles, or the spray of the sea: thus did the Omnipotent one scatter all the potentates that defied Israel. If our authorized version must stand, the conjectures that the bleached bones of the enemy, or the royal mantles cast away in flight, whitened the battle field, appear to be rather too far fetched for sacred poetry. Another opinion is, that Salmon was covered with dark forests, and appeared black, but presented quite another aspect when the snow covered it, and that by this noteworthy change from sombre shade to gleaming whiteness, the poet sets forth the change from war to peace. Whatever may be the precise meaning, it was intended to pourtray the glory and completeness of the divine triumph over the greatest foes. In this let all believers rejoice.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 11-14. See Psalms on "Ps 68:11" for further information.

Ver. 14. 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."

Ver. 14. 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.

Ver. 14. 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.

Ver. 14. 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.

Ver. 14. 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.

HINTS TO THE VILLAGE PREACHER

Ver. 14.

I. Where earth's greatest battles are fought.

"Scattered, ""in it, "i.e., in Zion. "There

brake he, "etc.

II. By whom? The Almighty.

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

IV. How?

EXPOSITION

Ver. 15. Here the priests on the summit of the chosen hill begin to extol the Lord for his choice of Zion as his dwelling place.

The hill of God is as the hill of Bashan, or more accurately, "a hill of God is Bashan, "that is to say, Bashan is an eminent mountain, far exceeding Zion in height. According to the Hebrew custom, every great or remarkable thing is thus designated. Where we talk of the Devil's Dyke, the Devil's Ditch, the Devil's Punch Bowl, etc., the more commendable idiom of the Hebrews speaks of the hill of God, the trees of the Lord, the river of God, etc.

An high hill as the hill of Bashan, or rather, "a mount of peaks is Bashan." It does not appear that Zion is compared with Bashan, but contrasted with it. Zion certainly was not a high hill comparatively; and it is here conceded that Bashan is a greater mount, but not so glorious, for the Lord in choosing Zion had exalted it above the loftier hills. The loftiness of nature is made as nothing before the Lord. He chooses as pleases him, and, according to the counsel of his own will, he selects Zion, and passes by the proud, uplifted peaks of Bashan; thus doth he make the base things of this world, and things that are despised, to become monuments of his grace and sovereignty.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 15. 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.

Ver. 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.

HINTS TO THE VILLAGE PREACHER

Ver. 15-16.

I. The superiority of the hill of Zion.

EXPOSITION

Ver. 16. Why leap ye, ye high hills? Why are ye moved to envy? Envy as ye may, the Lord's choice is fixed. Lift up yourselves, and even leap from your seats, ye cannot reach the sublimity which Jehovah's presence has bestowed on the little hill of Moriah.

This is the hill which God desireth to dwell in. Elohim makes Zion his abode, yea, Jehovah resides there.

Yea, the Lord will dwell in it for ever. Spiritually the Lord abides eternally in Zion, his chosen church, and it was Zion's glory to be typical thereof. What were Carmel and Sirion, with all their height, compared to Zion, the joy of the whole earth! God's election is a patent of nobility. They are choice men whom God has chosen, and that place is superlatively honoured which he honours with his presence.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 15-16: -- See Psalms on "Ps 68:15" for further information.

Ver. 16. 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.

Ver. 16. 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.

HINTS TO THE VILLAGE PREACHER

Ver. 15-16. See Psalms on "Ps 68:15" for further information.

Ver. 16.

I. The church the dwelling place of God.

EXPOSITION

Ver. 17. The chariots of God are twenty thousand. Other countries, which in the former verse were symbolically referred to as "high hills, "gloried in their chariots of war; but Zion, though far more lowly, was stronger than they, for the omnipotence of God was to her as two myriads of chariots. The Lord of Hosts could summon more forces into the field than all the petty lords who boasted in their armies; his horses of fire and chariots of fire would be more than a match for their fiery steeds and flashing cars. The original is grandly expressive: "the war chariots of Elohim are myriads, a thousand thousands." The marginal reading of our Bibles, even many thousands, is far more correct than the rendering, even thousands of angels. It is not easy to see where our venerable translators found these "angels, "for they are not in the text; however, as it is a blessing to entertain them unawares, we are glad to meet with them in English, even though the Hebrew knows them not; and the more so because it cannot be doubted that they constitute a right noble squadron of the myriad hosts of God. We read in De 33:2, of the Lord's coming "with ten thousands of saints, "or holy ones, and in Heb 12:22, we find upon mount Zion "an innumerable company of angels, "so that our worthy translators putting the texts together, inferred the angels, and the clause is so truthfully explanatory, that we have no fault to find with it. The Lord is among them, as in Sinai, in the holy place, or, "it is a Sinai in holiness." God is in Zion as the Commander in chief of his countless hosts, and where he is, there is holiness. The throne of grace on Zion is as holy as the throne of justice on Sinai. The displays of his glory may not be so terrible under the new covenant as under the old; but they are even more marvellous if seen by the spiritual eye. Sinai has no excellency of glory beyond Zion; but the rather it pales its light of law before the noontide splendours of Zion's grace and truth. How joyful was it to a pious Hebrew to know that God was as truly with his people in the tabernacle and temple as amid the terrors of the Mount of Horeb; but it is even more heart cheering to us to be assured that the Lord abides in his church, and has chosen it to be his rest for ever. May we be zealous for the maintenance of holiness in the spiritual house which God condescends to occupy; let a sense of his presence consume, as with flames of fire, every false way. The presence of God is the strength of the church; all power is ours when God is ours. Twenty thousand chariots shall bear the gospel to the ends of the earth; and myriads of agencies shall work for its success. Providence is on our side, and it "has servants everywhere." There is no room for a shade of doubt or discouragement, but every reason for exultation and confidence.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 17. 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.

Ver. 17. --

"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."

Ver. 17. 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.

HINTS TO THE VILLAGE PREACHER

Ver. 17-18.

I. The comparison between Zion and Sinai.

EXPOSITION

Ver. 18. Thou hast ascended on high. The ark was conducted to the summit of Zion; God himself took possession of the high places of the earth, being extolled and very high. The antitype of the ark, the Lord Jesus, has ascended into the heavens with signal marks of triumph. To do battle with our enemies, the Lord descended and left his throne; but now the fight is finished, he returns to his glory; high above all things is he now exalted.

Thou hast led captivity captive. A multitude of the sons of men are the willing captives of Messiah's power. As great conquerors of old led whole nations into captivity, so Jesus leads forth from the territory of his foe a vast company as the trophies of his mighty grace. From the gracious character of his reign it comes to pass that to be led into captivity by him is for our captivity to cease, or to be itself led captive; a glorious result indeed. The Lord Jesus destroys his foes with their own weapons: he puts death to death, entombs the grave, and leads captivity captive.

Thou hast received gifts for men, or, received gifts among men: they have paid thee tribute, O mighty Conqueror, and shall in every age continue to do so willingly, delighting in thy reign. Paul's rendering is the gospel one: Jesus has "received gifts for men, "of which he makes plentiful distribution, enriching his church with the priceless fruits of his ascension, such as apostles, evangelists, pastors, and teachers, and all their varied endowments. In him, the man who received gifts for man, we are endowed with priceless treasures, and moved with gratitude, we return gifts to him, yea, we give him ourselves, our all.

Yea, for the rebellious also: these gifts the rebels are permitted to share in; subdued by love, they are indulged with the benefits peculiar to the chosen. The original runs, "even the rebellious, "or, "even from the rebellious, "of which the sense is that rebels become captives to the Lord's power, and tributaries to his throne.

"Great King of grace my heart subdue,

I would be led in triumph too;

As willing captive to my Lord,

To own the conquests of his word."

That the Lord God might dwell among them. In the conquered territory, Jah Elohim would dwell as Lord of all, blessing with his condescending nearness those who were once his foes. When Canaan was conquered, and the fort of Zion carried by storm, then was there found a resting place for the ark of God; and so when the weapons of victorious grace have overcome the hearts of men, the Lord God, in all the glory of his name, makes them to be his living temples. Moreover, the ascension of Jesus is the reason for the descent of the Lord God, the Holy Spirit. Because Jesus dwells with God, God dwells with men. Christ on high is the reason for the Spirit below. It was expedient that the Redeemer should rise, that the Comforter should come down.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 18. 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: --

I. The great blessings of the Christian ministry.

Ver. 18. 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.

Ver. 18. 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.

Ver. 18. 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.

Ver. 18. 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."

Ver. 18. 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 d