Verse-by-Verse Bible Commentary
Psalms 68:20

Clarke's Commentary

Verse Psalms 68:20. The issues frown death. — The going out or exodus from death - from the land of Egypt and house of bondage. Or the expression may mean, Life and death are in the hand of God. "He can create, and he destroy."

Bridgeway Bible Commentary

Psalms 68:0 The God of Israel

This magnificent hymn of praise and triumph was no doubt written for some special occasion. It may have been the occasion on which David brought the ark to Jerusalem (see introductory notes to Psalms 24:0), but its language makes the psalm suitable for much wider use.

When God fights for his people, their enemies are as helpless before them as smoke before wind or wax before fire. Nothing can stop him as he rides out to do battle (1-4). God is on the side of the poor, the afflicted and the downtrodden, but he opposes those who rebel against him (5-6).
All this was demonstrated in the events of the exodus from Egypt, when God worked wonders in the skies and on the earth to release his people and punish their oppressors (7-10). It was demonstrated also in the conquest of Canaan and the events that followed. Enemy kings were conquered and driven before Israel as snowflakes are driven before the wind. The psalmist pictures the colourful scene at the Israelites’ camp as the soldiers return with clothing and other goods left behind by the fleeing enemy (11-14).

Finally, Israel conquered Jerusalem, whereupon God, in the symbolic form of the covenant box, came to Mount Zion. The psalmist imagines the mighty mountains of Bashan being envious of the humble hill in Jerusalem that God chose for his dwelling place (15-16; cf. 2 Samuel 5:1-10; 2 Samuel 6:14-19).

God’s conquest on behalf of his people, from the time they left Mount Sinai to the time they came to Mount Zion, is pictured in a conquest by a mighty army of chariots. The victors capture their enemies and enrich themselves by seizing the enemies’ goods (17-18).
These reminders from the past encourage Israel to have confidence in God for the present and the future. He will continue to help them (19-20). From the tops of Bashan’s mountains to the depths of the sea nothing can withstand God. Israel will triumph over its enemies (21-23). The psalmist then describes the triumphal procession, as singers, musicians and dancers, followed by the tribal representatives, enter the sanctuary (24-27). No longer will other nations (‘beasts’ and ‘bulls’) conquer Israel and force it to pay heavy taxes. Instead these nations will bring their offerings to Israel, as they submit themselves to the rule of God (28-31). All nations are urged to praise him who rules in the heavens (32-35).

Coffman's Commentaries on the Bible

BLESSING THE GOD WHO SAVES

“Blessed be the Lord who daily beareth our burden, Even the God who is our salvation. (Selah) God is unto us a God of deliverances; And unto Jehovah the Lord belongeth escape from death.”

“Salvation” That the God of Israel, the God of Abraham, Isaac and Jacob, is indeed the God of salvation for mankind is the great theme of the Holy Bible in both the Old Testament and the New Testament.

“Escape from death” With the exception of Enoch and Elijah, all men who were ever born died; none escaped death, except in the very limited sense of being saved from impending death in a given situation for a period of time. It seems to us that here again, the older versions have the better rendition, “For unto God the Lord belong the issues of death.” (KJV). Why is this better? Because what it says is true, whereas, the American Standard Version and later versions are true only in a limited sense. “The keys of the grave and of death have been put into the hands of the Lord Jesus (Revelation 1:18).”Matthew Henry’s Commentary, Vol. III, p. 489.

Note in Psalms 68:20 that dual names for God are used, Jehovah and Elohim, rendered “God our God,” or “Jehovah our Lord,” or “God our Lord.”

Barnes' Notes on the Whole Bible

He that is our God is the God of salvation - literally, “God is for us a God of salvation.” That is, The God whom we worship is the God from whom salvation comes, and who brings salvation to us. It is not a vain thing that we serve him, for he is the only being who can save us, and he will save us.

And unto God the Lord belong the issues from death - The “outgoings” or “escapes” from death. That is, He only can save from death. The Hebrew word means, properly, a going forth, a deliverance; then, a place of going forth as a gate, Ezekiel 48:30; a fountain, Proverbs 4:23. Probably the only idea intended here by the psalmist was, that safety or deliverance from death proceeds solely from God. The sentiment, however, is true in a larger sense. All that pertains to deliverance from death, all that prepares for it, all that makes it easy to be borne, all that constitutes a rescue from its pains and horrors, all that follows death in a higher and more blessed world, all that makes death “final,” and places us in a condition where death is no more to be dreaded - all this belongs to God. All this is under his control. He only can enable us to bear death; he only can conduct us from a bed of death to a world where we shall never die.

Smith's Bible Commentary

Psalms 68:1-35

Psalms 68:1-35 :

Let God arise, let his enemies be scattered: let them also that hate him flee before him. As smoke is driven away, so drive them away: as wax melts before the fire, so let the wicked perish at the presence of God ( Psalms 68:1-2 ).

So, sort of a thing against the enemies of God. "Let them be scattered, let them flee as smoke sort of just disappears, is driven by the wind, so drive them. As wax melts before the fire, so let them perish in the presence of God."

But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice ( Psalms 68:3 ).

All right, righteous, be glad. Rejoice before God. In fact, exceedingly rejoice.

Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name, YAH, and rejoice before him ( Psalms 68:4 ).

The Yah, the I am. And of course, in the name you have then Yashua, Yahoshaphat, so many different contractions with the Yah, but to us the important one is Yashua, which is the Hebrew for Jesus. "Extol Him by His name, Yah, and rejoice before Him."

A father of the fatherless, a judge of the widows, is God in his holy habitation. God setteth the solitary in families: he brings out those which are bound with chains: but the rebellious dwell in a dry land. O God, when you went forth before your people, when you did march through the wilderness; the earth shook, the heavens dropped at the presence of God: even Sinai itself moved at the presence of God, and the God of Israel. Thou, O God, did send a plentiful rain, whereby you did confirm your inheritance, when it was weary. Your congregation hath dwelt therein: thou, O God, hath prepared of thy goodness for the poor. The LORD gave his word: and great was the company of those that published it. Kings of armies did flee apace: and she that tarried at home divided the spoil. And though you have lain among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. When the Almighty scattered kings, and it was white as snow in Salmon. The hill of God is as the hill of Bashan; and the high hill is as the hill of Bashan. Why leap ye, ye high hills? This is the hill which God desired to dwell in; yea, the LORD will dwell in it for ever ( Psalms 68:5-16 ).

In other words, he sees the other hills of sort of being jealous and all because God has chosen really the hill of Zion to dwell in. "Why leap ye high hills?" You know, "We're so high, it should be us, and all."

The chariots of God are twenty thousand, even thousands of angels: the LORD is among them, as in Sinai, in the holy place. Thou hast ascended on high ( Psalms 68:17-18 ),

Now we have here a prophecy concerning Jesus Christ quoted by Paul in the fourth chapter of the book of Ephesians. "Thou hast ascended on high, Thou hast led captivity captive. Thou hast received gifts for men, yea, for the rebellious also that the Lord God may dwell among them." Paul in quoting this said, "He who has ascended is the same one who first of all descended into the lower parts of the earth. And when He ascended, He led the captivity captive and gave gifts unto men. And to some apostles, and to some prophets, and to some evangelists, and to some pastor teachers, for the perfecting of the saints for the work of the ministry for the building up of the body of Christ. Until we all come into the unity of faith, complete man, the knowledge of the Son of God, the measure, the stature, the fullness, the image of Christ." And so, Paul quotes this, "He has ascended on high; He led captivity captive." But to lead captivity captive, He went first of all in the lower parts of the earth to free those that were captive.

You see, prior to the death of Jesus Christ those Old Testament saints could not enter in to the glory of heaven. It was necessary that their sins be put away, something that the sacrifices of the Old Testament could not do. It was impossible that their sins could be put away by the blood of bulls or goats. All of the Old Testament sacrifices only were pointing to the better way that God would provide when He sent His only begotten Son to be a lamb offering, sin offering, a sacrifice for our sins. "So we are redeemed, not with corruptible things such as silver and gold from our vain empty life, but with the precious blood of Jesus Christ who was slain as a lamb without spot or without blemish" ( 1 Peter 1:18-19 ). So because the blood of bulls and goats could not put away sin but only speak of the better sacrifice which was to come, their sins were covered, and they, when they died, were held by death in the grave, in Sheol or in Hades, in hell.

But hell, prior to the death of Christ, was separated into two compartments. One compartment was of suffering for the unbelievers; the other was a compartment of comfort by Abraham for those who were trusting in the promises of God and in the fulfillment of God's promise. Now these Old Testament men of faith all died in faith not having received the promise, but seeing it afar off they held onto it and they claimed that they were just strangers and pilgrims here. And they were just looking for a city which hath foundation, whose maker and builder is God.

Now when Jesus died, He descended into hell. He who has ascended is the one who first of all descended into the lower parts of the earth. And when He ascended, it is then that He led captivity captive. In the book of Isaiah, chapter 61, the prophecy concerning Christ, it said, "He is going to set at liberty those that are bound and open the prison doors to those that are bound." Set at liberty those that are chained, open the prison doors to those that are bound. Those that were bound by death, waiting with Abraham for the promise of God. When Jesus died He descended into hell and He preached to those souls that were in prison. The glorious fulfillment of God's promise. The redemptive program is complete. The blood has been shed, whereby your sins are now put away once and for all. And now with their sins put away, they can ascend into the heavenly scene. So when He ascended, He led the captives from their captivity. And then He gave gifts unto men. That is, within the church, He gave gifted men as apostles, as prophets, as evangelists, as pastor teachers, for the perfecting of the saints. So, Paul quotes this in Ephesians 4:1-32 , and of course, it just ties together a whole group of scriptures. Luke, the sixteenth chapter; Acts, chapter 2; and Ephesians, chapter 4; and the reference there in Peter where He went and preached to those souls in prison; and Isaiah 61:1-11 . So you can look those up and find them tied together.

Blessed be the LORD, who daily loads us with benefits ( Psalms 68:19 ),

I love that! Oh, blessed be the Lord, who daily just loads me down with the benefits of being His servant. Benefits of walking with Him. Oh, what benefits are mine in Christ Jesus.

even the God of our salvation. He that is our God is the God of salvation; and unto God the LORD belongs the issues of death ( Psalms 68:19-20 ).

Our times are actually in God's hands. It's appointed unto man once to die, and unto God the Lord belong the issues of death.

But God shall wound the head of his enemies, and the hairy scalp of such as those that go on still in his trespasses. The LORD said, I will bring again from Bashan, and I will bring my people again from the depths of the sea: That thy foot may be dipped in the blood of your enemies, and the tongue of the dogs in the same. They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary. The singers went before, the players on the instruments ( Psalms 68:21-25 )

And now here he is describing the worship of God in the sanctuary. "You've seen the going of God in the sanctuary," and now he is going to describe a little bit. First of all, in the procession the singers are in the front. Following them are those players of instruments--the symbols, the trumpets and all. Followed after them

were the young girls playing on their timbrels. Bless ye God in the congregations, even the LORD, from the fountain of Israel ( Psalms 68:25-26 ).

So he sees now, and of course, you know, we've come to sort of a stilted form of the worship of God. We gather together. We sit in pews. We sit in rows. We are regimented and all. And we come and we have sort of a lecture on the Word of God, but I am sure that there is an area for a diversity in our worship. You know, where they were entering in, even. Singers were in the front as they were entering singing praises unto God, followed by the band playing their instruments, followed by the drill team, the young damsels with their timbrels, as they were playing on the timbrels unto the Lord.

When you go to Jerusalem on Friday evening at the beginning of Sabbath, we always like to spend one Friday evening at the Western Wall, as the people gather to worship the Lord on the Sabbath day. And really the excitement of the evening is when these young Jewish boys come down from the school. And they come down about four across, several rows of them, their arms over each other, and they come down chanting and dancing. Sort of a little dance step and all, their arms around each other, and they are chanting. And of course, this is the highlight of the evening when these kids come on down to worship the Lord there by the Western Wall. And they do this little dance step coming in. And as they get down by the wall, they start then their songs and their chants as they sort of get in a circle, and they start dancing around the circle various dances and all unto the Lord. And then after about a half hour of this kind of worship and praise, then they put their arms around each other and dance back up the hill, chanting and singing their praises unto God, as they go back up the hill. And it is a very moving, touching sight. And I think that this is exciting. I think that there is a place for a more of a demonstrative worship unto God. You know, we are coming into the sanctuary to worship Him. Oh, it should be an exciting experience.

"Enter into His presence with thanksgiving, enter into His courts with praise. Be thankful unto Him and bless His name" ( Psalms 100:4 ). You see people gathering, and they are honking their horns, "Get out of my way! I'm going to church today." And by the time we get here, we really need it. Rather than coming in with a joyful heart, a heart that is overflowing with praises unto God in anticipation of worshipping Him.

Now he looks at the congregation that's assembled and,

There is little Benjamin with their ruler [the small tribe of Benjamin over there and there they are in their place with their ruler], and there are the princes of Judah and their council, and there are the princes of Zebulun, and there over there are the princes of Naphtali. Thy God hath commanded thy strength: strengthen, O God, that which you have wrought for us. Because of thy temple at Jerusalem shall kings bring their presents unto thee ( Psalms 68:27-29 ).

This, of course, is again looking forward to the Kingdom Age, when the kings of the earth come and offer their presents unto Christ.

Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war. Princes shall come out of Egypt; Ethiopia shall stretch out her hands unto God. Sing unto God, ye kingdoms of the earth [the glorious Kingdom Age]; O sing praises unto the Lord: To him that rideth upon the heaven of heavens, which were of old; lo, he doth send out his voice, and that a mighty voice. Ascribe strength unto God: his excellency is over Israel, his strength is in the clouds. O God, thou art awesome out of thy holy places: the God of Israel is he that giveth strength and power unto his people. Blessed be God ( Psalms 68:30-35 ).

So the glorious worship of God in the Kingdom Age; it is going to be exciting. The singers coming in, the instruments, the girls with their timbrels and all, and the congregation as they rise to worship the Lord. "

Dr. Constable's Expository Notes

Psalms 68

David reviewed God’s dealings with Israel to memorialize God’s faithfulness to His people (cf. Judges 5). He traced Israel’s history from the wilderness wanderings to his own capture of Jerusalem. As a mighty commander, God had led His oppressed people into the glorious future He had promised them. In the process He overcame many strong foes.

"The theme of this magnificent Psalm is the march of God to victory. It traces the establishment of His kingdom in the past; it looks forward to the defeat of all opposition in the future until all the kingdoms of the world own the God of Israel as their Lord and pay Him homage." [Note: Kirkpatrick, p. 375.]

Dr. Constable's Expository Notes

David moved from a historical review of God’s giving Israel victory to confidence that He would continue to do so daily. Any who resist Yahweh can count on His powerful opposition and their own inevitable defeat. Additional references to victories over Og, the king of Bashan, the crossing of the Red Sea, numerous victories in battle, and the slaying of Jezebel (2 Kings 9:33-36) would have encouraged the Israelites further. The same God who gave them success in the past was ready to do so still.

Dr. Constable's Expository Notes

3. The effect of God’s scattering His enemies 68:19-31

Gill's Exposition of the Whole Bible

[He that is] our God,.... Or "God for us" q; is on our side; and is the mighty God, able to save to the uttermost;

[is] the God of salvation; or "God for salvations" r; for the obtaining of them for his people, and giving them to them, even of every kind;

and unto God the Lord [belong] the issues from death; deliverance from it; Christ has abolished it, and him that had the power of it; has delivered himself from it, and will deliver all his people from it, though they become subject to it, as well as from eternal death; for he has the keys of hell and death in his hands. Some render the words, "to God the Lord belong the issues", or "ways unto death" s; he has various ways of bringing persons to death, of destroying his and his people's enemies; and so Jarchi, Aben Ezra, and Kimchi interpret it; though the following words seem to be opposed to these: the Heathens had a notion that the power of death belonged to God; hence they had a deity called the god of death, "Dites" t.

q האל לנו "Deus nobis, vel est nobis", Pagninus, Montanus, Vatablus, Piscator. r אל למושעות "Deus ad salutes", Pagninus, Montanus, c. s למות תוצאות "ad mortem exitus", Pagninus, Montanus "mille viae laethi", Lucan. t Macrob. in Somn. Scip. l. 1. c. 11.

Henry's Complete Commentary on the Bible

      15 The hill of God is as the hill of Bashan; a high hill as the hill of Bashan.   16 Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the LORD will dwell in it for ever.   17 The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.   18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.   19 Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.   20 He that is our God is the God of salvation; and unto GOD the Lord belong the issues from death.   21 But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.

      David, having given God praise for what he had done for Israel in general, as the God of Israel (Psalms 68:8; Psalms 68:8), here comes to give him praise as Zion's God in a special manner; compare Psalms 9:11. Sing praises to the Lord who dwelleth in Zion, for which reason Zion is called the hill of God.

      I. He compares it with the hill of Bashan and other high and fruitful hills, and prefers it before them, Psalms 68:15; Psalms 68:16. It is true, Zion was but little and low in comparison with them, and was not covered over with flocks and herds as they were, yet, upon this account, it has the pre-eminence above them all, that it is the hill of God, the hill which he desires to dwell in, and where he chooses to manifest the tokens of his peculiar presence, Psalms 132:13; Psalms 132:14. Note, It is much more honourable to be holy to God than to be high and great in the world. "Why leap you, you high hills? Why do you insult over poor Zion, and boast of your own height? This is the hill which God has chosen, and therefore though you exceed it in bulk, and be first-rates, yet, because on this the royal flag is hoisted, you must all strike sail to it." Zion was especially honourable because it was a type of the gospel church, which is therefore called Mount Zion (Hebrews 12:22), and this is intimated here, when he said, The Lord will dwell in it for ever, which must have its accomplishment in the gospel Zion. There is no kingdom in the world comparable to the kingdom of the Redeemer, no city comparable to that which is incorporated by the gospel charter, for there God dwells and will dwell for ever.

      II. He compares it with Mount Sinai, of which he had spoken (Psalms 68:8; Psalms 68:8), and shows that it has the Shechinah or divine presence in it as really, though not as sensibly, as Sinai itself had, Psalms 68:17; Psalms 68:17. Angels are the chariots of God, his chariots of war, which he make use of against his enemies, his chariots of conveyance, which he sends for his friends, as he did for Elijah (and Lazarus is said to be carried by the angels), his chariots of state, in the midst of which he shows his glory and power. They are vastly numerous: Twenty thousands, even thousands multiplied. There is an innumerable company of angels in the heavenly Jerusalem, Hebrews 12:22. The enemies David fought with had chariots (2 Samuel 8:4), but what were they, for number or strength, to the chariots of God? While David had these on his side he needed not to fear those that trusted in chariots and horses,Psalms 20:7. God appeared on Mount Sinai, attended with myriads of angels, by whose dispensation the law was given, Acts 7:53. He comes with ten thousands of saints,Deuteronomy 33:2. And still in Zion God manifests his glory, and is really present, with a numerous retinue of his heavenly hosts, signified by the cherubim between which God is said to dwell. So that, as some read the last words of the verse, Sinai is in the sanctuary; that is, the sanctuary was to Israel instead of Mount Sinai, whence they received divine oracles. Our Lord Jesus has these chariots at command. When the first-begotten was brought in to the world it was with this charge, Let all the angels of God worship him (Hebrews 1:6); they attended him upon all occasions, and he is now among them, angels, principalities, and powers, being made subject to him,1 Peter 3:22. And it is intimated in the New Testament that the angels are present in the solemn religious assemblies of Christians, 1 Corinthians 11:10. Let the woman have a veil on her head because of the angels; and see Ephesians 3:10.

      III. The glory of Mount Zion was the King whom God set on that holy hill (Psalms 2:6), who came to the daughter of Zion,Matthew 21:5. Of his ascension the psalmist here speaks, and to it his language is expressly applied (Ephesians 4:8): Thou hast ascended on high (Psalms 68:18; Psalms 68:18); compare Psalms 47:5; Psalms 47:6. Christ's ascending on high is here spoken of as a thing past, so sure was it; and spoken of to his honour, so great was it. It may include his whole exalted state, but points especially at his ascension into heaven to the right hand of the Father, which was as much our advantage as his advancement. For, 1. He then triumphed over the gates of hell. He led captivity captive; that is, he led his captives in triumph, as great conquerors used to do, making a show of them openly,Colossians 2:15. He led those captive who had led us captive, and who, if he had not interposed, would have held us captive for ever. Nay, he led captivity itself captive, having quite broken the power of sin and Satan. As he was the death of death, so he was the captivity of captivity, Hosea 13:14. This intimates the complete victory which Jesus Christ obtained over our spiritual enemies; it was such that through him we also are more than conquerors, that is, triumphers, Romans 8:37. 2. He then opened the gates of heaven to all believers: Thou hast received gifts for men. He gave gifts to men, so the apostle reads it, Ephesians 4:8. For he received that he might give; on his head the anointing of the Spirit was poured, that from him it might descend to the skirts of his garments. And he gave what he had received; having received power to give eternal life, he bestows it upon as many as were given him,John 17:2. Thou hast received gifts for men, not for angels; fallen angels were not to be made saints, nor standing angels made gospel ministers, Hebrews 2:5. Not for Jews only, but for all men; whoever will may reap the benefit of these gifts. The apostle tells us what these gifts were (Ephesians 4:11), prophets, apostles, evangelists, pastors and teachers, the institution of a gospel ministry and the qualification of men for it, both which are to be valued as the gifts of heaven and the fruits of Christ's ascension. Thou hast received gifts in man (so the margin), that is, in the human nature which Christ was pleased to clothe himself with, that he might be a merciful and faithful high priest in things pertaining to God. In him, as Mediator, all fulness dwells, that from his fulness we might receive. To magnify the kindness and love of Christ to us in receiving these gifts for us, the psalmist observes, (1.) The forfeiture we had made of them. He received them for the rebellious also, for those that had been rebellious; so all the children of men had been in their fallen state. Perhaps it is especially meant of the Gentiles, that had been enemies in their minds by wicked works,Colossians 1:21. For them these gifts are received, to them they are given, that they might lay down their arms, that their enmity might be slain, and that they might return to their allegiance. This magnifies the grace of Christ exceedingly that through him rebels are, upon their submission, not only pardoned, but preferred. They have commissions given them under Christ, which some say, in our law, amounts to the reversing of an attainder. Christ came to a rebellious world, not to condemn it, but that through him it might be saved. (2.) The favour designed us in them: He received gifts for the rebellious, that the Lord God might dwell among them, that he might set up a church in a rebellious world, in which he would dwell by his word and ordinances, as of old in the sanctuary, that he might set up his throne, and Christ might dwell in the hearts of particular persons that had been rebellious. The gracious intention of Christ's undertaking was to rear up the tabernacle of God among men, that he might dwell with them and they might themselves be living temples to his praise, Ezekiel 37:27.

      IV. The glory of Zion's King is that he is a Saviour and benefactor to all his willing people and a consuming fire to all those that persist in rebellion against him, Psalms 68:19-21; Psalms 68:19-21. We have here good and evil, life and death, the blessing and the curse, set before us, like that (Mark 16:16), He that believes shall be saved; he that believes not shall be damned.

      1. Those that take God for their God, and so give up themselves to him to be his people, shall be loaded with his benefits, and to them he will be a God of salvation. If in sincerity we avouch God to be our God, and seek to him as such, (1.) He will continually do us good and furnish us with occasion for praise. Having mentioned the gifts Christ received for us (Psalms 68:18; Psalms 68:18), fitly does he subjoin, in the next words, Blessed be the Lord; for it is owing to the mediation of Christ that we live, and live comfortably, and are daily loaded with benefits. So many, so weighty, are the gifts of God's bounty to us that he may be truly said to load us with them; he pours out blessings till there is no room to receive them,Malachi 3:10. So constant are they, and so unwearied is he in doing us good, that he daily loads us with them, according as the necessity of every day requires. (2.) He will at length be unto us the God of salvation, of everlasting salvation, the salvation of God, which he will show to those that order their conversation aright (Psalms 50:23), the salvation of the soul. He that daily loads us with benefits will not put us off with present things for a portion, but will be the God of our salvation; and what he gives us now he gives as the God of salvation, pursuant to the great design of our salvation. He is our God, and therefore he will be the God of eternal salvation to us; for that only will answer the vast extent of his covenant-relation to us as our God. But has he power to complete this salvation? Yes, certainly; for unto God the Lord belong the issues from death. The keys of hell and death are put into the hand of the Lord Jesus, Revelation 1:18. He, having made an escape from death himself in his resurrection, has both authority and power to rescue those that are his from the dominion of death, by altering the property of it to them when they die and giving them a complete victory over it when they shall rise again; for the last enemy that shall be destroyed is death. And to those that shall thus for ever escape death, and shall find such an outlet from it as not to be hurt of the second death, to them surely deliverances from temporal death are mercies indeed and come from God as the God of their salvation. 2 Corinthians 1:10.

      2. Those that persist in their enmity to him will certainly be ruined (Psalms 68:21; Psalms 68:21): God shall wound the head of his enemies,--of Satan the old serpent (of whom it was by the first promise foretold that the seed of the woman should break his head,Genesis 3:15), --of all the powers of the nations, whether Jews or Gentiles, that oppose him and his kingdom among men (Psalms 110:6, He shall wound the heads over many countries),--of all those, whoever they are, that will not have him to reign over them, for those he accounts his enemies, and they shall be brought forth and slain before him,Luke 19:27. He will wound the hairy scalp of such a one as goeth on still in his trespasses. Note, Those who go on still in their trespasses, and hate to be reformed, God looks upon as his enemies and will treat them accordingly. In calling the head the hairy scalp perhaps there is an allusion to Absalom, whose bushy hair was his halter. Or it denotes either the most fierce and barbarous of his enemies, who let their hair grow, to make themselves look the more frightful, or the most fine and delicate of his enemies, who are nice about their hair: neither the one nor the other can secure themselves from the fatal wounds which divine justice will give to the heads of those that go on in their sins.

Spurgeon's Verse Expositions of the Bible

Daily Blessings for God's People

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A Sermon

(No. 3493)

Published on Thursday, January 6th, 1916.

Delivered by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

On Thursday Evening, 21st September, 1871.

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"Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. He that is our God is the God of salvation, and unto God the Lord belong the issues from death." Psalms 68:19-20 .

WE observe that this Psalm is a very difficult one. One of the ablest commentators calls it a titanic Psalm. It is truly a giant Psalm, and to master it means much labour. Yet it is by no means difficult to understand when it comet to practical duties, and to those doctrines which are vital. For instance, the two verses before us are very simple and do not need any explanation, but only need to be impressed upon our memory. So is it always throughout Holy Scripture; wherever there are difficult places, they do not touch vital truths. The matter of our salvation is plain enough. The Book of Revelation may be difficult, but not the Gospel according to Matthew. With regard to the future, there may be many clouds, but with regard to that blessed day which is past, which was the crisis of the world's history, when our Saviour hung upon the tree, the darkness is past, and the true light shineth there. Don't, therefore, busy yourselves most about those things which are most difficult, for they are usually of least importance. Concern your heart most with the simplicities of the gospel, for it is there, in the way, the truth, and the life, that the essential matter lies.

Let us come to these two verses, and remark that they remind us first of the mercies of life. "Blessed be the Lord, who daily loadeth us with benefits." They then assure us of the mercies of death. "He that is our God is the God of our salvation, and unto God belong the issues from death." And then the two verses tell us of the common occupation of both life and death, namely, the blessing of God, whose mercy continues to us in both states. Blessed be Jehovah, whether I receive the daily load of his benefits, or whether he open for me the gates of the grace.

Let us begin then, and contemplate for a few moments:

I. THE MERCIES OF OUR LIFE.

The text saith, "He daily loadeth us with benefits." Let us keep to the English version just now. Take the words of it. What is it that he gives us? Benefits. We have a very beautiful word in the English language benevolence. You know that means good wishing, bene volens. He may be a benevolent man who is not able to do any act of kindness, to give any of his substance away for lack of any. But God's goodness to us is not merely bene volens, in which he wishes us well, but it is beneficence or good doing. His gifts and benefits are deeds of goodness, acts of goodness. He doth to us that which is good. He doth not only wish us well, and speak to us well, and direct us well, but he doeth well unto us. He doth not only say, "I pity thy last estate," but he delivers the lost out of their ruin. He doth not say, as the churl doth, "Be thou warmed, and be thou filled," and do no more, but, wishing us well, he doth well unto us; he warms cur hearts with his love, and fills them with his mercy, and sends us on our way rejoicing. It is true God speaks us well. What more could he say than, to us, he has said in his blessed Word? It is true he wishes us well. "As I live, saith the Lord, I have no pleasure in the death of him that dieth, but had rather that he turn unto me and live." But the essence of his goodness lies in this, that he goes beyond wishes and words into acts.

Begin, brethren, with the greatest of his acts. "He spared not his own Son, but freely delivered him up for us all." In that gift he bath already given us all things, and from that blessed pledge he has never gone back, but he has given us all that we want for this life, and for the life to come, for ye have grace and glory, and hath abounded in each. The upper springs fail not, neither do the nether springs. If Christ is our perpetual bread and wine, so, too, our common bread, in answer to our prayer, is given us according to his assurance, "Thy bread shall be given thee, and thy water shall be sure." Will you try to think of the benefits which you have received, dear brother, dear sister? Turn them over now in your mind the benefits that you have actually yourself received not only read of, and heard of, and had promises of, but that you have received. Oh! the benefits of early education! the being restrained from, sin. Oh! the benefits of conviction! of being enlightened and made to see the guilt off sin. Oh! the sweet benefit of being led to the Saviour! made to stand at the cross foot, where the blood speaks better things than that of Abel. Oh! the benefit of perfect pardon and of righteousness, which covers us and justifies in the sight of God! What an unspeakable benefit is regeneration! Who shall prize the benefit of adoption? Who is he that shall describe the benefit of daily education in the things of God of preservation from falling into final, vital sin of sanctification carried on from day to day? We have benefits that we know of, but we probably have ten times as many that we know not of. Some of them come in at the front door of the house; some of the richest of them seem to steal in at the back door. They are among the most precious bounties that fly in with so soft a wing that we hear them not when they come. Ye shall sooner count the hairs on your head, or the dust upon the sand beach, than you shall be able to estimate the number of his benefits.

Leave that word then, and note the next. It is said in the text concerning God's benefits, that he loads us with them loads us with benefits. He does not put a little upon us of his goodness, but much; very much, until it becomes a load. Have you never known what it is to be bowed right down with such goodness? I have, I freely confess it I have desired to praise him, but a sense of love so bowed me down that I could only adopt the language of the psalmist and say, "Praise is silent for thee, O God, in Zion." It seemed as if "words were but air, and tongues but clay, and his compassion's so divine," that it was impossible to speak of them. His mercies, as our hymn said just now, come as think and as fast as the moments do. In fact, it is literally so. Every moment needs heavings of the lungs, pulsings of the blood. The slightest circumstance might prevent one or the other. God's continued benefits come to us even in the simple form of preserved life. We are constantly exposed to peril. "Plagues and death around us fly."God preserves us from perils to the body. Our thoughts whither might they go? They might in a moment lead us into heresies and foul blasphemies. It is no little thing to be preserved from that spiritual pestilence that walketh both in darkness and the noonday. Glory be to God, who sends us temporal and spiritual benefits so numerous, and each one so weighty, that eye cannot say less than this, "That he daily loadeth us with his benefits, until we seem bowed down to the earth under a joyful sense of obligation to his mercy." "He loadeth us with benefits."

Oh! are any of you inclined to murmur? Do you think God deals hard with you? Well, you are what you are by his grace. Though you are not what you wish to be, yet remember you are not what, if strict justice were carried out, you would be. In the poor-house you might be few admire that residence. In the prison you might be God preserves you from the sin that would bring you there. In the lunatic asylum you might be better men and women than you are have come to that. At the grave's mouth you might be on the sick bed, on the verge of eternity. God's holiest saints have not been spared from the grave. In hell you might be amongst the lost, wailing, but hopelessly wailing, gnashing your teeth in utter despair. O God, when we think of what we are not, because thy grace has kept us from it, we cannot but say, "Thou hast loaded us with benefits."

But then think of what you are, you Christians. You are God's children; you are joint-heirs with Christ. "All things are yours"; ay, and "things to come," you have guaranteed too preservation to the end, and you have, after the end of this life, glory without end. The "many mansions" are for you; the palms and harps of the glorified are for you. You have a share in all that Christ has, and is, and shall be. In all the gifts of his ascension you have a part; in the gifts that come to us through his session at the right hand of God, you have your share; and in, the glories of the Second Advent, the grand hope of the Church of God, you shall partake. See how, in the present, and in the past, and in the future, he loadeth you with benefits. There are two great words already.

But the next word is equally large. "Blessed be the Lord, who daily loadeth us with benefits." A poor man shall call at your door, and you shall give to him all he wants for food, and cover him, and give him something to make glad his heart withal. If you do it once, you reckon that you have done well. Supposing he should call again to-morrow, you might find it in your heart to do the same. But suppose he called upon you seven days in the week: I am afraid that by degrees that would become seven times too often, for we count, when we have done men a good turn, that someone else should see to them next time. If we load them especially with benefits, we say, "Don't encroach; don't ride a willing horse too fast. You must not come again so often. You weary me." Ah! this is man; but look at God. He daily loadeth us with benefits. How many days has he done that with some of us? Thirty years? "Ah!" saith one, "I can talk of sixty years" yes, and some of you of seventy and eighty years. Well, he has loaded you with benefits every day. You have never been above the rank of a pauper, so far as your God is concerned. But I will put it differently. You have been a gentleman commoner upon the goodness of God all your life. It has been your lot, like that of Mephibosheth, to sit daily at the King's table and give a portion from him. And yet you murmur. You have been unbelieving, proud, idle; all sorts of ill-tempers have you shown. Yet has he daily loaded you with benefits. It has sometimes seemed to be a wrestling between our sin and God's love, but up to this hour his love has conquered. We have drawn mightily upon his exchequer, but that exchequer has never been exhausted. The load of mercy which was used yesterday won't do for to-day. Like manna, it must come fresh and fresh, and the blessing is that it does come fresh and fresh. When God draws the curtain and stands in the sunlight, mercy streams in on the sunbeam; and when he shuts the eyelids of the day and the evening comes, it is mercy that puts its finger upon our eyelids and bids us rest. He "daily loadeth us with benefits" every day; and he loads us with benefits not only on bright days, but on dark days. When we are sick, and tossing to and for upon the bed, he still is loading us with benefits, only in another form. He sends sometimes his choicest mercies to us in black-edged envelopes. The very brightest gems of heaven come to us, and we know them not. They sparkle not until faith's eye has seen them. Nature has not perceived their excellence. How he loadeth us with benefits on Sabbath days! There is a dear brother who is almost always here, who, when he sees me on Sunday mornings, generally makes use of some such exclamation as this, "Every day is good to me, but the Sabbath day is seven good days in one. It is blest seven times over." And, indeed, it so is. He loadeth us with benefits on the Sabbath. But then we have our Monday mercies and our Tuesday mercies too; and right on to the close on Saturday night the Lord continues to heap on his mercies one after another, that he may make us feel that we shall sooner weary with thanking him than he will weary in giving us cause for thankfulness.

There is one other word a very little one, but a sweet one too: "Blessed be the Lord, who daily loadeth us with benefits." "Us." Personal matters bring sweetness to our soul, and herein lieth the wonder. That God should load David with benefits was marvellous to David, but not to me. The marvel to me is that he should load me with benefits. Beloved brethren and sisters, I do not feel your imperfections, and, therefore, I do not so much perceive the sovereignty of God in dealing graciously with you, but I know some of my own shortcomings, and they seem to me to be greater than those of others; therefore, do I with gratitude admire the abounding mercy of God that he should load me with benefits.

"Why do I meet to hear his voice,

And enter where there's room;

While thousands make a wretched choice,

And rather starve than come?"

There may be some whose consciences will allow them to think that their praying made the distinction. I am not able to believe that, but I am compelled to feel that, if I enjoy the things of Christ that others do not, it is of the Lord's mercy, and not of any goodness in me, but entirely of his infinite grace. Let us bless the Lord at this hour because he loadeth us with benefits when he might have passed us by. He might have suffered us to go on heaping up our transgressions until the measure thereof had been filled, and then he might have made us reap for ever that which we had sown. Instead of this, he has made us many of us however unlikely persons to be his chosen ones, and he hath loaded us with benefits.

I have spoken very simply entirely with the view that those hearts that have tasted that the Lord is gracious may now wake up all their powers to praise and bless the name of the Most High. We must not pass away from this, however, without observing that our translation is not literal indeed, is not the meaning of the passage. Those of you who will look at your Bibles will perceive that the words "who" and "with benefits", are put in it italics to show that they are not in the Hebrew, but have been supplied by the translators, as they thought them necessary to the sense; and some of the best interpreters say that the passage means this, "Blessed be the Lord, who daily beareth our burdens"; and I have little doubt that that is the correct translation. It is not so much that he loads us, as that he lifts our load for us, and bears it for us. Well, at any rate, that is a sweet rendering, "He daily bears our burden"; and it is a rendering which is a word of rebuke to some of you. Did you not come into this tabernacle tonight with your burdens on your back? Well, it was wrong you should ever have them. "Cast all your care on him, for he careth for you." A man who has a burden-bearer certainly need not bear the burden himself. Faith is never burdened, because she knows where to lay her burden. She hath a burden, but she puts it on the Almighty God. But unbelief, with a far less load than faith carries easily, is bowed down to the dust. Arise, O child of God, whatever thy burden is, and by an act of faith cast it upon God. You have done your little all; leave it now. Your fretfulness will not alter things. You cannot change he night, nor make one hair white or black. Why fret and worry? The world went on very well before you were born; it will when you are dead. Leave the helm. Whenever you have been foremast you made a mistake. He that carves for himself will cut his fingers; but when God has been foremost, and you have been content to follow, you have never had any mistake then; and when God has been your shepherd, you have been constrained to say, "I shall not want." Oh! then, have done with burden-bearing, and take up the language of the text, "Blessed be the Lord, who daily bears our burdens."

And then the text adds that he is "the God of our salvation." In this life we ought to praise him. His daily mercies are all sweetened with this reflection that we are saved souls. Our morsel may be dry, but we dip it in this dainty sauce of his salvation. It is true I am poor, but I am saved. It is true I am sick, but I am saved. It is true I am obscure and unknown, but I am saved; and the salvation of God sweetens all. Then is it added to that, it is "our" salvation. He that can grasp the salvation which is in Christ and say, "This is mine," is rich to all the intents of bliss, and has his daily life gilded with joy.

And then it is added beyond that, "our God." God is ours. He that is our God is the God of salvation. His omnipotence and omniscience, his immutability and his faithfulness all his attributes are ours. The Father is ours; the Son is ours; the Spirit is ours. The God of election is ours; the God of redemption is ours; the God of sanctification is ours. Oh! with all this, how can we be cast down? Why should we repine! We have certainly abounding cause for blessing and praising the Lord. Those are the mercies If life. And now for a few minutes let us contemplate:

II. THE MERCIES OF DEATH.

"Unto God belong the issues from death." This may mean several things. We will include its meanings under these heads. Unto God belong escapes from death. Oh! blessed be his name, we may come very near the grave, and the jaws of death may be open to receive us; but the pit cannot shut her mouth upon us until our hour is come.

"Plagues of death around me fly.

Till he please, I cannot die.

Not a single shaft can hit,

Until the God of love see fit.

"What though a thousand at thy side,

At thy right hand ten thousand, died?

Our God, his chosen people saves,

Amongst the dead, amidst the graves."

Whatever occurs around us, we need not be alarmed. We are immortal until our work is done. And amidst infectious or contagious diseases, if we are called to go there, we may sit as easily as though in balmy air. It is not ours to preserve our life by neglecting our duty. It is better to die in service than live in idleness better to glorify God and depart, than rot above ground in neglecting what he would have us to do. Unto God belong the issues from death. We may, therefore, go without temerity into any danger where duty calls us.

But then unto God belong the issues that lead actually down to death. It may be we shall not die. There are some who are comforted much by the belief that Christ will come, and they shall not die. I do not profess to be among the number. I would as soon die as not, and rather, I think, if I might have my choice, for herein would be a greater conformity to the sufferings of Christ, in actually passing through the grave and rising again, than will fall to the lot of those who do not die. At all events, those who die not shall have no preference beyond them that sleep. So the Apostle tells us. "To" die is "gain"; and we will look upon it as such. But whenever we die, if we die, it will be at God's bidding. No one hath the key of death but the Lord of life. A thousand angels could not hurl us to the grave. All the devils in hell cannot destroy the least lamb in Christ's flock. Till God saith "Return," our spirit shall not leave the body; and we may be well content to depart when God saith the time is come. Oh! how blessed it is to think that the arrows of death are in the quiver of God, and they cannot be shot forth unless as the Lord wills it! Unto the Lord belong the issues from death.

Think of this, then, about your departed friends The Master took them home. Think about your own departure. It is not to be arranged by your folly, not by the malice of the wicked. It will all be planned and designed by the infinite love of God.

But the text may mean something more. Unto God belong the issues from death; that is, the coming up from death again. We place the bodies of the saints in the territory of death, but they are only put there, as it were, because there is a lien upon them for a time. They must come out. They must be delivered. for his word says, if we believe that Jesus Christ rose from the dead, "so also them that sleep in Jesus will God bring with him." There shall not be a bone or a piece of a bone of one of the saints kept by the enemy as a trophy of his conquest over the Saviour. Christ shall vanquish death entirely, and from the sepulchre he shall snatch all the trophies of the grave. We shall rise again, beloved. What though our bodies rot? What though they feed plants, and in due time feed animals, and pass through innumerable permutations and combinations? Yet he that made us can re-make us; and the voice that bade us live shall bid these bodies live again. "Unto God belong the issues from death." In this we are comforted to fall asleep, because the angel of the churches shall guard our dust.

And then this further thought. The issues from death grasp all that comes after death. The spirit issues from death never touched by it indeed. Leaving the body behind a while, the spirit enters into a glory, waiting for the fulness. Then when Christ descends, and the trumpet sounds, and the dead in Christ rise in the first resurrection, then shall the re-united manhood enter into the fulness of the glory with a manifested Saviour. These issues from death belong to God, and God secures them to his people. He shall give them to them for whom he has appointed them. He shall give them to those whom he has made worthy by his grace to be partakers of this heritage. They belong to him not to us by merit, but they are his gifts by covenant and by grace. Oh! then, how sweet it is to think, "The path down to the grave, my God has planted it. It is all his all his own; and when my turn shall come to go into that garden wherein is the sepulchre, I shall be in my Father's territory." Jesus Christ is Lord of the sick-bed. He makes the bed of his people in their affliction. Even down to the borders of the grave to the edge of Jordan's river it is all Immanuel's land; and he often makes it the land of Beulah. And then, when I dip my foot in that chill stream, it is still my Master's country. I am not out of the presence of the Lord of life now I am coming to the land of death-shade and through the river, but it is the Master's river still, and, on the other side, it is my Lord's own land. When the shining ones shall meet me to conduct me up to the jewelled "city that hath foundations, whose builder and maker is God," I shall be always at home, always in my Father's country, never an exile, never come upon a tract of territory over which he hath no power. "Though I walk through the valley of the shadow of death, I will fear no evil, for he is with me. His rod and his staff, even there have they sway, and they shall comfort me." Be of good cheer, beloved. "Goodness and mercy shall follow you all the days of your life," and, life being ended, you shall "dwell in the house of your God for ever." In life and in death, you shall prove the tokens of his special love. And now we wind up with this. Here is:

III. THE COMMON OCCUPATIONS OF BOTH CONDITIONS.

"I will praise thee in life

I will praise thee in death

I will praise thee as long

As thou lendest me breath."

"I will praise thee for ever and ever." The one occupation of a Christian is to praise his God. Now, in order to do this, we must maintain by God's grace a grateful, happy, praiseful frame of mind; and we must endeavour to express that condition of mind by songs of gratitude. This should be our morning's work. Should there not be the morning song? This should be the evening's work. Let it be our vespers to bless and praise God. Israel had the morning lamb and the evening lamb. Let us make both ends of the day bright with his praise, and during the day. We are in a wrong state of mind if we are not in a thankful state of mind. Depend upon it, there is something wrong with you if you cannot praise God. "Oh!" says one, "what, in trouble?" Yes, in every bitter trouble too, for Job could say, "The Lord gave, and the Lord hath taken away, and blessed be the name of the Lord." "But are we never to be sorrowful?" Yes, yet always rejoicing. How can that be? Ah! the Lord teach you it! It is a work of grace. Cast down, but yet, for all that, rejoicing in the Lord! He lifts up the light of his countenance upon us, even when heart and flesh are failing us. I say again, there is something amiss with us when our heart does not praise God. Do as much as you can also. When your heart is glad, try to. praise him with your lip. Do you work alone? Sing. Perhaps, if you work in company, you cannot; but sing with the heart. Men of the world, I am afraid, sing more than we do. I do not admire the most of their songs. They do not seem to have much sense about them at least the modern ones. But let us sing some of the songs of Zion. You do not want to put your harps on the willows, but if they are there, take them down and praise the Lord, who leadeth you with benefits in life and in death. Therefore, habitually praise him. And, brethren and sisters, all our actions, as well as our thoughts and words, should tend to, the praise of him who always blesses us. You may stop praising God when he stops having mercy upon you not till then; and as there is always a new mercy coming to your doors let new praise be going up out of your hearts." But how can I praise God by my actions? saith one. "Do all in the name of the Lord Jesus, giving thanks unto God and the Father by him." I try to praise God by preaching to-night. Some of you will go to your trades. Well, praise God at your trades. Any work, any lawful calling may be to the Christian priest (and all Christians are priests) the exercise of his sacred functions. You may make your smock-frock, if you will, a vestment; you shall make your meal a sacrament; you shall make everything in the house like the pots that were before the altar; the bells upon the horses shall be "holiness unto the Lord."

And, dear brethren, to close. Let me remark that if we praise God ourselves by word and life, we ought to try to bring others to praise him too. You do not praise God, indeed, unless you want others to do so. It is a mark of sincere thankfulness that it desires others to assist it in the expression of its joy. Blessed be the Lord, this same Psalmist here, who says for himself, "Blessed he the Lord", is the writer of the 67th Psalm. You know how he says there, "Let the people praise thee yea, let all the people praise thee!Oh! let the nations be glad and sing for joy!" Then he says again, "Let the people praise thee, O God; yea, let all the people praise thee!" Do your utmost to be the means, in God's hands, of bringing others to praise him. Tell them what he has done for you. Tell them of his saving grace. Invite sinners to Christ. Let it be:

"All your business here below

To say,"Behold the Lamb!"

and in this way you will be setting other tongues a-praising God, so that when your tongue is silent, there shall be others that will take up the strain. Labour for this, beloved, every one of you. Labour for the extension of the choir that shall sing the praises of the Saviour I trust we shall never fall into that narrow-minded spirit which seems to say, "It is enough for me if I am saved, and if those that go to my little place of worship are all right. It is quite enough." No, Master, thy throne is not to be set up in some little conventicle in a back street, and there alone. Thou are not to reign in some little corner of a city, and there alone Thou art not to take this island of Great Britain, and reign in it alone; nor in Europe in one quarter of the earth alone. Let the whole earth be filled with his praise! And what Christian heart will refuse to say, "Amen and amen"? God grant it may be so! Amen.