Verse-by-Verse Bible Commentary
Psalms 68:30

Clarke's Commentary

Verse Psalms 68:30. Rebuke the company of spearmen — חית קנה chaiyath kaneh, the wild beast of the reed-the crocodile or hippopotamus, the emblem of Pharaoh and the Egyptians; thus all the Versions. Our translators have mistaken the meaning; but they have put the true sense in the margin.

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

PRAYER FOR GOD TO DESTROY ENEMIES

“Thy God hath commanded thy strength: Strengthen, O God, that which thou hast wrought for us. Because of thy temple at Jerusalem Kings shall bring presents unto thee. Rebuke the wild beast of the reeds, The multitude of the bulls, with the calves of the peoples: Trampling under foot the pieces of silver: He hath scattered the peoples that delight in war. Princes shall come out of Egypt; Ethiopia shall haste to spread out her hands unto God.”

“Thy temple at Jerusalem” David conceived the idea of building God a temple, and here envisioned the completion of it, two great steps toward that objective already having occurred: (1) David had purchased the site where the temple would be built; and (2) now the ark of the covenant was about to be enshrined in the temporary temple called the tabernacle. The tabernacle was often called “the temple” in Scripture, as we have repeatedly pointed out.

“Kings shall bring presents unto thee” David’s prophecy here was gloriously fulfilled. King Herod in the ages to come would spend millions of dollars on a single gift of the “golden doors” of that later temple.

“Wild beast… bulls… calves” “These are symbols for foreign kings,”W. E. Addis, p. 485. which were hostile toward God’s people. The “bulls” were the kings and generals, and the “calves” were the people led by them.

“Trampling under foot the pieces of silver” This indicates that, “God treats the tribute of the heathen with contempt.”J. R. Dummelow’s Commentary, p. 356.

Barnes' Notes on the Whole Bible

Rebuke the company of spearmen - Margin, “the beasts of the reeds.” This is in the form of a prayer - “Rebuke;” but the idea is, that this “would” occur; and the meaning of the whole verse, though there is much difficulty in interpreting the particular expressions, is, that the most formidable enemies of the people of God, represented here by wild beasts, would be subdued, and would be made to show their submission by bringing presents - by “pieces of silver,” or, with tribute. Thus the idea corresponds with that in the previous verse, that “kings would bring presents.” The rendering in the margin here expresses the meaning of the Hebrew. It “might” perhaps be possible to make out from the Hebrew the sense in our common translation, but it is not the “obvious” meaning, and would not accord so well with the scope of the passage. On the word rendered “company,” which primarily means an animal, see the notes at Psalms 68:10.

It is applied to an army as being formidable, or terrible, “like” a wild beast. The word rendered “spearmen” - קנה qâneh - means “a reed” or “cane;” “calamus.” Compare the notes at Isaiah 42:3; notes at Isaiah 36:6. This phrase, “the beast of the reeds,” would properly denote a wild beast, as living among the reeds or canes that sprang up on the banks of a river, and having his home there. It would thus, perhaps, most naturally suggest the crocodile, but it might also be applicable to a lion or other wild beast that had its dwelling in the jungles or bushes on the banks of a river. Compare Jeremiah 49:19; Jeremiah 50:44. The comparison here would, therefore, denote any powerful and fierce monarch or people that might be compared with such a fierce beast. There is no particular allusion to Egypt, as being the abode of the crocodile, but the reference is more general, and the language would imply that fierce and savage people - kings who might be compared with wild beasts that had their homes in the deep and inaccessible thickets - would come bending with the tribute money, with pieces of silver, in token of their subjection to God.

The multitude of the bulls - Fierce and warlike kings, who might be compared with bulls. See the notes at Psalms 22:12.

With the calves of the people - That is, the nations that might be compared with the calves of such wild herds - fierce, savage, powerful. Their leaders might be compared with the bulls; the people - the multitudes - were like the wild and lawless herd of young ones that accompanied them. The general idea is, that the most wild and savage nations would come and acknowledge their subjection to God, and would express that subjection by an appropriate offering.

Till every one submit himself with pieces of silver - The word here rendered “submit” means properly to tread with the feet, to trample upon; and then, in the form used here, to let oneself be trampled under feet, to prostrate oneself; to humble oneself. Here it means that they would come and submissively offer silver as a tribute. That is, they would acknowledge the authority of God, and become subject to him.

Scatter thou the people that delight in war - Margin, “He scattereth.” The margin expresses the sense most accurately. The reference is to God. The psalmist sees the work already accomplished. In anticipation of the victory of God over his foes, he sees them already discomfited and put to flight. The mighty hosts which had been arrayed against the people of God are dissipated and driven asunder; or, in other words, a complete victory is obtained. The people that “delighted in war” were those that had a pleasure in arraying themselves against the people of God - the enemies that had sought their overthrow.

Calvin's Commentary on the Bible

30.Destroy the company of spearmen Some read rebuke, but I approve of the distinction which has been noticed by those who are most skilled in the Hebrew language, that while the verb גער, gear, has this meaning when the letter ב beth, is interposed, it signifies without it to destroy. The word, חית, chayath, which I have rendered company, has been translated beast, ⁽⁵⁶⁾ but no such sense can apply to it here. David evidently prays in this passage that God would deliver his chosen people by destroying their cruel and bloody enemies. In calling these the company of the reed or cane, ⁽⁵⁷⁾ he does not mean to say that they are weak, but alludes to the kind of armor which they wore, and which were lances or spears. The reed grows in some countries to a tree, or at least has all the consistency of wood, and the people are in the habit of making darts from it. In the East missile weapons are commonly used in war. He compares them for their fierceness to bulls, so I have rendered the word אבירים, abbirim; for though it may be translated strong or stout persons — the congregation of the strong — it occasionally bears the other meaning; and as David adds, calves of the people, ⁽⁵⁸⁾ it would seem evident that he uses a figure to represent the rage and fury of the enemy, and perhaps their strength, which the Israelites were wholly unequal to combat except with Divine assistance. It is not so easy to discover the meaning of the next clause in the verse, treading upon pieces of silver The Hebrew verb רפס, raphas, signifies to tread, or literally, (for it, is here in the hithpael conjugations) causing themselves to tread; and some consider that the allusion is to the arrogance and vain-glorious boasting of the enemy. Others attach exactly the opposite sense to the words, holding that they denote submission, and that the enemy would bring pieces of silver in token of subjection. ⁽⁵⁹⁾ But how could we suppose that David would pray for the destruction of enemies who were already subdued, and paying tribute in the character of suppliants? To this it has been said in reply, that enemies may retain their animosity in all its force within their own breasts, ready to vent itself in rebellion upon the first opportunity, although when deprived of arms they cannot display it openly, and that this is especially true of the enemies of the Church, whose antipathies are virulent, ever breaking forth afresh so soon as an occasion offers. But I see no necessity for doing violence to the words of the Psalmist, and would take them in their plain acceptation, as meaning that the enemy in their pride trampled upon pieces of silver. The reference may be to attachments of silver upon their sandals, as the Eastern nations were always proverbial for their luxury. ⁽⁶⁰⁾ What immediately follows by no means favors the sense we have formerly adverted to, scatter the people who delight in war, where he hints that they sought groundless occasions for quarrel and tumult, and gratuitously attacked such as were disposed for peace. When we find David, after all the victories he had gained, still commending himself and his people to the protection of God, it should teach us to abandon the hope of ever seeing the Church placed in a state of perfect tranquillity in this world, exposed, as it is, to a succession of enemies raised up by the malice of Satan, and designed by God for the trial and exercise of our patience. In comparing their enemies to the beasts here mentioned, and taking notice that they delighted in war, it was no doubt his intention to influence the minds of the people of God to the contrary dispositions of clemency and mercy, as being that frame of spirit in the exercise of which they might expect to receive the Divine assistance. The more violently their enemies raged, and the more lawless their attempts might prove, they had only the more reason to expect the interposition of God, who humbles the proud and the mighty ones of this world. Such being the character of God, let us learn from this prayer of David to resort to him with confidence when the objects at any time of unmerited persecution, and to believe that he is able to deliver us at once from all our enemies.

(56) Instead of the company of spearmen, the greater number of modern critics consider the wild beast of the reeds as the most correct translation; and this is understood by many to represent the Egyptian people and government under the emblem of the hippopotamus or river-horse, the behemoth of Scripture. This animal — which is a quadruped of enormous size, of prodigious strength, fierce and cruel in its disposition, and whose skin is so impenetrable that no arrows can pierce it — shelters and reposes itself among the tall reeds which skirt in abundance the banks of the Nile, (Job 40:21.) It is a very appropriate emblem of the Egyptian power, in the height of its greatness so formidable, and the inveterate enemy of Israel. And that the Psalmist here refers to it has been thought the more probable, from his mentioning, in the clause immediately following, the bulls and calves of the people, these animals having been honored and worshipped as deities by that degenerate and superstitious nation. Or, the wild beast of the reeds may, as is supposed by others, denote the same power under the representation of the crocodile, to which the characteristics of the hippopotamus, now specified, are equally applicable. By this ferocious and truculent animal Pharaoh king of Egypt is represented in Ezekiel 29:3; and in Psalms 74:14. This, it would appear, was anciently employed as an emblem of Egypt. On a medal which the Emperor Augustine caused to be struck after he had completely reduced this powerful kingdom, Egypt is represented by the figure of a crocodile bound with a chain to a palm-tree, with the inscription, Nemo antea relegavit . Dathe, however, rejects the opinion, that the crocodile, and under it the King of Egypt, is pointed at; and observes, that David cultivated peace with the King of Egypt, and that, in verse 31^st, the Egyptians are commemorated as worshippers of the true God. He supposes that the wild beast of the reeds may be an epithet applied to the lion, who is accustomed to haunt places where reeds grow, and that under this image the King of Syria may be referred to, with whom David carried on lengthened and bloody wars, as is abundantly evident from sacred history. Dr Lowth also supposes that the lion is meant, (see his Lectures on Sacred Poetry, volume 1, p. 135;) and the same view is adopted by Schnurrer, Rosenmuller, and others.

(57) The original term is קנה, kane; hence the English word cane

(58) While by the multitude of bulls some understand powerful leaders, by the calves of the people they understand the mass of the people, undistinguished for rank or power, and particularly the young men. But others, as Bishop Horne, suppose, that by the calves of the people is meant the idol-calves of the Egyptians, their Apis, Osiris, etc., whom they made the objects of their religious worship. Horsley reads, “The assembly of those who place their strength in the calves;” that is, as he explains it, “The people of Egypt, who worshipped calves, and trusted in them as their gods.”

(59) In Bagster’s interlinear version, the rendering is, “shall be each submitting itself with pieces of silver.” Wheatland and Silvester translate,

“Till each submiss, from hostile acts shall cease,
And with the tribute-silver sue for peace.”

(60) Various other explanations have been given of the words, מתרפס ברצי-כסף,mithrappes beratsey-kaseph, rendered by Calvin, treading with their feet upon pieces of silver, and by which critics have been much perplexed. “Berlin translates the words ‘calcantem frusta argenti,’ which he explains by ‘pavimentum argento tessellatum.’ De Rossi explains the words thus, ‘Who advance with laminae of silver under their horses’ hoofs.’ Immanuel Ben Solomon, whose Scholia on select passages of the Psalms were published by De Rossi, gives the following explanation. ‘Dicit [vates scil.] quod Deus disperdit nationes, quae volunt malum inferre Israeli, et coetum taurorum, seu reges illustriores, ut reges Assyriae et Babylonis, quorum quisque conculcat frusta argentea; i e. , incedunt cum lamina aurea sub pedibus suis ob multitudinem divitiarum suarum.’” —Rogers ’Book of Psalms, volume 2, p. 223. Dr Geddes’ version is:

“The assemblage of the potent lords of nations,
Who tread on tiles of silver;”

and he supposes that the poet alludes to the floors in the palaces of the Oriental kings, which were paved with silver. Dr Jubb renders the phrase, “who excite themselves with fragments of silver;” and considers the allusion to be to the dancing of the Egyptians before their idol-calves, with the tinkling instruments called Sistra. That they were accustomed to dance before these idols is evident from Exodus 32:6, where we are taught that the people of Israel, in imitation of the Egyptian idolatry, rose up to shout and dance before the golden calf; for such is the meaning of the words, “they rose up to play,” as appears from Exodus 32:17. And that they used the sistrum in religious feasts, Herodotus informs us in the second book of his History. The words, pieces of silver, according to Jubb, signify the little loose pieces of metal with which the sistrum was hung round, which produced the jingling noise when the instrument was played upon. This description fits the Egyptians; and that it really belongs to them may be inferred, with some degree of probability, from the following verse, where it is said, “Princes shall come out of Egypt,” as if the subjugation of this nation, imprecated in the preceding verse, were here supposed complete. Tucker has here a very good remark. “David,” says he, “invokes the Messiah to bring down the power of Egypt; but in his abhorrence of their idolatry, deigns not to designate them except in the most contemptuous terms. He says not, Rebuke the assembly of those who worship bulls and calves, and dance round altars to the sound of instruments of silver, but he classes the people on a par with the idols which they worshipped, — ‘the assembly of bulls and calves, who dance to bits (or pieces) of silver.’”

“The sistrum was of an oval figure, or a dilated semicircle, in the shape of a shoulder-belt, with brass wires across, which played in holes wherein they were stopped by their flat heads. The performer played on it by shaking the sistrum in cadence, and thereby the brass wires made a shrill and loud noise.” — Mant.

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

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

Dr. Constable's Expository Notes

David next called on God to manifest His strength afresh. He foresaw that foreign kings would fear Yahweh when they heard about all the powerful victories He had won for His people and when they saw His magnificent temple. This in fact occurred during Solomon’s reign, as attested by the Queen of Sheba’s testimony (1 King Psalms 10:1-13). The beasts, bulls, and calves to which David referred probably represent foreign rulers. He saw them bringing tribute. This also happened when Solomon reigned. David predicted that the Lord would defuse rebellions and cause potential enemies to make peace with Israel out of respect for her God.

Gill's Exposition of the Whole Bible

Rebuke the company of spearmen,.... Or, "of the reed" d; that is, men that use and fight with spears, like to reeds, as Kimchi and Ben Melech interpret it. Aben Ezra says, that spears are so called in the Kedarene or Arabian language; and the Arabians use a sort of reed for a spear, as Mr. Castel out of Avicenna observes e, and Pliny f says they are used spears: or rather the words should be rendered, "rebuke", restrain, destroy "the wild beast", or "beasts of the reed" g; as the Syriac, Septuagint, and Vulgate Latin versions, and others, render it: the allusion is to such kind of creatures as lions in the thickets of Jordan; :-; and the behemoth, that lies under the covert of reeds, Job 40:21; or as the crocodile in the river Nile, and other rivers of Egypt, which abounded with flags and reeds, in which such creatures lay; see Isaiah 19:6; perhaps the hippopotamus, or river horse, is referred to; so may design an insidious, cruel, and tyrannical prince; such an one as Pharaoh king of Egypt, Isaiah 27:1; a type of antichrist, and who seems to be here meant; for as Rome, for its wickedness, cruelty, and idolatry, is spiritually called Egypt, Revelation 11:8; so the Romish antichrist is the beast ascending out of the bottomless pit; and is an insidious creature, lies in wait to deceive, puts on the mask and visor of Christianity; has two horns, like a lamb in his ecclesiastic capacity; lies covered with the reeds of the traditions, inventions, and the doctrines of men; and teaches men to trust in the staff of a broken reed, in their own merits, and the merits of others. Jarchi interprets it of Esau, who is like to a wild boar that dwells among the reeds; and the Talmud h interprets it of a beast that dwells among reeds, and the gloss explains it of the nation of Amalek; the Turks, according to some, are meant;

the multitude of bulls; the secular powers of the beast of Rome; the antichristian states, their kings and princes, comparable to these creatures for their great strength, power, and authority, and for their fierceness and furiousness in persecuting the people of God: these are horned creatures, the ten horns of the beast, in his civil and secular capacity, with which he pushes at the saints, casts them down, and tramples upon them; see Psalms 22:13; compared with

Revelation 19:18;

with the calves of the people; or the people, comparable to calves for their weakness, folly, and stupidity; these are the common people under the government and influence of the kings and princes of the earth; the people, multitudes, nations, and tongues, over whom the antichristian harlot sits, rules, and reigns: this phrase shows that the whole is to be taken, not in a literal, but figurative, sense;

[till everyone] submit himself with pieces of silver; that is, rebuke them by thy word, or by thy providences, until they become sensible of their sins, repent of them, and submit themselves to Christ; and bring with them their wealth and substance, and lay it at his feet for the use of his interest, as a testification of their subjection to him: but as this is not to be expected from the persons before described, at least not from everyone of them, the words require another sense, and are to be considered as a continued description of the persons to be rebuked, and may be rendered, even everyone "that treads with pieces of silver" k; that walks proudly and haughtily, being decorated with gold and silver on their garments; so the Romish antichrist is said to be decked, his popes, cardinals, and bishops, with gold and precious stones, Revelation 17:4; or "everyone that humbles himself for pieces of silver" l, as the word is rendered in Proverbs 6:3; that lies down to be trampled upon for the sake of temporal advantage; and so it describes the parasites and flatterers of the man of sin, who crouch unto him, take his mark in their hands or foreheads, that they may be allowed to buy and sell; all these, it is desired, God would rebuke, not in love, but with flames of fire, as he will sooner or later; for when the kings of the earth are become Christians, as in Psalms 68:29, God will put it into their hearts to hate the whore, and burn her flesh with fire;

scatter thou the people [that] delight in war; as antichrist, and the antichristian states, do: they take delight in making war with the saints, and in slaying of them, to whom power has been given so to do; with whose blood they have been made drunk, and have took as much pleasure in the shedding of it as a drunken man does in indulging himself to excess in liquor; but these in God's own time shall be scattered, when Christ the Lamb shall fight against them with the sword of his mouth, and shall utterly destroy them; see Revelation 13:7.

d חית קנה "congregationem calami", Pagninus. e Lexic. Polyglott. col. 3376. f Nat. Hist. l. 16. c. 36. g "Feram cannae", Montanus; "bestiam arundineti", Cocceius; "feram vel bestiam arundinis", Gejerus, Michaelis. h T. Bab. Pesachim, fol. 118. 2. k מתרפס "gloriantem se", Montanus, Vatablus; "calcantem", Rivet. l "Ob fragmina argenti", Gejerus.

Henry's Complete Commentary on the Bible

      22 The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:   23 That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.   24 They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary.   25 The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels.   26 Bless ye God in the congregations, even the Lord, from the fountain of Israel.   27 There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali.   28 Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.   29 Because of thy temple at Jerusalem shall kings bring presents unto thee.   30 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.   31 Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.

      In these verses we have three things:--

      I. The gracious promise which God makes of the redemption of his people, and their victory over his and their enemies (Psalms 68:22; Psalms 68:23): The Lord said, in his own gracious purpose and promise, "I will do great things for my people, as the God of their salvation," Psalms 68:20; Psalms 68:20. God will not fail the expectations of those who by faith take him for their God. It is promised, 1. That he will set them in safety from their danger, as he had done formerly: "I will again bring them from the depths of the sea," as he did Israel when he brought them out of the slavery of Egypt into the ease and liberty of the wilderness; "and I will again bring them from Bashan," as he did Israel when he brought them from their wants and wanderings in the wilderness into the fulness and settlement of the land of Canaan; for the land of Bashan was on the other side Jordan, where they had wars with Sihon and Og, and whence their next removal was into Canaan. Note, The former appearances of God's power and goodness for his people should encourage their faith and hope in him for the future, that what he has done he will do again. He will set his hand again the second time to recover the remnant of his people (Isaiah 11:11); and we may perhaps see repeated all the wonders which our fathers told us of. But this is not all: 2. That he will make them victorious over their enemies (Psalms 68:23; Psalms 68:23): That thy feet may be dipped, as thou passest along, in the blood of thy enemies, shed like water in great abundance, and the tongue of thy dogs may lap in the same. Dogs licked the blood of Ahab; and, in the destruction of the anti-christian generation, we read of blood up to the horses' bridles,Revelation 14:20. The victories with which God blessed David's forces over the enemies of Israel are here prophesied of, but as types of Christ's victory over death and the grave for himself and for all believers, in his resurrection (and theirs by virtue of his) out of the earth, and of the destruction of the enemies of Christ and his church, who shall have blood given them to drink, for they are worthy.

      II. The welcome entertainment which God's own people shall give to these glorious discoveries of his grace, both in his word and in his works. Has he spoken in his holiness? Has he said he will bring again from Bashan? What then is required of us in return to this?

      1. That we observe his motions (Psalms 68:24; Psalms 68:24): "They have seen, thy people have seen, thy goings, O God! While others regard not the work of the Lord, nor the operation of his hands, they have seen the goings of my God, my King, in the sanctuary." See here, (1.) How an active faith appropriates God; he is God and King; but that is not all, he is my God and my King. Those who thus take him for theirs may see him, in all his outgoings, acting as their God, as their King, for their good, and in answer to their prayers. (2.) Where God's most remarkable outgoings are, even in the sanctuary, in and by his word and ordinances, and among his people in the gospel church especially, in and by which is made known the manifold wisdom of God. These outgoings of his in the sanctuary far outshine the outgoings of the morning and the evening, and more loudly proclaim his eternal power and godhead. (3.) What is our duty in reference to these outgoings, which is to observe them. This is the finger of God. Surely God is with us of a truth.

      2. That we give him glory in the most devout and solemn manner. When we see his goings in his sanctuary, (1.) Let those that are immediately employed in the service of the temple praise him, Psalms 68:25; Psalms 68:25. It was expected that the Levites, some of whom were singers and others players on instruments, who had the nearest views of his outgoings in his sanctuary, should lead in his praises. And, it being a day of extraordinary triumph, among them were damsels playing with timbrels, to complete the concert. "Thus (says Dr. Hammond) when Christ has gone up to heaven the apostles shall celebrate and publish it to all the world, and even the women that were witnesses of it shall affectionately join with them in divulging it." (2.) Let all the people of Israel in their solemn religious assembly give glory to God: Bless God, not only in temples, but in the synagogues, or schools of the prophets, or wherever there is a congregation of those that come forth from the fountain of Israel, that are of the seed of Jacob, let them concur in blessing God. Public mercies, which we jointly share in, call for public thanksgivings, which all should join in. "Thus (says Dr. Hammond) all Christians shall be obliged solemnly to magnify the name of the Messiah, and, to that end, frequently to assemble together in congregations." And, (3.) Let those among them who, upon any account, are the most eminent, and make a figure, go before the rest in praising God, Psalms 68:27; Psalms 68:27. There was little Benjamin (that was the royal tribe in Saul's time) with their rulers, the princes of Judah (that was the royal tribe in David's time), and their council, their captains or leaders. In the beginning of David's reign there had been long war between Judah and Benjamin, but now they both join in praises for success against the common enemy. But why are the tribes of Zebulun and Naphtali particularly mentioned? Perhaps because those tribes, lying towards the north, lay most exposed to the incursions of the Syrians, and other neighbours that molested them, and therefore should be in a particular manner thankful for these victories over them. Dr. Hammond gives another reason, That these were the two learned tribes. Naphtali giveth goodly words (Genesis 49:21) and Zebulun had those that handle the pen of the writer,Judges 5:14. These shall join in praising God, their princes especially. It is much for the honour of God when those that are above others in dignity, power, and reputation, go before them in the worship of God and are forward in using their influence and interest for the advancing of any service that is to be done to him. Dr. Hammond notes hence that the kingdom of the Messiah should, at length, be submitted to by all the potentates and learned men in the world.

      3. That we seek unto him, and depend upon him, for the perfecting of what he has begun, Psalms 68:28; Psalms 68:28. In the former part of the verse the psalmist speaks to Israel: "Thy God has commanded thy strength; that is, whatever is done for thee, or whatever strength thou hast to help thyself, it comes from God, his power and grace, and the word which he has commanded; thou hast no reason to fear while thou hast strength of God's commanding, and no reason to boast while thou hast no strength but what is of his commanding." In the latter part he speaks to God, encouraged by his experiences: "Strengthen, O God! that which thou hast wrought for us. Lord, confirm what thou hast commanded, perform what thou hast promised, and bring to a happy end that good work which thou hast so gloriously begun." What God has wrought he will strengthen; where he has given true grace he will give more grace. Some make this whole verse to be a believer's address to the Messiah, whom David calls God, as he had done, Psalms 45:6; Psalms 45:8. "Thy God" (God the Father) "has commanded thy strength, has made thee strong for himself, as the man of his right hand (Psalms 80:17), has treasured up strength in thee for us; therefore we pray that thou, O God the Son! wilt strengthen what thou hast wrought for us, wilt accomplish thy undertaking for us by finishing thy good work in us."

      III. The powerful invitation and inducement which would hereby be given to those that are without to come in and join themselves to the church, Psalms 68:29-31; Psalms 68:29-31. This was in part fulfilled by the accession of many proselytes to the Jewish religion in the days of David and Solomon; but it was to have its full accomplishment in the conversion of the Gentile nations to the faith of Christ, and the making of them fellow-heirs, and of the same body, with the seed of Israel, Ephesians 3:6. 1. Some shall submit for fear (Psalms 68:30; Psalms 68:30): "The company of spearmen, that stand it out against Christ and his gospel, that are not willing to be ruled by him, that persecute the preachers and professors of his name, that are furious and outrageous as a multitude of bulls, fat and wanton as the calves of the people" (which is a description of those Jews and Gentiles that opposed the gospel of Christ and did what they could to prevent the setting up of his kingdom in the world), "Lord, rebuke them, abate their pride, assuage their malice, and confound their devices, till, conquered by the convictions of their consciences and the many checks of providence, they be every one of them brought, at length, to submit themselves with pieces of silver, as being glad to make their peace with the church upon any terms." Even Judas submitted himself with pieces of silver when he returned them with this confession, I have betrayed innocent blood. And see Revelation 3:9. Many, by being rebuked, have been happily saved from being ruined. But as for those that will not submit, notwithstanding these rebukes, he prays for their dispersion, which amounts to a prophecy of it: Scatter thou the people that delight in war, who take such a pleasure in opposing Christ that they will never be reconciled to him. This may refer to the unbelieving Jews, who delighted in making war upon the holy seed, and would not submit themselves, and were therefore scattered over the face of the earth. David had himself been a man of war, but could appeal to God that he never delighted in war and bloodshed for its own sake; as for those that did, and therefore would not submit to the fairest terms of peace, he does not doubt but God would scatter them. Those are lost to all the sacred principles of humanity, as well as Christianity, that can delight in war and take a pleasure in contention let them expect that, sooner or later, they shall have enough of it, Isaiah 33:1; Revelation 13:10. 2. Others shall submit willingly (Psalms 68:29; Psalms 68:31): Because of thy temple at Jerusalem (this David speaks of in faith, for the temple of Jerusalem was not built in his time, only the materials and model were prepared) kings shall bring presents unto thee; rich presents shall be brought, such as are fit for kings to bring; even kings themselves, that stand much upon the punctilios of honour and prerogative, shall court the favour of Christ at a great expense. There is that in God's temple, that beauty and benefit in the service of God and in communion with him, and in the gospel of Christ which went forth from Jerusalem, that is enough to invite kings themselves to bring presents to God, to present themselves to him as living sacrifices, and with themselves the best performances. He mentions Egypt and Ethiopia, two countries out of which subjects and suppliants were least to be expected (Psalms 68:31; Psalms 68:31): Princes shall come out of Egypt as ambassadors to seek God's favour and submit to him; and they shall be accepted, for the Lord of hosts shall thereupon bless them, saying, Blessed by Egypt my people,Isaiah 19:25. Even Ethiopia, that had stretched out her hands against God's Israel (2 Chronicles 14:9), should now stretch out her hands unto God, in prayer, in presents, and to take hold on him, and that soon. Agree with thy adversary quickly. Out of all nations some shall be gathered in to Christ and be owned by him.