Verse-by-Verse Bible Commentary
Psalms 68:35

Clarke's Commentary

Verse Psalms 68:35. O God, thou art terrible out of thy holy places — The sanctuary and heaven. Out of the former he had often shone forth with consuming splendour; see the case of Korah and his company: out of the latter he had often appeared in terrible majesty in storms, thunder, lightning, c.

He that giveth strength and power unto his people. — Therefore that people must be invincible who have this strong and irresistible God for their support.

Blessed be God. — He alone is worthy to be worshipped. Without him nothing is wise, nothing holy, nothing strong and from him, as the inexhaustible Fountain, all good must be derived. His mercy over his creatures is equal to his majesty in the universe, and as he has all good in his possession, so is he willing to deal it out, to supply the utmost necessities of his creatures. Blessed be God! The Arabic adds, Alleluiah!

The best analysis I find of this Psalm is that by Bishop Nicholson. I shall give it at large; begging the reader to refer particularly to those passages on which the preceding notes are written, as in some of them the analysis gives a different view of the subject. The old Psalter gives the whole Psalm a spiritual and mystical interpretation. And this is commonly the case in the commentaries of the fathers.

ANALYSIS OF THE SIXTY-EIGHTH PSALM

There are many conjectures as to the occasion of the composing of this Psalm; but the most probable is, that it was composed by David when he brought up the ark of God, which was the type of the Church and symbol of God's presence, to Jerusalem. After the ark was sent home by the Philistines, it rested first in the obscure lodge of Aminadab; it then for a time stayed with Obed-edom, nearly sixty years in both places. It was David's care to provide a fit room for it in the head of the tribes, even in his own city; and to express his joy, and honour the solemnity, David led the way, dancing with all his might in a linen ephod; and all the house of Israel followed with shouts and instruments of music in a triumphant manner. Now, that the choir might not want to know how to express their joyful affections, the sweet singer of Israel made this anthem, beginning the verse himself, as was commanded at the removal of the ark, Numbers 10:35. The Psalm has six parts:-

I. The entrance, or exordium, Psalms 68:1-4.

II. The invitation to praise God, Psalms 68:4.

III. The confirmation of it by many arguments, Psalms 68:4-24.

IV. A lively description of triumph, or pomp of the ark's deportation, Psalms 68:24-28.

V. A petition, which has three parts, Psalms 68:28-31.

VI. An exhortation to all nations to praise God, Psalms 68:31-35.

I. "Let God arise" is either a prayer or acclamation; a prayer that he would, or an acclamation that he does, show his power and presence. Of which the consequence would be double:-

1. Towards his enemies, destruction; for he prays, "Let his enemies be scattered; let those that hate him fly before him."

He illustrates it by a twofold comparison: -

(1) "As smoke (when it is at the highest) is driven away, so drive them away."

(2) "As wax melteth before the fire, so let the wicked perish in the presence of God."

2. Towards good men, his servants; which is quite contrary to the other: "Let the righteous be glad; let them rejoice before God; yea, let them exceedingly rejoice." Thus it happened; for when the ark was taken by the Philistines, the glory was departed from Israel, and there was nothing but sadness and sorrow: but with the return of the ark the glory returned and all was joy and gladness.

II. And so, by an apostrophe, he turns his speech to all good men, and exhorts them to praise God.

1. "Sing unto God." Let it be done with your voice publicly.

2. Psallite: "Sing praises to his name," with Instruments of music."

3. "Extol him." Show his way, as in a triumph. Thus, when our Saviour rode into Jerusalem they cut down branches, and strewed their garments in the way.

III. And so David enters upon his confirmation, producing his reasons why they should praise God.

1. Drawn from his majesty: "He rideth upon the heavens;" that is, he rules in the heavens.

2. From the essence: "By his name Jah," the contraction of Jehovah, I am. He gives essence to all things; therefore, "rejoice before him."

3. From his general providence and goodness towards his Church.

(1) "He is the father of the fatherless." Loves, cares, and provides an inheritance for them.

(2) "A judge of the widows." He cares for his people when deserted, and for whom no man cares, and when exposed to injury. Such is God in his holy habitation; whose presence is represented by this ark.

(3) "God setteth the solitary in families." He makes the barren woman to keep house, and to be the joyful mother of children. As also the barren woman - the Gentile Church that had no husband, to bring forth children to God.

(4) He brings forth those which are bound with chains; as Joseph, Jeremiah, Daniel, Peter, Paul.

4. On the contrary: "But the rebellious dwell in a dry land;" perish with want and hunger.

IV. From his special providence toward his people Israel, which he introduces by an elegant apostrophe: "O God, when thou wentest forth before thy people;" thus amplified: -

1. God's going before them, and marching along with them in Egypt, in the wilderness. These signs manifested his presence: "The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel."

2. God's provision for them after he gave them the possession of the good land. He fed, sustained them there, counted them his inheritance, and gave them rain and fruitful seasons: "Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary. The congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor."

3. The victories he gave them over their enemies, Psalms 68:12, which he prefaces by imitation of the song of the victory, sung usually by the women and damsels of those times, Psalms 68:11: "The Lord gave the word," that is, either the word of war, or else the song; and then "Great was the company of those that published it." As Miriam, Deborah, c. And in these songs they sang, "Kings of armies did flee apace and she that tarried at home divided the spoil." So great was the prey.

4. The deliverance he sends from troubles, and the joy he gives after them. "Though ye have lien among the pots," that is, cast aside as some useless or broken pot, the offscouring of all things; "yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold; " i.e., shining and glorious. The allusion seems to be taken from some standard, whose portraiture and device was a dove so overlaid. The Babylonian ensign was a dove. But see the note on this passage.

And this he farther declares by another similitude: "When the Almighty scattered kings in it:" or for her, i.e., his Church, it was white-glittering, glorious, to be seen afar off; "it was white as snow in Salmon," with which it is generally covered.

5. From God's especial presence among them, which, that he might make it more evident, David enters upon the commendation of the hill of Sion to which the ark was at this time brought, comparing it with other hills, especially with Bashan. That is a hill of God; a high, plentiful, and fertile hill. As if he had said, So much I grant. But, "why leap ye, ye high hills?" Why are ye so proud? Why do ye boast your vines, your fruits, your pastures, your cattle? Sion has the pre-eminence of you all in two respects: -

1. For God's continual habitation and common presence is there: "This is the hill which God desireth to dwell in; yea, the Lord will dwell in it for ever."

2. For his defence of it. "The chariots of God are twenty thousand, even thousands of angels:" and these are for the defence of Sion, his Church; "for God is among them as in Sinai, in the holy place;" in glory and majesty, to Sinai, and in Sion.

And yet he goes on to persuade us to praise God, 1. For his strange and wonderful works. 2. For the performance of his promises. Among his great works there was none so glorious as the ascension of our Saviour, of which the ark's ascension to Jerusalem at this time was a type.

First. 1. Before the ark David and the people used this acclamation: "Thou hast ascended on high." Thou, O God, whose presence is shadowed out by the ark, hast ascended from an obscure house to a kingly palace, Sion.

2. "Thou hast led captivity captive;" those that led us captives being captives themselves, and now led in triumph.

3. "Thou hast received gifts for men;" spoils and gifts from the conquered kings; or who may become homagers unto him, and redeem their peace.

4. "Yea, for the rebellious also: "Formerly so, but now tributaries.

5. "That the Lord God might dwell among them;" might have a certain place to dwell in; and the ark not be carried, as before, from place to place.

This is the literal sense; but the mystical refers to our Saviour's ascension. St. Paul says, Ephesians 4:8:

1. "Thou hast ascended on high:" when the cloud carried him from earth to heaven.

2. "Thou hast led captivity," those who captured us, "captive;" death, the devil, sin, the power of hell, the curse of the law.

3. "He received, and gave gifts to men:" The apostles, evangelists, prophets, doctors, and teachers, were these gifts - graces, gifts of the Spirit.

4. "Yea, for the rebellious also:" Paul, a persecutor; Austin, a Manichhaean.

5. "That the Lord God might dwell among them:" for to that end St. Paul says these gifts were given, "to the work of the ministry, to the edification of the Church, to the building up of the body of Christ." Ephesians 4:12, c.

The two effects of his ascension then were, one towards his enemies, the other for his friends: "When thou ascendest up on high: - "

1. "Thou leddest captivity captive:" this was the consequence to his enemies.

2. "Thou receivedst, and gavest gifts:" This for his friends. For which he sings, "Blessed be God" for he comes over both again: -

1. The gifts to his friends: "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." He knows many ways to deliver in death itself, when there is no hope.

2. The conquest of his enemies; for such he counts obstinate impenitent sinners; those he will destroy: "God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses."

Secondly, His last argument is, God's performance of his promise to save them. When you were in the wilderness; when you fought with Og, king of Bashan, when at the Red Sea, I delivered you. The Lord saith still to his people: -

1. "I will bring again from Bashan;" from equally great dangers.

2. "I will bring my people again from the depths of the sea:" when there is no hope.

3. And for thy enemies, they shall be destroyed by a great effusion of blood: "That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same;" thou shalt waste, and make a great slaughter.

4. And now he descends to set before our eyes the pomp and show which was used in the ascent and bringing back of the ark, and the proceeding of it.

1. The people were present to witness it: "They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary."

2. The manner of the pomp: "The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels."

3. In the pomp they were not silent; and that they be not, he exhorts them: "Bless ye God in the congregations, even the Lord, from the fountain of Israel," - Jacob's posterity.

4. And he gives in the catalogue of the tribes that were present, but these especially, -

1. "There is little Benjamin," Jacob's youngest son, or now the least, wasted with war, "with their ruler," the chief prince of their tribe.

2. "The princes of Judah, and their council."

3. "The princes of Zebulun, and the princes of Naphtali;" the farthest tribes, therefore the nearest.

V. And in the midst of the pomp he makes a prayer which has three vows, before which he prefixes the acknowledgment that all the power and strength of Israel was from God: "Thy God hath commanded thy strength." He then prays, -

1. For the confirmation, establishment, and continuance of this strength: "Strengthen, O God, that which thou hast wrought for us; " and let this be evinced "by the kings and tributaries that shall bring gifts. Because of thy temple at Jerusalem shall kings bring presents unto thee."

2. For the conquest and subduing of the enemy, until they become tributaries, and do homage: "Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people;" kings, princes, and their potent subjects; "till every one submit himself with pieces of silver: scatter thou the people that delight in war." See the note.

3. For the increase of Christ's kingdom, of which David was but a type, by the access of the Gentiles. "Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God." These, by a synecdoche, being put for all nations.

VI. This excellent Psalm draws now towards a conclusion; and it is a resumption of that which he principally intended; that is, that God be blessed, honoured, praised. He first exhorts, then shows the reasons for it.

1. He exhorts all nations to perform this duty: at first, the Jews, but now all universally: "Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord."

2. His reasons to induce them to do it.

The majesty of God testified, -

1. By his works: "To him that rideth upon the heaven of heavens, which were of old."

2. His power, in his thunder, in his word: "He doth send out his voice, and that a mighty voice."

3. His wise protection of and providence over his people: "Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds."

4. His communication of himself to his Church in particular: 1. "O God, thou art terrible out of thy holy places." 2. "The God of Israel is he that giveth strength and power unto his people." 3. "Blessed be God." With this epiphonema he concludes.

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

PRAISE THE POWERFUL AND TERRIBLE GOD OF ISRAEL

“Sing unto God, ye kingdoms of the earth; O Sing praises unto the Lord; (Selah) To him that rideth upon the heaven of heavens, which are of old; Lo, he uttereth his voice, a mighty voice. Ascribe ye strength unto God: His excellency is over Israel, And his strength is in the skies. O God, thou art terrible out of thy holy places: The God of Israel, he giveth strength and power unto his people. Blessed be God.”

“To him that rideth upon the heaven of heavens” As noted above, the pagan deity Baal was honored by his worshippers as the one “who rideth upon the clouds,” but here the God of Israel is extolled as the true Ruler of the universe, not Baal.

Whereas the first six verses of this psalm are Israel’s alone, this last paragraph is universal.

“These verses reassert the cosmic power of God but remind us that He is still the God of Israel. The Psalm by its almost uncontainable enthusiasm bears witness to its grasp of reality, this union of immense power, with intense love and care for his people. His majesty is over Israel.”Derek Kidner, Vol. 1, p. 245.

“Ascribe ye strength unto God” These words are addressed to all the kingdoms of men. “The kingdoms of the earth are summoned freely to confess the Lord’s omnipotence.”H. C. Leupold, p. 499.

“Blessed be God” Appropriately, the psalm closes on this note. Only God is entitled to the worship and adoration of his human creation; and no higher occupation of human ability can be imagined than that of its employment in the worship and service of God through Christ.

Barnes' Notes on the Whole Bible

O God, thou art terrible out of thy holy places - The places where thou dwellest, and from which thou dost manifest thyself. That is, The manifestations which thou dost make of thyself when thou seemest to come forth from thine abode are “terrible,” or are suited to fill the mind with awe. Compare Psalms 45:4, note; Psalms 65:5, note; Psalms 66:5, note.

The God of Israel - The God who is adored by Israel, or by his true people; our God.

Is he that giveth strength and power unto his people - He is not weak and feeble. He is able to protect them. He shows that he can gird them with strength; that he can defend them; that he can sustain them in the trials of life. The God whom they acknowledge as their God is not one whose strength fails, or who is seen to be feeble and powerless when his aid is needed. He is fully equal to all their needs, and they never trust him in vain. “Blessed be God.” For all that he is, for all that he has done. This is the language of joy and praise in view of the contemplation of his character as depicted in the psalm. At the close of every right contemplation of his character, his government, his plans, his claims, his law, his gospel, the heart that is right will say, “Blessed be such a God.” To one endowed with “such” attributes, praise - everlasting praise - is due.

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

4. The proper response to God scattering His enemies 68:32-35

In conclusion, David called on the nations to praise Yahweh, the sovereign ruler over all. His display of power and majesty, so beautifully set forth in this psalm, is ample reason to do so.

In view of God’s dealings with Israel, every nation under heaven should learn who the true God is and submit to His sovereignty. His record of prospering those who trust in Him and destroying those who oppose Him should move any people to bow before Him.

Gill's Exposition of the Whole Bible

O God, [thou art] terrible,.... In his judgments and acts of vengeance, on antichrist and the antichristian states; being the Lion of the tribe of Judah, that will break them to pieces as a potter's vessel: or "reverend" s; to be feared and worshipped by his saints;

out of thy holy places; both out of heaven, the habitation of his holiness, by angels and glorified saints there; and out of all his churches, the several assemblies of them, among whom he is greatly to be feared and adored: the Targum interprets it of the house of the sanctuary;

the God of Israel [is] he that giveth strength and power unto [his] people; his peculiar covenant people, his Israel he is the God of. These are weak, and encompassed about with infirmities; he has strength in himself for them; he has promised it to them, and he gives it to them as a pure gift and unmerited favour of his. It may be understood of the great degree of strength that will be given them in the latter day; when a small one shall be a strong nation, and the feeble shall be as David, and David as God, as the Angel of the Lord, Isaiah 60:21; and of the dominion and greatness of the kingdom under the whole heaven; which will be given to the saints of the most High, Daniel 7:27;

blessed [be] God: the psalm is concluded with an ascription of blessing to the Messiah, who is God blessed for evermore; and who, as Mediator, is the promised seed, in whom all nations were to be blessed, and now will be; see Revelation 5:12.

s נורא "venerandus", Michaelis.

Henry's Complete Commentary on the Bible

      32 Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah:   33 To him that rideth upon the heavens of heavens, which were of old; lo, he doth send out his voice, and that a mighty voice.   34 Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.   35 O God, thou art terrible out of thy holy places: the God of Israel is he that giveth strength and power unto his people. Blessed be God.

      The psalmist, having prayed for and prophesied of the conversion of the Gentiles, here invites them to come in and join with the devout Israelites in praising God, intimating that their accession to the church would be the matter of their joy and praise (Psalms 68:32; Psalms 68:32): Let the kingdoms of the earth sing praises to the Lord; they all ought to do it, and, when they become the kingdoms of the Lord and of his Christ, they will do it. God is here proposed to them as the proper object of praise upon several accounts:

      I. Because of his supreme and sovereign dominion: He rides upon the heavens of heavens which were of old (Psalms 68:33; Psalms 68:33); compare Psalms 68:4; Psalms 68:4. He has from the beginning, nay from before all time, prepared his throne; he sits on the circuit of heaven, guides all the motions of the heavenly bodies; and from the highest heavens, which are the residence of his glory, he dispenses the influences of his power and goodness to this lower world.

      II. Because of his awful and terrible majesty: He sends out his voice, and that a mighty voice. This may refer either generally to the thunder, which is called the voice of the Lord and is said to be powerful and full of majesty (Psalms 29:3), or in particular to that thunder in which God spoke to Israel at Mount Sinai.

      III. Because of his mighty power: Ascribe you strength unto God (Psalms 68:34; Psalms 68:34); acknowledge him to be a God of such irresistible power that it is folly to contend with him and wisdom to submit to him; acknowledge that he has power sufficient both to protect his faithful subjects and to destroy his stubborn adversaries; and give him the glory of all the instances of his omnipotence. Thine is the kingdom and power, and therefore thine is the glory. We must acknowledge his power, 1. In the kingdom of grace: His excellency is over Israel; he shows his sovereign care in protecting and governing his church; that is the excellency of his power, which is employed for the good of his people. 2. In the kingdom of providence: His strength is in the clouds, whence comes the thunder of his power, the small rain, and the great rain of his strength. Though God has his strength in the clouds, yet he condescends to gather his Israel under the shadow of his wings, Deuteronomy 33:26.

      IV. Because of the glory of his sanctuary and the wonders wrought there (Psalms 68:35; Psalms 68:35): O God! thou art terrible out of thy holy places. God is to be admired and adored with reverence and godly fear by all those that attend him in his holy places, that receive his oracles, that observe his operations according to them, and that pay their homage to him. He displays that out of his holy places which declares aloud that he will be sanctified in those that come nigh unto him. Out of heaven, his holy place above, he does, and will, show himself a terrible God. Nor is any attribute of God more dreadful to sinners than his holiness.

      V. Because of the grace bestowed upon his people: The God of Israel is he that gives strength and power unto his people, which the gods of the nations, that were vanity and a lie, could not give to their worshippers; how should they help them, when they could not help themselves? All Israel's strength against their enemies came from God; they owned they had no might of their own,2 Chronicles 20:12. And all our sufficiency for our spiritual work and warfare is from the grace of God. It is through Christ strengthening us that we can do all things, and not otherwise; and therefore he must have the glory of all we do (Psalms 115:1) and our humble thanks for enabling us to do it and accepting the work of his own hands in us. If it be the God of Israel that vies strength and power unto his people, they ought to say, Blessed be God. If all be from him, let all be to him.