Worthy.Bible » STRONG » Psalms » Chapter 76 » Verse 4

Psalms 76:4 King James Version with Strong's Concordance (STRONG)

4 Thou art more glorious H215 and excellent H117 than the mountains H2042 of prey. H2964

Cross Reference

Ezekiel 19:1-4 STRONG

Moreover take thou up H5375 a lamentation H7015 for the princes H5387 of Israel, H3478 And say, H559 What is thy mother? H517 A lioness: H3833 she lay down H7257 among lions, H738 she nourished H7235 her whelps H1482 among H8432 young lions. H3715 And she brought up H5927 one H259 of her whelps: H1482 it became a young lion, H3715 and it learned H3925 to catch H2963 the prey; H2964 it devoured H398 men. H120 The nations H1471 also heard H8085 of him; he was taken H8610 in their pit, H7845 and they brought H935 him with chains H2397 unto the land H776 of Egypt. H4714

Jeremiah 4:7 STRONG

The lion H738 is come up H5927 from his thicket, H5441 and the destroyer H7843 of the Gentiles H1471 is on his way; H5265 he is gone forth H3318 from his place H4725 to make H7760 thy land H776 desolate; H8047 and thy cities H5892 shall be laid waste, H5327 without an inhabitant. H3427

Ezekiel 19:6 STRONG

And he went up and down H1980 among H8432 the lions, H738 he became a young lion, H3715 and learned H3925 to catch H2963 the prey, H2964 and devoured H398 men. H120

Ezekiel 38:12-13 STRONG

To take H7997 a spoil, H7998 and to take H962 a prey; H957 to turn H7725 thine hand H3027 upon the desolate places H2723 that are now inhabited, H3427 and upon the people H5971 that are gathered H622 out of the nations, H1471 which have gotten H6213 cattle H4735 and goods, H7075 that dwell H3427 in the midst H2872 of the land. H776 Sheba, H7614 and Dedan, H1719 and the merchants H5503 of Tarshish, H8659 with all the young lions H3715 thereof, shall say H559 unto thee, Art thou come H935 to take H7997 a spoil? H7998 hast thou gathered H6950 thy company H6951 to take H962 a prey? H957 to carry away H5375 silver H3701 and gold, H2091 to take away H3947 cattle H4735 and goods, H7075 to take H7997 a great H1419 spoil? H7998

Daniel 7:4-8 STRONG

The first H6933 was like a lion, H744 and had eagle's H5403 wings: H1611 I beheld H1934 H2370 till H5705 the wings H1611 thereof were plucked, H4804 and it was lifted up H5191 from H4481 the earth, H772 and made stand H6966 upon H5922 the feet H7271 as a man, H606 and a man's H606 heart H3825 was given H3052 to it. And behold H718 another H317 beast, H2423 a second, H8578 like H1821 to a bear, H1678 and it raised up H6966 itself on one H2298 side, H7859 and it had three H8532 ribs H5967 in the mouth H6433 of it between H997 the teeth H8128 of it: and they said H560 thus H3652 unto it, Arise, H6966 devour H399 much H7690 flesh. H1321 After H870 this H1836 I beheld, H1934 H2370 and lo H718 another, H317 like a leopard, H5245 which had upon H5922 the back H1355 of it four H703 wings H1611 of a fowl; H5776 the beast H2423 had also four H703 heads; H7217 and dominion H7985 was given H3052 to it. After H870 this H1836 I saw H1934 H2370 in the night H3916 visions, H2376 and behold H718 a fourth H7244 beast, H2423 dreadful H1763 and terrible, H574 and strong H8624 exceedingly; H3493 and it had great H7260 iron H6523 teeth: H8128 it devoured H399 and brake in pieces, H1855 and stamped H7512 the residue H7606 with the feet H7271 of it: and it H1932 was diverse H8133 from H4481 all H3606 the beasts H2423 that were before H6925 it; and it had ten H6236 horns. H7162 I considered H1934 H7920 the horns, H7162 and, behold, H431 there came up H5559 among H997 them another H317 little H2192 horn, H7162 before H6925 H4481 whom there were three H8532 of H4481 the first H6933 horns H7162 plucked up by the roots: H6132 and, behold, H431 in this H1668 horn H7162 were eyes H5870 like the eyes H5870 of man, H606 and a mouth H6433 speaking H4449 great things. H7260

Daniel 7:17-28 STRONG

These H459 great H7260 beasts, H2423 which H581 are four, H703 are four H703 kings, H4430 which shall arise H6966 out of H4481 the earth. H772 But the saints H6922 of the most High H5946 shall take H6902 the kingdom, H4437 and possess H2631 the kingdom H4437 for H5705 ever, H5957 even for H5705 ever H5957 and ever. H5957 Then H116 I would H6634 know the truth H3321 of H5922 the fourth H7244 beast, H2423 which was H1934 diverse H8133 from H4481 all H3606 the others, exceeding H3493 dreadful, H1763 whose teeth H8128 were of iron, H6523 and his nails H2953 of brass; H5174 which devoured, H399 brake in pieces, H1855 and stamped H7512 the residue H7606 with his feet; H7271 And of H5922 the ten H6236 horns H7162 that were in his head, H7217 and of the other H317 which came up, H5559 and before H4481 H6925 whom three H8532 fell; H5308 even of that horn H7162 that H1797 had eyes, H5870 and a mouth H6433 that spake H4449 very great things, H7260 whose look H2376 was more H4481 stout H7229 than H4481 his fellows. H2273 I beheld, H1934 H2370 and the same H1797 horn H7162 made H5648 war H7129 with H5974 the saints, H6922 and prevailed H3202 against them; Until H5705 the Ancient H6268 of days H3118 came, H858 H1768 and judgment H1780 was given H3052 to the saints H6922 of the most High; H5946 and the time H2166 came H4291 that the saints H6922 possessed H2631 the kingdom. H4437 Thus H3652 he said, H560 The fourth H7244 beast H2423 shall be H1934 the fourth H7244 kingdom H4437 upon earth, H772 which shall be diverse H8133 from H4481 all H3606 kingdoms, H4437 and shall devour H399 the whole H3606 earth, H772 and shall tread it down, H1759 and break it in pieces. H1855 And the ten H6236 horns H7162 out of H4481 this kingdom H4437 are ten H6236 kings H4430 that shall arise: H6966 and another H321 shall rise H6966 after H311 them; and he shall be diverse H8133 from H4481 the first, H6933 and he shall subdue H8214 three H8532 kings. H4430 And he shall speak H4449 great words H4406 against H6655 the most High, H5943 and shall wear out H1080 the saints H6922 of the most High, H5946 and think H5452 to change H8133 times H2166 and laws: H1882 and they shall be given H3052 into his hand H3028 until H5705 a time H5732 and times H5732 and the dividing H6387 of time. H5732 But the judgment H1780 shall sit, H3488 and they shall take away H5709 his dominion, H7985 to consume H8046 and to destroy H7 it unto H5705 the end. H5491 And the kingdom H4437 and dominion, H7985 and the greatness H7238 of the kingdom H4437 under H8460 the whole H3606 heaven, H8065 shall be given H3052 to the people H5972 of the saints H6922 of the most High, H5946 whose kingdom H4437 is an everlasting H5957 kingdom, H4437 and all H3606 dominions H7985 shall serve H6399 and obey H8086 him. Hitherto H5705 H3542 is the end H5491 of the matter. H4406 As for me H576 Daniel, H1841 my cogitations H7476 much H7690 troubled H927 me, and my countenance H2122 changed H8133 in me: H5922 but I kept H5202 the matter H4406 in my heart. H3821

Commentary on Psalms 76 John Gill's Exposition of the Bible


Introduction

INTRODUCTION TO PSALM 76

To the chief Musician on Neginoth, A Psalm cf15I or Song of Asaph. The Targum is,

"by the hand of Asaph:'

concerning "neginoth", see the title of Psalm 4:1, this psalm is generally thought to be written on account of some great appearance of God for the Jews, or victory obtained by them over their enemies, either the Ammonites in the times of David; so the first part of the Syriac inscription is,

"when Rabbah of the children of Ammon was destroyed;'

see 2 Samuel 12:26 or in the time of Jehoshaphat, when they came up against him, and were in a wonderful manner defeated, which occasioned great joy and thankfulness, 2 Chronicles 20:1. The Septuagint version entitles the psalm "an ode against the Assyrian", in which it is followed by the Vulgate Latin and Ethiopic versions: and it is the opinion of many that it was written on account of the defeat of Sennacherib, and his army, which came up against Jerusalem in the times of Hezekiah, and was destroyed by an angel in one night, and so slept their sleep, and a dead one, with which agree Psalm 76:5, so Arama and Theodoret; Jarchi gives this reason for such an interpretation, because we do not find that any enemy fell at or near Jerusalem but he, as is said Psalm 76:3, "there brake he the arrows of the bow", &c. nor was one arrow suffered to be thrown into the city, 2 Kings 19:32. Kimchi and Ben Melech interpret it of the war of Gog and Magog, yet to come; and the latter part of the Syriac inscription is,

"moreover it shows the vengeance of the judgment of Christ against the ungodly;'

and indeed it seems to point out the latter day, when Christ shalt destroy the antichristian kings and states, and save his own people, and shall be feared and praised; as the former part of it may respect his incarnation, appearance, and dwelling in the land of Judea, and so the whole is of the same argument with the preceding psalm.


Verse 1

In Judah is God known,.... God is to be known, and is made known, by his works of creation, and by his providences, and particularly by his judgments in the whole world, even among the Gentiles; and he was made known by his word and ordinances, his statutes and his judgments, among the Jews, to whom these were specially given; and he is made known by his Spirit, and in his Son in a spiritual and saving manner to such who are Jews inwardly, or the true circumcision: moreover this may be understood of Christ, God manifest in the flesh, and regard his appearance in human nature in the land of Judea; he was, according to prophecy, of the tribe of Judah as man, and was born in Bethlehem, a city in that tribe, where David was, and of the family of David, that formerly lived there: and he was made known by John the Baptist, who came preaching in the wilderness of Judea, and by his being baptized of him in Jordan; by his own ministry and miracles in that land, and by the preaching of his apostles in the several cities of it, he was known in person to many; and by the fame of his doctrine and miracles to more, though seemingly but to few:

his name is great in Israel; he himself is great, for his name is himself, being the great God, and possessed of all divine perfections; his offices and titles are great, he is a great Saviour, a great High Priest, a great Prophet risen up in Israel, a great King, add the great Shepherd of the sheep; his works which make him known are great, his works of creation and providence, in which he is jointly concerned with his Father; the mighty works he did on earth, and especially the great work of our redemption; and his Gospel, which is called his name, Acts 9:15, brings glad tidings of great and good things; by means of which, and the wonderful things he did in the land of Israel, his fame was spread about in it, for he was sent only to the lost sheep of the house of Israel; here his marvellous works were done, and his Gospel first preached, which afterwards went into all the earth.


Verse 2

In Salem also is his tabernacle,.... That is, in Jerusalem, as the Targum expresses it, where the tabernacle of Moses and the ark of the covenant were, and afterwards the temple of Solomon, which the Targum here calls the house of the sanctuary; and may be interpreted of the human nature of Christ, the true tabernacle which God pitched, and not man, in which the divine word when he was made flesh dwelt or tabernacled among the Jews at Jerusalem, and in other parts of Judea, Hebrews 8:2. Salem or Jerusalem often signifies the church of God in Gospel times, in the midst of which Christ resides, and where he grants his gracious presence, Hebrews 12:22 and in the New Jerusalem the tabernacle of God will be with men, and he will dwell among them, Revelation 21:2. The Septuagint translate the word, and render it, "in peace", as in Hebrews 7:2, the God of peace dwells among those that live in peace, 2 Corinthians 13:11,

and his dwelling place in Zion; where the ark was brought by David, and the temple was built by Solomon, into which, as rebuilt by Zerubbabel, Christ came, and here he preached; a figure of the church, which is his habitation.


Verse 3

There brake he the arrows of the bow.... The Targum is,

"there brake he the arrows and the bows of the people that make war;'

the word רשפי, translated "arrows", signifies "sparks or coals of fire"; see Job 5:7 and is used of arrows, because they fly swiftly, as sparks do, or because of their brightness, or because fiery; so we read of "the fiery darts of Satan", Ephesians 6:16, and perhaps they may be meant here: when Christ our Lord suffered near Jerusalem, he spoiled principalities and powers, and broke their strength and might, and made peace by the blood of his cross, in which he triumphed over them; for the destroying of these instruments of war with what follow:

the shield, and the sword, and the battle, is expressive of making wars to cease, and causing peace; and may include the peace which was all the world over at the birth of Christ, and was foretold and expressed in much such language as here, Zechariah 9:9, and also that which was made by his sufferings and death, and which was published in his Gospel by his apostles, whom he sent forth unarmed, whose weapons were not carnal, but spiritual; and likewise the spiritual peace he gives to his people, quenching the fiery darts of Satan, and delivering them from the archers that shoot at them, and sorely grieve them; as well as that peace which shall be in the world and churches in the latter day; see Psalm 46:11,

Selah. See Gill on Psalm 3:2.


Verse 4

Thou art more glorious and excellent than the mountains of prey. Which is to be understood not of Zion, as some interpret it; though it is true that the mountain of Zion, or the church of Christ, his kingdom and interest, shall in the latter day be more glorious and excellent than all other mountains, kingdoms, and interests; see Isaiah 2:2, but of God or Christ before spoken of; and so the Targum,

"bright, to be feared, art thou, O God, to be praised from the house of thy sanctuary.'

Christ, who is God over all, is "bright"F26נאור "illustris", Pagninus, Montanus, Musculus, Junius & Tremellius, Piscator; "illustrior", Tigurine, version; "splendidus", Vatablus, Gejerus, Michaelis; "bright", Ainsworth. , splendid, and glorious, in his divine nature, being the brightness of his Father's glory, and the express image of his person: and "excellent" in his office as Mediator, and in all his works as such; and in human nature, at he is exalted at his Father's right hand, far above all principality, power, might, and dominion, signified here by "mountains of prey": the kingdoms of this world, because of their eminence and strength, are compared to mountains: see Isaiah 41:15 and may be called "mountains of prey", in allusion to mountains inhabited by beasts of prey, as lions and leopards; see Song of Solomon 4:8 because obtained and possessed by tyranny and oppression. Christ is more glorious and excellent than the kings of the earth; he is higher than they, and is King of kings; he is richer than they, the earth is the Lord's, and the fulness thereof, the world, and they that dwell therein; he is wiser than they, by him kings reign, and princes decree justice; he is more powerful than they, and all must submit to him, and all will serve him hereafter; and his kingdom will be greater than theirs, more large and more lasting; it will be an everlasting one, and reach from sea to sea, and even to the ends of the earth.


Verse 5

The stout hearted are spoiled,.... The Assyrian army, its officers and generals, that came up against Jerusalem, with great resolution and courage, and with daring impiety and blasphemy against the God of heaven, as Rabshakeh and others; these were spoiled, and their armour and riches became a prey to those they thought to have made a prey of. So principalities and powers were spoiled by Christ upon the cross, and Satan, the strong man armed, has in the conversion of a sinner his armour taken from him, and his spoils divided by him that is stronger than he; and such as are stouthearted, and far from true righteousness, are stripped of their own, and made willing, in the day of Christ's power upon them, to submit to his; and as for antichrist, whose look is more stout than his fellows, that exalts himself above all that is called God, and opens his mouth in blasphemy against him and his followers, he shall be destroyed with the breath of Christ's mouth, and the brightness of his coming: or "the stout hearted have spoiled themselves"F1אשתוללו "praedae se exposnerunt", Tigurine version, Gejerus; "dediderunt se in praedam", Junius & Tremellius, Piscator. ; as the Midianites did, or gave themselves for a prey; so the Targum,

"the stouthearted have cast off from them the weapons of war;'

threw away their armour, and ran away, such of them as were not destroyed by the angel. It is observable, that the Hebrew word, translated "spoiled", is in the Syriac form:

they have slept their sleep: the sleep of death, as did the Assyrians when smitten by the angel, which was done in the night, when probably they were fast asleep, and so never awoke more, as the Babylonians, Jeremiah 51:57. So Jezebel, or the Romish antichrist, shall be cast into a bed, and her children killed with death, Revelation 2:22. Death is often in Scripture signified by a sleep, both the death of the righteous and of the wicked; but there is a difference between the one and the other; wherefore the death of the wicked here is called "their sleep"; the one sleep in Jesus, in his arms, and under his guardianship, the other not; to the one death is a true and proper rest from toil and labour, to the other only a cessation from doing mischief, Job 3:17, the one rests in hopes of a glorious resurrection, the other not; the one will awake in Christ's likeness, and to everlasting life; the other in the image of Satan, and to everlasting shame and contempt:

and none of the men of might have found their hands; none of the valiant soldiers in the Assyrian army could find their hands to fight their enemies, or defend themselves; as men in a deep sleep cannot find their hands to do anything, and are as if they had none, and still less in a dead sleep. The Targum is,

"they were not able to lay hold on their armour with their hands.'

This was the case of them that were killed; and as for those that remained alive, they were struck with such a panic, that their hearts could not endure, nor their hands be strong when God thus dealt with them; and so it will be with the antichristian army at the battle of Armageddon; and so it is with the wicked at death, they cannot find their hands so as to prevent it; and when it has seized upon them, they cannot find their hands to do any more mischief.


Verse 6

At thy rebuke, O God of Jacob,.... The God of Jacob personally, and of his posterity, the children of Israel, and of the church, often so called who rebukes his people in love, but his enemies with furious rebukes, with rebukes in flames of fire; with such he rebukes the Heathen, destroys the wicked, and puts out their name for ever:

both the chariot and horse are cast into a dead sleep; that is, the riders in chariots and on horses; such there were doubtless in the Assyrian army, it being usual to have such in great armies. Kimchi observes, that the word נרדם, translated "cast into a dead sleep", is in the singular number, and interprets it of the king, the head of the men of might: but Sennacherib, king of Assyria, was not slain, he departed to his own country; wherefore he applies it to Gog and Magog, the chief prince of Meshech and Tubal, Ezekiel 39:1 and may very well be understood of the head of the apostasy, the king of the bottomless pit, the beast or false prophet, who being destroyed, the flesh of his captains and horsemen shall be the food of the fowls of the air, at the supper of the great God, Revelation 19:17.


Verse 7

Thou, even thou, art to be feared,.... By his own people with reverence and godly fear, because of his greatness and goodness; and to be dreaded by his enemies; which seems to be the sense here, as appears by what follows:

and who may stand in thy sight when once thou art angry? or "from the moment thou art angry"F2מאז אפך "ex quo irasceris", Junius & Tremellius, Piscator; "a momento, vel tempore irae tuae", Michaelis. ; so the Targum, from the "time", and Jarchi, from the "hour": that is, as soon as ever his anger begins, when it is kindled but a little, and how much less when it burns in its full strength? there is no standing before his justice, and at his judgment seat, with boldness and confidence, and so as to succeed, or come off acquitted, without having on his righteousness; and much less is there any standing before his wrath and fury, when his hand takes hold on judgment to execute it; see Nahum 1:6.


Verse 8

Thou didst cause judgment to be heard from heaven,.... When an angel was sent down from heaven, and destroyed the Assyrian army, a judgment of God upon them; at which time some think there was a violent clap of thunder, which is the voice of God: and it may refer to the judgments which God has decreed to execute on the antichristian states, the seven vials of his wrath he will pour upon them; for all decrees, as Aben Ezra on the place observes, come from heaven; or to the last judgment, when Christ the Judge shall descend from heaven, the voice of the archangel shall be heard, the last trumpet shall sound, the dead in their graves shall hear it, and rise and stand before the judgment seat, and hear the sentence pronounced:

the earth feared, and was still: or "trembled, and was quiet"F3ארץ ידאה ושקטה "terra tremuit, et quievit", V. L. ; that is, again: some think there was an earthquake when the angel smote the Assyrian camp, but was quickly over. It may regard the panic the other nations were in when they heard of it, and therefore were still and quiet, and never offered to give the Israelites any disturbance. Some understand this of the remainder of the army that escaped with Sennacherib; these were seized with fear, and quickly withdrew, and silently departed into their own land. Aben Ezra observes it as the sense of some, "the earth feared", these are the wicked; "and was still", they are the righteous; so the Targum,

"the land of the people feared, the land of Israel was still;'

reference may be had to the consternation, fear, and dread, that will fall on them that escape the judgments inflicted on the antichristian party, Revelation 11:13 and the fear and silence that will attend the last and awful judgment; see Zechariah 2:13.


Verse 9

When God arose to judgment,.... He may sometimes seem to be asleep, and to defer judgment, but he will arise and hasten it in his own time, and will take vengeance on all his and his people's enemies, as he did upon the army of the Assyrians, and will upon the antichristian powers, and upon all the wicked, and at the same time will save his own people, as follows:

to save all the meek of the earth; the quiet in the land, who are afflicted in this world, despised by the men of it, are lowly and humble, and mean in their own eyes; these the Lord takes notice of and cares for them, he will beautify them with salvation; these, all of them, even everyone of them, shall be saved in him with an everlasting salvation; this verse is by some connected with the preceding; so Kimchi, "the earth feared, and was still, when God arose to judgment", &c. and by others, as R. Moses and Aben Ezra, with the following.

Selah. See Gill on Psalm 3:2.


Verse 10

Surely the wrath of man shall praise thee,.... Either the wrath which comes from God, and has man for its object; and that either as it regards the people of God; so the Targum,

"when thou art angry with thy people, thou hast mercy on them, and they shall confess unto thy name;'

or praise thee; see Isaiah 12:1, they are deserving of the wrath of God, but are not appointed to it, and are delivered from it by Christ, who bore it for them as their representative; by which as the justice of God is glorified, it is matter of praise to them; when the law enters into their consciences, it works wrath there, which being removed by the application of pardoning grace, is an occasion of praise to God; and whereas, under afflictive dispensations, they apprehend and deprecate the wrath of God, when they are delivered from them their mouths are filled with songs of praise: or, as it regards wicked men, so it came forth upon the old world, and drowned it; upon Sodom and Gomorrah, and reduced them to ashes; upon Pharaoh and the Egyptians, in the plagues inflicted on them; all which turned to the praise and glory of God; of the last instance, see Romans 9:17, it came upon the wicked Jews to the uttermost in the destruction of their nation, city, and temple; and upon Rome Pagan, in the entire demolition of it as such; and so it will come upon Rome Papal, which will be attended with great joy, praise, and thanksgiving in the saints; see Revelation 11:17 or else this is to be understood of the wrath which is in man, and comes forth from him, and has him for its subject; which though it does not work the righteousness of God, yet the righteousness of God is glorified both in checking and punishing it; and the more it rages and burns against the people of God, the greater reason have they to praise the Lord when delivered from it; see Psalm 124:1, so the wrath of the Assyrian monarch, and of railing and blaspheming Rabshakeh, gave the people of the Jews a greater occasion to praise the Lord for their wonderful deliverance; so the wrath of men against Christ, his church and people, his ministers, Gospel, and ordinances, will all turn to the glory of his name, when in the issue it will be seen that these are established, overcoming all the rage and malice of men:

the remainder of wrath shall thou restrain: that which remains in a man's breast, he has not yet vented, God can and does keep in, that it may not break forth; this very likely was verified in Sennacherib, who might breathe revenge, and threaten the Jews with a second visit; but was prevented by a sudden and violent death. Some read the words, "the remainder of wraths thou wilt gird"F4שארית חמת תחגר "res duum irarum accinges", Pagninus, Montanus, Vatablus, Piscator, Gejerus. ; that is, those that remain, and are not destroyed through the rage and fury of men, God will gird with strength to defend themselves, and resist their enemies that may rise up against them, or with gladness, because of deliverance from them; see Psalm 18:32. Some understand this of the wrath of God, which he has in reserve and store for wicked men, and render the words thus, with the remainder of wrath wilt thou gird thyselfF5"Reliquo indignationum accinges te", so some in Vatablus; "residuo irarum accinges te", Michaelis. ; and so come forth like an armed man, clad with zeal, and arrayed with the garments of wrath and vengeance; see Isaiah 49:17.


Verse 11

Vow, and pay unto the Lord your God,.... Not monastic vows, which the Papists would infer from these and such like words; nor ceremonial ones, but spiritual sacrifices of praise and thanksgiving, such as men sometimes make in times of distress, or when delivered, Psalm 66:13 and which when vowed ought to be paid, Ecclesiastes 5:4, not to creatures, angels, or saints, but to God, from whom the mercy desired must be expected, and from whence it comes, Psalm 50:14, these words are an address to such who were delivered from wrath, either of God or man:

let all that be round about him; who surround the throne of his grace, gather together in his house to attend his word and ordinances, who are his servants, and constantly and faithfully adhere to him; among whom he grants his presence, they are near to him, and he to them. It is a periphrasis of the assembly of the saints; see Psalm 89:7. The Targum is,

"all ye that dwell round about his sanctuary;'

the allusion is to the situation of the camp of Israel, and the tabernacle in the wilderness, Numbers 2:1 compare with this Revelation 4:4,

bring presents unto him that ought to be feared, or "to the fear"F6למורא "ad verb terrori, timori", Vatsblus; "numini", De Dieu, "venerando et timendo huic numini", Michaelis; so Ainsworth. , which is one of the names of God; see Genesis 31:42 and who is and ought to be the object of the fear and reverence of men; the "presents", to be brought to him are the sacrifices of prayer and praise, yea, the whole persons, the souls and bodies, of men; see Psalm 72:10, compare with this 2 Chronicles 32:22. The Targum is,

"let them bring offerings into the house of the sanctuary of the terrible One;'

of him that is to be feared, with a godly fear by good men, and to be dreaded by evil men, as follows.


Verse 12

He shall cut off the spirit of princes,.... The pride of their spirits, as the Targum, humble their proud spirits, and bring them down; or dispirit them, take away their courage from them, upon which they flee apace to rocks and mountains to cover them; or confound them, blast their schemes, and carry their counsel headlong, and even take away their breath, or life; which he can as easily do as a man can cut off a bunch of grapes from the vine, as the wordF7יבצר "qui vindemiat", Junius & Tremellius, Piscator; "succidet nempe, ut vindemiator racemos", Vatablus, so Ainsworth. here used signifies; the destruction of the wicked is expressed by cutting down the vine of the earth, and casting it into the winepress of God's wrath, Revelation 14:17,

he is terrible to the kings of the earth; as he was to the king of Assyria, when he sent his angel, and destroyed his army; and as he has been to others in all ages; so he will be to the kings of the earth that have committed fornication with the whore of Rome, who will be in the utmost panic at the time of her destruction, Revelation 18:9, and who will themselves be overcome by the Lamb, Revelation 16:14. The Targum is, he is to be feared above all the kings of the earth.