31 Come do fat ones out of Egypt, Cush causeth her hands to run to God.
Thus said Jehovah, `The labour of Egypt, And the merchandise of Cush, And of the Sebaim -- men of measure, Unto thee pass over, and thine they are, After thee they go, in fetters they pass over, And unto thee they bow themselves, Unto thee they pray: Only in thee `is' God, And there is none else, no `other' God.
From beyond the rivers of Cush, my supplicants, The daughter of My scattered ones, Do bring My present.
And Solomon standeth before the altar of Jehovah, over-against all the assembly of Israel, and spreadeth his hands towards the heavens,
And he ruleth from sea unto sea, And from the river unto the ends of earth. Before him bow do the inhabitants of the dry places, And his enemies lick the dust. Kings of Tarshish and of the isles send back a present. Kings of Sheba and Seba a reward bring near. And all kings do bow themselves to him, All nations do serve him,
I have spread forth my hands unto Thee, My soul `is' as a weary land for Thee. Selah.
In that day there are five cities in the land of Egypt, Speaking the lip of Canaan, And swearing to Jehovah of Hosts, `The city of destruction,' is said of one. In that day there is an altar to Jehovah In the midst of the land of Egypt, And a standing pillar near its border to Jehovah, And it hath been for a sign and for a testimony, To Jehovah of Hosts in the land of Egypt, For they cry unto Jehovah from the face of oppressors, And He sendeth to them a saviour, Even a great one, and hath delivered them. And known hath been Jehovah to Egypt, And the Egyptians have known Jehovah in that day, And done sacrifice and present, And vowed a vow to Jehovah, and completed `it'. And Jehovah hath smitten Egypt, smiting and healing, And they have turned back unto Jehovah, And He hath been entreated of them, And hath healed them. In that day is a highway out of Egypt to Asshur, And come in have the Assyrians to Egypt, And the Egyptians into Asshur, And the Egyptians have served with the Assyrians. In that day is Israel third, After Egypt, and after Asshur, A blessing in the heart of the earth. In that Jehovah of Hosts did bless it, saying, `Blessed `is' My people -- Egypt, And the work of My hands -- Asshur, And Mine inheritance -- Israel!'
A company of camels covereth thee, Dromedaries of Midian and Ephah, All of them from Sheba do come, Gold and frankincense they bear, And of the praises of Jehovah they proclaim the tidings. All the flock of Kedar are gathered to thee, The rams of Nebaioth do serve thee, They ascend for acceptance Mine altar, And the house of My beauty I beautify.
And I have set among them a sign, And have sent out of them those escaping unto the nations, (Tarshish, Pul, and Lud, drawing bow, Tubal and Javan, the isles that are far off,) Who have not heard My fame, nor seen Mine honour, And they have declared Mine honour among nations.
And having arisen, he went on, and lo, a man of Ethiopia, a eunuch, a man of rank, of Candace the queen of the Ethiopians, who was over all her treasure, who had come to worship to Jerusalem; he was also returning, and is sitting on his chariot, and he was reading the prophet Isaiah. And the Spirit said to Philip, `Go near, and be joined to this chariot;' and Philip having run near, heard him reading the prophet Isaiah, and said, `Dost thou then know what thou dost read?' and he said, `Why, how am I able, if some one may not guide me?' he called Philip also, having come up, to sit with him. And the contents of the Writing that he was reading was this: `As a sheep unto slaughter he was led, and as a lamb before his shearer dumb, so he doth not open his mouth; in his humiliation his judgment was taken away, and his generation -- who shall declare? because taken from the earth is his life.' And the eunuch answering Philip said, `I pray thee, about whom doth the prophet say this? about himself, or about some other one?' and Philip having opened his mouth, and having begun from this Writing, proclaimed good news to him -- Jesus. And as they were going on the way, they came upon a certain water, and the eunuch said, `Lo, water; what doth hinder me to be baptized?' `And Philip said, `If thou dost believe out of all the heart, it is lawful;' and he answering said, `I believe Jesus Christ to be the Son of God;'' and he commanded the chariot to stand still, and they both went down to the water, both Philip and the eunuch, and he baptized him; and when they came up out of the water, the Spirit of the Lord caught away Philip, and the eunuch saw him no more, for he was going on his way rejoicing; and Philip was found at Azotus, and passing through, he was proclaiming good news to all the cities, till his coming to Cesarea.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Psalms 68
Commentary on Psalms 68 Commentary Critical and Explanatory on the Whole Bible
PSALM 68
Ps 68:1-35. This is a Psalm-song (see on Ps 30:1, title), perhaps suggested by David's victories, which secured his throne and gave rest to the nation. In general terms, the judgment of God on the wicked, and the equity and goodness of His government to the pious, are celebrated. The sentiment is illustrated by examples of God's dealings, cited from the Jewish history and related in highly poetical terms. Hence the writer intimates an expectation of equal and even greater triumphs and summons all nations to unite in praises of the God of Israel. The Psalm is evidently typical of the relation which God, in the person of His Son, sustains to the Church (compare Ps 68:18).
1-3. Compare Nu 10:35; Ps 1:4; 22:14, on the figures here used.
before him—as in Ps 68:2, from His presence, as dreaded; but in Ps 68:3, in His presence, as under His protection (Ps 61:7).
3. the righteous—all truly pious, whether of Israel or not.
4. extol him … heavens—literally, "cast up for Him who rideth in the deserts," or "wilderness" (compare Ps 68:7), alluding to the poetical representation of His leading His people in the wilderness as a conqueror, before whom a way is to be prepared, or "cast up" (compare Isa 40:3; 62:10).
by his name JAH—or, "Jehovah," of which it is a contraction (Ex 15:3; Isa 12:2) (Hebrew).
name—or, "perfections" (Ps 9:10; 20:1), which—
5, 6. are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.
6. setteth the solitary in families—literally, "settleth the lonely" (as wanderers) "at home." Though a general truth, there is perhaps allusion to the wandering and settlement of the Israelites.
rebellious dwell in a dry land—removed from all the comforts of home.
7, 8. (Compare Ex 19:16-18).
thou wentest—in the pillar of fire.
thou didst march—literally, "in Thy tread," Thy majestic movement.
8. even Sinai itself—literally, "that Sinai," as in Jud 5:5.
9, 10. a plentiful rain—a rain of gifts, as manna and quails.
10. Thy congregation—literally, "troop," as in 2Sa 23:11, 13—the military aspect of the people being prominent, according to the figures of the context.
therein—that is, in the land of promise.
the poor—Thy humble people (Ps 68:9; compare Ps 10:17; 12:5).
11. gave the word—that is, of triumph.
company—or, choir of females, celebrating victory (Ex 15:20).
12. Kings of armies—that is, with their armies.
she that … at home—Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.
13. Some translate this, "When ye shall lie between the borders, ye shall," &c., comparing the peaceful rest in the borders or limits of the promised land to the proverbial beauty of a gentle dove. Others understand by the word rendered "pots," the smoked sides of caves, in which the Israelites took refuge from enemies in the times of the judges; or, taking the whole figuratively, the rows of stones on which cooking vessels were hung; and thus that a contrast is drawn between their former low and afflicted state and their succeeding prosperity. In either case, a state of quiet and peace is described by a beautiful figure.
14. Their enemies dispersed, the contrast of their prosperity with their former distress is represented by that of the snow with the dark and somber shades of Salmon.
15, 16. Mountains are often symbols of nations (Ps 46:2; 65:6). That of Bashan, northeast of Palestine, denotes a heathen nation, which is described as a "hill of God," or a great hill. Such are represented as envious of the hill (Zion) on which God resides;
17. and, to the assertion of God's purpose to make it His dwelling, is added evidence of His protecting care. He is described as in the midst of His heavenly armies—
thousands of angels—literally, "thousands of repetitions," or, "thousands of thousands"—that is, of chariots. The word "angels" was perhaps introduced in our version, from De 33:2, and Ga 3:19. They are, of course, implied as conductors of the chariots.
as … Sinai, in the holy place—that is, He has appeared in Zion as once in Sinai.
18. From the scene of conquest He ascends to His throne, leading—
captivity captive—or, "many captives captive" (Jud 5:12).
received gifts for men—accepting their homage, even when forced, as that of rebels.
that the Lord God might dwell—or literally, "to dwell, O Lord God" (compare Ps 68:16)—that is, to make this hill, His people or Church, His dwelling. This Psalm typifies the conquests of the Church under her divine leader, Christ. He, indeed, "who was with the Church in the wilderness" (Ac 7:38) is the Lord, described in this ideal ascension. Hence Paul (Eph 4:8) applies this language to describe His real ascension, when, having conquered sin, death, and hell, the Lord of glory triumphantly entered heaven, attended by throngs of adoring angels, to sit on the throne and wield the scepter of an eternal dominion. The phrase "received gifts for (or literally, among) men" is by Paul, "gave gifts to men." Both describe the acts of a conqueror, who receives and distributes spoils. The Psalmist uses "receiving" as evincing the success, Paul "gave" as the act, of the conqueror, who, having subdued his enemies, proceeds to reward his friends. The special application of the passage by Paul was in proof of Christ's exaltation. What the Old Testament represents of His descending and ascending corresponds with His history. He who descended is the same who has ascended. As then ascension was an element of His triumph, so is it now; and He, who, in His humiliation, must be recognized as our vicarious sacrifice and the High Priest of our profession, must also be adored as Head of His Church and author of all her spiritual benefits.
19-21. God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemies.
21. wound the head—or, "violently destroy" (Nu 24:8; Ps 110:6).
goeth on still in … trespasses—perseveringly impenitent.
22. Former examples of God's deliverance are generalized: as He has done, so He will do.
from Bashan—the farthest region; and—
depths of the sea—the severest afflictions. Out of all, God will bring them. The figures of Ps 68:23 denote the completeness of the conquest, not implying any savage cruelty (compare 2Ki 9:36; Isa 63:1-6; Jer 15:3).
24-27. The triumphal procession, after the deliverance, is depicted.
They have seen—impersonally, "There have been seen."
the goings of my God—as leading the procession; the ark, the symbol of His presence, being in front. The various bands of music (Ps 68:25) follow, and all who are—
26. from—or literally, "of"
the fountain of Israel—that is, lineal descendants of Jacob, are invited to unite in the doxology. Then by one of the nearest tribes, one of the most eminent, and two of the most remote, are represented the whole nation of Israel, passing forward (Nu 7:1-89).
28, 29. Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
29. thy temple—literally, "over"
Jerusalem—His palace or residence (Ps 5:7) symbolized His protecting presence among His people, and hence is the object of homage on the part of others.
30. The strongest nations are represented by the strongest beasts (compare Margin).
31. Princes—or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.
stretch out her hands—or, "make to run her hands," denoting haste.
32-36. To Him who is presented as riding in triumph through His ancient heavens and proclaiming His presence—to Him who, in nature, and still more in the wonders of His spiritual government, out of His holy place (Ps 43:3), is terrible, who rules His Church, and, by His Church, rules the world in righteousness—let all nations and kingdoms give honor and power and dominion evermore.