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17. The chariots of God are twenty thousand thousands of angels. ³⁴³⁴     The words אלפי שנאן, alphey shinan, which Calvin renders “thousands of angels,” are literally “thousands of repetition;” the noun שנאן, shanan, being derived from שנה, shanah, he repeated or reiterated Accordingly, the reading which many prefer is, “The chariots of God are twenty thousand thousands multiplied or reiterated.” Hammond, who adopts this translation, observes, that “though angels are not mentioned, they are to be understood, as Jude 14, μυριάδες ἁγίαι, holy myriads.” Horsley reads, “Twenty thousand thousand of thousands is the cavalry of God.” “The cavalry of God,” says he, “is every thing in nature which he employs as the instruments or vehicles of his power. The image, which some would introduce here of God riding in a car drawn by angels, I cannot admire; nor do I think that it is really to be found in any passage of Scripture rightly understood.” But God, though not here represented as riding on a car drawn by angels, is undoubtedly, in the most magnificent style of Eastern poetry, represented as riding on his exalted car, attended by legions of angels, mounted also on cars. Comp. Deuteronomy 32:3, and 2 Kings 6:16. French and Skinner give a different view of the passage, which brings out a very good sense —
   “God hath been to them [the Israelites] twice ten thousand chariots,
Even thousand of thousands.”
   Chariots were much used in war by the nations of antiquity; and the chosen people were forbidden to use chariots and horses in war; but God was to them as effectual a safe-guard as innumerable war-chariots would have been. He was “the chariot of Israel, and the horsemen thereof,” 2 Kings 2:12. Comp. Psalm 20:7. And in his protection and aid they were to trust. “When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee, which brought thee up out of the land of Egypt.” “For the Lord your God is he that goeth with you, to fight for you against your enemies to save you,” (Deuteronomy 20:1 and 4.) For the most part, we are apt to undervalue the Divine presence, and therefore David presents us with a description fitted to exalt our thoughts of it. Owing to our unbelieving hearts, the least danger which occurs in the world weighs more with us than the power of God. We tremble under the slightest trials; for we forget or cherish low views of his omnipotence. To preserve us from this error, David directs us to the countless myriads of angels which are at his command, — a circumstance, the consideration of which may well enable us to defy the evils which beset us. Twenty thousand are spoken of; but it is a number designed to intimate to us that the armies of the living God, which he commissions for our help, are innumerable; and surely this should comfort us under the deadliest afflictions of this life. In adding that the Lord is among them, the Psalmist is still to be considered as designing to give us an exalted view of what is included in God’s presence; for the words suggest that he can no more divest himself of his existence than not have this power whereby angels are subordinated to his will. Another idea suggested is, that one God is better than a universe of angels. The great distance to which we are apt to conceive God as removed from us is one circumstance which tries our faith, and in order to obviate this, the Psalmist reminds us of Sinai, where there was a display of his majesty. The inference was conclusive that he still abode in the sanctuary. For why did God appear upon that occasion in such a glorious manner? Evidently to show that his covenant formed a sacred bond of union between him and the posterity of Abraham. Hence the words of Moses —

“Say not in thine heart, Who shall go up into heaven? or who shall descend into the deep? or who shall go over the sea? For the word is nigh unto thee,” etc. (Deuteronomy 30:12.)

Sinai accordingly is mentioned by David, to teach us that if we would fortify our minds with a firm faith in the Divine presence, we must derive it from the Law and the Prophets.

18. Thou hast ascended on high, thou hast led captivity captive There can be little doubt that these words are intended to magnify the proofs of Divine favor granted upon the elevation of David to the throne, by contrasting the state of matters with that under Saul. The ascending on high implies the being previously low, and intimates, that under the melancholy confusions which had prevailed in the kingdom, there was no longer the same conspicuous display of the Divine glory as formerly. The government of Saul, which, from the first, had originated in a way that was condemnable, was doomed to fall under the displeasure of God, while his favor, on the other hand, was to be restored under David; and the undeniable appearances of this left no room for doubt that one who began his reign under such auspices was the object of the Divine choice. David, although he had acquitted himself with courage in the battles which were fought, ascribes all the glory of them to God, saying, that it was he who had taken captive the enemy, and forced them to pay tribute, and reduced the more fierce and rebellious to subjection. By the term סוררים sorerim, rebellious, contumacious, or revolters, he would evidently seem to mean a distinct class of persons from the other enemies, whom he mentions as having been taken captive; and it intimates, that while those who did not venture to resist, and who surrendered, had been brought under the yoke, the more proud and unyielding had been forced into submission. The end designed by this is stated in the words which follow, that God might dwell in the midst of his people; and that he might demonstrate himself to be an all-sufficient protector to those who put their trust in him.

As the passage which we have now been considering is applied by Paul in a more spiritual sense to Christ, (Ephesians 4:8,) it may be necessary to show how this agrees with the meaning and scope of the Psalmist. It may be laid down as an incontrovertible truth, that David, in reigning over God’s ancient people, shadowed forth the beginning of Christ’s eternal kingdom. This must appear evident to every one who remembers the promise made to him of a never-failing succession, and which received its verification in the person of Christ. As God illustrated his power in David, by exalting him with the view of delivering his people, so has he magnified his name in his only begotten Son. But let us consider more particularly how the parallel holds. Christ, before he was exalted, emptied himself of his glory, having not merely assumed the form of a servant, but humbled himself to the death of the cross. To show how exactly the figure was fulfilled, Paul notices, that what David had foretold was accomplished in the person of Christ, by his being cast down to the lowest parts of the earth in the reproach and ignominy to which he was subjected, before he ascended to the right hand of his Father, (Psalm 22:7.) That in thinking upon the ascension, we might not confine our views to the body of Christ, our attention is called to the result and fruit of it, in his subjecting heaven and earth to his government. Those who were formerly his inveterate enemies he compelled to submission and made tributary — this being the effect of the word of the Gospel, to lead men to renounce their pride and their obstinacy, to bring down every high thought which exalteth itself, and reduce the senses and the affections of men to obedience unto Christ. As to the devils and reprobate men who are instigated to rebellion and revolt by obstinate malice, he holds them bound by a secret control, and prevents them from executing intended destruction. So far the parallel is complete. Nor when Paul speaks of Christ having given gifts to men, is there any real inconsistency with what is here stated, although he has altered the words, having followed the Greek version in accommodation to the unlearned reader. ³⁹³⁹     Paul’s words are not exactly those of the Septuagint, the present reading of which is, ἔλαβες δοματα ἐν ἀνθρώπω, “Thou hast received gifts for man;” while Paul’s words are, ἔδωκε δόματα τοῖς ἀνθρώποις But Bloomfield thinks that ἐν ἀςθρώπω in the Septuagint is a corruption for ἐπ᾿ ἀνθρώποις; and that Paul read in that version ἔλαθες δοματα ἐπ᾿ ανθρώποις, which is the true sense of the Hebrew words, being no other than this, “Thou hast received gifts on account of men;” i e., to give to men. Paul, therefore, might say ἔδωκε instead of ἔλαθες ἐπι, to make the sense plainer; as also does the Chaldee Paraphrast, and the Syriac and Arabic translators. Paul’s words are evidently not intended to be a regular quotation, as appears from his changing the second person into the third. It was not himself that God enriched with the spoils of the enemy, but his people; and neither did Christ seek or need to seek his own advancement, but made his enemies tributary, that he might adorn his Church with the spoil. From the close union subsisting between the head and members, to say that God manifest in the flesh received gifts from the captives, is one and the same thing with saying that he distributed them to his Church. What is said in the close of the verse is no less applicable to Christ — that he obtained his victories that as God he might dwell among us. Although he departed, it was not that he might remove to a distance from us, but, as Paul says, “that he might fill all things,” (Ephesians 4:10.) By his ascension to heaven, the glory of his divinity has been only more illustriously displayed, and though no longer present with us in the flesh, our souls receive spiritual nourishment from his body and blood, and we find, notwithstanding distance of place, that his flesh is meat indeed, and his blood drink indeed.

19. Blessed be the Lord, etc. David would have us to understand, that in recounting the more particular deliverances which God had wrought, he did not mean to draw our minds away from the fact, that the Church is constantly and at all times indebted for its safety to the Divine care and protection. He adds, Blessed be God daily And he intimates, that deliverances might be expected from him with great abundance of every blessing. Some read, he will load, others, he will carry; ⁴⁰⁴⁰     “The word עמם, amas, which we translate to load, signifies to lift, bear up, support, or, to bear a burden for another Hence it would not be going far from the ideal meaning to translate, ‘Blessed be the Lord, day by day, who bears our burthens for us.’” — Dr Adam Clarke Boothroyd, on the contrary, asserts, that “as an active verb it signifies ‘to load, to lay a burthen on another,’ but in no instance to bear or support one, 1 Kings 12:2.” but it is of little importance which reading we adopt. He points at the fact, that God extends continued proofs of his kindness to his people, and is unwearied in renewing the instances of it. I read this Lord in the second part of the verse, for the letter ה, he, prefixed in the Hebrew, has often the force of a demonstrative pronoun; and he would point out, as it were with the finger, that God in whom their confidence ought to be placed. So in the next verse, which may be read, this our God is the God of salvation What is here said coincides with the scope of what immediately precedes, and is meant to convey the truth that God protects his Church and people constantly. In saying this God, he administers a check to the tendency in men to have their minds diverted from the one living and true God. The salvation of God is set before the view of all men without exception, but is very properly represented here as something peculiar to the elect, that they may recognize themselves as continually indebted to his preserving care, unlike the wicked, who pervert that which might have proved life into destruction, through their unthankfulness. The Hebrew word in the 20th verse is salvations, in the plural number, to convince us that when death may threaten us in ever so many various forms, God can easily devise the necessary means of preservation, and that we should trust to experience the same mercy again which has been extended to us once. The latter clause of the verse bears the same meaning, where it is said, that to the Lord belong the issues of death Some read, the issues unto death, ⁴¹⁴¹     The Septuagint has, Τοῦ Κυρίου διέξοδοι τοῦ θανάτου, “To the Lord belong the passages of death,” expressing the ways by which death goes out upon men to destroy them. The Vulgate has, “exitus mortus,” “the goings out of death;” and the Chaldee Paraphrast, “From before the Lord, death, and the going out of the soul to suffocation, do contend or fight against the wicked.” Hammond follows the LXX. He observed, that the original words “must literally be rendered goings forth to death, and must signify the several plagues and judgments inflicted by God on impenitent enemies, the ways of punishing and destroying the Egyptians and Canaanites, drowning in the sea, killing by the sword, infesting by hornets, etc.; and these are properly to be attributed and imputed to God, as the deliverances of the Israelites, his people, in the former part of the verse; and to this sense the consequents incline, verse 21, ‘Even God shall wound.’ Horsley reads the verse,
   “He that is our God is a God of salvation,
And for death are the goings forth of the Lord Jehovah;
   “i.e.,” says he, “When Jehovah takes the field, deadly is the battle to his enemies.” supposing that the reference is to the ease with which God can avenge and destroy his enemies; but this appears a constrained interpretation. The more natural meaning obviously is, that God has very singular ways, unknown to us, of delivering his people from destruction. ⁴²⁴²     Agreeably to this, Hewlett observes, that the “issues of death mean the many providential escapes and deliverances from death;” and Boothroyd reads,
   “For to Jehovah we owe our escapes from death.”
   The Syriac version has, —
   “The Lord God is the Lord of death and of escaping.” He points at a peculiarity in the manner of the Divine deliverances, that God does not generally avert death from his people altogether, but allows them to fall in some measure under its power, and afterwards unexpectedly rescues them from it. This is a truth particularly worthy of our notice, as teaching us to beware of judging by sense in the matter of Divine deliverances. However deep we may have sunk in trouble, it becomes us to trust the power of God, who claims it as his peculiar work to open up a way where man can see none.

21. Surely God shall wound, etc. The enemies of the Church are fierce and formidable, and it is impossible that she can be preserved from their continued assaults, without a vigorous protection being extended. To persuade us that she enjoys such a defense, David represents God as armed with dreadful power for the overthrow of the ungodly. The verse stands connected as to scope with the preceding, and we might render the Hebrew particle אך, ach, by wherefore, or on which account; but it seems better to consider it as expressing simple affirmation. We are to notice the circumstance, that God counts all those his enemies who unjustly persecute the righteous, and thus assures us of his being always ready to interpose for our defense. The concern he feels in our preservation is forcibly conveyed by the expressions which follow, that he will wound the head of his enemies, and the crown of their hair; ⁴³⁴³     Bishops Hare and Horsley suppose that there is here an allusion to the usage of the people in those Arabian regions, who nourished their hair on the crown of their head, that by their unshorn heads and shaggy hair they might appear more fierce. “The expressions, ‘the head,’ and ‘the hairy crown,’” observes Bishop Horne, “denote the principal part, the strength, the pride, and the glory of the adversary which was to be crushed;” and Roberts, in his Oriental Illustrations, observes, that “this language, ‘wounding the crown of the hair,’ still used in the East, is equivalent to saying, ‘I will kill you.’” intimating, that he will inflict a deadly and incurable wound upon such as harass his Church. This is still more strikingly brought out in what is added immediately afterwards, when God is described as wading through destruction.

22. The Lord said, I will bring back from Bashan. That the Israelites might not be led to take an irreligious and self-glorious view of their victories; that they might look to God as the author of them; and rest assured of his protection in time to come, David sends them back to the first periods of their history, and reminds them how their fathers had been originally brought by the victorious hand of God out of the lowest depths of trouble. He would have them argue that if God rescued his people at first from giants, and from the depths of the Red Sea, it was not to be imagined that he would desert them in similar dangers, but certain that he would defend them upon every emergency which might occur. The prophets are in the constant habit, as is well known, of illustrating the mercy of God by reference to the history of Israel’s redemption, that the Lord’s people, by looking back to their great original deliverance, might find an argument for expecting interpositions of a future kind. To make the deeper impression, God is introduced speaking himself. In what he says he may be considered as asserting his Divine prerogative of raising the dead to life again, for his people’s passage through the Red Sea, and victory over warlike giants, was a species of resurrection. ⁴⁴⁴⁴     Or, “I will bring again from Bashan,” may be thus explained. I will perform for my people the like wonders which I did in the days of old; I will render them victorious over their proud enemies, as I before enabled them to triumph in the conflict with Og king of Bashan, (Deuteronomy 3:3, 4;) and I will deliver them from the greatest dangers, as I saved them from the Red Sea, by opening up a passage for them through the midst of it. Some read, I will cause the enemy to fly from Bashan; ⁴⁵⁴⁵     Walford considers the persons here intended, not God’s people, but their enemies. “It is evident,” says he, “from the next verse, that the persons who are here meant are the enemies of God and his people; because the purpose for which they were to be brought was, that his people might completely triumph over them in their utter slaughter and destruction. These, he says, I will bring back from Bashan, and from the abysses of the sea; thus referring to the victories that had been gained over the kings of the Canaanites, and the triumph of Israel at the Red Sea. The design of this declaration is, to express the determination of God to bring forth all his enemies to destruction: be they on the heights of Bashan, or in the profoundest depths of the ocean, they shall not escape; his hand will lay hold upon them, and his power utterly destroy them. In Amos 9:2, and in Obadiah 4, there are two sublime illustrations of the sentiment that is here delivered.” “Bashan was east of Judea,” says Boothroyd, “and the sea in the west, so that the meaning is, that God would bring his enemies from every quarter to be slain by his people.” but this cannot be received, and does not agree with the context, as it follows, I will bring back from the depths of the sea In representing God as bedewed or stained with blood, David does not ascribe to him anything like cruelty, but designs to show the Lord’s people how dear and precious they are in his sight, considering the zeal which he manifests in their defense. We know that David himself was far from being a man of cruel disposition, and that he rejoiced in the destruction of the wicked from the purest and most upright motives, as affording a display of the Divine judgments. That is here ascribed to God which may be asserted equally of his Church or people, for the vengeance with which the wicked are visited is inflicted by their hands. Some read the close of the verse, the tongue of thy dogs in thine enemies, even in him, i.e., the king and chief of them all. This is not the meaning of the Psalmist, which simply is, that the tongues of the dogs would be red with licking blood, such would be the number of dead bodies scattered round.

24. They have seen thy goings, O God! This verse may refer to processions of a warlike kind, or to such as are made in times of peace by those who give thanks for victory. It is customary for the people of God, on occasions of the latter description, to go forth and present peace-offerings in the temple. This has led some to understand by the goings of God, ⁴⁶⁴⁶     “This doubtless refers to the order of the procession then on its march, and to that of religious processions in general. In the religious and festal processions of the Hindoos there is the same order and classes of performers. The singers, men and women, precede, singing songs appropriate to the occasion; and then the players on instruments follow after.” — Illustrated Commentary upon the Bible. the crowds of his people when they proceed to the temple. But I am disposed to think that God himself is here represented as a king leading and marshalling forth his armies. Accordingly, it is added, in the sanctuary, under which expression there is an apt allusion to the visible symbol of the Divine presence. The great reason why God undertakes the guardianship of his people, and goes before them to repel the attacks of the enemy, is his having promised that he will hear their prayers in the sanctuary. He is therefore described as if he were seen coming out of his holy habitation, that he might conduct his people to victory. David calls him his King, to divert the attention of the people from himself, and lead them to view a name which belonged to a frail mortal man such as he was, in its higher application to the supreme Head of all. He speaks, it is true, in the name of the people, but not to the exclusion of himself.

25. The singers went before It is evident that he does not now speak of an army in battle array, but of a solemn assembly held for offering up thanksgivings to God for victory. God had openly shown that he was their leader in war, and to him the song of triumph is with propriety addressed. Mention is made of distinct choirs employed in his service, and particularly of such as played upon the timbrel; for, absurd as the practice may appear to us, it was then customary for the women to play upon that instrument. By the fountain ⁴⁸⁴⁸     “A metaphor denoting the posterity of Israel, springing, as it were, from a common source or fountain.” — Mant Bishop Hare’s conjectural emendation gives a good sense; but it seems unnecessary. Instead of ממקור, mimmekor, he proposes to read מקור, mekor; and then the passage would run thus: —
   “The fount whence blessings spring to Israel’s race.”
   Horsley reads, “The Lord of the stock of Israel;” and explains it of the Messiah, who was of the stock of Israel according to the flesh. Fry conceives that the reading more strictly may be, “from the quarry of Israel; dug, as it were, from this pit, hewn from this rock. See Isaiah 51:1.”
   “They blessed Elohim in the congregations,
The Lord from the stock of Israel, (or from the quarry of Israel.)” from which they are called upon to bless God, some understand the heart, as it is known that those praises which proceed from the lips merely, and are hypocritical, meet with the Divine reprobation. But I conceive the true meaning to be, that all are summoned to praise the Lord who could deduce their origin from the patriarch Jacob. Many might not sustain the character which answered to their high vocation; but, as the whole race had been chosen of God, the Psalmist very properly invites them to engage in this devotional exercise. At the same time, I see nothing objectionable in the opinion, if any persist in preferring it, that the term is here used to distinguish the true saints of God from those who vainly boasted of being the posterity of Abraham, while they had degenerated from his spirit. Those only who walk in the footsteps of his faith are reckoned to be his children. It has caused some surprise that, in a general description of the sacred assemblies of the people, precedence should have been given to the tribe of Benjamin According to certain interpreters, this is owing to the position which it occupied, as being next to David; and honor is put upon the tribes of Zebulun and Naphtali, ⁴⁹⁴⁹     Zebulun and Naphtali were in Galilee, divided from the country of the half-tribe of Manasseh; the former by the Jordan, the latter by the Lake of Gennesareth. which, though they lay at a great distance, were in a particular manner friendly and attached to him. Others think that the whole nation is represented under the tribes specified, which were at once the nearest and most distant. ⁵⁰⁵⁰     Why these tribes in particular? May it be, Judah (having, instead of Reuben, succeeded to the blessing which conveyed the privilege of having the Chief Ruler and Messiah of his line) and Benjamin (צעיר) the youngest? or Judah and Benjamin, as two of the tribes most southern and nearest to Jerusalem; and Zebulun and Naphtali, as two of the most northern and most remote? as another way of expressing ‘from Dan to Beersheba,’ to include them all.” — Dr Lowth These conjectures ⁵¹⁵¹     Of other conjectures the following are a specimen: “As for Zebulun and Naphtali, why their names are here added rather than any of the other tribes, the reason may, perhaps, best be taken from what we find prophesied of those two (Genesis 49 and Deuteronomy 33 and Judges 5.) by Jacob and Moses and Deborah, that learning and knowledge should be most eminent in those two tribes. Of Naphtali it is said, (Genesis 49:21,) ‘Naphtali is a hind let loose; he giveth goodly words;’ and of Zebulun, (Judges 5:14,) ‘They shall handle the pen of the writer.’” — Hammond. “It then specifies the tribes of Judah, Zebulun, and Naphtali, not as if they were the only tribes present, but as occupying, perhaps, the foremost ranks of the procession, and followed by all the other tribes.” — Walford. are probable enough, but the point is one which may be left in uncertainty, as there may have been some other reason, which it is impossible for us to discover. It has been suggested that Benjamin is called little on account of the smallness of its numbers, the tribe having been nearly exterminated for the crime of the men of Gibeah, (Judges 19:20;) but David would not probably have adverted to any reproach of this kind in calling them to take so prominent a part in the praises of God. ⁵²⁵²     “Car David appelant yci ceux qui devoyent faire le plus grand devoir et estre les premiers a annoncer les louanges de Dieu, n’eust pas fait mention de ceste acte qui estoit ignominieux, et tendoit grandement a leur deshonneur.” — Fr. The inspired writers, in speaking of the tribes, often allude to the patriarchs from whom they respectively took their origin; nor is it surprising that the posterity of Benjamin, who was the youngest of Jacob’s children, ⁵³⁵³     The Septuagint has, “There is Benjamin the younger.” He was the son of Jacob’s old age; and to this there is an allusion in the name, which is compounded of בן, ben, a son, and יםין, yamin, of days, (according to the Chaldee plural termination, ין, yin,) intimating that he was the son of his father’s old age, (Genesis 44:20,) and not, as is commonly said, the son of my right hand — Bythner should receive the designation here given to them; and the truth is, that even antecedently to the heavy stroke which befell them, they were not numerous. Interpreters, by general consent, have considered that Benjamin is called ruler, as Saul, who was first made king in Israel, belonged to this tribe; but I cannot bring myself to think it probable that David would have made such an unseasonable allusion to Saul’s memory, whose government is everywhere represented in Scripture as pregnant with disaster, and which was to be buried in that of his successor, whose reign is so prominently brought forward in this psalm. The more likely conjecture is, that this title of dignity is applied in order to put honor upon a tribe, which some might despise for its smallness, and to intimate that the Benjamites, though few in numbers, and not possessed of great influence, formed one head in Israel as well as the rest. ⁵⁴⁵⁴     “Caput tamen unum efficere.” — Lat. “Font toutesfois un chef comme les autres lignees.” — Fr. Others may be disposed to think that there must have been some illustrious individual in this and the two tribes mentioned along with it, or that the whole tribe had signalised itself in a recent battle. Though honorable mention is made of these tribes, yet the chief place in the numbers assembled together at this time is assigned to the princes of Judah. Some think that the copulative is understood, and read, the princes of Judah and their congregation The Hebrew word which we translate congregation is by others translated stoning. ⁵⁵⁵⁵     The word רגמתם, rigmatham, here translated congregation or assembly, signifies, according to Parkhurst, a heap of stones for defence, a bulwark of stones; and he considers it to be here applied metaphorically to the princes of Judah, who, so to speak, were the bulwark of Israel. Horsley adopts the same reading: “The princes of Judah their bulwark.” Hammond, after stating that the word signifies a stone, observes, that it “is here used in a metaphorical sense for a ruler or governor, as a foundation-stone which supports the whole building may fitly be applied to a commonwealth, and then signify the prince thereof.” In this sense the LXX., no doubt, understood רגמתם, rigmatham, who render it ἡγεμόνες αὐτων, “their governors.” “It may mean,” says Pike, in his Hebrew Lexicon, “their supreme authority, signified by stoning, a capital punishment among the Israelites, in the same manner as it was represented among the Romans by the Fasces and Securis, the instruments of punishment carried before the Consuls.” Jerome, however, has taken it for another word nearly similar to it in its letters, signifying purple, — “in purpura sua;” — but this comes to the same thing as the Septuagint translation. Dathe has “agmen,” “a troop;” and according to Gesenius, it signifies “a multitude, crowd, band.” But it seems preferable to construe the words as implying that this tribe presided over the assembly which marched under its auspices in war. The power of summoning the people together is thus asserted as belonging to Judah, and it is represented as honored with the government and primacy of the kingdom.

28. Thy God hath commanded thy strength Men are always disposed to arrogate to themselves the glory of what they may have done instead of tracing their success to God, and David reminds the people once more that they had not triumphed by their own strength, but by power communicated from above. If they had acquitted themselves with energy on the field, he would have them consider that it was God who inspired them with this valor, and would guard them against the pride which overlooks and disparages the Divine goodness. As a consideration which might farther tend to promote humility in their minds, he adverts to the dependence in which they stood of the future continuance of the same favor and protection; this being the great cause of presumptuous confidence, that we do not feel our own helplessness, and are not led under a sense of it to resort humbly to God for the supply of our wants. Another lesson which the passage teaches us is, that more is required than that God should visit us at first with his preventing grace; that we stand constantly in need of his assistance throughout our whole lives. If this be true in the literal warfare, where our conflict is with flesh and blood, it must be still more so in matters of the soul. It is impossible that we could stand one moment in the contest with such enemies as Satan, sin, and the world, did we not receive from God the grace which secures our perseverance.

What is said of the temple in the following verse is intended to carry out the same strain of sentiment which has been already expressed. It gives the reason why God had exerted his power in behalf of the Israelites rather than others; which was, that it might be displayed as coming forth from the sanctuary and the ark of the covenant. Hence the emphasis with which David calls him in a previous part of the psalm — the God of Israel. It was not in vain that God had erected his sanctuary, or promised his presence in connection with it; and his power is here represented as issuing from the temple, to denote that the only security for his favor was to be found in his gracious covenant and promises. Some read, From thy temple in Jerusalem — a frigid interpretation, and one which does not express the meaning of the Psalmist. His prayer is to the effect that the Divine power might be commanded from the sanctuary upon his chosen people, here denoted by a common figure of speech by Jerusalem. It may be asked how he speaks of the temple, when it had not been yet built. The word temple or palace may have been used to express the tabernacle. This, at least, I think more probable than that he should speak of the temple by anticipation, as some suppose; and there can be no doubt that the ark had already been placed in Zion. Having already traced all the honor of the recent victories to God, he next proceeds to vindicate his claim to reap the fruits of them, by asserting that the kings who had been subdued would acknowledge God to have been their conqueror, as well as yield themselves tributary to David and his successors, — a circumstance which should lay the people of God under an additional obligation to present him with their free-will offerings of praise.

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, ⁵⁶⁵⁶     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, 5, and 32:2; and in Psalm 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 31st, 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. 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, ⁵⁷⁵⁷     The original term is קנה, kane; hence the English word cane 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, ⁵⁸⁵⁸     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.” 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. ⁵⁹⁵⁹    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.” 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. ⁶⁰⁶⁰     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 verses 17, 18, and 19. 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. 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.

31. Princes shall come out of Egypt. He resumes the strain of thanksgiving, and confirms what he had previously asserted, that kings would come and pay tribute unto God. The examples which he brings forward are those of the Egyptians and Ethiopians. This sufficiently proves that the prediction must be extended to Christ, by whom the Egyptians and Ethiopians were brought under the sway of God. The word תריף, tarits, translated, shall soon stretch out, might have been rendered, shall cause to run. ⁶¹⁶¹     “The Hebrew is very emphatic: — ‘Cush will cause her hands to run out to God.’ She will with great alacrity and delight surrender her power and influence unto God.” — Dr Adam Clarke. But it seemed necessary to soften the harshness of the figure. It is doubtful whether the allusion be to the promptness with which they should yield subjection, or whether he means that they would stretch out their hands to entreat pardon, this being an attitude common to suppliants. According to either interpretation, it is their submission which is intended, and it is enough to know that David asserts that Ethiopia and Egypt would come under the power of God, and not they only, but the most distant parts of the world.