{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"PSA","commentaryId":"jamieson-fausset-brown","name":"Psalms","commonName":"Psalms","introduction":"The Hebrew title of this book is Tehilim (\"praises\" or \"hymns\"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word \"Psalms.\" This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare Ch1 16:4-8; Ch2 5:12-13). To some Psalms, the Hebrew word (shir) \"a song,\" is prefixed. Paul seems to allude to all these terms in Eph 5:19, \"singing . . . in psalms, hymns, and spiritual songs.\"\n\nTITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).\n\n\"The Chief Musician\" was the superintendent of the music (compare \"to oversee,\" Ch1 15:21, Margin). \"To\" prefixed to this, means, \"pertaining to\" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated \"of,\" as \"a Psalm of David,\" \"of Asaph,\" except that to \"the sons of Korah,\" it is translated \"for,\" which is evidently wrong, as the usual direction, \"to the chief musician,\" is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.\n\nAUTHORS.--This book is often called \"The Psalms of David,\" he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the \"sons of Korah\" (Ch1 9:19); including Heman (Ch1 6:33-38); and also Asaph (Ch1 6:39-44); and Ethan (Ch1 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the \"son\" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.\n\nCONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.\n\nStill the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.\n\nThe distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men \"from the ends of the earth\" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and \"in words which the Holy Ghost\" taught [Co1 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.\n\nThe historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:\n\nTHE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, \"according to the flesh\" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (Sa2 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but \"being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne,\" he \"foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy.\" While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above. \n\n\n\nNext: Psalms Chapter 1\n\n","order":19,"numberOfChapters":149,"sha256":"bce573c5d547438781f40f59aab598ce89543e427dcc5c370e3d07d4ea20b442","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/PSA/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PSA","chapter":1},"lastChapterNumber":150,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/PSA/150.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PSA","chapter":150},"totalNumberOfVerses":799},"chapter":{"number":68,"content":[{"type":"verse","number":3,"content":["the righteous--all truly pious, whether of Israel or not.\n\n"]},{"type":"verse","number":4,"content":["extol him . . . heavens--literally, \"cast up for Him who rideth in the deserts,\" or \"wilderness\" (compare Psa 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; Isa 62:10). \n\nby his name JAH--or, \"Jehovah,\" of which it is a contraction (Exo 15:3; Isa 12:2) (Hebrew). \n\nname--or, \"perfections\" (Psa 9:10; Psa 20:1), which--\n\n"]},{"type":"verse","number":5,"content":["are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.\n\n"]},{"type":"verse","number":6,"content":["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. \n\nrebellious dwell in a dry land--removed from all the comforts of home.\n\n"]},{"type":"verse","number":7,"content":["(Compare Exo 19:16-18). \n\nthou wentest--in the pillar of fire. \n\nthou didst march--literally, \"in Thy tread,\" Thy majestic movement.\n\n"]},{"type":"verse","number":8,"content":["even Sinai itself--literally, \"that Sinai,\" as in Jdg 5:5.\n\n"]},{"type":"verse","number":9,"content":["a plentiful rain--a rain of gifts, as manna and quails.\n\n"]},{"type":"verse","number":10,"content":["Thy congregation--literally, \"troop,\" as in Sa2 23:11, Sa2 23:13 --the military aspect of the people being prominent, according to the figures of the context. \n\ntherein--that is, in the land of promise. \n\nthe poor--Thy humble people (Psa 68:9; compare Psa 10:17; Psa 12:5).\n\n"]},{"type":"verse","number":11,"content":["gave the word--that is, of triumph. \n\ncompany--or, choir of females, celebrating victory (Exo 15:20).\n\n"]},{"type":"verse","number":12,"content":["Kings of armies--that is, with their armies. \n\nshe that . . . at home--Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.\n\n"]},{"type":"verse","number":13,"content":["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.\n\n"]},{"type":"verse","number":14,"content":["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.\n\n"]},{"type":"verse","number":15,"content":["Mountains are often symbols of nations (Psa 46:2; Psa 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;\n\n"]},{"type":"verse","number":17,"content":["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-- \n\nthousands of angels--literally, \"thousands of repetitions,\" or, \"thousands of thousands\"--that is, of chariots. The word \"angels\" was perhaps introduced in our version, from Deu 33:2, and Gal 3:19. They are, of course, implied as conductors of the chariots. \n\nas . . . Sinai, in the holy place--that is, He has appeared in Zion as once in Sinai.\n\n"]},{"type":"verse","number":18,"content":["From the scene of conquest He ascends to His throne, leading-- \n\ncaptivity captive--or, \"many captives captive\" (Jdg 5:12). \n\nreceived gifts for men--accepting their homage, even when forced, as that of rebels. \n\nthat the Lord God might dwell--or literally, \"to dwell, O Lord God\" (compare Psa 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\" (Act 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.\n\n"]},{"type":"verse","number":19,"content":["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.\n\n"]},{"type":"verse","number":21,"content":["wound the head--or, \"violently destroy\" (Num 24:8; Psa 110:6). \n\ngoeth on still in . . . trespasses--perseveringly impenitent.\n\n"]},{"type":"verse","number":22,"content":["Former examples of God's deliverance are generalized: as He has done, so He will do. \n\nfrom Bashan--the farthest region; and-- \n\ndepths of the sea--the severest afflictions. Out of all, God will bring them. The figures of Psa 68:23 denote the completeness of the conquest, not implying any savage cruelty (compare Kg2 9:36; Isa 63:1-6; Jer 15:3).\n\n"]},{"type":"verse","number":24,"content":["The triumphal procession, after the deliverance, is depicted. \n\nThey have seen--impersonally, \"There have been seen.\" \n\nthe goings of my God--as leading the procession; the ark, the symbol of His presence, being in front. The various bands of music (Psa 68:25) follow, and all who are--\n\n"]},{"type":"verse","number":26,"content":["from--or literally, \"of\" \n\nthe 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 (Num. 7:1-89).\n\n"]},{"type":"verse","number":28,"content":["Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.\n\n"]},{"type":"verse","number":29,"content":["thy temple--literally, \"over\" \n\nJerusalem--His palace or residence (Psa 5:7) symbolized His protecting presence among His people, and hence is the object of homage on the part of others.\n\n"]},{"type":"verse","number":30,"content":["The strongest nations are represented by the strongest beasts (compare Margin).\n\n"]},{"type":"verse","number":31,"content":["Princes--or, literally, \"fat ones,\" the most eminent from the most wealthy, and the most distant nation, represent the universal subjection. \n\nstretch out her hands--or, \"make to run her hands,\" denoting haste.\n\n"]},{"type":"verse","number":32,"content":["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 (Psa 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.\n\n\n\n\nNext: Psalms Chapter 69\n\n"]}],"introduction":"This is a Psalm-song (see on Psa 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 Psa 68:18). (Psa. 68:1-35)\n\nCompare Num 10:35; Psa 1:4; Psa 22:14, on the figures here used. \n\nbefore him--as in Psa 68:2, from His presence, as dreaded; but in Psa 68:3, in His presence, as under His protection (Psa 61:7).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/PSA/68.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PSA","chapter":68},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/PSA/69.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PSA","chapter":69},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/PSA/67.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PSA","chapter":67},"numberOfVerses":25}