28 Your God has commanded your strength. Strengthen, God, that which you have done for us.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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.
Thy God hath commanded thy strength - Has ordered thy strength to appear, or to be manifested. This is addressed, evidently, to the people of the land; and the idea is, that, on this occasion, God had called forth a full representation of the strength of the nation; or, as we should say, there had been a full "turn out." It was an impressive sight, showing the real strength of the people.
Strengthen, O God, that which thou hast wrought for us - Increase the strength thus manifested. Let it be still greater. The scene is now impressive and grand; make it still more so, by adding to the number and the prosperity of thy people. This is an illustration of the desire in the heart of every pious man that, whatever prosperity God may have given to his people, he would give a still larger measure - that however greatly he may have increased their numbers, he would add to them manymore. This desire of the heart of piety will not be satisfied until the whole world shall be converted to God.
Thy God hath commanded - This and the following verses is what they sung.
Thy God hath commanded thy strength,.... Which is either an apostrophe or an address to the Messiah, as in Psalm 45:7; declaring, that as his God and Father had purposed and promised to send forth, so he had sent forth, the rod of his strength out of Zion, Psalm 110:1; that is, his Gospel, both into the several cities of Judea, and into the Gentile world, where it was the power of God unto salvation, both to Jew and Gentile: or else these words are spoken to the churches and congregations, in whom the Lord's name was to be blessed; or to the princes, rulers, and governors of them before mentioned, showing that the Lord has made good his promise to them, that as their day was their strength should be; and it was owing to their being strengthened by him that they walked up and down in his name, doing his work, and preaching his Gospel, both to Jews and Gentiles: to which they reply by petition,
strengthen, O God, that which thou hast wrought for us; which, if understood of the apostles, princes, and rulers, refers to the work of preaching the Gospel, and the success of it, desiring it might be more and more confirmed; and to the settlement of Christianity in the Pagan world, and also to the work of the reformation from Popery in later times; compare with this Revelation 3:2; if of the churches, and the members thereof, it may respect the carrying on and finishing the work of grace in them. It is rendered "in us" by the Septuagint and others; see Isaiah 26:12; for this work sometimes seems to be very low and weak, and needs strengthening, and it is God only that can do it, and he will do it, 1-Peter 5:10; and this shows that the grace of God is not only necessary at first conversion, but to be continued for the performing of the work of grace until the day of Christ.
Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
The poet now looks forth beyond the domain of Israel, and describes the effects of Jahve's deed of judgment and deliverance in the Gentile world. The language of Psalm 68:29 is addressed to Israel, or rather to its king (Psalm 86:16; Psalm 110:2): God, to whom everything is subject, has given Israel עז, victory and power over the world. Out of the consciousness that He alone can preserve Israel upon this height of power upon which it is placed, who has placed it thereon, grows the prayer: establish (עוּזּה with וּ for ŭ, as is frequently the case, and with the accent on the ultima on account of the following Aleph, vid., on Psalm 6:5), Elohim, that which Thou hast wrought for us; עזז, roborare, as in Proverbs 8:28; Ecclesiastes 7:19, lxx δυνάμωσον, Symmachus ἐνίσχυσον. It might also be interpreted: show Thyself powerful (cf. רוּמה, 21:14), Thou who (Isaiah 42:24) hast wrought for us (פּעל as in Isaiah 43:13, with ל, like עשׂה ל, Isaiah 64:3); but in the other way of taking it the prayer attaches itself more sequentially to what precedes, and Psalm 62:12 shows that זוּ can also represent the neuter. Hitzig has a still different rendering: the powerful divine help, which Thou hast given us; but although - instead of -ת in the stat. construct. is Ephraimitish style (vid., on Psalm 45:5), yet עוּזּה for עז is an unknown word, and the expression "from Thy temple," which is manifestly addressed to Elohim, shows that פּעלתּ is not the language of address to the king (according to Hitzig, to Jehoshaphat). The language of prayerful address is retained in Psalm 68:30. From the words מהיכלך על ירושׁלם there is nothing to be transported to Psalm 68:29 (Hupfeld); for Psalm 68:30 would thereby become stunted. The words together are the statement of the starting-point of the oblations belonging to יובילוּ: starting from Thy temple, which soars aloft over Jerusalem, may kings bring Thee, who sittest enthroned there in the Holy of holies, tributary gifts (שׁי as in Psalm 76:12; Psalm 18:7). In this connection (of prayer) it is the expression of the desire that the Temple may become the zenith or cynosure, and Jerusalem the metropolis, of the world. In this passage, where it introduces the seat of religious worship, the taking of מן as expressing the primary cause, "because or on account of Thy Temple" (Ewald), is not to be entertained.
In Psalm 68:31 follows a summons, which in this instance is only the form in which the prediction clothes itself. The "beast of the reed" is not the lion, of which sojourn among the reeds is not a characteristic (although it makes its home inter arundineta Mesopotamiae, Ammianus, Psalm 18:7, and in the thickets of the Jordan, Jeremiah 49:19; Jeremiah 50:44; Zac 11:3). The reed is in itself an emblem of Egypt (Isaiah 36:6, cf. Psalm 19:6), and it is therefore either the crocodile, the usual emblem of Pharaoh and of the power of Egypt (Ezekiel 29:3, cf. Psalm 74:13.) that is meant, or even the hippopotamus (Egyptian p-ehe-môut), which also symbolizes Egypt in Isaiah 30:6 (which see), and according to Job 40:21 is more appropriately than the crocodile (התנין אשׁר בּיּם, Isaiah 27:1) called היּת קנה. Egypt appears here as the greatest and most dreaded worldly power. Elohim is to check the haughty ones who exalt themselves over Israel and Israel's God. אבּירים, strong ones, are bulls (Psalm 22:13) as an emblem of the kings; and עגלי explains itself by the genit. epexeg. עמּים .gexep: together with (Beth of the accompaniment as in Psalm 68:31, Psalm 66:13, and beside the plur. humanus, Jeremiah 41:15) the calves, viz., the peoples, over whom those bulls rule. With the one emblem of Egypt is combined the idea of defiant self-confidence, and with the other the idea of comfortable security (vid., Jeremiah 46:20.). That which is brought prominently forward as the consequence of the menace is moulded in keeping with these emblems. מתרפּס, which has been explained by Flaminius substantially correctly: ut supplex veniat, is intended to be taken as a part. fut. (according to the Arabic grammar, ḥâl muqaddar, lit., a predisposed condition). It thus comprehensively in the singular (like עבר in Psalm 8:9) with one stroke depicts thoroughly humbled pride; for רפס (cf. רמס) signifies to stamp, pound, or trample, to knock down, and the Hithpa. either to behave as a trampling one, Proverbs 6:3, or to trample upon one's self, i.e., to cast one's self violently upon the ground. Others explain it as conculcandum se praebere; but such a meaning cannot be shown to exist in the sphere of the Hebrew Hithpael; moreover this "suffering one's self to be trampled upon" does not so well suit the words, which require a more active sense, viz., בּרצּי־כסףcep, in which is expressed the idea that the riches which the Gentiles have hitherto employed in the service of God-opposed worldliness, are no offered to the God of Israel by those who both in outward circumstances and in heart are vanquished (cf. Isaiah 60; 9). רץ־כּסף (from רצץ, confringere) is a piece of uncoined silver, a bar, wedge, or ingot of silver. In בּזּר there is a wide leap from the call גּער to the language of description. This rapid change is also to be found in other instances, and more especially in this dithyrambic Psalm we may readily give up any idea of a change in the pointing, as בּזּר or בּזּר (lxx διασκόρπισον); בּזּר, as it stands, cannot be imperative (Hitzig), for the final vowel essential to the imperat. Piel is wanting. God hath scattered the peoples delighting in war; war is therefore at an end, and the peace of the world is realized.
In Psalm 68:32, the contemplation of the future again takes a different turn: futures follow as the most natural expression of that which is future. The form יאתיוּ, more usually found in pause, here stands pathetically at the beginning, as in Job 12:6. השׁמנּים, compared with the Arabic chšm (whence Arab. chaššm, a nose, a word erroneously denied by Gesenius), would signify the supercilious, contemptuous (cf. Arab. âšammun, nasutus, as an appellation of a proud person who will put up with nothing). On the other hand, compared with Arab. ḥšm, it would mean the fat ones, inasmuch as this verbal stem (root Arab. ḥšš, cf. השׁרת, 2-Samuel 22:12), starting from the primary signification "to be pressed together," also signifies "to be compressed, become compact," i.e., to regain one's plumpness, to make flesh and fat, applied, according to the usage of the language, to wasted men and animals. The commonly compared Arab. ḥšı̂m, vir magni famulitii, is not at all natural, - a usage which is brought about by the intransitive signification proper to the verb starting from its radical signification, "to become or be angry, to be zealous about any one or anything," inasmuch as the nomen verbale Arab. hạšamun signifies in the concrete sense a person, or collectively persons, for whose maintenance, safety, and honour one is keenly solicitous, such as the members of the family, household attendants, servants, neighbours, clients or protgs, guest-friends; also a thing which one ardently seeks, and over the preservation of which one keeps zealous watch (Fleischer). Here there does not appear to be any connecting link whatever in the Arabic which might furnish some hold for the Hebrew; hence it will be more advisable, by comparison of השׁמל and חשׁן, to understand by חשׁמנים, the resplendent, most distinguished ones, perillustres. The dignitaries of Egypt come to give glory to the God of Israel, and Aethiopia, disheartened by fear before Jahve (cf. Habakkuk 3:7), causes his hands to run to Elohim, i.e., hastens to stretch them out. Thus it is interpreted by most expositors. But if it is ידיו, why is it not also יריץ? We reply, the Hebrew style, even in connection with words that stand close beside one another, does not seek to avoid either the enallage generis (e.g., Job 39:3, Job 39:16), or the enall. numeri (e.g., Psalm 62:5). But "to cause the hands to run" is a far-fetched and easily misunderstood figure. We may avoid it, if, with Bttcher and Olshausen, we disregard the accentuation and interpret thus, "Cush - his hands cause to hasten, i.e., bring on in haste (1-Samuel 17:17; 2-Chronicles 35:13), to Elohim," viz., propitiating gifts; תּריץ being the predicate to ידיו, according to Ges. 146, 3.
Thy God - Having spoken of Israel, he now directs his speech to them. Commanded - Hath ordained or effectually procured. Thy strength - all that strength and power which thou hast put forth at any time
*More commentary available at chapter level.