This is a noble Psalm; it triumphs in the thought of the presence of God. The preface is longer than usual, and though the first verse is as a general heading, yet it extends itself to the end of verse 6-the celebration of blessing, because of the assumption of this place in the heavens by Him of the ancient Name-His character in association with this, especially as regards the Jews; compare the desolation of Edom in Jer. 49. God arises—the God that is all this. “The solitary," I should translate “those separated" into the unity of estrangement from the evil of those that were around them—the Remnant and their estate; He maketh them a house, delivers the captives, and brings desolation on the rebellious servant—the body of the Jews. It is the constant, I should almost say technical term for them. The Jews are the object of this arising, but it is the wicked and the righteous, referring then to the presence of God in the wilderness, and the preparation of an inheritance in which, refreshed with rain from heaven, the incorporation of y-khidim (the solitary) should dwell. Then comes (v. 1) the development, when Adonai yitten amar (gave the word).
It is a Psalm sufficiently remarkable and characteristic to need little comment. It is the whole course and relationship of God with Israel from beginning to end, as acting on the very same principles-His principles-throughout with, and manifested in, them-taking the name and word in which He went before them, in their first deliverance, in the wilderness and identifying it with Christ in the heavens, Adonai ascended. Verse 18 shows the address to Christ, as One who had effected all this. "Solitary" are y'khidim. It is a principle of action which we have seen all through, i.e., we have seen the y'khi-dim in their cry; compare Psa. 22:2020Deliver my soul from the sword; my darling from the power of the dog. (Psalm 22:20). "Lord," in verse 11, is Adonai, i.e., Christ recognized on high; in verse 16, it is "Jehovah "; in verse 17, Adonai; in verse 18, Jah; in verse 19, Adonai; in verse 20, Jehovah Adonai; in verse 22, Adonai; in verse 26, Adonai; in verse 32, Adonai.
It is, recognizing JAH, the existing God; Elohim, God in covenant, i.e., in Himself, in consistency of character. Jehovah, the Accomplisher of all spoken in Israel-in a word, of promises—properly Adonai, especially who is celebrated in verse 18, recognized as Christ risen, but the same act, mercy, and protection or powerful deliverance, as first in the desert, "Let God arise," Num. 10:3535And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. (Numbers 10:35). In a word, it is all God's glory and truth, as centered and developed in Israel, accomplished and celebrated by Israel in Christ—Christ ascended, their Adonai—God giving, delivering, God giving strength and power unto Israel His people. The triumph is complete and detailed, not only as their ancient God, their God of old, but as in the heavenly glory of Christ, as at the close; see verses 33, 34, 35. Compare Dan. 7:9, 13, 22, 279I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. (Daniel 7:9)
13I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. (Daniel 7:13)
22Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom. (Daniel 7:22)
27And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. (Daniel 7:27), and verses 17, 18 of the Psalm, noting el'yonim (the heavenlies) and verse 27, am kaddishey el'yonim (people of the saints of the heavenlies).
Note the very frequent, and, save in verse 18, exclusive use of Adonai (Lord) in this Psalm; but in “Lord God," God is “Jehovah.”
1. " Let Elohim arise. Let his enemies be scattered, and they which hate him flee before him." This is God manifested as before the ark; i.e., among the Jews.
2, 3. " As smoke is driven away, drive," or " Thou shalt drive." “As wax melteth in the presence of fire, let the wicked perish in the presence of Elohim." "And let the righteous be glad: let them rejoice in the presence of Elohim; let them be glad with joy." This is the contrast thereupon of the wicked and the righteous—the great Jewish principle.
4. " Sing to Elohim, praise his name, make your triumph in him that rideth," or “rode," "in the deserts in Jah, his name; exult in his presence." The structure of the sentence convinces me that Sol-lu (extol) is used in a derived, not a primary sense, though I at first thought it was. “Make his way ready," a well-known expression, but I think certainly not the sense here. This recognizes Elohim (God) as the Jah (Jehovah) that was with them in the wilderness-" I AM hath sent me unto you."
" A Father of orphans, and judge of widows (is) Elohim in his holy habitation." This is the character of God as Preserver of the desolate, in which He is towards the real Jews in that day; see Jer. 49.
" Elohim settling," or "establishing" "the separated ones in a house" (see the note previous) "causing the bound in chains to go forth in prosperity; but" (on the contrary) "the rebellious shall dwell in a dry land," i.e., in desolation.
The manner in which this is exhibited in result, distinguishing the poor isolated Remnant and the captivity, and setting them in a house, and the body of the Jews bringing as rebellious into desolation; thus much is the full title subject-the Elohim as manifested.
This verse is the character of God as arisen in respect of the Remnant and the rebellious body of the Jews. While evil prevails, there is no unity but in separation. When He comes whose right it is, then He will gather into one all things in heaven and earth, and it will not be so. The y'khi-dim (solitary ones) are then the united ones-those driven into separated (solitary, if you please) union with Messiah in hope, but by His Spirit separated from the mass, and thereby made essentially one, then shall be settled in a house. That is one fruit of God's arising-next He brings the bound out of captivity, loosing the bands, and, as to the rebellious, the revolters exercising proud will against Him and the poor, them He puts in desolation in a dry land.
7, 8. " 0 Elohim, in thy goings before thy people, in thy marching through the wilderness, the earth shook, the heavens also dropped before the presence of Elohim. This Sinai, before the presence of Elohim, the Elohim of Israel."
Here he refers to Elohim's presence amongst them before. “Marching" is a bad word. It is a word of solemnity rather, often used of God's going.
9, 10, 11, 12. “A rain of plentifulness" (liberalities) "Thou didst pour, 0 Elohim, of thine inheritance; when weary, thou didst establish it." “Thy incorporated people" (Thy body) "shall dwell in it; thou hast prepared in thy goodness for the poor, 0 Elohim."
"Adonai gives the word; great the host of publishers."
" Kings of armies " (hosts) " flee, flee; and the housewife divides," or distributes, " spoil."
11. Elohim having prepared the inheritance and being about to place the Remnant now made into an incorporated people-the poor whom He had prepared for in goodnessAdonai (Jesus, as we shall see just now) gives the word, and a multitude carries the message of His goodness abroad. Compare Isa. 66
10, 11. Further, as to the inheritance of His people, rather His inheritance, it is not left as a dry land. God is interested in it, compare Deut. 11:11, 1211But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven: 12A land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year. (Deuteronomy 11:11‑12). Perhaps it might be translated: “0 God of thine inheritance, when weary thou didst establish it"—for at-tah (Thou) I suppose to be emphatic. Khay-yath'ka (living assembly) is a different word from congregation. The living incorporation of His people as contrasted with the state when they were y'khi-dim (solitary). Abraham, or the children of Israel in Egypt were y'khi-dim, they were kha-y'the (His living assembly) when established in the land, though indeed never properly or fully so till Messiah joins them; they are then His earthly body, His house, as we His heavenly. Ka-hal (assembly) we have afterward—the gathering of the people in assembly (v. 26), for worship or praise. When Adonai was at their head, and gave the word, sorrow and dismay might seem before their portion, but then the messengers (of the good tidings of His presence and intervention) were a great host. This I suppose to be not merely Jews. Compare Isa. 66:19, 2019And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. 20And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. (Isaiah 66:19‑20).
13, 14. This is the Jewish Bride or body. The establishment of God's throne, not over but in Jerusalem, similarly as in Sinai; so it is according to its power and enactments.
13. " Though ye lie among the grates, as the wings of a dove overlaid with silver, and her feathers with yellowness of gold, shall ye lie." Sh' phat-taim (pots) is a difficult word. It seems to me to be a place of ashes, or refuse, put under some other place to receive them from it. Its general force is sufficiently evident.
14. " In Shaddai’s dispersing kings in her, she is covered as with snow in Salmon "-i.e., white and glittering with beauty. The language is very sententious-she was covered with snow as Salmon.
15. " The mountain of Elohim (is as) the mountain of
Bashan, a mountain of summits (as) the mountain of Bashan."
Perhaps Bashan had its name from Shen (a tooth, or cliff).
16. " Why are ye jealous, ye mountains of summits?” (It is, or at) “the mountain of desire of Elohim, for his resting place" (or rest); "yea Jehovah shall dwell forever" ("in it," or "them").
They shall be ashamed for their envy at the people; Isa. 26.
17. " The array of cavalry " (or chariots) " of Elohim are multitudes of thousands multiplied " (redoubled), "Adonai is in them, Sinai, in the holy place."
18. " Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts in Man, and even the rebellious for the dwelling (there) of Jah Elohim."
Here we have Adonai recognized; it was thus that gifts were ensured for man, and the rebellious became a dwelling-place of Jah Elohim.
The preposition b' (in) gives a very simple force, not answered by any English preposition, as before "dispersing kings in her"; it is not merely as being in her, nor merely for her or her sake, but in her case as putting Himself as the agent of power in her. It is the sphere or place of God's action or blessing, etc., as the case may be.
This verse is also the recognition of those in whom these things were wrought, and has: “Thou" i.e., their Adonai " hast ascended on high, and received gifts as Man, even for the rebellious " (the Jews) " for the dwelling of Jah Elohim "; the Apostle therefore does not quote this in referring to the gifts in Ephesians. The rest of the Psalm scarcely requires a note, taken as referable to the latter days. “The congregations” (v. 26) are not the same word the Jah Elohim in the heavens. The Strength and Salvation of Israel shines through the Psalm. It is a magnificent Psalm. From Psa. 65 to this seems a sort of little Book of themselves—a common subject.
19. " Blessed be Adonai, that day after day heapeth upon us (blessings). The El who saveth us."
20. " The El that is for us is the El for salvation” (or “Our El is the El of salvation ") "and to Jehovah Adonai are" (belong) " deliverances " (goings forth) " even as from death."
The prepositions here are all 1' (to); there is the ha (the) emphatic to the first El (God). “From death” does not express it perhaps, the force might be expressed, though not the literal meaning by “even from death" "even as to this which they, as a nation, had been obliged to go through." Deliverance belonged to Jehovah Adonai and He was their El too.
21. " But Elohim shall smite” (or break) “the head of his enemies, and the crown of hair" (the scalp) "of him that goeth about" (walketh, qui se promene) "in his wickedness."
22. "Adonai spake from Bashan, I will cause to return, I will cause to return from the depths of the sea."
Return to blessing, or from captivity.
23. " So that thou mayest plunge thy foot in blood. The tongue of thy dogs (has) its portion from enemies."
24. " They have seen thy goings, Elohim. The goings of my El, my King, in the sanctuary."
25. " The singers go first, the players on stringed instruments after; between " (or in the midst) " the chorister damsels playing on the tabrets."
The structure of the word " singers " I do not exactly understand.
" In the congregations bless ye Elohim Adonai, ye descendants of Israel."
" There (is) little Benjamin their ruler, the princes of Judah their company, the princes of Zebulon, and the princes of Naphtali."
Rig' ma-sham (their council) literally " a heap " i.e., " of stones " from ra-gam (to stone).
28. " Thy Elohim hath ordained thy strength; confirm 0 Elohim that which thou hast wrought for us."
29. " Because of thy house at Jerusalem, to thee shall kings bring presents."
" Because of thy house "-it is used for the temple as being the house or palace of God.
30. " Rebuke the beast of the reed, the company of the bulls or strong ones, with the calves of the peoples, submitting himself with pieces of silver—he hath scattered the peoples—they shall desire to approach."
This term “Rebuke the beast of the reed," is well known as strong, untamed and proud enemies, as in Psa. 22 It means strength. The general sense of this verse, taking its connection with the preceding and succeeding, is plain and interesting. It is on the rebuke of Antichrist, Pharaoh the beast of the reed, and the complete subjection or scattering of the peoples, the setting them aside as incorporated before, that the peoples shall come willingly up to worship at Jerusalem; but the construction of the latter part is so abrupt as to be extremely difficult. I at one time thought mith-rap-pes (treader down) might be the Rebuker treading down among the calves or bullocks of the people and the pieces of silver.
Bits-czar (scatter). In construction also with the other, b' (in), but the only other Hithpail of ra-phas (tread down) is used in submitting oneself. The connection of the two last words with the following verse is extremely strong. Otherwise it would be " trampling on the calves of the people, on the pieces or fragments of silver, he hath scattered the people." Altering the points makes it “he delighted in silver." Commonly “calves of the people" is joined with "bullocks," but the structure is precisely the same as "on pieces of silver " and I think it is transitional.
K'ra-voth (translated " war " in A.V.) may perhaps be used for “war," but with the ha it is regularly “to approach" as "to offer."
31. " The Khashamnim" (or princes) "shall come from Egypt; Cush shall speedily bring her power or submit to Elohim" (cause her hands to run).
-32. " Ye kingdoms of the earth, sing ye to Elohimcelebrate Adonai."
33. " To him that rideth on the heavens, the heavens of old. Lo, he uttereth his voice, a voice of strength."
Adonai (Jesus) is the same Elohim who rode on the heavens- exercised the former authority (sh'mey kedem, heavens of old) in the wilderness, see Deut. 33:2626There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. (Deuteronomy 33:26); i.e., the Person who exercised that authority over the Jews, is the same Person who now, over the same recognized Israel, ruleth in the heavens. And this is Adonai Jesus.
34. "Ascribe ye" (give the praise of) "strength to Elohim; over Israel (is) his Majesty" (or excellency) "and his strength is in the clouds"—the glory of manifested power from the heavens.
34. Bash-sh'kha-kim (in the clouds). The clouds, the seat of celestial authority (faithfulness and blessing); the place where the Lord rideth where He exerciseth power, the visible seat of authority. The epourania (heavenlies), compare Deut. 33:2626There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. (Deuteronomy 33:26), and so Psa. 89:55And the heavens shall praise thy wonders, O Lord: thy faithfulness also in the congregation of the saints. (Psalm 89:5), so, analogously as to the fact; Dan. 7:12, 1312As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. 13I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. (Daniel 7:12‑13).
See Deut. 33:26-2926There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. 27The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them. 28Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew. 29Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places. (Deuteronomy 33:26‑29) to which all this refers, or however to that which is there spoken of, now fulfilled over Israel. See the note on bash-sh'kha-kim (in the clouds) before. It might be "Ascribe ye strength to Elohim over Israel," i.e. here it is in that place He assumes and exercises the strength which the nations are to recognize, even as Adonai (Lord). His majesty and strength are in the clouds, that is, though exercised over Israel, He has the celestial glory. The sense is pretty much one. On the whole I rather prefer the former, but not the rejection of the latter.
35. " Wonderful " (fearful, or to be adored) " art thou Elohim in thy sanctuary. Trig El of Israel, he it is that giveth strength and might to the people. Blessed be Elohim."
It is remarkable how this is the word applied to Israel on their restoration in Isa. 18 I believe the plural to mean sanctuary as Psa. 73; whence in Greek hagia hagion (holy places) that which was within the veil (so we know Him) to which He was now returned in power on behalf of the children of Israel.
If this be compared with Deut. 33, and the return of God to Israel in strength be seen, nothing can be more bright or plain or beautiful, than this Psalm.
As to the names of God, we find Jah, Jehovah, Eh'yeh. I do not know how far I am justified as to the difference, for they are from the same root. In Jah we have the name in itself—simply, "He who exists." Eh'yeh is the expression of it by Himself. So “I” comes in—there is the conscious will of existence, which, in a divine Being, goes with the existence in itself. In Jehovah, Jah is developed into "Is, was, and is to come"—the Securer of promise, in which we have continued existence, time coming into account-continuity present, past and future.
This Psalm has led me to look at these names of God, as God. Jah seems to be the existing One objectively. There is One, and only One who is—Eh'yeh is His own assertion of it—conscious existence in will. Jehovah, He who does so exist, but is in relation with others, and revealed in time. He always is, but “was and is to come" is brought in. There is existence, but not only an eternal “now," but a past, and what is to come. He is in relationship, and in connection with time, and so a Securer of promises. And we read of His mercy enduring “forever." But then another name comes in, which is related to none of these—Adonai, which carries the thought on the face of it of lordship and rule. It is a relation of another kind, not connected with His Being and Existence, but of office and position, flowing indeed from a necessary and essential title, but which necessitates other existences, and a state of things- an office that may be taken or given. The root of the word is simple—"Adon," is "lord" or "master." Abraham was Sarah's "lord," and Eliezer's “master." But there is more than this when it is used of God—it takes the form of the plural, of majesty so called. How used, we will look into a little.
Adonai Jehovah is a constant expression; in the Authorized Version usually “Lord God," which also represents Jehovah Elohim - only Lord. But Adonai is used where it is Jehovah, as in Isa. 6:11In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. (Isaiah 6:1); “I saw the Lord" (Adonai) "high and lifted up," etc., and at the end, " Woe is me... for I have seen the King, the Lord of hosts" (Jehovah Sabaoth). So the Seraphim in verse 5; yet Adonai suits. Thus Adonai is identified with Jehovah. This is quite clear and simple. But it is of this passage John 12 speaks, that the prophet saw Christ's glory, and spake of Him. It is Adonai, but it is Jehovah.
Then there is another class of passages as in Psalm z, where the place of Christ with Jehovah is spoken of-The kings of the earth rage against Jehovah, and against His Christ. “He that sitteth in the heavens shall laugh, Adonai shall have them in derision." And then He is Son, as born into this world, and to be set as King in Zion, and the kings and judges of the earth are called upon to "kiss," "do obeisance to" the Son, who is about to speak unto them in His wrath, yea, rule them with a rod of iron. But here it was received, “Ask of me, and 1 will give thee." The Son in a recipient's and servant's place, yet Ruler over all the earth; compare Psa. 8, where He takes it as Son of man, compare also John to, at the end.
These two are remarkably connected in Psa. 110. There David's Lord, David's Son, is called to sit on Jehovah's right hand. This is plain. The Lord Himself uses it, as the riddle for the Pharisees, i.e., how the two could be true. Yet there it was as to One they owned to be Messiah, David's Son; He was to sit there "till"—as He is now. It will be sent out of Zion, when He shall rule in the midst of His enemies—all that is "David's Lord and Son," and "His people willing in the day of his power." Also He would be Melchizedek, a Priest on His throne, and the counsel of peace between Him and Jehovah, in favor of Israel, but then there is much more. He is Adonai at the right hand of Jehovah; He who is now such will “strike through kings," and “judge the heathen." It is the same as in Psa. 2, but then as Son of God born into this world. Psa. 2:4, 54He that sitteth in the heavens shall laugh: the Lord shall have them in derision. 5Then shall he speak unto them in his wrath, and vex them in his sore displeasure. (Psalm 2:4‑5) applies before Psalm no; He is not Son of man yet in Psa. 2—that comes in, in universal power, in Psa. 8 there. In Psa. 2:88Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. (Psalm 2:8), the application of Psalm no comes in. The previous part is prospective, or rather, all as it stands in God's mind. Still it is Adonai, the One to whom divine rule belongs at God's right hand.
With divine title and glory, Adonai gives us the divine title and character in rule-Him who is Jehovah, as in Isa. 6 and John 12. But He was Son of man who was to suffer many things, and to enter into His glory. And He has been “straightway" glorified (John 13) without waiting for His manifested glory coming in the clouds of heaven. And this is fully declared in the New Testament, as in 1 Peter 3: 22, "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." So in the first testimony of the Holy Ghost; Acts 2:33-3633Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, 35Until I make thy foes thy footstool. 36Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. (Acts 2:33‑36). This is added to the testimony of His resurrection (the subjective basis of all—Man in His new estate). The Man who suffered on the Cross, then, Jehovah, I Am, is now Adonai; but the things, Heb. 2, not yet actually put under Him—it is Psalm 110. It is Psa. 2, only this takes in more the whole scene, and half of Psa. 8.
And it is worthy of note here, how this affects the ministry of Paul and Peter. The latter, as remarked of old, takes up the rule of God—His government—while laying dearly the foundation of the great principles of salvation. He, both in his sermon and his epistle, goes on to the exaltation of Christ, and His Lordship, and all being subject to Him; Acts 2 and 1 Peter 3: 22. Not so Paul, Acts 13—he stops at His resurrection, and the Gentiles have the glad tidings of their salvation. And in Ephesians 1 it is His personal exaltation, and then the counsels of God to bring in the Church associated with Him in His Psa. 8 place. If Hebrews be taken as his, it only puts Him in half Psa. 8, saying that the putting all things under His feet is not yet fulfilled—He is expecting, "at God's right hand till his enemies be made his footstool." Paul's time was "meanwhile," i.e., Christ personally in glory, and the connection of the saints, the Church, with Him then and there, though the mystery hidden. Stephen dosed the ministry of forgiving patience with Israel. He saw the “Son of man" standing at the right hand of God, but at his last sigh, so to speak, Christ sat down, " expecting till his enemies be made his footstool." Hebrews was really to get the Jewish converts frankly into the Pauline place. John 13 and 17 are not unconnected with this, only it is more His personal glory; John 13 is the work of the Son of man glorifying God, in virtue of which He is set on high in the glory of God—John 17 is the Son going back into the glory which He had with the Father before the world was.
It is a wonderful mystery. He, who is Jehovah, wields all power there, and this He could not were He not Jehovah. Yet He is Man exalted in consequence of what He has been, and has done as Man, and sits at the right hand of Jehovah, having all power in heaven and on earth, hereafter to be brought into one under Him, but not yet put under Him, but He gathering His joint heirs, sending forth the Holy Ghost, the Revealer of what is the earnest of what is to come.
The whole Psalm is the effect of: “Let God arise! " Jesus is the Lord Adonai (as Jehovah) in the clouds. Compare Psa. 45.