Psalms 68:26

68:22-28 The victories with which God blessed David over the enemies of Israel, are types of Christ's victory, for himself and for all believers. Those who take him for theirs, may see him acting as their God, as their King, for their good, and in answer to their prayers; especially in and by his word and ordinances. The kingdom of the Messiah shall be submitted to by all the rulers and learned in the world. The people seem to address the king, ver. 28. But the words are applicable to the Redeemer, to his church, and every true believer. We pray, that thou, O God the Son, wilt complete thine undertaking for us, by finishing thy good work in us.

This was what they said as they sung and played; they called upon the churches, and the members of them, and upon one another, to bless the Lord Jesus Christ, God manifest in the flesh; not by invoking or bestowing a blessing on him, which cannot be, and of which he has no need; but by proclaiming him to be God over all, blessed for evermore, as he is in himself; and the perfections of his nature, by attributing all the blessings of nature, grace, and glory to him, in whom they are, and from whom they come; and by exercising faith upon him for them particularly, and for pardon, righteousness, supplies of grace, and everlasting salvation; and by giving him the glory of all, and ascribing blessing and honour to him on account of them; which should be done openly and publicly, in the several particular congregated churches of Christ; and this shows the psalm still refers to Gospel times, in which only such churches are; even the Lord, from the fountain of Israel; or, "the Lord, who is of the fountain of Israel" (w); that is, whose natural descent is from Israel, or Jacob, as Christ's was, according to the flesh, Romans 9:5; though some take this to be a description of the posterity of Jacob, those that go out from the fountain of Israel, as Aben Ezra and Kimchi; see Isaiah 48:1; so the Tigurine version, and others; who are called upon to bless the Lord: but then it must be understood not of the carnal Israelites, they rejected the Messiah, Jesus, and called him accursed; but the

(26) Bless ye. —Apparently these words are part of the processional hymn. But in Judges 5:9 a similar outburst of praise appears to come from the poet. From the fountain of Israel.—A comparison with Isaiah 48:1; Isaiah 51:1, certainly allows us to understand this in the congregations sprung from the head waters (as we say) of the races, i.e., the patriarchal ancestors. At the same time if there were any mode of taking the words literally instead of figuratively it would be preferable.

Verse 26. - Bless ye God in the congregations, even the Lord, from the fountain of Israel. This is probably the refrain of the hymn sung (comp. Exodus 15:21 ; 2 Chronicles 5:13 ; Ezra 3:11 ). By "the fountain of Israel" is no doubt meant the sanctuary on Mount Zion - "the ever-living fountain of praise" (Kay). Psalm 68:26

26. from—or literally, "of" the fountain of Israel—that is, lineal descendants of Jacob, are invited to unite in the doxology. Then by one of the nearest tribes, one of the most eminent, and two of the most remote, are represented the whole nation of Israel, passing forward (Nu 7:1-89).

Or, as it is rendered in our margin, and by many others, ye that are of or from the fountain of Israel, or Jacob , i.e. all ye people of Israel, who are called the fountain of Jacob, Deu 33:28 , and said to come forth out of the waters of Judah , Isaiah 48:1 , and consequently of Jacob or Israel . See also Proverbs 5:18 Isaiah 51:1 . And this sense seems to be confirmed by the following verse, wherein this fountain is distributed into its several streams, the tribes of Israel. But these words may be and are by some joined with the former, either thus, Bless—the Lord for the fountain of Israel , i.e. for that fountain which God hath opened to Israel for the purging away of sin and uncleanness , as it is expressed Zechariah 13:1 , even the blood and Spirit of Christ. and all those spiritual blessings which God confers upon his people in his sanctuary, and by his ordinances; which are oft compared to waters, as Isaiah 12:3 Ezekiel 47:1 ; and to a fountain or well , as Joel 3:18 John 4:14 . See also Proverbs 14:27 Jeremiah 2:13 . Or thus, Bless—the Lord who is of the fountain of Israel , i.e. who though he be the most high God, yet according to the flesh is descended from Israel, as is noted, Romans 9:5 . But the first sense seems most natural and easy.

26 . This verse is best regarded as a part of the processional hymn. Cp. Jdg 5:2 ; Jdg 5:9 . from the fountain of Israel ] Kay and Cheyne compare Psalm 118:26 , Psalm 135:21 , and suppose that ‘the fountain of Israel’ is the Temple. But it is better to render with R.V., and A.V. marg., (ye that are) of the fountain of Israel; the patriarch being regarded as the fountain-head from which the nation is derived. Cp. Isaiah 48:1 , “O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah”; Psalm 51:1-2 ; and Deuteronomy 33:28 . The address reminds them of the privileges of their ancestry. It is however possible that the preposition from is an accidental repetition of the initial letter of the word for ‘fountain,’ and should be omitted. ‘The fountain of Israel’ will then be the Lord Himself, the source of His people’s life. Cp. Jeremiah 2:13 ; Jeremiah 17:13 ; Psalm 36:9 . The P.B.V. (Great Bible, not Coverdale) Give thanks, O Israel, unto God the Lord in the congregations, from the ground of the heart appears to be due to a misunderstanding of Münster’s In congregalionibus benedicite deo atque domino ex origine ( cordis ) Israel , Israel being wrongly taken as a vocative.

Bless ye God in the congregations - In the assemblages of the people; not only as individuals, but in solemn precessions; in triumphal marches; when the people are assembled together. In this public manner acknowledge God as the true God, and render him praise. Even the Lord, from the fountain of Israel - Margin, "Ye that are of;" that is, "of the fountain of Israel." The margin has undoubtedly expressed the correct idea. The appeal is to the Hebrew people represented as descending from a common stock or ancestor - Jacob or Israel - as a stream or river flows from a fountain. Compare the notes at Isaiah 48:1; see also Isaiah 51:1; Deuteronomy 33:28. All the descendants of Jacob or Israel are thus called on to unite in solemnly praising the Lord their God.