Psalms 68:26

Psa 68:26 Bless ye God in the congregations, [even] the Lord, from the fountain of Israel.

Ver. 26. Bless ye God in the congregations] i.e. Catervatim ac turmatim, by troops and companies.

Even the Lord from the fountain of Israel] That is, from the heart, say some, which is the true fountain of praising God. Others understand it as Christ, who is of the fountain of Israel, Rom 9:5; there are those who think that the study of the Hebrew tongue is here recommended to us. Reuchlin was wont to say, that the Latins drank out of cisterns, the Greeks out of ponds, but the Hebrews out of the fountain itself. Calvin and the most interpreters read the words, Ye that are of the fountain of Israel, springing out of his loins. See Deu 33:28 Isa 48:1; Isa 51:1.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_68:26-28

Bless ye God in the congregations, oven the Lord, from the fountain of Israel, etc.

Public worship

I. Expound the passage.

1. Israel had ordinary congregations every Sabbath and national ones three times a year, and their business was to bless God.

2. All Israel was to unite in this.

3. All the tribes are supposed to be present.

4. Those tribes which are named had each some speciality belonging to it.

5. Princes and people were together, etc.

II. Apply the subject. Two things are here exemplified--diligence and brotherly union. Three things are recommended--united praise, acknowledgment of mercies, and prayer. (Andrew Fuller.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Ver. 26. Bless ye God in the congregations. Let the assembled company magnify the God whose ark they followed. United praise is like the mingled perfume which Aaron made, it should all be presented unto God. He blesses us; let him be blessed.

Even the Lord, from the fountain of Israel. A parallel passage to that in Deborah's song: "They that are delivered from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the Lord." The seat of the ark would be the fountain of refreshing for all the tribes, and there they were to celebrate his praises. "Drink, "says the old inscription, "drink, weary traveller; drink and pray." We may alter one word, and read it, drink and praise. If the Lord overflows with grace, we should overflow with gratitude. Ezekiel saw an ever growing stream flow from under the altar, and issue out from under the threshold of the sanctuary, and wherever it flowed it gave life: let as many as have quaffed this life giving stream glorify "the fountain of Israel."

Ver. 26-28. This Psalm was sung, it is probable, on the removal of the ark into the City of David. Numbers 10. It was now that the ark had rest, and the tribes assembled three times a year at Jerusalem, the place that God had chosen. The text is a lively description of their worship.

I. Offer a few remarks by way of expounding the passage.

1. Israel had their lesser congregations in ordinary every Sabbath day, and their national ones three times a year. Their business in all was to bless God.

2. This business was to be carried on by all Israel, beginning at the fountain head, and proceeding through all its streams. God had blessed Israel; let Israel bless God.

3. All the tribes are supposed to be present; four are mentioned in the name of the whole, as inhabiting the confines of the land. Their union was a source of joy; they had been divided by civil wars, but now they are met together.

4. Those tribes which are named had each something particular attending it. Little Benjamin (see Judges 21) had nearly been a tribe lacking in Israel, but now appears with its ruler. Judah had been at war with Benjamin: Saul was a Benjamite; David was of Judah: yet they happily lost their antipathy in the worship of God. Zebulun and Naphtali were distant tribes; yet they were there! dark, too, yet there.

5. The princes and the people were all together.

6. They were supposed to be strong, but were reminded that what they had of strength was of God's commanding. Their union and success, as well as that degree of righteousness among them which exalted the nation, was of God They are not so strong, but that they need strengthening, and are directed to pray as well as praise: Strengthen, O God, that which thou hast wrought for us.

II. Apply the subject. Two things are here exemplified,

namely--diligence and brotherly union; and three

things recommended, namely--united praise; united

acknowledgment that, for what they are, they are

indebted to God; and united prayer for future mercies.

Each of these affords a rule for us.

1. The worship of God must be attended with diligence. There are the princes of Zebulun and Naphtali. They had to travel about two hundred miles three times a year, thither and back again; that is, twelve hundred in a year, twenty-four miles a week. Those who neglect the worship of God for little difficulties show that their heart is not in it, and when they do attend cannot expect to profit: "they have snuffed at it." Those whose hearts are in it often reap great advantage. God blessed the Israelites in their journeys, as well as when there (Ps 84:6): "The rain filleth the pools; "and so the Christians. There is a peculiar promise to those that seek him early.

2. The worship of God must be attended to with brotherly love. All the tribes must go up together. It is a kind law that enjoins social worship; we need each other to stimulate. "O magnify the Lord with me, and let us exalt his name together." God has made us so that we shall be greatly influenced by each other, both to good and evil. It greatly concerns us to cultivate such a spirit. To this end we must cherish an affectionate behaviour in our common intercourse --bear, forbear, and forgive; and, whatever differences we may have, not suffer them to hinder our worship. The tribes, as we have seen, had their differences; yet they were there. When all Israel met at Hebron to anoint David king, what should we have said if some had kept away because others went?

3. Our business, when assembled, must be to bless God in our congregations; and a pleasant work this is. Israel had reasons, and good reasons, and Christians more. Thank him for his unspeakable gift; bless him for the means of grace, and the hopes of glory. Bless him; he "healeth all thy diseases, "etc. Psalm 103. This is an employment that fits for heaven. The tears of a mourner in God's house were supposed to defile his altar. We may mourn for sin; but a fretful spirit, discontented and unthankful, defiles God's altar still.

4. Another part of our business is to unite in acknowledging that whatever we are, we owe it to God alone; "Thy God hath commanded thy strength." We possess a degree of strength both individually and socially. Art thou strong in faith, in hope, in zeal? It is in him thou art strong. Are we strong as a society? It is God that increaseth us with men like a flock; it is he that keeps us in union, gives us success, etc.

5. Another part of our business must be to unite in prayer for future mercies. We are not so strong, either as individuals or societies, but that there is room for increase; and this is the proper object of prayer. God has wrought a great work for us in regeneration. God has wrought much for us as a church in giving us increase, respect, and room in the earth. Pray that each may be increased; or, in the words of the text: Strengthen, O God, that which thou hast wrought for us. Are there none who are strangers to all this? Andrew Fuller.

None.

Psalms 68:27*

Ver. 26-28. This Psalm was sung, it is probable, on the removal of the ark into the City of David. Numbers 10. It was now that the ark had rest, and the tribes assembled three times a year at Jerusalem, the place that God had chosen. The text is a lively description of their worship.

I. Offer a few remarks by way of expounding the passage.

1. Israel had their lesser congregations in ordinary every Sabbath day, and their national ones three times a year. Their business in all was to bless God.

2. This business was to be carried on by all Israel, beginning at the fountain head, and proceeding through all its streams. God had blessed Israel; let Israel bless God.

3. All the tribes are supposed to be present; four are mentioned in the name of the whole, as inhabiting the confines of the land. Their union was a source of joy; they had been divided by civil wars, but now they are met together.

4. Those tribes which are named had each something particular attending it. Little Benjamin (see Judges 21) had nearly been a tribe lacking in Israel, but now appears with its ruler. Judah had been at war with Benjamin: Saul was a Benjamite; David was of Judah: yet they happily lost their antipathy in the worship of God. Zebulun and Naphtali were distant tribes; yet they were there! dark, too, yet there.

5. The princes and the people were all together.

6. They were supposed to be strong, but were reminded that what they had of strength was of God's commanding. Their union and success, as well as that degree of righteousness among them which exalted the nation, was of God They are not so strong, but that they need strengthening, and are directed to pray as well as praise: Strengthen, O God, that which thou hast wrought for us.

II. Apply the subject. Two things are here exemplified,

namely--diligence and brotherly union; and three

things recommended, namely--united praise; united

acknowledgment that, for what they are, they are

indebted to God; and united prayer for future mercies.

Each of these affords a rule for us.

1. The worship of God must be attended with diligence. There are the princes of Zebulun and Naphtali. They had to travel about two hundred miles three times a year, thither and back again; that is, twelve hundred in a year, twenty-four miles a week. Those who neglect the worship of God for little difficulties show that their heart is not in it, and when they do attend cannot expect to profit: "they have snuffed at it." Those whose hearts are in it often reap great advantage. God blessed the Israelites in their journeys, as well as when there (Ps 84:6): "The rain filleth the pools; "and so the Christians. There is a peculiar promise to those that seek him early.

2. The worship of God must be attended to with brotherly love. All the tribes must go up together. It is a kind law that enjoins social worship; we need each other to stimulate. "O magnify the Lord with me, and let us exalt his name together." God has made us so that we shall be greatly influenced by each other, both to good and evil. It greatly concerns us to cultivate such a spirit. To this end we must cherish an affectionate behaviour in our common intercourse--bear, forbear, and forgive; and, whatever differences we may have, not suffer them to hinder our worship. The tribes, as we have seen, had their differences; yet they were there. When all Israel met at Hebron to anoint David king, what should we have said if some had kept away because others went?

3. Our business, when assembled, must be to bless God in our congregations; and a pleasant work this is. Israel had reasons, and good reasons, and Christians more. Thank him for his unspeakable gift; bless him for the means of grace, and the hopes of glory. Bless him; he "healeth all thy diseases, "etc. Psalm 103. This is an employment that fits for heaven. The tears of a mourner in God's house were supposed to defile his altar. We may mourn for sin; but a fretful spirit, discontented and unthankful, defiles God's altar still.

4. Another part of our business is to unite in acknowledging that whatever we are, we owe it to God alone; "Thy God hath commanded thy strength." We possess a degree of strength both individually and socially. Art thou strong in faith, in hope, in zeal? It is in him thou art strong. Are we strong as a society? It is God that increaseth us with men like a flock; it is he that keeps us in union, gives us success, etc.

5. Another part of our business must be to unite in prayer for future mercies. We are not so strong, either as individuals or societies, but that there is room for increase; and this is the proper object of prayer. God has wrought a great work for us in regeneration. God has wrought much for us as a church in giving us increase, respect, and room in the earth. Pray that each may be increased; or, in the words of the text: Strengthen, O God, that which thou hast wrought for us. Are there none who are strangers to all this? Andrew Fuller.

Ver. 26-28. See Psalms on "Ps 68:26" for further information.

I. Offer a few remarks by way of expounding the passage.

1. Israel had their lesser congregations in ordinary every Sabbath day, and their national ones three times a year. Their business in all was to bless God.

2. This business was to be carried on by all Israel, beginning at the fountain head, and proceeding through all its streams. God had blessed Israel; let Israel bless God.

3. All the tribes are supposed to be present; four are mentioned in the name of the whole, as inhabiting the confines of the land. Their union was a source of joy; they had been divided by civil wars, but now they are met together.

4. Those tribes which are named had each something particular attending it. Little Benjamin (see Judges 21) had nearly been a tribe lacking in Israel, but now appears with its ruler. Judah had been at war with Benjamin: Saul was a Benjamite; David was of Judah: yet they happily lost their antipathy in the worship of God. Zebulun and Naphtali were distant tribes; yet they were there! dark, too, yet there.

5. The princes and the people were all together.

6. They were supposed to be strong, but were reminded that what they had of strength was of God's commanding. Their union and success, as well as that degree of righteousness among them which exalted the nation, was of God. They are not so strong, but that they need strengthening, and are directed to pray as well as praise: Strengthen, O God, that which thou hast wrought for us.

II. Apply the subject. Two things are here exemplified,

namely--diligence and brotherly union; and three

things recommended, namely--united praise; united

acknowledgment that, for what they are, they are

indebted to God; and united prayer for future mercies.

Each of these affords a rule for us.

1. The worship of God must be attended with diligence. There are the princes of Zebulun and Naphtali. They had to travel about two hundred miles three times a year, thither and back again; that is, twelve hundred in a year, twenty-four miles a week. Those who neglect the worship of God for little difficulties show that their heart is not in it, and when they do attend cannot expect to profit: "they have snuffed at it." Those whose hearts are in it often reap great advantage. God blessed the Israelites in their journeys, as well as when there (Ps 84:6): "The rain filleth the pools; "and so the Christians. There is a peculiar promise to those that seek him early.

2. The worship of God must be attended to with brotherly love. All the tribes must go up together. It is a kind law that enjoins social worship; we need each other to stimulate. "O magnify the Lord with me, and let us exalt his name together." God has made us so that we shall be greatly influenced by each other, both to good and evil. It greatly concerns us to cultivate such a spirit. To this end we must cherish an affectionate behaviour in our common intercourse--bear, forbear, and forgive; and, whatever differences we may have, not suffer them to hinder our worship. The tribes, as we have seen, had their differences; yet they were there. When all Israel met at Hebron to anoint David king, what should we have said if some had kept away because others went?

3. Our business, when assembled, must be to bless God in our congregations; and a pleasant work this is. Israel had reasons, and good reasons, and Christians more. Thank him for his unspeakable gift; bless him for the means of grace, and the hopes of glory. Bless him; he "healeth all thy diseases, "etc. Psalm 103. This is an employment that fits for heaven. The tears of a mourner in God's house were supposed to defile his altar. We may mourn for sin; but a fretful spirit, discontented and unthankful, defiles God's altar still.

4. Another part of our business is to unite in acknowledging that whatever we are, we owe it to God alone; "Thy God hath commanded thy strength." We possess a degree of strength both individually and socially. Art thou strong in faith, in hope, in zeal? It is in him thou art strong. Are we strong as a society? It is God that increaseth us with men like a flock; it is he that keeps us in union, gives us success, etc.

5. Another part of our business must be to unite in prayer for future mercies. We are not so strong, either as individuals or societies, but that there is room for increase; and this is the proper object of prayer. God has wrought a great work for us in regeneration. God has wrought much for us as a church in giving us increase, respect, and room in the earth. Pray that each may be increased; or, in the words of the text: Strengthen, O God, that which thou hast wrought for us. Are there none who are strangers to all this? Andrew Fuller.

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

27. (Psa 68:26). In assemblies bless ye God, the Lord, from the fountain of Israel. Not only individually, or in triumphal marches, but in the stated convocations of the people at the sanctuary. See above, on Psa 26:12, the only other place where the Hebrew word occurs, except as a proper name (Num 33:25), and where it evidently has the same sense. The only satisfactory explanation of the last words, from the fountain of Israel, is that afforded by supplying ye who are before it, and applying the whole clause as a description of the chosen people, under the figure of a stream derived or flowing from a fountain. Compare the similar ideas and expression in Isa 48:1; Isa 51:1.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Which come of the Patriarch Jacob.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 (Num. 7:1-89).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 26. Bless ye God] This is what they sung.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(26) Bless ye.—Apparently these words are part of the processional hymn. But in Jdg_5:9 a similar outburst of praise appears to come from the poet.

From the fountain of Israel.—A comparison with Isa_48:1; Isa_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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 Psa_118:26, Psa_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. Isa_48:1, “O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah”; Psa_51:1-2; and Deu_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. Jer_2:13; Jer_17:13; Psa_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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Bless ye God in the congregations,.... 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, Rom 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 Isa 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 spiritual seed of Jacob, whether Jews or Gentiles; Israelites indeed, in whom is no guile. The Targum, and so Jarchi, interpret it of the seed of Israel; compare with this Luk 1:41; the words may be read, "for", or "because of the fountain of Israel" (x): God, who is the fountain of living wafers; Christ, whose blood is the fountain opened for sin and uncleanness; the Spirit, who, in the operations of his grace, is a well or fountain of living water, springing up unto eternal life; and all spiritual blessings, and the abundance of them, which the spiritual Israel of God enjoy, may be designed by this phrase; and so be considered as the reason why God the Lord is to be blessed. Some understand it of the Scriptures, from whence all divine knowledge, blessing, and praise are derived; and others of the heart, and the abundance of it, from whence, and not with the lips only, men should bless and praise the Lord.

(w) "qui est ex fonte Israelis", i.e. "natus ex semine Israelis", Tillius & Vitringa apud Michael (x) "Ob vel propter fontem lsrael", Gejerus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Isa 48:1; see also Isa 51:1; Deu 33:28. All the descendants of Jacob or Israel are thus called on to unite in solemnly praising the Lord their God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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, Isa 48:1, and consequently of Jacob or Israel. See also Pro 5:18; Isa 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 Zec 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 Isa 12:3; Eze 47:1; and to a fountain or well, as Joe 3:18; Joh 4:14. See also Pro 14:27; Jer 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, Rom 9:5. But the first sense seems most natural and easy.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

26. From the fountain of Israel—That is, Ye who are of the fountain of Israel; of the pure Hebrew stock or ancestry.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Bless ye God in the congregations, even the Lord, from the fountain of Israel. This is probably the refrain of the hymn sung. (comp. Exo_15:21 2Ch_5:13 Ezr_3:11) By "the fountain of Israel" is no doubt meant the sanctuary on Mount Zion ever-living fountain of praise" (Kay).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Fountain - All ye people of Israel.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Bless God in the assemblies; praise Yahweh, you who are from the fountain of Israel

It may be helpful to change the order of these phrases. AT: "You who are from the fountain of Israel, praise Yahweh and bless God in the assembly"

from the fountain of Israel

The word "fountain" is a metaphor for the ability of the man Israel to be the ancestor of many people: as much water comes from a fountain, so Israel is the ancestor of many people. This also implies that the call is to those who serve God as the man Israel did. AT: "true descendants of Israel" or "all of you descendants from Israel"(See: Metaphor and Assumed Knowledge and Implicit Information)

their multitudes

"their group." The word "their" refers to the leaders of Judah.

translationWords

bless

assembly

praise

descend

Israel

Benjamin

tribe

Judah

Zebulun

Naphtali

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

in the midst of maidens playing timbrels With Miriam and her maidens, who took the timbrel in her hand, and they said with their praise...

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.