Psalms 68:29

Psa 68:29 Because of thy temple at Jerusalem shall kings bring presents unto thee.

Ver. 29. Because of thy temple] Or, out of thy temple at Jerusalem, q.d. strengthen us out of thy temple, out of the fulness that is in thy Son, thereby typified.

Shall kings bring presents unto thee] {See Trapp on "Psa 68:22"}

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 68:29. Because of thy temple at Jerusalem — The tabernacle erected there by David, in which the ark was now placed; or rather, the temple which he foresaw would be built, and which he knew would be very magnificent, and of fame and glory throughout all countries, as he says, 1Ch 22:5; and such as would command esteem and reverence, even from the heathen princes and people, and that, not only for its most splendid and glorious structure, but especially for the wonderful works which the God of that temple would work in behalf of his people, and in answer to the prayers that should be made in that temple; of which see 1Ki 8:41-43. Shall kings bring presents unto thee — Which was done in part in the times of Solomon and Hezekiah, and afterward by others; but more fully when the Lord Christ was come into his temple, according to Mal 3:1, and had built a better temple instead of it, even the Christian Church, to which it was foretold, in many prophecies of the Old Testament, that the kings and nations of the earth would flow in great abundance.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

30. (Psa 68:29). Because of thy temple above Jerusalem, to thee shall kings bring tribute. The first word properly means from; but as the local sense would here be inadmissible, from may be understood as in the phrase arising from, proceeding from, in which the idea is that of an effect or consequence. As the word translated temple originally means a palace, it is applicable both to the Mosaic sanctuary and to Solomon's temple which succeeded it. See above, on Psa 5:7; Psa 48:9; Psa 65:4. Above Jerusalem, both in a physical and moral sense, as Zion and Moriah overhung the city, and as the presence of the sanctuary was at once its protection and its crowning glory. The last word in Hebrew occurs only here and in passages founded upon this. See below, Psa 76:11, and compare Isa 18:7.

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

68:29 The conquered kings will bring gifts to the Lord.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Declare out of thine holy palace thy power for the defense of thy Church Jerusalem.

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

thy temple--literally, "over"

Jerusalem--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.

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

(29) Kings.—This verse is a strong argument for referring the psalm either to the time of the rebuilding of the Temple, or its re-dedication after the pollution by Antiochus Epiphanes.

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

29. Because of thy temple at Jerusalem] To the age of the Return the restored Temple was the visible symbol and proof that Jehovah had come back to His ancient dwelling-place (Psa_122:9). It was to be the occasion and the centre of fresh homage. Cp. Isa_60:7 ff; Isa_66:20; Hag_2:7; Zec_2:11 ff; Zec_6:15; Zec_8:21 ff.

From thy temple however is a more natural rendering than because of thy temple; and it is possible that the words should be joined with the preceding verse—either thus, thou that hast wrought for us out of thy temple; or better still, shew thyself strong, thou who hast wrought for us, out of My temple[32]; cp. Psa_110:2. The next line will then begin: Up to Jerusalem shall kings &c.

[32] The pausal form of the word מֵהֵיכָלֶךָ out of thy temple, looks like the trace of a tradition that the verses were once so divided.

bring presents] A phrase used only in Psa_76:11; Isa_18:7, of bringing solemn tribute to God.

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.

Because of thy temple at Jerusalem,.... Not the material temple there, which was not in being in David's time, but was built by his son, and destroyed by Nebuchadnezzar; and though it was rebuilt by Zerubbabel, repaired by Herod, and was the Messiah's temple, into which he entered as the Lord and proprietor of it, Mal 3:1; yet was quickly after his time demolished, and will never be rebuilt more; but the Messiah's spiritual temple, of which he is the builder, foundation, and cornerstone; the materials of which are believers in him, and it is for his service, worship, and glory: and "because of Jerusalem" (b), as it may be translated: by which also the church of Christ is meant, which is the heavenly Jerusalem, the Jerusalem which is above, and free, the mother of us all, the city of the great King, the place of divine worship, and well fortified by the power and grace of God. The words may be rendered "above Jerusalem" (c), and connected either with Psa 68:28, and so point at the place, heaven, the temple and palace of the Messiah; from whence spiritual health and strength are desired, and may be expected; or with the following words, and the sense be, "from", or "out of thy temple in Jerusalem": even out of the material temple, the Gospel should be preached, as it was by the apostles on the day of Pentecost; and so the word of the Lord went out from thence, and from Jerusalem into Judea, and so into the Gentile world, where it is continued, and will be until the kings of the earth shall be converted, as follows;

shall kings bring presents unto thee: that is, such as should become Christians, as Constantine, and others, in the earlier ages of Christianity; who brought their riches and wealth to Christ, and into his church, with a design for the good and welfare of it, though it proved otherwise; and as many will in the latter day, who, being converted, will bring presents to the King Messiah, join his churches, and be their nursing fathers; see Psa 72:10; and who will bring their glory and honour, and that of the nations, into the New Jerusalem church state, Rev 21:24; and it will be because of his church and people, and for their good and welfare, as well as for the glory and honour of Christ, that those presents will be brought; and which will not only be theirs, their good things, but themselves, whom they will present to the Lord, as living and acceptable sacrifices, Rom 12:1; the Targum is,

"out of thy temple thou shalt receive offerings; upon Jerusalem thy Shechinah dwells; out of their palaces kings shall bring unto thee sacrifices.''

(b) "propter Jeruschalaima", Junius & Tremellius. (c) "Super Jerusalaim", Pagninus, Montanus, Vatablus.

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

Because of thy temple at Jerusalem - The word rendered “temple” here properly means a palace; then, the abode of God considered as a king, or his residence as a king. It might, therefore, be applied either to the tabernacle or to the temple, erected as the special dwelling-place of God. As the word has so general a meaning, the passage here does not prove that the psalm was composed after Solomon’s temple was reared, for it may refer to the tabernacle that David set up for the ark on Mount Zion. See Psa 5:7, note; Psa 65:4, note.

At Jerusalem - literally, “upon,” or “above” Jerusalem. Perhaps the idea is, that as the place of worship was built on Mount Zion, it was “above,” or seemed to “overhang” the city. The city was built mostly in the valleys that lay between the different hills or eminences - Mount Zion, Mount Moriah, Mount Ophel.

Shall kings bring presents unto thee - In honor of God and his religion. Compare Psa 72:10. See also the notes at Isa 49:7, notes at Isa 49:23; notes at Isa 60:5, notes at Isa 60:16.

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

Thy temple; either,

1. The old tabernacle which then was; which is oft called by this name. But that was now at Gibeon, not at Jerusalem. Or rather,

2. The temple which Solomon should build, which David knew should be very magnifical, of fame and of glory throughout all countries, as he saith, 1Ch 22:5; and such as would command esteem and reverence even from heathenish princes and people, and that not only for its most splendid and glorious structure, but especially for the wonderful works of the God of that temple wrought by him on the behalf of his people, and in answer to the prayers made in the temple; of which see 1Ki 8:41-43.

Kings; kings of the Gentiles; which was done in part in the times of Solomon and Hezekiah, 1Ki 10:11,24,25; 2Ch 32:23, and afterwards by others; but more fully when the Lord Christ was come into his temple, according to that prophecy, Mal 3:1, and had built a better temple instead of it, even the Christian church, to which the kings and nations of the earth were to flow in great abundance, according to the tenor of many prophecies in the Old Testament.

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

Ver. 29. Because of thy temple at Jerusalem shall kings bring presents unto thee. The palace of God, which towered above Jerusalem, is prophesied as becoming a wonder to all lands, and when it grew from the tabernacle of David to the temple of Solomon, it was so. So splendid was that edifice that the queen of far off Sheba came with her gifts; and many neighbouring princes, overawed by the wealth and power therein displayed, came with tribute to Israel's God. The church of God, when truly spiritual, wins for her God the homage of the nations. In the latter day glory this truth shall be far more literally and largely verified.

None.

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Psalms 68:30*

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

29. From this to Psa_68:31 the effect upon the nations produced by this display of the majesty and grace of God in Israel is recorded, (comp. Psa_66:3,) but its full realization is only in the Redeemer and the triumphs of his gospel.

Thy temple at Jerusalem— “Temple,” here, is to be understood of the tabernacle, as 1Sa_1:9; 2Sa_22:7; and note on Psa_65:4

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

Because of thy temple at Jerusalem shall kings bring presents unto thee. So Ewald, Kay, and the Revised Version, though critics generally doubt whether min can have this meaning. If min has its usual sense of "from," we must regard the kings as having entered the temple courts, and from thence stretching out their hands, and offering their gifts, to God, who is in the holy of holies. (On the offering of gifts by heathen kings, see Isa_49:23 Isa_60:16; and comp. Psa_72:10)

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

thy temple - The temple which Solomon shall build. Kings - Kings of the Gentiles: which was done in part, in the times of Solomon and Hezekiah, but more fully when the Lord was come into his temple.

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

show this strength, O God, etc. Now the Psalmist returns to his prayer that he prayed, “Let God rise, and let His enemies scatter.” Show Your strength, O God, and strengthen Yourself, for You have wrought all these for us.

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.