*Minor differences ignored. Grouped by changes, with first version listed as example.
There did they tremble with fear, The prophet now encourages himself and all the faithful with the best of all consolations, namely, that God will not forsake his people even to the end, but will at length show himself to be their defender. Some explain the adverb of place there, as meaning that God will take vengeance on the wicked in the presence of his saints, because they exercised their tyranny upon them. But I rather think that by this word there is expressed the certainty of their punishment, [1] as if the Psalmist pointed to it with the finger. [2] It may also intimate what we may gather from Psalm 53, that the judgment of God would come upon them suddenly, and when they were not thinking about it; for it is there added, where no fear is, or, where no fear was. [3] Expositors, I am aware, differ in their interpretation of these words. Some supply the word equal or like, and read, There is no fear equal to it. Others refer them to those secret alarms with which the ungodly are tormented, even when there may be no ground for apprehension. God threatens the transgressors of his law with such mental torment that they "shall flee when none pursueth them," (Leviticus 26:17, and Proverbs 28:1) and that "the sound of a shaking leaf shall chase them," (Leviticus 26:36) just as we see that they are themselves their own tormentors, and are agitated with mental trouble even when there is no external cause to create it. But I think the meaning of the prophet is different, namely, that when their affairs are in a state of the greatest tranquillity and prosperity, God will suddenly launch against them the bolts of his vengeance. "For when they shall say, Peace and safety, then sudden destruction cometh upon them," (1-Thessalonians 5:3.) The prophet, therefore, encourages and supports the faithful with this prospect, that the ungodly, when they think themselves free from all danger, and are securely celebrating their own triumphs, shall be overwhelmed with sudden destruction. The reason of this is added in the last clause of the verse, namely, because God is determined to defend the righteous, and to take in hand their cause: For God is in the generation of the righteous Now, in order to preserve them safe, he must necessarily thunder in his wrath from heaven against their enemies, who unjustly oppress and waste them by violence and extortion. There is, however, some ambiguity in the word dvr, dor, which we have translated generation. As this noun in Hebrew sometimes signifies an age, or, the course of human life, the sentence might be explained as follows: Although God for a time may seem to take no notice of the wrongs inflicted upon his servants by the wicked, yet he is ever present with them, and exercises his grace towards them during their whole life. But it seems to me a more simple and natural exposition to interpret the clause thus: That God is on the side of the righteous, and takes their part, as we say, so that dvr, dor, will have the same signification here which the word natio, [nation,] sometimes has among the Latins. In Psalm 53:5, the Psalmist adds a sentence which does not occur in this psalm, For God hath scattered the bones of him that besiegeth thee, thou shalt put them to shame; because God hath rejected them. By these words the prophet explains more clearly how God protects the righteous, that it is by delivering them from the jaws of death, just as if one were to put to flight those who had laid siege to a town, and were to set at liberty its inhabitants, who before were in great extremity and quite shut up. Whence it follows, that we must patiently bear oppression, if we desire to be protected and preserved by the hand of God, at the time of our greatest danger. The expression, bones, is used metaphorically for strength or power. The prophet particularly speaks of their power; for if the wicked were not possessed of riches, ammunition, and troops, which render them formidable, it would not appear, with sufficient evidence, that it is the hand of God which at length crushes them. The Psalmist next exhorts the faithful to a holy boasting, and bids them rest assured that an ignominious destruction hangs over the heads of the wicked. The reason of this is, because God hath rejected them; and if he is opposed to them, all things must ultimately go ill with them. As m's, maäs, which we have translated to reject, sometimes signifies to despise, some render it thus, Because God hath despised them; but this, I think, does not suit the passage. It would be more appropriate to read, -- He hath rendered them contemptible, or, subjected them to disgrace and ignominy. Whence it follows, that they only draw down upon themselves dishonor and infamy while they strive to elevate themselves, as it were, in despite of God.
1 - Though punishment had not as yet been actually inflicted on the oppressors of the people of God, of whom the Psalmist had spoken in the preceding verse, he speaks of their punishment as if it had taken place. The reason of this manner of speaking concerning things future in prophetic poetry, Horsley explains to be this, "That a scene typical of futurity is presented to the prophet's imagination, and what he sees in that scene he speaks of as done."
2 - The particle sm, is used demonstratively, in reference to the scene which lies before the inspired poet's fancy. "See there!" -- Horsley.
3 - In the Septuagint version, to the words, there were they in great fear, there is added the words hou ouk en ho phobos, Where there was no fear, the transcribers, perhaps, transferring it by memory from Psalm 53:6, or the translators adding the words by way of paraphrase.
There were they in great fear - Margin, as in Hebrew, "they feared a fear." The idea is, that they were in great terror or consternation. They were not calm in their belief that there was no God. They endeavored to be. They wished to satisfy themselves that there was no God, and that they had nothing to dread. But they could not do this. In spite of all their efforts, there was such proof of his existence, and of his being the friend of the righteous, and consequently the enemy of such as they themselves were, as to fill their minds with alarm. People cannot, by an effort of will, get rid of the evidence that there is a God. In the face of all their attempts to convince themselves of this, the demonstration of his existence will press upon them, and will often fill their minds with terror.
For God is in the generation of the righteous - The word "generation" here, as applied to the righteous, seems to refer to them as a "race," or as a "class" of people. Compare Psalm 24:6; Psalm 73:15; Psalm 112:2. It commonly in the Scriptures refers to a certain age or duration, as it is used by us, reckoning an age or generation as about thirty or forty years (compare Job 42:16); but in the use of the term before us the idea of an "age" is dropped, and the righteous are spoken of merely as a "class" or "race" of persons. The idea here is, that there were such manifest proofs that God was among the righteous, and that he was their friend, that the wicked could not resist the force of that evidence, however much they might desire it, and however much they might wish to arrive at the conclusion that there was no God. The evidence that he was among the righteous would, of course, alarm them, because the very fact that he was the friend of the righteous demonstrated that he must be the enemy of the wicked, and, of course, that they were exposed to his wrath.
There were they in great fear - This is a manifest allusion to the history of the Canaanitish nations; they were struck with terror at the sight of the Israelites, and by this allusion the psalmist shows that a destruction similar to that which fell upon them, should fall on the Babylonians. Several of the versions add, from Psalm 53:5, "Where no fear was." They were struck with terror, where no real cause of terror existed. Their fears had magnified their danger.
For God is in the generation - They feared the Israelites, because they knew that the Almighty God was among them.
(d) There were they in great fear: for God [is] in the generation of the righteous.
(d) Where they think themselves most sure.
There were they in great fear,.... This, shows that they had some knowledge of God, and consciousness of guilt, which they endeavoured to banish out of their minds by their fears of punishment; and these fears men of the most atheistic principles cannot get rid of. In Psalm 53:5 it is added, "where no fear was": that is, any cause or reason for it: such men are often frightened at their own shadows, afraid to be in the dark alone, as Hobbes the atheist was. The wicked flee when no man pursues, and are chased by the sound of a shaken leaf; see Proverbs 28:1; or where there was no fear of God before their eyes, nor on their hearts, as well as no regard to men; or where before there were perfect peace and security, and no apprehension or dread of any calamity, ruin, and destruction;
for God is in the generation of the righteous, or "of the righteous One" (b); which some understood of Jesus Christ the righteous: and though the age or generation in which he lived was a very wicked one, yet God was with him; as was seen by the doctrines he taught, and the miracles he wrought; and which filled the Jews with panic fears, lest the Romans should come and take away their place and nation: but rather this is to be understood of the generation of the saints, who are righteous through the righteousness of Christ, and have the new man in them, which is created in righteousness and true holiness, and live soberly and righteously; these are sometimes called the generation of the upright, and of the children of God, and of them that seek him, Psalm 112:2; in the midst of these God is, among them he affords his gracious presence, and is with them, for their help and assistance against their enemies: and as this makes them fearless of them, it fills their enemies with dread and terror; see Joshua 2:9. The Targum renders it,
"the Word of the Lord is in the generation of the righteous.''
(b) "justi", Montanus, Gejerus.
When Jahve thus bursts forth in scorn His word, which never fails in its working, smites down these brutish men, who are without knowledge and conscience. The local demonstrative שׁם is used as temporal in this passage just as in Psalm 66:6; Hosea 2:17; Zephaniah 1:14; Job 23:7; Job 35:12, and is joined with the perfect of certainty, as in Job 36:13, where it has not so much a temporal as a local sense. It does not mean "there = at a future time," as pointing into the indefinite future, but "there = then," when God shall thus speak to them in His anger. Intensity is here given to the verb פּחד by the addition of a substantival object of the same root, just as is frequently the case in the more elevated style, e.g., Habakkuk 3:9; and as is done in other cases by the addition of the adverbial infinitive. Then, when God's long-suffering changes into wrath, terror at His judgement seizes them and they tremble through and through. This judgment of wrath, however, is on the other hand a revelation of love. Jahve avenges and thus delivers those whom He calls עמּי (My people); and who are here called דּור צדּיק, the generation of the righteous, in opposition to the corrupted humanity of the time (Psalm 12:8), as being conformed to the will of God and held together by a superior spirit to the prevailing spirit of the age. They are so called inasmuch as דּור passes over from the signification generatio to that of genus hominum here and also elsewhere, when it is not merely a temporal, but a moral notion; cf. Psalm 24:6; Psalm 83:15; Psalm 112:2, where it uniformly denotes the whole of the children of God who are in bondage in the world and longing for deliverance, not Israel collectively in antithesis to the Scythians and the heathen in general (Hitzig).
There - Upon the spot, where they practised these insolences, God struck them with a panick fear. For - God is on their side, and therefore their enemies have cause to tremble.
*More commentary available at chapter level.