Let God arise! Let his enemies be scattered! Let them who hate him also flee before him.
As smoke is driven away, so drive them away. As wax melts before the fire, so let the wicked perish at the presence of God.
But let the righteous be glad. Let them rejoice before God. Yes, let them rejoice with gladness.
Sing to God! Sing praises to his name! Extol him who rides on the clouds: to Yah, his name! Rejoice before him!
A father of the fatherless, and a defender of the widows, is God in his holy habitation.
God sets the lonely in families. He brings out the prisoners with singing, but the rebellious dwell in a sun-scorched land.
God, when you went out before your people, when you marched through the wilderness...
The earth trembled. The sky also poured down rain at the presence of the God of Sinai— at the presence of God, the God of Israel.
You, God, sent a plentiful rain. You confirmed your inheritance when it was weary.
Your congregation lived therein. You, God, prepared your goodness for the poor.
The Lord announced the word. The ones who proclaim it are a great company.
“Kings of armies flee! They flee!” She who waits at home divides the plunder,
while you sleep among the camp fires, the wings of a dove sheathed with silver, her feathers with shining gold.
When the Almighty scattered kings in her, it snowed on Zalmon.
The mountains of Bashan are majestic mountains. The mountains of Bashan are rugged.
Why do you look in envy, you rugged mountains, at the mountain where God chooses to reign? Yes, Yahweh will dwell there forever.
The chariots of God are tens of thousands and thousands of thousands. The Lord is among them, from Sinai, into the sanctuary.
You have ascended on high. You have led away captives. You have received gifts among people, yes, among the rebellious also, that Yah God might dwell there.
Blessed be the Lord, who daily bears our burdens, even the God who is our salvation.
God is to us a God of deliverance. To Yahweh, the Lord, belongs escape from death.
But God will strike through the head of his enemies, the hairy scalp of such a one as still continues in his guiltiness.
The Lord said, “I will bring you again from Bashan, I will bring you again from the depths of the sea,
that you may crush them, dipping your foot in blood, that the tongues of your dogs may have their portion from your enemies.”
They have seen your processions, God, even the processions of my God, my King, into the sanctuary.
The singers went before, the minstrels followed after, among the ladies playing with tambourines,
“Bless God in the congregations, even the Lord in the assembly of Israel!”
There is little Benjamin, their ruler, the princes of Judah, their council, the princes of Zebulun, and the princes of Naphtali.
Your God has commanded your strength. Strengthen, God, that which you have done for us.
Because of your temple at Jerusalem, kings shall bring presents to you.
Rebuke the wild animal of the reeds, the multitude of the bulls, with the calves of the peoples. Being humbled, may it bring bars of silver. Scatter the nations that delight in war.
Princes shall come out of Egypt. Ethiopia shall hurry to stretch out her hands to God.
Sing to God, you kingdoms of the earth! Sing praises to the Lord!
To him who rides on the heaven of heavens, which are of old; behold, he utters his voice, a mighty voice.
Ascribe strength to God! His excellency is over Israel, his strength is in the skies.
You are awesome, God, in your sanctuaries. The God of Israel gives strength and power to his people. Praise be to God!
John Calvin 1540 · Public Domain On vv1, 3, 4, 7, 9, 11, 13, 14, 15, 16, 17, 18, 19, 21, 22, 24, 25, 28, 30, 31, 32, 34 1. God shall arise: his enemies shall be scattered…
1. God shall arise: his enemies shall be scattered In this verse the Psalmist intimates, as it were by way of preface, the subject which he proposed to treat in the psalm, and which related to the truth that God, however long he may seem to connive at the audacity and cruelty of the enemies of his Church, will eventually arise to avenge it, and will prove himself able to protect it by the mere forth-putting of his hand. I agree with other interpreters in thinking that the sentiment is borrowed from Moses, (Numbers 10:35) There can be little doubt that in dictating the form of prayer there referred to, he had an eye to the instruction and comfort of all succeeding ages, and would teach the Lord’s people confidently to rely for safety upon the ark of the covenant, which was the visible symbol of the Divine presence. We may notice this difference, however, that Moses addressed the words to God as a prayer, while David rather expresses his satisfaction and delight in what he saw daily fulfilling before his own eyes. Some indeed read, Let God arise; but they appear to misapprehend the scope of the Psalmist. He means to say that observation attested the truth which Moses had declared of God’s needing only to rise up that all his enemies might be scattered before his irresistible power. Yet I see no objections to the other reading, provided the idea now mentioned be retained, and the words be considered as intimating that God needs no array of preparation in overthrowing his enemies, and can dissipate them with a breath. We are left to infer, that when his enemies at any time obtain an ascendancy, it is owing to an exercise of Divine forbearance, and that rage as they may, it is only with his permission; the time being not yet come for his rising. There is much comfort to be derived from the circumstance, that those who persecute the Church are here spoken of as God’s enemies. When he undertakes our defense, he looks upon the injuries done to us as dishonors cast upon his Divine Majesty. The Psalmist adds a striking figure to illustrate how easily God can overthrow the machinations of our enemies, comparing them to smoke which vanishes when blown upon by the wind, or wax which melts before the fire We consider it utterly incredible that such a formidable array of opposition should be made to disappear in a moment. But the Spirit takes this method of chiding the fearfulness of our carnal minds, and teaching us that there is no such strength in our enemies as we suppose, — that we allow the smoke of them to blind our eyes, and the solid mass of resistance which they present to deceive us into a forgetfulness of the truth, that the mountains themselves flow down at the presence of the Lord.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 4, 6, 7, 10, 11, 12, 13, 14, 15, 16, 18, 20, 22, 23, 24, 25, 26, 27, 29, 30, 31, 33, 35 The Prophet showeth that albeit God suffereth the wicked…
The Prophet showeth that albeit God suffereth the wicked tyrants to oppress his Church for a time, yet at length he will be revenged of them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–35 Psa 68:1 « To the chief Musician, A Psalm…
Psa 68:1 « To the chief Musician, A Psalm [or] Song of David. » Let God arise, let his enemies be scattered: let them also that hate him flee before him.
A Psalm or Song of David] Made at that time when, having overcome his enemies, he brought arcam in arcem, the ark of God into the tower of Sion. Confer Psa 68:1 with Num 10:35. Herein also he treateth of the greatest secrets of Christ’s kingdom, and prophesieth of things to come, as Act 2:30-31; witness the apostle, Eph 4:8.
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Ver. 1. Let God arise] He need do no more that his enemies may be scattered, though never so closely united, etiamsi cataphraetus incedat Satan, as Luther speaketh; digitum suum tantum moveat, et dissipabuntur hostes, Let the Lord but stir his finger only, let him but look unto the host of the Egyptians through the pillar of fire, and they shall be troubled, as Exo 14:24, funduntur et fugantur cum primum se exserit Deus, as those Philistines, 2Sa 5:17-25
Let them also that hate him flee before him] Athanasius telleth us that evil spirits may be put to flight by this psalm; and that Antony, the hermit, fought against the devil with this verse, and worsted him. This may be done also as well with other texts of Scripture. Luther encountered the devil with that sentence, Thou hast put all things under his feet (Colloq. Mens.); another Dutch divine with this, The Son of God came to dissolve the works of the devil; a third with those words, The seed of the woman shall break the serpent’s head (Cramerus). As the rocks repel the boisterous waves - conantia frangere, frangunt; so doth Christ, the Rock (the stone cut out of the mountain without hands, Dan 2:45), all his Church’s enemies.
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.
Matthew Poole 1685 · Public Domain On vv1–35 Let God arise; oh that God would arise from…
Let God arise; oh that God would arise from his seat, and bestir himself and go forth to fight with his enemies! who, if he do so, will easily and suddenly be scattered. Or, God will arise. And so the other verbs following may be rendered, as being of the future tense, shall be scattered, shall flee, &c. Although the futures are frequently render. ed imperatively; and so they are truly rendered Num 10:35, whence this verse is taken. Hate him. All God’s enemies are here said to hate God, not directly and formally, for there are few such persons, but because they hate his laws and government, and his people and image, and because they fight against him and his, which is justly taken for an evidence of hatred.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 7, 15, 22, 32 In these verses,
In these verses,
I. David prays that God would appear in his glory,
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1. For the confusion of his enemies (Psa 68:1, Psa 68:2): "Let God arise, as a judge to pass sentence upon them, as a general to take the field and do execution upon them; and let them be scattered, and flee before him, as unable to keep their ground, much less to make head against him. Let God arise, as the sun when he goes forth in his strength; and the children of darkness shall be scattered, as the shadows of the evening flee before the rising sun. Let them be driven away as smoke by the wind, which ascends as if it would eclipse the sun, but is presently dispelled, and there appears to remainder of it. Let them melt as wax before the fire, which is quickly dissolved." Thus does David comment upon Moses's prayer, and not only repeat it with application to himself and his own times, but enlarge upon it, to direct us how to make use of scripture-prayers. Nay, it looks further, to the Redeemer's victory over the enemies of this kingdom, for he was the angel of the covenant, that guided Israel through the wilderness. Note, (1.) There are, and have been, and ever will be, such as are enemies to God and hate him, that join in with the old serpent against the kingdom of God among men and against the seed of the woman. (2.) They are the wicked, and none but the wicked, that are enemies to God, the children of the wicked one. (3.) Though we are to pray for our enemies as such, yet we are to pray against God's enemies as such, against their enmity to him and all their attempts upon his kingdom. (4.) If God but arise, all his impenitent and implacable enemies, that will not repent to give him glory, will certainly and speedily be scattered, and driven away, and made to perish at his presence; for none ever hardened his heart against God and prospered. The day of judgment will be the day of the complete and final perdition of ungodly men (Pe2 3:7), who shall melt like wax before that flaming fire in which the Lord shall then appear, Th2 1:8.
2. For the comfort and joy of his own people (Psa 68:3): "Let the righteous be glad, that are now in sorrow; let them rejoice before God in his favourable presence. God is the joy of his people; let them rejoice whenever they come before God, yea, let them exceedingly rejoice, let them rejoice with gladness." Note, Those who rejoice in God have reason to rejoice with exceeding joy; and this joy we ought to wish to all the saints, for it belongs to them. Light is sown for the righteous.
II. He praises God for his glorious appearances, and calls upon us to praise him, to sing to his name, and extol him,
1. As a great God, infinitely great (Psa 68:4): He rides upon the heavens, by his name JAH. He is the spring of all the motions of the heavenly bodies, directs and manages them, as he that rides in the chariot sets it a-going, has a supreme command of the influences of heaven; he rides upon the heavens for the help of his people (Deu 33:26), so swiftly, so strongly, and so much above the reach of opposition. He rules these by his name Jah, or Jehovah, a self-existent self-sufficient being; the fountain of all being, power, motion, and perfection; this is his name for ever. When we thus extol God we must rejoice before him. Holy joy in God will very well consist with that reverence and godly fear wherewith we ought to worship him.
2. As a gracious God, a God of mercy and tender compassion. He is great, but he despises not any, no, not the meanest; nay, being a God of great power, he uses his power for the relief of those that are distressed, Psa 68:5, Psa 68:6. The fatherless, the widows, the solitary, find him a God all-sufficient to them. Observe how much God's goodness is his glory. He that rides on the heavens by his name Jah, one would think should immediately have been adored as King of kings and Lord of lords, and the sovereign director of all the affairs of states and nations; he is so, but this he rather glories in, that he is a Father of the fatherless. Though God be high, yet has he respect unto the lowly. Happy are those that have an interest in such a God as this. He that rides upon the heavens is a Father worth having; thrice happy are the people whose God is the Lord. (1.) When families are bereaved of their head God takes care of them, and is himself their head; and the widows and the fatherless children shall find that in him which they have lost in the relation that is removed, and infinitely more and better. He is a Father of the fatherless, to pity them, to bless them, to teach them, to provide for them, to portion them. He will preserve them alive (Jer 49:11), and with him they shall find mercy, Hos 14:3. They have liberty to call him Father, and to plead their relation to him as their guardian, Psa 146:9; Psa 10:14, Psa 10:18. He is a judge or patron of the widows, to give them counsel and to redress their grievances, to own them and plead their cause, Pro 22:23. He has an ear open to all their complaints and a hand open to all their wants. He is so in his holy habitation, which may be understood either of the habitation of his glory in heaven (there he has prepared his throne of judgment, which the fatherless and widow have free recourse to, and are taken under the protection of, Psa 9:4, Psa 9:7), or of the habitation of his grace on earth; and so it is a direction to the widows and fatherless how to apply to God; let them go to his holy habitation, to his word and ordinances; there they may find him and find comfort in him. (2.) When families are to be built up he is the founder of them: God sets the solitary in families, brings those into comfortable relations that were lonely, gives those a convenient settlement that were unsettled (Psa 113:9); he makes those dwell at home that were forced to seek for relief abroad (so Dr. Hammond), putting those that were destitute into a way of getting their livelihood, which is a very good way for man's charity, as it is of God's bounty.
3. As a righteous God, (1.) In relieving the oppressed. He brings out those that are bound with chains, and sets those at liberty who were unjustly imprisoned and brought into servitude. No chains can detain those whom God will make free. (2.) In reckoning with the oppressors: The rebellious dwell in a dry land and have no comfort in that which they have got by fraud and injury. The best land will be a dry land to those that by their rebellion have forfeited the blessing of God, which is the juice and fatness of all our enjoyments. The Israelites were brought out of Egypt into the wilderness, but were there better provided for than the Egyptians themselves, whose land, if Nilus failed them, as it sometimes did, was a dry land.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–35 Let God arise,.... Which, as Kimchi observes, is either…
Let God arise,.... Which, as Kimchi observes, is either by way of prayer, or by way of prophecy; and in either way the sense is the same: for, if it is considered as a prayer, it is a prayer of faith that so it would be; or, if as a prophecy, it is certain that so it should be. And this is to be understood of the same divine Person, whose chariots the angels are; who is said to be the "Adonai", or "Lord" in the midst of them; and of whom it is prophesied that he should ascend to heaven, Psa 68:17; even the Messiah, who is God over all. And this "arising", attributed to him, may be interpreted either of his incarnation, his exhibition and manifestation in the flesh; which is sometimes called in Scripture a raising of him up, as in Act 3:26; or of his resurrection from the dead, as it is interpreted by many of the ancients; which, as it was a certain thing, and previous to his ascension hereafter spoken of, so it was a proof of his deity; for though it was only the man that rose, who died and was buried, yet as in union with the divine Person of the Son of God, and who rose by virtue of that union; and thereby he was declared to be the Son of God with power. Or else rather this is to be understood of his arising and exerting his power as a man of war, as a mighty and victorious hero, on the behalf of his people, and against his enemies; as he did when he arose and met Satan, the prince of the world, and engaged with all the powers of darkness; see Psa 45:3; and this sense is confirmed by what follows:
let his enemies be scattered; let them also that hate him flee before him: the sense of these two clauses is the same; his enemies, and those that hate him, are the same persons; and to be scattered and flee express the same things; for enemies, being discomfited, flee and scatter. Some interpret this of the watch set to guard our Lord's sepulchre; who, upon his rising from the dead, were filled with great fear and dread, and scattered, and fled to the priests, to acquaint them with what was done: others, of the Jewish nation in general, who were enemies to Christ; and hated him, and would not have him to reign over them; against whom he rose up and exerted his great strength; came in his kingdom and power against them; poured out his wrath upon them to the uttermost; which issued in the utter destruction of them, as a body politic; and in the entire dispersion of them in all countries, which remains until quite recently. Or rather the whole is to be applied to Satan, and to his principalities and powers; the professed enemies of Christ, personal and mystical; who, when he arose and exerted his mighty power in his conflict with them, in the garden and on the cross, were spoiled and dissipated, and obliged to fly before him: and who at the same time overcame the world, made an end of sin, abolished death, as well as destroyed him which had the power of it; see Num 10:35.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 21, 22, 23, 24, 26, 27, 28, 29, 30, 31, 33, 34, 35 The occasion of this psalm, seems to have been…
The occasion of this psalm, seems to have been David's translation of the ark to Zion, which was managed with great solemnity and devotion. For the first words are the very same which Moses appointed for such occasions, Num. x, 35, and the following verses pursue the same matter. Thence he falls into a description of some of the glorious works of the God to whom this ark belonged. But because David knew that both himself and the ark were types of Christ, and that the church of Israel were a type of the catholick church, consisting of Jews and Gentiles, and that the legal administrations were types of those of the gospel, he therefore by the spirit of prophecy, looked through the types, to the great mysteries of Christ's resurrection and ascension, and of the special privileges of the Christian church, and of the conversion of the Gentiles, and intermixes passages, which immediately belong to these things, although the words be so ordered, that they carry a manifest allusion to the present actions, and may be applied to them, in a secondary sense. He first prays against God's enemies, and for his people, ver. 1-3. Then praises God, for his greatness and goodness, ver. 4-6. For his wonderful works, ver. 7-14. For his special presence in his church, ver. 15- 17. The ascension of Christ, and the salvation of his people, ver. 18-20. His victories over his enemies, and favours to his church, ver. 21-28. The accession of the Gentiles to the church, ver. 29- 31. An awful acknowledgment of the glory and grace of God, ver. 32-35. To the chief musician, A psalm or song of David.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 4, 6, 7, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 30, 31, 32, 33, 34, 35 The psalmist calls upon God to arise, bless his…
PSALM LXVIII
The psalmist calls upon God to arise, bless his people, and
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scatter his enemies, 1-3;
exhorts them to praise him for has greatness, tenderness,
compassion, and judgments, 4-6;
describes the grandeur of his march when he went forth in the
redemption of his people, 7, 8;
how he dispensed his blessings, 9, 10;
what he will still continue to do in their behalf, 11-13;
the effects produced by the manifestation of God's majesty,
14-18;
he is praised for has goodness, 19, 20;
for his judgments, 21-23;
he tells in what manner the Divine worship was conducted, 24-27;
how God is to be honoured, 28-31;
all are invited to sing his praises, and extol his greatness,
32-35.
NOTES ON PSALM LXVIII
In the title of this Psalm there is nothing particular to be remarked. It is probable that this Psalm, or a part of it at least, might have been composed by Moses, to be recited when the Israelites journeyed. See Nu 10:35; and that David, on the same model, constructed this Psalm. It might have been sung also in the ceremony of transporting the ark from Kirjath-jearim, to Jerusalem; or from the house of Obed-edom to the tabernacle erected at Sion.
I know not how to undertake a comment on this Psalm: it is the most difficult in the whole Psalter; and I cannot help adopting the opinion of Simon De Muis: In hoc Psalmo tot ferme scopuli, tot labyrinthi, quot versus, quot verba. Non immerito crux ingeniorum, et interpretum opprobrium dici potest. "In this Psalm there are as many precipices and labyrinths as there are verses or words. It may not be improperly termed, the torture of critics, and the reproach of commentators." To attempt any thing new on it would be dangerous; and to say what has been so often said would be unsatisfactory. I am truly afraid to fall over one of those precipices, or be endlessly entangled and lost in one of these labyrinths. There are customs here referred to which I do not fully understand; there are words whose meaning I cannot, to my own satisfaction, ascertain; and allusions which are to me inexplicable. Yet of the composition itself I have the highest opinion: it is sublime beyond all comparison; it is constructed with an art truly admirable; it possesses all the dignity of the sacred language; none but David could have composed it; and, at this lapse of time, it would require no small influence of the Spirit that was upon him, to give its true interpretation. I shall subjoin a few notes, chiefly philological; and beg leave to refer the reader to those who have written profusely and laboriously on this sublime Psalm, particularly Venema, Calmet, Dr. Chandler, and the writers in the Critici Sacri.
Verse 1. Let God arise] This was sung when the Levites took up the ark upon their shoulders; see Nu 10:35-36, and the notes there.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 4, 5, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 21, 22, 24, 25, 27, 28, 29, 30, 31, 32, 34, 35 Psa 68:1-3. Let God arise, &c. — As God…
Psa 68:1-3. Let God arise, &c. — As God was in a peculiar manner present in the ark, and as his presence was the great security of the Israelitish nation from the dangers of the wilderness, and the power of their enemies, Moses addressed his prayer to him in these words whenever the ark was taken up for their several marches: see Num 10:35. And in these same words the singers began, when, at the command of David, the Levites first took up the ark on their shoulders to carry it from the house of Obed-edom to Zion. There is, indeed, this little difference between the passage in Numbers and this of the Psalm, that the first word of the former in the Hebrew is in the imperative mood, קומה, kumah, Let God arise, whereas here the word is in the future tense, and is literally rendered, God shall, or will, arise. And, in like manner, all the clauses of this and the next two verses are expressed in the same tense, as if they were a prediction of what was to come; his enemies shall be scattered — those that hate him shall flee, &c. — God’s enemies, it must be observed, are also the enemies of his people, and they are therefore said to hate him, because they hate them, and because they hate his laws and government, and his holy image and nature; the carnal mind which is in them, being enmity against him, and not subject to his law, neither, indeed, can it be subject thereto. As smoke is driven away — Which, though it rises from the earth in black and tremendous clouds, is soon scattered and dispersed by the wind; so drive them away — Or, so they shall be driven away, shall be dispersed by a force which, notwithstanding their threatening aspect, they are utterly unable to resist. And as wax melteth before the fire — Which, though to appearance it be of a firm and solid consistence, yet, when brought to the fire, is soon dissolved, and makes no resistance; so let the wicked perish, &c. — And so they shall perish when the Lord is revealed from heaven, with his mighty angels, in flaming fire. But let the righteous be glad, &c. — For God’s gracious appearance in their behalf, and for his settled presence with them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–35 Let God arise - See the notes at Psa…
Let God arise - See the notes at Psa 3:7. There is an obvious reterence here to the words used by Moses on the removal of the ark in Num 10:35. The same language was also employed by Solomon when the ark was removed to the temple, and deposited in the most holy place 2Ch 6:41 :” Now therefore arise, O Lord God, into thy resting place, thou, and the ark of thy strength.” It would seem probable, therefore, that this psalm was composed on some such occasion.
Let his enemies be scattered - So in Num 10:35 : “Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee.” The ark was the symbol of the divine presence, and the idea is, that whereever that was, the enemies of God would be subdued, or that it was only by the power of Him who was supposed to reside there that his enemies could be overcome.
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Let them also that hate him flee before him - Almost the exact language used by Moses in Num 10:35. It is possible that this may have been used on some occasion when the Hebrews were going out to war; but the more probable supposition is that it is general language designed to illustrate the power of God, or to state that his rising up, at any time, would be followed by the discomfiture of his enemies. The placing of the ark where it was designed to remain permanently would be a proper occasion for suggesting this general truth, that all the enemies of God must be scattered when he rose up in his majesty and power.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 68
Psalms 68
To the chief Musician, A Psalm or Song of David
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Let God arise, let his enemies be scattered:
Let them also that hate him flee before him.
2 As smoke is driven away, so drive them away:
As wax melteth before the fire,
So let the wicked perish at the presence of God,
3 But let the righteous be glad; let them rejoice before God:
Yea, let them exceedingly rejoice.
4 Sing unto God, sing praises to his name:
Extol him that rideth upon the heavens
By his name JAH, and rejoice before him.
5 A father of the fatherless, and a judge of the widows,
Is God in his holy habitation.
6 God setteth the solitary in families:
He bringeth out those which are bound with chains:
But the rebellious dwell in a dry land.
7 O God, when thou wentest forth before thy people,
When thou didst march through the wilderness; Selah:
8 The earth shook,
The heavens also dropped at the presence of God:
Even Sinai itself was moved at the presence of God, the God of Israel.
9 Thou, O God, didst send a plentiful rain,
Whereby thou didst confirm thine inheritance, when it was weary.
10 Thy congregation hath dwelt therein:
Thou, O God, hast prepared of thy goodness for the poor.
11 The Lord gave the word:
Great was the company of those that published it.
12 Kings of armies did flee apace:
And she that tarried at home divided the spoil.
13 Though ye have lain among the pots,
Yet shall ye be as the wings of a dove covered with silver,
And her feathers with yellow gold.
14 When the Almighty scattered kings in it,
It was white as snow in Salmon.
15 The hill of God is as the hill of Bashan;
A high hill as the hill of Bashan.
16 Why leap ye, ye high hills?
This is the hill which God desireth to dwell in;
Yea, the Lord will dwell in it for ever.
17 The chariots of God are twenty thousand, even thousands of angels:
The Lord is among them, as in Sinai, in the holy place.
18 Thou hast ascended on high, thou hast led captivity captive;
Thou hast received gifts for men;
Yea, for the rebellious also, that the Lord God might dwell among them.
19 Blessed be the Lord, who daily
Loadeth us with benefits, even the God of our salvation. Selah.
20 He that is our God is the God of salvation;
And unto God the Lord belong the issues from death.
21 But God shall wound the head of his enemies,
And the hairy scalp of such a one as goeth on still in his trespasses.
22 The Lord said, I will bring again from Bashan,
I will bring my people again from the depths of the sea:
23 That thy foot may be dipped in the blood of thine enemies,
And the tongue of thy dogs in the same.
24 They have seen thy goings, O God;
Even the goings of my God, my King, in the sanctuary.
25 The singers went before, the players on instruments followed after;
Among them were the damsels playing with timbrels.
26 Bless ye God in the congregations,
Even the Lord, from the fountain of Israel.
27 There is little Benjamin with their ruler,
The princes of Judah and their council,
The princes of Zebulun, and the princes of Naphtali.
28 Thy God hath commanded thy strength:
Strengthen, O God, that which thou hast wrought for us.
29 Because of thy temple at Jerusalem
Shall kings bring presents unto thee.
30 Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people,
Till every one submit himself with pieces of silver:
Scatter thou the people that delight in war.
31 Princes shall come out of Egypt;
Ethiopia shall soon stretch out her hands unto God.
32 Sing unto God, ye kingdoms of the earth;
O sing praises unto the Lord; Selah:
33 To him that rideth upon the heavens of heavens, which were of old;
Lo, he doth send out his voice, and that a mighty voice.
34 Ascribe ye strength unto God:
His excellency is over Israel,
And his strength is in the clouds.
35 O God, thou art terrible out of thy holy places:
The God of Israel is he that giveth strength and power unto his people.
Blessed be God.
EXEGETICAL AND CRITICAL
Its Contents and Composition.—This Psalm, if not the most difficult (J. D. Mich.), is yet the most disputed (Hupfeld), on account of many obscure allusions, rare expressions, and doubtful readings. It is a Titan (Hitzig), the most glowing, the boldest and the most powerful hymn of the whole collection (Hupfeld), a Psalm in the style of Deborah, advancing to the highest pinnacle of hymnic invention and representation (Delitzsch). It is reckoned by some to the later (Gesenius, Ewald, Hupfeld), by others to the latest (Ruding., Reuss, Olsh.), by others still to the most ancient monuments of Hebrew poetry (De Wette, Böttcher, Hengst., Hitzig, Delitzsch), because the highest originality in figures and words is mingled frequently in this lyrical work of art, with unmistakable repetitions of the favorite words of previous writings. These, in many particulars, still need a satisfactory explanation. Yet the Psalm is so transparent in its chief features, so sublime and edifying that it deserves and admits of another application than as a “monument of exegetical extremity and skill,” (Ed. Reuss, 1851). The fundamental thought is as clear as the arrangement and rhythmical organization, namely: The celebration of an entrance of God into His sanctuary on Zion after a victory, and His rule over the world extending itself from thence. The opening strophe with the very first words (Psa_68:1) awakens the most precious remembrances of Israel by the watch-word of Num_10:3-5, and by changing it into the form of a wish refers to circumstances in Israel in which the repetition of those previous events is necessary, and is directly implored (Psa_68:2) in order to the ruin of the wicked (Psa_68:3), as well as the joy of the righteous, it transports us into the midst of a victorious march led by God through steppes, in reference to which the righteous are exhorted to praise God with festive joy (Psa_68:4) as the Father and Helper of the forsaken (Psa_68:5), who provides a home for the solitary and the prisoner, whilst the rebellious remain in the land which is scorched by the heat of the sun (Psa_68:6). Then follows a glance at the providential care of God over His people in the Arabian desert after the exodus from Egypt and the revelation on Sinai (Psa_68:7-10), with a repetition of the words of Deborah, Jdg_4:4 sq., which go back to Deu_33:2; comp. Exo_19:15 sq., as Habakkuk 3 depends upon this Psalm. This forms the transition to the hope expressed in Psa_68:11-14, of a new victory over hostile kings. For the Divine names, Adonai and Shaddai, after the use of Elohim eleven times, the words Psa_68:13, and the absence of preterites are in favor of the supposition that the reference here is no longer to previous events, but expected ones, although in allusion to the fact that previous events are to be repeated, namely, the decision by God’s oracle and the celebration of the viotory by festival choirs of women. By this victory it is established that Zion has been chosen by Jehovah for the abiding habitation of historical revelation (Psa_68:15-16), notwithstanding its littleness in comparison with other mountains. It is comparable with Sinai in holiness, and likewise protected, as well as honored by the presence of God, surrounded by His angelic hosts (Psa_68:17-18). Israel now likewise feels that he is supported and delivered by this God and Lord (Psa_68:19-20), and can safely reckon upon the ruin of his enemies (Psa_68:21-23.) God’s festal march of victory will be seen (Psa_68:24-25); all the tribes of the people will praise Him (Psa_68:26-27); the consequences of this act of judgment and deliverance will be felt throughout the whole earth, whilst the great monarchies will submit themselves and mighty kings with their people will turn to God in homage (Psa_68:28-31), and they are summoned to do this because He thunders down from the highest heavens of old upon the rebellious (Psa_68:32-33), but to His people, over whom His glory rules from His sanctuary, He gives power from on high. Hence all the world should acknowledge God’s power, and Israel should praise Him (Psa_68:34-35).
It follows from this survey with sufficient clearness, that this Psalm is not a direct prophecy of Christ, as to His advent, His saving doctrine, His triumphant ascension to heaven, His all-embracing sovereignty and Divine glory (J. H. Mich., after the fathers and most, of the older theologians, especially in connection with the citation of Psa_68:18 in Eph_4:8). Moreover it does not admit of a merely spiritual application (Flamin., Calvin) and typical interpretation (Stier), but it has a Messianic meaning, yet not through the prophetic idea of the reunion of the divided kingdoms and the restoration of the monarchy (Hupf), but through the proclamation of the spreading of the Divine kingdom among the heathen by means of the victorious deeds of the God of historical revelation, who is enthroned upon Zion as in heaven. If this fundamental thought is not recognized, the Psalm falls asunder into two parts, and there is left on the one side, merely the sanctuary of God (J. D. Mich.), or His holy majesty (Clauss), or His march of victory (Herder), on the other side the general feelings, remembrances and hopes of the people (Reuss.). These are then the subject and form the contents of a festival hymn, which can be put in almost any time that we may desire, if we either look away altogether from definite historical events as an occasion for its composition, and merely recognize the lyrical shaping of a general idea, or if we likewise entirely reject the composition by David, as stated in the title. Accordingly it has been actually placed in the times of the Maccabees (Olshausen), especially with reference to the consecration of the Temple, 1 Maccabees 5 (Rudinger), in the time of the rule of the Ptolemies or the Seleucidæ (Reuss), in the period of the exile or shortly afterwards (Ewald, Köster, Hup-feld), in the time of the struggle of Josiah with the Egyptian king Necho (Thenius), of Hezekiah with the Assyrians (Kimchi, Böttcher), of the confederate kings Jehoshaphat and Joram with Moab and Edom, 2 Kings 3. (Hitzig), in the time of Solomon (De Wette). There are points of contact, but always at the same time serious objections to these references. The reasons adduced against the time of David and his composition of the Psalm however are very weak. The mention of the Temple may be explained as in Psa_5:7, and the combination of Æthiopia which was never at war with Israel, with Egypt the beast of the reed, shows clearly that the reference here is not to a victory over Egypt and Cush, but that these are the representatives of the heathen monarchies in general (Hengsten.). Since now Assyria is not mentioned here as one of these powers; since, furthermore, Zebulon and Naphtali are mentioned along side of Judah and Benjamin, and indeed with reference to a joint celebration of victory in Jerusalem, finally, since Jehovah marches with them in the ark of the covenant; we are led back to times previous to and not subsequent to the division of the Davidic empire or indeed the exile, and certainly back of Solomon, for his government was throughout peaceful. In this state of affairs, however, it is unnecessary to remain satisfied with the time of David in general (Calvin). We may think of the removal of the ark to Mount Zion, 2 Samuel 6 (most of the older interpreters, finally, Stier, von Hofmann), or of the triumphal return after the happy issue of a war, and indeed in the last case, not so much of the war with the Syrians and Edomites, 2 Samuel 8 or 10 (Cler., Rosenm.), as with the Ammonites and Syrians, 2 Samuel 11 (Flam., Thol., Hengsten., Reinke, et al.) It is best however not to think of the going forth of the ark at the beginning of the war (Venema, et al.), or of the celebration of victory at its close, but in accordance with the tone and course of thought, of the expression of the certainty of victory which is in part prophetic, in the course of this perilous war, which extended into the second year (Delitzsch), on which occasion the ark of the covenant was carried forth with the army, 2Sa_9:11.
Str. 1. Psa_68:1. Let God arise.—Elohim is used here instead of Jehovah (Num_10:35). We are to take the verb as the imperfect instead of the imperative, yet not as a future (most interpreters), or as a hypothetical present (Vatabl., De Wette, Hengstenberg, Hitzig). For in the one case we would have a promise, in the other, a clause of general application. But we have nothing to do with either of these, but with an expression of prayer in the repetition of those words with which Moses, in marching through the wilderness, after each halt, called upon the ark of the covenant to arise and go forward, not as if the ark was called God Himself (the Rabbins), but because the pillar of cloud and fire, the sign of the Divine presence, rested upon it.
[Psa_68:2. It may be that the figures of this verse, smoke and war, were suggested by the pillar of cloud and fire, as Hupfeld and Herder contend. At all events, they are frequent in the Scriptures, especially in connection with Theophanies, comp. Psa_37:20; Psa_97:5; Hos_13:3; Mic_1:4.—C. A. B.]
Psa_68:4. Cast up a highway for Him2 who driveth along through the steppes, Jah is His name.—The name Jah, shortened from Jehovah, is first found in Exo_15:2, and is probably derived from this passage, as likewise Psa_118:14; Isa_12:2. But that the entire formula, of casting up (namely a highway, Isa_57:14; Isa_62:10) through the pathless wilderness, has been derived from Isa_11:3 (Hupfeld), is a supposition as ungrounded as the assertion (Hitzig) that the previously-mentioned words from Numbers 10 have originated from this Psalm. The reverse is true in both cases. The plural ערבות is certainly not to be derived from ערב=evening, and to be referred to the region of the evening (Septuagint, Vulgate, et al.), or that of sunset=gloom of misery and night of misfortune, over which the Lord advances and leads His people to the sunrise (Schegg), or to be regarded in the sense of clouds=heaven (Chald., Rabbins), from whence the Lord is to come. It is the plural from ערבה= sandy desert, which is found not only between Babylon and Canaan, or in Arabia, but likewise on the Jordan.
Psa_68:6. God, who maketh the solitary to dwell at home.—These are not the childless (Psa_113:9) who are promised a numerous posterity, but the forsaken, who are to have a home given to them, Isa_58:7—[Leadeth forth prisoners into prosperity.—כוֹשָׁרוֹת is found only here. It is interpreted by most of the ancient versions, the Rabbins, A. V., et al., as=chains, as if it were related to קשׁר. But Symm. renders: ἐις ἀπόλυσιν, and the Syriac: “into abundance.” Hupfeld regards it as equivalent to the more usual כִּשְׁרוֹן, Ecc_2:21, from כשֹׁר, a later Hebrew and Aramaic form for ישׁר, and thus properly=the true condition, prosperity.—Only the rebellious.—This is stronger and better than the “but” of A. V. The rebellious are those who refuse the guidance of the God of grace. These are obliged to remain in the dry and parched land, in the wilderness, and “do not come into the land which is fructified by the waters of grace, and shine in fresh green and rich fruits” (Delitzsch).—C. A. B.]
Str. 2. Psa_68:8.—Yon Sinai before the face of Elohim, the God of Israel.—Sinai is not mentioned as the primitive throne of God, but as the scene of His majesty, as well as the giving of the law and its terrors, and as the starting-place of His march towards Canaan, in contrast with the second throne on Zion (Hupfeld after Geier, et al.). The זֶה is not to be connected with Elohim (Luther, Calvin), but with Sinai, and the expression is derived from Jdg_5:5 : From that song of Deborah is likewise derived the expression: “the heavens dropped,” namely, the rain.
Str. 3. Psa_68:9. Richly with rain didst Thou sprinkle Thine inheritance.—The reference here is hardly to storms to fructify the land (J. D. Mich., Böttcher), or those giving victory (Herder), but either to the manna as the bread of heaven (Joshua 6; Psa_78:24; Psa_105:40), expressly called rain from heaven, Exo_16:4; Psa_78:23 (Venema, Schnurrer, De Wette, Stier, Reuss, Hupfeld), or figurative, not of the outpouring of the Holy Spirit (the older interpreters), but of the bestowal of gifts (Rosenm., Hengstenberg, Delitzsch), which come down from heaven as the rain of willingness, that is, freely, richly (Job_37:6; Psa_110:3), upon the land of Jehovah (Hos_9:3), which is likewise called the inheritance of God in 2Ma_2:4 (Hitzig, Delitzsch). That we are to think first not of the people (Hupfeld) but of the land (Calvin), follows from Psa_68:10, where it is said that in it (not among them) God’s living creatures found their dwelling-place (ישׁב). This expression shows at the same time that we are not to think of God’s creatures in general (Geier, J. D. Mich., et al.), or of the quails of the wilderness parallel with the manna (Schnurrer, Hupfeld), but of the congregation, whether we find it designated thereby as the complex of a flock of living creatures, 1Sa_18:18 (Rabbins, Calvin, et al.), after the Arabic=people (Hitzig), or as the little creature=herd of God, Mic_7:14; Ps. 79:19 (Luther, et al., Delitzsch), or go back to the root חו and accept the meaning: tent-circle, circular encampment (2Sa_23:11; 2Sa_23:13).
Str. 4. Psa_68:11. The Lord gives the word (of authority).—The word means here hardly merely news, namely, of the victory, but with this reference rather, song, hymn of triumph (Calvin, Hupfeld). Since however the female chorus of victory is mentioned directly in connection with the division of booty, and it is better to regard אֹמֶר as a Divine word, either of promise (Psa_77:8) or of powerful effect (Hab_3:9), and it is designated in Psa_68:33, as in Isa_30:30, as the sound of thunder, and Zec_9:14, as the blast of a trumpet, we have here to think not of the watch-word in war (Herder, et al.), but rather of the word of power (Delitzsch, in part Reuss, G. Baur), which not only commands the war and promises the victory, but brings, effects and gives the victory. There is no reference here to the preaching of the gospel (older interpreters).
Psa_68:12. The kings of hosts are in ironical contrast (Böttcher) with Jehovah Sabaoth. The correct translation: flee, was originally derived from the Rabbins. Previously the word was derived from ידד=love, unite oneself, rather than from נדד.—She that abideth at home, is not the congregation of Israel (Rabbins), but the mistress of the house, “the woman in the tent,” Jdg_5:24.
Psa_68:13. Would you lie between the hurdles? The wings of the dove are overlaid with silver,etc.—The translation: although you now lie between sooty pots, you will become white and shining as the wings of the dove (Rabbins, Calvin, [A. V.], et al.), is certainly false. We are not only to strike out the “although now,” which is inserted in the text, but likewise to put instead of sooty pots either: boundaries (Chald., Jerome), or: hurdles (Kimchi). If the former should be adopted, however, the sense could not be: if you lie between the boundaries, that is to say, on the field in order of battle, you will shine (in the splendor of arms) as the wings of the dove (Luther, Geier). For the dove is a figure of peace or of rapid flight. The two chief explanations are then in this direction, whether we retain the meaning: boundaries (Rosenm., Böttcher, Stier, Hengstenberg), or put in place of this: hurdles, Gen_49:14; Jdg_5:16 (Hupfeld, Hitzig, Delitzsch). The reference is certainly to the rest of the peaceful land and the shepherd’s life, which is likewise recognized in the untenable interpretation: women drinking (J. D. Mich.). If now the dove is regarded as the figure of peace or of domestic life, and at the same time we recognize the fact that the emphasis is upon its shining play of colors, we may take the clause either as scornful, and as a reproachful question, whether they resign themselves to the idle and easy rest, and gaze at the play of colors of the flying dove (J. D. Mich., Herder, Köster), or we may take it as a promise that after the victory, in peace the wings of the dove, that is to say, the people of Israel (Schnurrer) as the dove of God (Delitzsch), Psa_74:19; Hos_7:11; Hos_11:11, or their women (Munting., De Wette, Reuss) will be brilliant in the jewels of the booty which is rich in gold and silver. This, then, in the spiritual interpretation, is referred to the fact that the manifold gifts of the Holy Spirit unfold their splendor in the people (Stier). If now it is objected to this, that it is not the dove or its neck, but its wings which afford the point of comparison, and this is the correct view, and we think accordingly of rapid flight, then it is not the members of Israel which are designated by these expressions, nor the gold and silver field-badges of the enemy which are part, of the booty (Maurer), but these wings themselves; and the glance is inclined to their glistening richness, because it is to be the booty of the Israelites. Whether now we are to regard this again as a promise and a mere figure of the brilliant lot appointed to the people of Israel in the lap of future peace (Hengstenberg), or as a description of the real booty in order to inflame them with a zeal in pursuit of it, and as a reproachful reproof of those who would remain lying in peaceful pursuits or between their boundary stakes (Böttcher, von Hofmann), depends partly on the general view of the context, and partly whether we take the particle עִם, which begins the clause, as a conjunction=if, or as an interrogative particle. We decide for the latter, since such questions of astonishment are used in connection with warlike scenes, 2Sa_23:10; 1Ma_7:45 sq.; Jdt_15:4 sq. Moreover the reference back to Gen_49:14; Num_32:5 sq.; Jdg_5:16, is manifest, and the mingling of ideas and figures is avoided (Delitzsch), and there is evident not only a thought clear in it-self expressed in a natural and easily understood figure, but at the same time a real advance in the discourse.
Psa_68:14. When the Almighty scattered kings in it, it snowed on Zalmon (=dark mountain).—God is designated as Shaddaï, which only occurs once more in the Psalms (Psa_91:1); and in the prophets only in Joe_1:15; Isa_13:6; Eze_1:24; in the Pentateuch only in Num_24:4; Num_24:16; then in Rth_1:20-21. It is used however, 30 times in Job, whilst the fuller form el shaddaï is found as characteristic (Exo_6:3) for the time of the Patriarchs, Gen_17:1; Gen_28:3; Gen_35:11; Gen_43:14; Gen_48:3 (in the Samaritan text likewise Gen_49:25), and besides only in Eze_10:5. Now this is connected, not so much with the ancient character of the Psalm (G. Baur.), or with the derivation of this verse (Olsh.), as well as the two preceding (Hupfeld, et al.), from an ancient song, as with the fact that almost all the names of God are found distributed in appropriate places in the Psalm. In accordance with the context, the Hebrew verb, which properly means: “spread out,” is regarded by most interpreters as=“scattered,” and “in it” is referred to the country, whether Moab or some other one and the kings are regarded as hostile princes and captains. For the interpretation of the latter as princes of Israel and as types of the elect of God (Aben Ezra, Stier) or as regents set up here and there by God, through whom light comes in the darkness (Luther, Rosenm.), corresponds neither with the words nor the thought of the text. It is true we might translate: “have a snowy aspect, be as white as snow, to be pure, shine” (Rödiger in Ges. Thesaur., Hitzig), instead of “snow,” but the reference to snow must not be left out of view. The kings here might be compared with a light illuminating the darkness; but their being scattered can be better represented by the figure of the falling of snow; or even the consequence of this by the figure of a snowy appearance. Neither of these figures agree with the disputed meaning of Zalmon: darkness, shade (Chald., Theod., Rabbins, Reuss.), but both are in accordance with the reference to Jdg_9:48, where the mountain Zalmon (Sept., Syr.) south of Shechem, is mentioned, whose name may be connected with Zelem=shadow, on account of its well-known richness in forests, and notwithstanding its comparative unimportance, might be chosen here on account of its name, which to the Hebrew ear was adapted for a play upon words (snow on the dark mountain or black forest). Now we have in the text not כִ=as on Zalmon, but בְ=either: on or, in the manner of Zalmon. In connection with the little height and southerly position of this mountain, we cannot think of a snowy mountain or a usual and frequent fall of snow. Thus all the explanations are excluded which find a comparison between the brilliancy of the booty which has fallen from the fugitives (Von Hofmann), or the bleeding bones of the slain (Rivet., De Wette, et al.), and the snow of Zalmon, or regard the snow whiteness of the dark mountain as a figure of the encouragement of the previously sorrowing Israel (Calvin, J. H. Mich., Hengst., et al.). These explanations gain a supportable sense at the most only when Zalmon is at the same time brought forward as a place either of battle or of refuge to the fugitives (Delitzsch), or when there is found in the clause: “then snow fell on Zalmon,” a figurative expression of the thought: then the mountain, to celebrate this joyous event, clothed itself in a bright garment of light (Wetzstein in Delitzsch’s Com.). But for such a geographical and historical reference of the clause with respect to the foundation of the figure, as the mountains of Hauran, consisting of black rocks with the doubtful name of Asalmanos in Ptolemäos for one of its mountains (Wetzstein), or a high mountain of somewhat the same name among the mountain peaks of Bashan (Böttcher) would be more appropriate than the mountain near Shechem, previously the only one of the name known which yet could not be put for the entire land (Von Leng., Hengst.). If we could put the battle there, it would be much more natural likewise to regard the snowing as simply historical than to vex ourselves with doubtful figures which can only be understood by suggestion. With this agrees the interpretation that the fall and ruin of many kings has been designated as a snowing of the slain (De Wette), especially of kings in the black mountains (Böttcher, Thol.). In this case, again, the interpretation that the fall of snow in question rendered the flight of the fugitives more difficult, or cut off all places of refuge (De Dieu), would be more natural than the supposition of a scornful citation from an ancient hymn of victory in accordance with which the rough weather on Zalmon situated somewhat in the south would be given as a reason for the disinclination to march forth to the mountain situated in the north (Herder, Hupf). Since, however, there is no historical statement here, but rather a prophetical declaration, we are rather led to a figurative mode of expression, whose sense, however, is as obscure as its foundation and occasion is unknown. With this result, the translation: “and snowy bright it shines in the dark” (Reuss) must likewise rest satisfied.
Str. V., Psa_68:15-16. A mountain of God is the mountain of Bashan, a mount full of peaks, the mountain of Bashan. Why do ye look with envy, ye many peaked mountains, on the mountain on which God has chosen to dwell?—The sense is the same whether we regard these and the following words as vocatives as an address to the mountains (Munting., De Wette, Reuss) or as a simple sentence (most interps.). The mountains of Bashan consisting of basalt, now rising up like columns into sharp points, and then conical in truncated peaks, even if we do not reckon in lofty Hermon (Olsh., Hupf., Hitzig), as boldly formed masses of rock of gloomy majesty, make the impression of antiquity and invincibility when compared with the Cis-Jordanic mountains, especially with Zion, which consist of porous limestone and milder forms (Delitzsch). They are thus adapted to a figure of worldly power in contrast with the congregation of God. Besides they were for the most part inhabited by heathen nations hostile to the people of Israel. The reference here is to lurking (Sept., Isaki, Kimchi), and so crafty and hostile (Aquil., Jerome), or envious and jealous looking over at them (J. H. Mich., and most interps.), not to the leaping of these many-peaked mountains (Chald., Luther), nor coagulated (Sept.), stiff with ice (J. H. Mich.). Yet it is unnecessary to think of the actual hostility of those nations (Böttcher, Ewald, Hengst.) The use of this expression in order to contrast Bashan with Zion is explained not only from the dangers threatening the Theocracy from the north, but is occasioned by the fact, that notwithstanding the previous conquest of Bashan by Moses, these mountains were not selected as the seat of the Theocracy (Herder, De Wette), although they as Sinai were ancient mountains of God, properly a mountain of gods (J. H. Mich., Hupf., Hitzig) Psa_36:6, and not a ridge of godlike greatness (Böttcher), one favored by God (Hengst.), a high mighty mountain (De Wette, et al.), or one conspicuous as a basaltic mountain above all other creations of God (Delitzsch). From the erroneous opinion that the mountain of God could only mean Zion (finally again Stier), the ancient versions and interpreters have made it the subject of the clause and the mountain of Bashan the predicate and found the sense: the mountain of God is a fruitful mountain; Bashan being taken as the type of fruitfulness. Then they put, the heights in the place of the many peaks, because they did not understand the vowel points, and explained it symbolically of spiritual elevation. Only since J. D. Mich, and Herder has the true interpretation, been known, to which however, Rivetus (comm. in pss. proph. Amst. 1545) pointed in vain.
Psa_68:17. The chariots of God are myriads, thousands and again thousands, the Lord among them—(it is)a Sinai in sanctity.—Over against the warlike powers of the kings of hosts (Psa_68:12), the infinitely superior power of God is designated with expressions which are derived from the characteristics of warlike power, Psa_20:7; Hab_3:8; Hab_3:15, and are therefore symbols not only of sovereign power (Hengst.), but at the same time of triumphant victory (Schnurrer). They remind us, on the one side, of the fiery horses and chariots that carried up Elijah and surrounded Elisha to protect him (2Ki_2:11; 2Ki_6:17), and on the other of the holy myriads (Deu_33:2) surrounding God on Sinai, and therefore bringing before the soul the innumerable angels of God (Dan_7:10; Mat_26:53). And thus they lead in this passage not to the ascension of Christ (most of the older interps.), but yet symbolize more than Divine providence and help (Calvin), namely, the all-conquering presence of the God of revelation and holiness on Zion in its analogy with His previous presence on Sinai. In favor of this is likewise the final clause of Psa_68:17, which is not: on Sinai in the sanctuary (Sept., Vulg., Chald. [A. V.]), but either: Sinai in the sanctuary (most interps. after L. de Dieu), or: a Sinai in holiness (Delitzsch). The latter gives the most suitable sense: that Zion affords a sight as Sinai afforded it when God in His appearance surrounded it with holiness. The former interpreters, however, would give the distorted thought that Sinai now or, as it were, has entered into the sanctuary, and thus Zion has become a second Sinai, in an unclear form. For it is much less natural to suppose that Zion itself has become Sinai by the presence of the ark with the tables of the law than to be reminded of the presence of God in the midst of innumerable multitudes of His angels (Deu_33:2), the latter, however, not as Gal_3:19; Heb_2:2 (Hengst.) as the mediator of the law-giving, but as the company surrounding His throne and as heavenly attendants in general. We have to do here, however, not with these servants and their use, but with a beholding the glory of the God who manifests Himself on Zion as on Sinai as the heavenly king, and our attention is drawn not to that which happened, as it, were, in the sanctuary, but to that which Zion is when compared with Sinai, namely, a place of the revelation and manifestation of this God. Thus it is not said that Sinai, with its glory of thunder and lightning (Böttcher), is now in the sanctuary, but that Zion as Sinai brings into view the majestas tremenda of Jehovah. Hence it is preferable to take בַּקּדֶשׁ (comp. Psa_68:24) as Psa_77:13; Exo_15:11=in the, namely, well known holiness. Under these circumstances, we are not forced to the conjecture, which is very natural, it is true, on account of Deu_33:2, to read בָּא מסּיני=He has come from Sinai into the (namely, well-known) sanctuary (Pott, Köster, Maurer, Olsh., Hupf., [Perowne]), instead of בָם סִינַי. Besides this has against it, the fact that, God has not entered into the sanctuary in Zion in the midst of His heavenly hosts, but ascended from Sinai to the height of heaven again as after every descent to earth, and that this fact is directly brought forward in Psa_68:18. It would be much simpler to suppose that a מ has fallen away from before Sinai (Hitzig). But then we would have the untrue thought: the Lord among them, (coming) from Sinai in holiness=in unapproachableness, 1Sa_6:20.—The closing word is consequently a closer definition of the noun Sinai which immediately precedes; but it is not the Lord, but Zion as the place of His revelation, which is a Sinai like this. A false derivation of שִׁנְאַן has occasioned the translation: thousands of happy ones or gladly rejoicing ones (Sept., Vulg.). The literal translation of the clause is thousands of repetition.3
Psa_68:18. Thou hast ascended up on high. Thou hast led captives captive, Thou hast taken gifts of (=consisting of) men, and even the rebellious, in order to dwell as Jah Elohim.—The dwelling of Jehovah on Zion being referred to, it is natural to think of the “height of Zion” (Jer_31:12; Eze_17:23; Eze_20:40) as the aim of the procession (Hitzig), yet not of the return of the ark which has just taken place (De Wette), but of the first entrance of God into Zion (Ewald, Reuss, Olsh.) after the storming of the citadel of Zion, 2Sa_5:7 (Delitzsch), without its being necessary to regard the captives particularly as the bond-slaves of the sanctuary, the Nethinim,Exo_8:20; comp. Num_17:6 (Böttcher), as the Gibeonites (Jos_9:23). But the “height” without any further additions, and with the article always elsewhere, means the height of heaven as the dwelling of God, Psa_7:7; Psa_18:16; Psa_93:4; Psa_102:19 (Hengst., Hupf.), and Psa_68:33 likewise here points to this, yet there is no mingling of the heavenly and earthly figure and seat of God (Hupf.) here, but the biblical view of the ascent of God into heaven after that He had made Himself known on earth in deeds of omnipotence and love and had conducted the cause of His people there, Psa_47:5 (Hengst.). Likewise the preterite here refers to such a historical manifestation, and the following expressions show that it has to do with such deeds of God for His people, by which hostile nations were subjected, their gifts of homage brought and accepted, the testimonies of the victorious dwelling of Jehovah among His people increased and confirmed. The enthronement of God in the heaven, His ascent and descent, His dwelling in His house on Zion and among His people agree very well with one another, and are not only symbols and types, but are actual guidances and real foundations of history, which come to fulfilment and completion in and through Christ. Thus this passage (Eph_4:8 sq.) is referred to the victorious march (Col_2:15) of the triumphant Redeemer, yet from the stand-point of fulfilment it is applied in such a way that the thought comes out that the conqueror has not taken to himself these gifts, which constitute his spoils, for his own enrichment, but for the benefit of men. For there the reference is to “giving ” the gifts, as likewise in the Syriac and Chald., yet here the reference is to “taking.” But this difference vanishes when we regard the tribute, which sometimes is designated as gift and present (2Sa_8:2; 2Sa_8:6), as consisting of men (Ewald). These are here not the slaves of the temple (Böttcher), or proselytes (De Wette), or the apostles and evangelists as the servants of God (J. D. Mich.), but those who voluntarily submit themselves in distinction from those who are directly mentioned as made subjects by compulsion. For it is very natural that the clause: “and the rebellious also,” should depend upon the verb (Geier), as the second object subordinate to the first object, “gifts of men.” It is true we might put instead of this expression: gifts among men (Olshausen), that is to say, on earth (Hengstenberg); but the interpretation: and among the rebellious also (Delitzsch), would demand that we should supply the preposition, which would be difficult, and the interpretation: and the rebellious likewise, namely, give Thee (Hengstenberg), would require together with the supply of the verb, a transposition of form. By our interpretation the clause of design unites naturally with the preceding, its structure demanding not that Jâh Elohim should be taken as subject (Delitzsch)=in order that he may dwell, that is to say Jah Elohim continue to dwell. It would be more natural to regard these as vocative (Hengstenberg, Hitzig). But this would make the clause of design too insignificant, or give it a wrong sense, if we should unite it with “ascend,” which besides is against the accents. Hence we take the two last words as a closer definition not only of the subject addressed in all the preceding verbs, but at the same time of His dwelling, as it is brought about by His actions which characterize the conqueror. Thus the connection of the two names of God in this very passage is explained. This is not so much the case if the whole line is regarded as an independent clause: and the rebellious likewise are to serve for a dwelling of Jehovah Elohim, or: dwell with Jehovah Elohim (De Wette, Maurer, Hupf.), whether it is taken as active or as passive. At the same time this would give the prophetical idea of a future conversion of the heathen an unusual manner of expression and one which is less suitable to the context. It leads rather to the thought of a revelation of power and glory made by the God of Israel as the heavenly king and the conqueror of hostile powers, in order that He may dwell on Zion as He is enthroned in heaven, as Jehovah Elohim. There is no reference here to His dwelling in the hearts of men as the third sanctuary (J. D. Mich.)
Str. VI. Psa_68:19. Blessed be the Lord day by day! Are we burdened—He, God, is our help.—By a change of the disputed accentuation (Bähr after Heidenheim), the designation of time, “day by day,” is by many attached to the second member of the verse (Chald., Isaki, Kimchi). Then the sense is simply: He burdeneth Himself for us (Delitzsch), helps us bear it (Ewald), bears us or is burdened with us (Jerome, Hupfeld); for עמם is not used of the heaping up of benefits (Calvin, Rudinger, et al.), and since it is here connected with ל, and not as usual with על, and since הָאֵל offers itself as an appropriate subject of the clause, this interpretation is more preferable than the explanation: the God of our help and our salvation daily loadeth us [A. V.], which would lead to an entirely different course of thought. But we may divide the second member into an antecedent and consequent, whilst we connect the designation of time with the first clause; and then the context is in favor of leaving the subject undetermined (L. de Dieu, Hengstenberg, Hitzig). As a matter of course, הָאֵל is not like הוּא אֵל . We have only translated it thus for perspicuity. The definite article renders God prominent as the well-known God of Israel, who alone is the real and true God.
Psa_68:20. Jehovah the Lord has for death ways of escape.—The reference here is not to issues in death for the enemies (Symmach., the Rabbins, et al.), but ways of deliverance (Calvin), by which we may go forth free (Hitzig) with respect to death (Stier), or at the expense of death (dat. incomm.); an expression so comprehensive that it can mean the departure from death to eternal life, as that in contrast with death, from anxiety of death in peril of life. There is an expression of the highest triumph in the rhymes at the end of the verses, 20, 21, 25 (Böttcher).
Str. VII. Psa_68:21. The hairy scalp is best understood of a head with luxuriant growth of hair, the sign of the bloom of youth and power (Hupfeld, Delitzsch), as the unshorn head with bristly hair (Böttcher) is the figure of desolate, wild nature (Stier), or defiant wildness (Geier). It cannot be decided whether there is meant here a prominent person who was then particularly hated (Olsh)
Psa_68:22. Bring back.—The context shows that this does not promise the bringing back of those who have met with misfortune upon mountains or on the sea (Chald. and the Talmudists), nor the deliverance of those threatened with great dangers (Vat., Stier, et al.), nor the leading back of the Israelites scattered in the whole world (Reuss, Olshausen), but the reaching the beaten enemies, whether they have hidden in inaccessible places in the mountain-forests of Bashan, or in the abysses of the sea, that is, the salt sea (Isa_16:8; 2Ch_20:2), in order that the people may take vengeance upon them, Num_21:34; Deu_3:2; Amo_9:2 (Geier, et al.)
Psa_68:23. That thou mayest wash thy foot in blood.—According to the present reading, timchaz, we must translate: in order that thou mayest crush (namely them) with thy foot in blood (Hengstenberg). But this is contrary to the accents. If on the other hand the last words are not regarded as adverbial, but according to the accents as the object of the verb: that thou shakest, that is, violently movest thy foot in blood, then we come in conflict with the meaning of the word, comp. Psa_68:21 and Psa_110:6; Num_24:8; Num_24:17. Hence it is appropriate to change the reading into tirchaz, Psa_58:10=that thou mayest bathe (almost all recent interpreters), and this is more acceptable than to change the letters into תֶחֱמַץ (Hitzig), in order to get the sense: that he may become red (Kimchi, Vatab., et al.), or become brilliant (Ewald), or dip one-self=become colored (Septuagint, Vulgate, Syr., Flaminius, Calvin, Rudinger [A. V.]).—The tongue of thy dogs have its part in the enemies.—Almost all the older interpreters take the closing word, מִנֵּהוּ, as a preposition (=of it), and refer it either to the enemy partly distributively, partly to the one who according to Psa_68:21 goes about proudly and securely (most interpreters), or to the blood (Calvin, Geier, Gesenius, Hengstenberg.) We must then either supply a verb, e.g., drink, or lick, or obtain. This would be hardly admissible and would be harsh after “of their enemies.” It is natural to think of the verb מִנָּה (Isaki, comp. Job_7:3; Jon_2:1; Dan_1:10); but the sense: He gave the tongue of thy dogs its part of the enemies (J. D. Mich.), is inconsistent with the construction. Accordingly we must regard it as a substantive, either one not found elsewhere, yet usual in the Chald., מֵן (Hupfeld and Delitzsch after the proposition of Simon), in connection with which לשוֹן, which occurs elsewhere as a fem., is considered as a masc., as perhaps Psa_22:15; Pro_26:28, or the well-known word which we get by correcting the form into מְנָתוֹ, Psa_63:10 (Olshausen), with the meaning: portion of food (Psa_11:6; Psa_16:6), which is more appropriate than מְמֻנֵּהוּ (Hitzig), in order to get the idea of assignatum=the allotted portion.
Sir. VIII. Psa_68:24. They have seen Thy processions, O God, the processions of my God, of my King in holiness.—The subject is not specifically designated, but concretely thought, and therefore is not to be weakened into an indefinite subject. The perfect does not favor the march against the enemy, as Psa_77:13; Hab_3:6, but the triumphal procession after the victory, with which the following clauses agree. The supposition of a procession “into the sanctuary” (Hupf., et al.), is against the form of the word, that of a procession “in the sanctuary” (De Wette, Hengstenberg), against usage, hence it is better to translate as Psa_68:17 b. [in holiness].
Psa_68:26. Ye from the fountain of Israel—The fountain of Israel is not Christ as the fountain of salvation (many older interpreters), but the ancestor from whom the people sprang, Isa_48:1; Isa_51:1. The sense is the same whether we regard this verse as the shout of the poet, as Jdg_5:9 (Hengstenberg), or as part of the song of the singers and damsels.
Psa_68:27. All portions of the people with their princes are to be represented in this festival gathering. Two southern and two northern tribes are mentioned as representatives; and first Benjamin, because the first royal conqueror of the heathen sprang from it, and because the sanctuary was in its boundaries (Deu_33:12; Jos_15:17; Jos_18:16); then Judah, as the home of David; then follows Zebulon and Napthali, celebrated for their bravery in the song of Deborah (Jdg_5:18, comp. Psa_6:6), which are found in Is. 8:23, in an entirely different connection. Benjamin is called the little, not as the youngest son of Jacob (De Wette), but on account of the little extent of its territory and the small number of its inhabitants, 1Sa_9:21. The word רֹדֶם is obscure, it cannot mean: “its prince” (Septuagint, Geier, De Wette), but rather: he who conquers it, that is to say, its ruler [A. V.] What then does this mean? Since רדה elsewhere is used only of violent subjugation, the reference to the marshal keeping the procession in order (Clericus, Delitzsch), is just as objectionable as the reference to the rule over the Israelites, whether taken historically (Stier, et al.) or prophetically (Hupfeld). Nothing remains then but to go back further than the immediately preceding verses and consider the enemies conquered by the Benjaminites under Saul, 1Sa_14:47 sq. (Hengstenberg) as the object of the ruling. [Moll thus translates: There is little Benjamin, their conqueror (namely, the conqueror of the enemies mentioned previously).—C. A. B.] The word רִגְמָתָם is still more obscure. For those are demonstratively false derivations, by which they seek to get the meaning princes (the ancient versions, Jerome, Flaminius, Cocc, et al.), by means of the idea: embroidered clothing, or purple. The word ragam means: stone. But the meaning=their stone=their rock=their support or strength (Rosenm., after L. de Dieu), brings a strange thought into the context in a word strange to this thought; and the translation: their stoning, that is, their (the enemies) subduing by the use of sling-stones, or with an allusion to the sling of David (Rivet., Böttcher in his Proben, Hengst., Baihinger), is at least an obscure expression for a remote thought. The explanation: their throwing one upon another=overthrow (Böttcher, in Æhrenlese), is scarcely better. By means of the Arabic (Gesenius, Hitzig, Delitzsch), however, we may get the idea of a thickly pressed throng, a mass of people (Luther, et al.), in connection with which we may think of Judah as the most numerous tribe affording the great masses (Stier, Köster), without being obliged to change the reading into רִגְשָׁתָם(Hupfeld), which word besides would afford the idea of a noisy crowd. It is true we miss the copula, “and,” or the preposition “with,” since the supposition of an apposition is excluded by the sense of the word. Yet the style and circumstances admit of the asyndet. juxtaposition of princes and their multitudes of people. This seems much more tolerable than the translation: there is Benjamin, little,—following the princes of Judah with their crowds (Hitzig), which is connected with another explanation and position of רֹדֶם in the clause.
Str. IX. Psa_68:28-29. Thy God has commanded, etc.—Since the sudden address to Israel is strange, and God is again addressed directly in the following clause, and all the ancient versions have the vocative in the first member, it is natural to change the reading from צִוָּה אֱלהֶיךָ intoצַוֵּה אֱלֹהִים, that is, O God, command (Dathe, Böttcher, Ewald, Olshausen, Hupfeld), yet it is unnecessary. So likewise we need not think of an address (of the Ephraimite poet) to a king (Jehosaphat) who had come to the help of his people with an army, and with reference to this translate still further: the powerful help of God, as Thou affordedst it to us (Hitzig). This is opposed, not to speak of other objections, by the immediately following undoubted address to God in the words: “From Thy temple.” For there is no occasion for attaching these words to the preceding clause, and then translate: “to Jerusalem,” and connecting this with the following clause (Hupfeld, [Perowne]). The temple is the place in which the kings will offer their gifts, and this temple is at Jerusalem, that is to say, rises up above Jerusalem. The interpretation of מִן as, because of, or on account of Thy temple (Symm., Luther, Geier, Ewald, [A. V.]), gives an incorrect sense, the interpretation: from the temple to Jerusalem (Böttcher), as a statement of the extent of the procession which brings the presents, gives an unnatural local limitation. It is unnecessary, moreover, to connect Psa_68:29 a. closely with 28b. (De Wette), or to undertake a transposition of the members into the pretended original order, Psa_68:28 a.29a.28b.29b. (Olshausen). If we find the transitive interpretation of עַזַז=roborare, objectionable, notwithstanding Pro_8:28; Ecc_7:19, and in spite of the example of the Septuagint, Symm., Flaminius, Calvin, et al., and the consent of Delitzsch and Hupfeld, we may translate: show or prove Thyself mighty (most interpreters) in that which (J. H. Mich., Rosenmüller), or: Thou who, Isa_42:24 (Köster, De Wette, Olsh.), has wrought or done for us.
Str. X., Psa_68:30. Rebuke the beast of the reed, &c.—This is not the boar (Bochart, Oedmann) or the lion (Isaki), whether as a symbol of Syria (Lowth, Schnurrer) or a figure of strong enemies in general (Böttcher); still less is it the serpent or the dragon as the symbol of Babylon (Gesenius); but either the crocodile, Psa_74:13; Eze_29:3 (De Wette), or since this animal lives in the Nile itself, and not in the reeds, better, the hippopotamus, Job_40:21 (Hengst., Hitzig, Delitzsch) as the symbol of Egypt (Isa_30:6), whose emblem is the reed, Isa_36:6. The bulls (literally, the strong ones) are by their connection with calves of the peoples not used as figures of the gods (Hitzig), but of leaders and princes (most interpreters). The proper expression: “peoples,” is used epexegetically alongside of the figurative and “calves” (Geier), or has mingled with it into a mixed idea.—Stamping along with silver pieces.—This is very obscure. The sing. masc. embraces all the rebuked in one. The participle designates the action as simultaneous with the rebuking. This already affords many strong objections to the usual translation: that they may submit themselves. Besides רפם only means: to stamp, accordingly since the Hithpael is used here, it should be translated: being in a state of stamping, or: letting himself to stamp. The latter does not suit the words: “with uncoined pieces of silver.” We abide therefore by the former; for the meaning: stamping upon one’s self=casting one’s self violently and fiercely to the earth (Delitzsch), condemns itself. And the translations: all trots itself near (Böttcher previously), or: all that bestirs itself (Böttcher finally), lack a sure foundation. The same is true with the explanation: people that bind themselves to servitude for gold (Reuss)=crowd of hirelings. So likewise the explanation: those who there tread under foot (Luther), or who tread one another under foot (Köster) for pieces of silver, that is, for the sake of booty, is untenable; and the reference of the participle (prosternens sibi) to God as the subject of the following clause dispergit (Maurer) would give rise to a hard construction. This reference to God may be retained and a suitable sense gained in two parallel members of the verse by changing the מ into ה, the participle into the imperative (Hupf.). and by changing the vowel points, and thus partly making the preterite בַזַּר which is taken by many (Sept., Ewald, Böttcher, Reuss, Olsh., Hitzig) as an imperative, into the real imperative בַזֵּר partly making the substantive בְּרַצֵּי into the participle בְרֹצֵי (De Rossi, Olsh., Hupfeld), which is likewise referred to by some who follow the sense (Sept., Symmach., Pott, Clauss). It is then said of God: act towards them stamping (that is, trampling upon them), who desire silver; scatter the people who desire war. These changes are, however, pure conjectures, although, as a whole, since, with the exception of one consonant, they only affect the vowels, they are easier and more in accordance with the context than to change מִתְרַפֵּם into מִתְיַפִּם that is, adorn themselves (Hitzig). For although women, perhaps even men, mean to adorn themselves with strings of gold and silver coins, likewise with nose-rings, yet such a decoration with pieces or lumps of silver is not known to be characteristic of the nations referred to, even if we should overlook the impropriety of this designation for the peoples and princes just characterized as animals.
Psa_68:31. Magnates shall come out of Egypt.—The חַשְׁמַנִּים from which the Maccabees claimed the name of Asmoneans are apparently the perillustres, the illustrious. The usual derivations from the Arabic are untenable (Fleischer in Delitzsch’s commentary). The meaning: couriers (Böttcher) is unsafe, and has little propriety; that of elders (Sept., Vulg., Arm) is without etymological support; that of the Chasmoneans as the inhabitants of the Egyptian province of Ashummim (J. H. Mich.) is without historical basis or occasion; that of fat, that is, rich, strong, distinguished (Hupf.) is possible. In accordance with the sense and context they are the magnates (Chald., Rabbins).—Cush shall send forth speedily his hands to God.—Cush, that is Ethiopia, with Egypt as in Isa_45:14, is here used as the name of the land with the fem. form, and is connected with תָּרִיץ=make to run; but it is immediately treated as the name of the people by the masc. suffix in יָדָיו apparently because the “hands” are mentioned. Accordingly it is the less necessary to change the reading into יָדֶיהָ as enallage gen. (Jer_8:5; Job_39:3; Job_39:16) occur as well as enallage num. (Psa_62:4). And since as well the context as the expression “make the hands run” are better suited to the offering of tribute than to the lifting up of the hands in prayer, there is no occasion for changing the reading into תָּרִים (Hitzig), in order to get the latter idea.
[Str. 11. Psa_68:32. To Him who drives along in the primeval heaven of heavens.—Delitzsch: “The Psalmist stands so entirely in the midst of this final glory that floating along in faith above all the kingdoms of the world, he calls upon them to praise the God of Israel. לָרֹכֵב connects itself with the ruling idea of שִׁירוּ The heaven of heavens, Deu_10:14, are designated by קֶדֶם as primeval (perhaps as according to their origin reaching out far above the heavens of the earthly world of the 2d and 4th days of creation); God drives along in the primitive heavens of heavens, Deu_33:26, since He by means of the cherubim, Psa_18:10 extends his efficiency to all places of this infinite distance and height.”—See He sounds with His voice, the mighty voice.—Hupf., Delitzsch, et al., regard the mighty voice as in apposition with His voice, and this seems best. Riehm, however, would make the mighty voice the object and translate thus: He makes a mighty voice to sound with His voice. This would be more literal, but somewhat tautological.—C. A. B.]
Str. 12. [Psa_68:34. Ascribe strength to God—Delitzsch: “Give back to Him in acknowledgment and praise the omnipotence which He has and proves. His glory rules over Israel as its defence and confidence. His power, however, embraces all created things, not only the earth, but also the highest regions of the heaven. The kingdom of grace reveals the majesty and glory of His redemptive work (Eph_1:6), the kingdom of nature His all-prevalent omnipotence.”—C. A. B.]
Psa_68:35. Fearful art Thou, God, from Thy holy places.—Most ancient versions and many codd. have the singular; but the plural is certain and, is not merely used poetically (Hupf.), but either because the one sanctuary embraced a number of holy places, Jer_51:51; Amo_7:9 (most interps.), or because the reference here is at the same time to earthly and heavenly sanctuaries (Hitzig).
DOCTRINAL AND ETHICAL
1. In times which threaten danger to the people of God, nothing better can be done than to call upon the heavenly King imploring His interference in behalf of His people. For the rising up of the Almighty is connected with the destruction of the power of their enemies, who are unable to resist Him, and with the rejoicing of the pious in the assurance of victory. “This is the sum of the matter: although God is quiet for a time whilst the ungodly cruelly and wickedly afflict the church, yet He finally rises up to avenge it, and believers have protection enough in His help, when once He stretches forth His hand against the ungodly” (Calvin). This is the “great theme which is repeated again and again and in constantly new features in the history of the kingdom of God on earth until finally the last judgment takes up into itself all the previous judgments of God and completes them” (Tholuck).
2. God declares by His names not only how he would be named and addressed by man, but He likewise reveals in them His essential nature, and He confirms the truth of this revelation by corresponding acts, by which the rebellious are judged and terrified, whilst the obedient and God-fearing are delivered from their misery and comforted in their necessities. Therefore this name of God is to the pious at the same time the means of thankful adoration and invocation, and the. occasion of strengthening their faith for the joyous remembrance of the comforting and fearful government of God in history, especially in guiding His people through a hostile world.
3. Although God condescends from His heavenly throne to His people in their pilgrimage on earth and their wanderings through the wilderness and becomes their leader and protector in personal nearness, yet He does not lose His Divine power and glory. On the contrary, He partly makes them known and partly renders them effective in behalf of His congregation. And He has not only done this once in passing by on Sinai and in connection with the march of the Israelites through the wilderness, the Almighty God would have an abiding dwelling among His people on earth, Exo_25:8; Exo_29:45. For this purpose He maintains the covenant relation entered into with Israel on Mt. Sinai and reveals His Divine glory which is everlastingly the same, when He as King of Israel and His people’s protect or and benefactor establishes His throne on Mt. Zion, which humble hill He, as the God who accepts the poor and exalts the humble in free grace, has selected as His typical and symbolical dwelling-place, exalted it above all the lofty mountains and proud peaks as the only true mountain of God, and made it the centre of His historical revelation to the world as well as His all-conquering Divine sovereignty (comp. Mic_4:1-3; Isa_2:11 sq.), since natural advantages must yield to the gifts of grace, as well as worldly power to the omnipotence of God, the only sovereign and Lord.
4. As God has drawn personally nigh to His people on Sinai, without giving up His heavenly glory or Divine omnipotence, so He has again ascended to the heights of heaven without withdrawing His presence of blessing and protection from His people. This latter is, on the one side, only symbolically shown in the Old Testament, and on the other side mediated by forms of worship; hence another descent and ascension is indispensable, which is likewise promised, believed in, hoped for, and implored. However, we can trace what is referred to here; namely, that all the ways of God, His coming and going, His descent and ascension, afford to His people, and through them to the world, acts of deliverance and gifts of blessing. Moreover, with respect to God Himself, they appear as steps of victory and as marches of triumph, whose spoils He uses as well for the salvation of the world as for His own glory.
5. The acts of God in Israel thus gain, on the one side, a universal historical, and, on the other, a prophetical character. In the first respect, it is shown that the God of historical revelation has the real Divine power and deserves all adoration, that is to say, that Jehovah is Elohim, and as such has His dwelling in heaven and on earth. In the latter respect, it is shown that every victory of Israel over hostile peoples gained by undoubted help from God is a real advance towards the end of spreading abroad the kingdom of God over all the world and of the recognition of His glory among all nations.
6. When now God not only drives thundering about in the. heavens, whose origin is back of the beginnings of human history, but sends forth from Zion a terrible judgment upon the enemies of His people, whereby the mightiest monarchies are destroyed, the most warlike nations scattered, and voluntary gifts of homage gained from the most distant lands, whilst elsewhere compulsory tribute is removed and the triumphant victor applies the rich booty taken from the conquered to the good of His people, and bestows upon them victory and peace after the sorrow of war: then it is becoming for the congregation to praise in their assemblies this God whose government is alike exalted in nature and history, in all their trouble to testify their faith in Him who glorifies Himself in His people by His grace as well as by His power, and to make themselves constantly more and more the willing and appropriate instruments of spreading about the blessed operations of the Divine victory and triumph.
HOMILETICAL AND PRACTICAL
The omnipotence of God is as destructive and terrible to His enemies as helpful and comforting to His friends.—The names of God correspond with His acts: both mutually explain and confirm one another and throw light upon God’s being.—In God His people have the mightiest protector, the most loving provider, the most reliable guide.—God not only has His throne in heaven, but He dwells likewise in the midst of His people; but from both sanctuaries He sends forth His grace and truth as well as His power and glory.—When God marches forth with His people, it may be at first into the wilderness; but the goal, the promised land, will surely be reached.—We should not only pray God to come to our help, but, on the one side, prepare the way for Him. on the other follow His guidance.—Whether God has descended to the earth or gone up on high again, all is for His glory and our good.—When God triumphs over all His enemies, He uses the spoils of victory for the good of His people.—God conquers all the powers of the world in order to spread abroad His kingdom among all nations.—God not only reveals Himself once, but at different times and in different places and in many ways, but always and above all as the same holy God.—God helps His people in war, and leads to victory, but His purpose is peace.—It matters not how many friends we have and what earthly means we possess, but that God is with us.—He who does not voluntarily submit himself to the gracious God will be compelled to submit by the power of the Almighty.—No one can hinder God’s ways and will. He knows how to carry out His will and attain the end of His ways.—Sinai and Zion are the mountains of God as Israel is the people of God, not on account of natural advantages, but the divine election of grace.—The fairest places on earth are where God draws near the world for its salvation; the choicest hours those in which God communes with His people; the most precious assemblies those in which the mighty deeds of God are celebrated.
Starke: God regards the enemies of the church as His own enemies; therefore if they continue in their wickedness, utter ruin and everlasting trembling await them.—When God espouses the cause of His people, nature must tremble and melt.—The world, without the gospel, would be a hot hell in which the miserable would languish; but by the gospel it becomes a paradise for the pleasant dwelling of believers and the strong refreshment of those who hunger after grace.—The day, the burden, the help and the praise depend one upon another.—Although the gospel is proclaimed by weak men, it has a Divine power.—Spread abroad the glory of Christ’s power wherever you can.—Arndt: No man can hinder it because it is God’s work, God’s power and strength, God’s arrangement and command.—Renschel: It is impossible that the Christian Church should perish; for God is not only a guest in it, but He dwells therein forever as the host.—Baihinger: The nations can see God’s glory in Israel, His power in the firmament, but they may mistake the preaching.—Tholuck: Israel is the scene of Divine revelation and the people from whom God’s salvation is to come upon all others.—Guenther: Zion is the kingdom of God; all others, even the mightiest, are worldly kingdoms and must decay.—Diedrich: God is to be praised as the destroyer of the ungodly and the deliverer of His people; He is the God who will glorify Himself in the entire race of man.
[Matt. Henry: Those who go on still in their trespasses and hate to be reformed God looks upon as His enemies and will treat them accordingly.—Public mercies, which we jointly share in, call for public thanksgivings, which all should join in.—Nor is any attribute of God more dreadful to sinners than His holiness.—Barnes: Nothing more clearly marks the benignity and the wisdom of God than the arrangement by which men, instead of being solitary wanderers on the face of the earth, with nothing to bind them in sympathy, in love, and in interest to each other, are grouped together in families.—Perowne: God is both the loving Father and the righteous Judge; and the several classes of the lonely, the destitute, the oppressed, the captives, are mentioned as so many instances of those who have experienced both His care and His righteousness, in order that from these the conclusion may be drawn in all similar cases.—Spurgeon: When a man has a rebellions heart, he must of necessity find all around him a dry land.—Happy people! though in the wilderness, for all things are ours in possessing the favor and presence of our God.—God’s election is a patent of nobility. They are choice men whom God has chosen, and that place is superlatively honored which He honors with His presence. The Church of God, when truly spiritual, wins for her God the homage of the nations.—When we are reconciled to God, His omnipotence is an attribute of which we sing with delight.—C.A.B.]
Footnotes:
[2][Perowne: “The figure is borrowed from the custom of Eastern monarchs, who sent heralds and pioneers before them to make all the necessary preparations—to remove obstructions, etc., along the route which they intended to follow. Great military roads were mostly the work of the Romans, and were almost unknown before the Persian and Grecian periods.”—C. A. B.]
[3][The word is a ἀπ. λεγ., and is rendered by the Targ. and Saadia followed by A. V.: thousands of angels—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 17, 18, 19, 21, 22, 24, 26, 28, 29, 30, 31, 32 the righteous--all truly pious, whether of Israel or not.
the righteous--all truly pious, whether of Israel or not.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 35 1. Let God arise—The form of words pronounced by…
1. Let God arise—The form of words pronounced by Moses upon the breaking up of the camp of Israel. Num_10:35. The previous psalm began with the form of blessing which Aaron and his sons were to use. See on Psa_67:1. Thus the judgment upon Jehovah’s enemies and his benediction upon his people stand in contrast. The future of the verb denotes the scattering of God’s enemies to be an event yet to come, but we are not to suppose a state of war now existing, or a battle impending, but to construe the prayer, or prediction, as general. The Church is always surrounded by enemies, and her march should be always victorious. It was for chanting this psalm by the noble Christian matron, Publia, with her virgins, in the city of Antioch in Syria, in the summer of A.D. 362, during the apostate Emperor Julian’s stay there and while he was passing her door, that the enraged monarch ordered her to be buffeted on either side of her face. Julian was engaged in restoring the heathen rites, but unsuccessfully, in that early seat of Christianity. Act_11:22-26.(Theod., book iii, chap. xix, quoted by Milner.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–35 1. God shall arise, his enemies shall be scattered
1. God shall arise, his enemies shall be scattered
And they that hate him shall flee from his presence.
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Psalms 67 begins with an echo of the priestly blessing of Num_6:24 ff, and the opening words of Psalms 68 are based upon the prayer or watchword used when the Ark, the symbol of the Divine Presence in the midst of Israel, set forward on its journeys in the wilderness (Num_10:35). But the Psalmist translates the prayer of Moses
“Arise, Jehovah, and let thine enemies be scattered,
And let them that hate thee flee from thy presence,”
into a positive expression of confident assurance that God is about to arise and manifest His power on behalf of His people. Most versions ancient and modern (except the Genevan, which has the future throughout Psa_68:1-3) render Let God arise; but the form of the verb is against this rendering, and if the words had been meant as a prayer, it would have been more natural to retain the direct invocation of the original.
before him] Better, from his presence (lit. face) as in Psa_68:2; Psa_68:8; and so also in Psa_68:3-4.
1–3. The advent of God brings terror and destruction to His enemies, blessing and joy to His people.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 4, 5, 6, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 35 (1) Let God arise.—A reminiscence of the battlecry raised…
(1) Let God arise.—A reminiscence of the battlecry raised as the ark was advanced at the head of the tribes (Num_10:35). For interesting historical associations with this verse, see Gibbon (chap. 58), and Carlyle, Cromwell’s Letters and Speeches (Vol. II, 185).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–35 THIS psalm is one of triumphant praise and jubilation,…
THIS psalm is one of triumphant praise and jubilation, the crown and gem of the Second Book. Professor Cheyne calls it "a patriotic and religious ode of wondrous range and compass, and in the grandest style." He also notes that it was a favourite with the Huguenots, who called it "The Song of Battles," and that it was chanted by Savanarola and his brother monks as they marched to the trial of fire in the Piazza of Florence. While some critics assign it to the post-Captivity period (Ewald, Cheyne), the greater number, and the most acute (Botticher, Hitzig, Hengstenberg, Kay, Dean Johnson, etc.) see in it one of the earliest, as well as the most beautiful, specimens of Hebrew poetry. The ascription to David, which we find in the "title," is by these critics accepted as fully borne out by the contents. The antique language, the impressive descriptions, the fresh powerful tone of the poetry, the lyric emotion which pervades the ode, and makes it live, are all worthy of the "sweet psalmist of Israel," and of him alone among known Hebrew composers of hymns. Whether it can be probably assigned to any special period in David"s life is disputed, but Hengstenberg"s suggestion that it celebrated the final victory in the Ammonitic war, and the capture of Rabbah, (2Sa_12:26-31) seems to deserve mention.
The psalm has been variously divided, but may best be considered as consisting of five portions:
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1. An introduction (vers. 1-6), in which God is praised on general grounds.
2. Praise of God for his doings at Sinai and in the wilderness (vers.7-10).
3. Praise of God for the conquest of Canaan, and the series of victories terminating in the full establishment of David"s rule (vers. 11-23).
4. Praise of God in connection with his sanctuary (vers. 24-27).
5. Prophetic announcement of future triumphs (vers. 28-35).
Let God arise, let his enemies be scattered; let them also that hate him flee before him. Compare the chant with which the ark set forth in the wilderness, "Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee". (Num_10:35) Both utterances are expressions of confidence, that, whenever God arises, his enemies will be scattered and dispersed before him. Neither refers to any one special occasion.
HOMILIES BY W. FORSYTH Vers. 1-35. The ark and Christ.
It is said that "the testimony of or, "concerning Jesus is the spirit of prophecy". (Rev_19:10) This is specially true of this psalm, it might be called a song of the ark. As Moses spake of the setting forward and resting of the ark, (Num_10:35, Num_10:36) so the psalmist sings of the glorious march of Messiah at the head of his Church onward from victory to victory to the final rest. We may bring out much of its spiritual significance by marking some points of resemblance between the ark and Christ.
I THE LAW OF GOD WAS PLACED WITHIN THE ARK. The Law was the "testimony" to God"s character and will, and the foundation of his "covenant" with Israel. That this might be kept in perpetual remembrance, the Law was put in the ark as the most sacred place. (Deu_10:1-5) Therefore the ark was called "the ark of the testimony" and "the ark of the covenant". (Exo_16:34 Deu_31:26 Heb_9:4) The ark was thus a figure of him that was to come, of whom it was written, "Thy Law is within my heart". (Psa_40:8; cf. Isa_42:21 Mat_5:17 Joh_4:34 Joh_17:4 Rom_10:4 Rev_11:19)
II THE ARK WAS SET IN THE FOREFRONT OF ISRAEL IN ALL THEIR GOINGS. It was always at the head. When it moved, Israel moved. When it rested, Israel rested. In the wilderness, at the passage of the Jordan, and on during the conquest of Canaan, the ark always went before, as showing that they were under the guidance of God, and that in all their doings they must have regard to the will of God. The Law within the ark was to be the Law of Israel. (ver. 7 Num_10:33Jo Num_3:3) So it is with Christ, as saith Isaiah, "Behold, I have given him for a Leader and Commander to the people". (Isa_55:4) We see this beautifully illustrated in our Lord"s earthly life. He was the good Shepherd, of whom it is said, "He calleth his own sheep by name, and leadeth them out;" "He goeth before them, and they follow him". (Joh_10:3, Joh_10:4) The word of the Lord to his disciples is always, "Follow me." What was said of the twelve is true of all others. "They were in the way going up to Jerusalem, and Jesus went before them". (Mar_10:32)
III THE ARK WAS THE MEETING PLACE BETWEEN GOD AND HIS PEOPLE. (Cf. Exo_25:22, "There I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony. What was here in shadow we have now in substance. Christ is the meeting place between God and man. (2Co_5:19) "Through him we have access unto God the Father". (Eph_2:18) He is Immanuel, God with us. (Mat_1:23 1Jn_1:3 Heb_4:16)
IV THE ARK WAS ASSOCIATED WITH THE GREAT EVENTS IN THE HISTORY OF ISRAEL. Some of these are recorded in this psalm. So Christ has been with his people from the beginning. Their life, their conquests, their achievements, have all been through him. And he promises to be with them to the end. (Mat_28:20)
V THE ARK WAS ENTHRONED WITH THE HIGHEST HONOURS IN THE HOUSE OF GOD. There had been many trials and conflicts, but at last there was victory. The ark was carried in triumph to Jerusalem, and set in glory on Mount Zion. Afterwards it was removed, and placed in the most holy place in the temple on Mount Moriah (vers. 18-31). All this may be said to have been typical of the sufferings of Christ and the glory that should follow, when he was received into heaven, and seated in glory on the right hand of God. (Ps 24 Eph_4:11 Heb_2:9, 10 10:12, 13) But there are certain differences. The ark was carried by human hands, but Christ conquered and ascended in his own strength. (Heb_9:11) The ark was set in an earthly tabernacle, but Christ "is set on the right hand of the throne of the majesty in the heavens". (Heb_8:1, Heb_8:9) The ark was but a temporary thing, a symbol that served its purpose and has long since passed away. Christ is "the same yesterday, today, and forever." The Gospels set forth his glory; we see his royal progress in the Acts of the Apostles; and the Revelation of St. John bears witness to his continued triumphs, till the end come, when he shall be hailed by Jew and Gentile as "the King of kings and Lord of lords. W.F.
HOMILIES BY C. SHORT Vers. 1-6. The subject of this grand hymn is The entry of God into his sanctuary on Zion.
"These introductory verses contain the praise of God as the Almighty Destroyer of the wicked and the Deliverer of the just, and the exhortation to praise him as the Helper of all the miserable.
I GOD SOMETIMES SEEMS TO SIT INACTIVE, AND NOT TO INTERFERE WITH HUMAN AFFAIRS. At such times wicked men and wicked nations seem to triumph over righteous men and righteous nations, and good men are filled with doubting and despondent thoughts. Hence they pray, "Let God arise, and let his enemies be scattered.
II BUT THERE ARE TIMES WHEN GOD SHOWS HOW WEAK IS THE STRONGEST WHEN ARRAYED AGAINST HIM. The wicked then flee before his face as smoke is driven before the wind, or as wax melts before the fire. Then good men are filled with rejoicing, and are confirmed in their highest thoughts of God. National revolutions and national growths are full of God"s activity.
III WHEN GOD ARISES TO WORK ANY GREAT CHANGE, WE HAVE TO PREPARE THE WAY FOR HIS COMING. (Ver. 4) "Cast up a highway for him who rideth through the deserts," alluding to the custom of Eastern monarchs, who sent pioneers to prepare the route which they intended to follow; not "extol him that rideth upon the heavens." Here the preparation is evidently the joyful expectation of his coming to go before his people, and of the mighty deeds which he will work. By faith and joyful work we prepare God"s way; and he goes before us to prepare our way. Both ideas here.
IV GOD IS TO BE PRAISED NOT ONLY FOR HIS GREAT VICTORIES, BUT FOR HIS COMPASSION TO THE MISERABLE. (Vers. 4, 5) He helps those most to be pitied, while the great earthly potentates respect only the rich and the noble.
1. He helps and comforts the widow and the fatherless.
2. He gives homes to the outcast and homeless.
3. He gives liberty to the captive. Only the rebellious abide in a land of drought. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–35 To the Chief Musician, a Psalm or Song of…
To the Chief Musician, a Psalm or Song of David. We have already said enough upon this title when dealing with Psalms 65 and 66. The present is obviously a song to be sung at the removal of the ark; and in all probability was rehearsed when David conducted it with holy joy from the house of Obededom to the prepared place on Mount Zion. It is a most soul stirring hymn. The first verses were often the battle song of the Covenanters and Ironsides; and the whole Psalm fitly pictures the way of the Lord Jesus among his saints, and his ascent to glory. The Psalm is at once surpassingly excellent and difficult. Its darkness in some stanzas is utterly impenetrable. Well does a German critic speak of it as a Titan very hard to master. Our slender scholarship has utterly failed us and we have had to follow a surer Guide. We trust our thoughts may not however prove unprofitable.
With the words of the first two verses the ark is uplifted, and the procession begins to move. In Ps 68:3-6, the godly in the assembly are exhorted to commence their joyous songs, and arguments are adduced to help their joy. Then the glorious march of Jehovah in the wilderness is sung: Ps 68:7-10, and his victories in war are celebrated in verses Ps 68:11-14. The joyous shouts are louder as Zion comes in sight, and the ark is borne up the hill: Ps 68:15-19. On the summit of the mount the priests sing a hymn concerning the Lord's goodness and justice; the safety of his friends, and ruin of his foes: Ps 68:20-23. Meanwhile the procession is described as it winds up the hill: Ps 68:24-27. The poet anticipates a time of wider conquest, Ps 68:28-31: and concludes with a noble burst of song unto Jehovah.
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Ver. 1. Let God arise. In some such words Moses spake when the cloud moved onward, and the ark was carried forward. The ark would have been a poor leader if the Lord had not been present with the symbol. Before we move, we should always desire to see the Lord lead the way. The words suppose the Lord to have been passive for awhile, suffering his enemies to rage, but restraining his power. Israel beseeches him to "arise, "as elsewhere to "awake, ""gird on his sword, "and other similar expressions. We, also, may thus importunately cry unto the Lord, that he would be pleased to make bare his arm, and plead his own cause.
Let his enemies be scattered. Our glorious Captain of the vanguard clears the way readily, however many may seek to obstruct it; he has but to arise, and they flee, he has easily over thrown his foes in days of yore, and will do so all through the ages to come. Sin, death, and hell know the terror of his arm; their ranks are broken at his approach. Our enemies are his enemies, and in this is our confidence of victory.
Let them also that hate him flee before him. To hate the infinitely good God is infamous, and the worst punishment is not too severe. Hatred of God is impotent. His proudest foes can do him no injury. Alarmed beyond measure, they shall flee before it comes to blows. Long before the army of Israel can come into the fray, the haters of God shall flee before HIM who is the champion of his chosen. He comes, he sees, he conquers. How fitting a prayer is this for the commencement of a revival! How it suggests the true mode of conducting one: --the Lord leads the way, his people follow, the enemies flee.
NEW TRANSLATION
In order that our readers may see the Psalm at a glance in a good translation, we subjoin the version of FRANZ DELITZSCH; recommending our ministerial brethren to procure the volumes of his valuable Commentary on the Psalms, issued by the Messrs. CLARK, of Edinburgh.
HYMN OF WAR AND VICTORY IN THE STYLE OF DEBORAH
2 LET Elohim arise, let His enemies be scattered,
And let those who hate Him flee before His face.
3 As smoke is driven away, do Thou drive them away;
As wax melteth before the fire,
Let the wicked perish before Elohim.
4 And let the righteous rejoice, let them exult before
Elohim,
And let them be glad with joy.
5 Sing unto Elohim, harp His name,
Pave a highway for Him who rideth along through the
steppes;
Jah is his name, and exult ye before Him.
6 A Father of the fatherless and an Advocate of the
widows
Is Elohim in His holy habitation.
7 Elohim maketh a household for the solitary,
He leadeth forth prisoners into prosperity;
Yet the rebellious abide in a land of drought.
8 Elohim, when Thou wentest forth before Thy people,
When thou didst march along in the wilderness--
Sela.
9 The earth shook,
The heavens also dropped before Elohim,
Yon Sinai before Elohim, the God of Israel.
10 With plentiful rain didst Thou, Elohim, water Thine
inheritance,
And when it was parched, THOU hast confirmed it.
11 Thy creatures have settled down therein,
Thou didst provide with Thy goodness for the poor,
Elohim.
12 The Lord will sound forth the mandate;
Of the women who herald victory there is a great army.
13 The kings of hosts shall flee, shall flee,
And she that tarrieth at home, shall divide the spoil.
14 If ye encamp among the sheep folds,
The dove's wings are covered with silver
And her feathers with glistening gold.
15 When the Almighty scattereth kings therein,
It becometh snow white upon Zalmon.
16 A mountain of Elohim is the mountain of Bashan,
A mountain full of peaks is the mountain of Bashan.
17 Why look ye enviously, ye many peaked mountains,
Upon the mountain which Elohim hath chosen, to dwell
thereon?
Yea, Jahve will dwell (there) for ever.
18 The war chariots of Elohim are myriads, a thousand
thousands,
The Lord is among them, it is a Sinai in holiness.
19 Thou hast ascended up to the height, Thou hast led
captives captive,
Thou hast received gifts among men,
Even from the rebellious, that Jah Elohim might dwell
(there).
20 Blessed be the Lord:
Day by day doth He bear our burden,
He, God, is our salvation.
(Sela.)
21 He, God, is to us a God for deeds of deliverance,
And Jahve the Lord hath ways of escape for death.
22 Yea, Elohim will smite the head of His enemies,
The hairy scalp of him who stalks along in his
trespasses.
23 The Lord hath said: Out of Bashan will I bring back,
I will bring back out of the depths of the sea,
24 That thou mayest bathe thy foot in blood,
That the tongue of thy dogs may have its share of the
enemy.
25 They behold Thy splendid procession, Elohim,
The splendid procession of my God, my King in holiness.
26 Before went the singers, behind the players on stringed
instruments,
In the midst of damsels striking timbrels.
27 In the choirs of the congregation bless ye Elohim,
The Lord, ye who are out of the fountain of Israel.
28 There is Benjamin the youngest, their ruler;
The princes of Judah--their motley band,
The princes of Zebulun, the princes of Naphtali,
29 Thy God hath commanded thy supreme power--
Uphold in power, Elohim, what Thou hast wrought for us!
30 From Thy temple above Jerusalem
Let kings present offerings unto Thee.
31 Threaten the wild beast of the reed, the troops of bulls
with the calves of the people,
That they may prostrate themselves with ingots of silver! --
He hath scattered the peoples that delight in wars.
32 Magnates come out of Egypt,
Cush--quickly do his hands stretch out unto Elohim.
33 Ye kingdoms of the earth, sing unto Elohim,
Praising the Lord with stringed instruments--
(Sela.)
34 To Him who rideth in the heaven of heavens of the
primeval time--
Lo, He made Himself heard with His voice, a mighty voice.
35 Ascribe ye might unto Elohim!
Over Israel is His majesty.
And His omnipotence in the heights of the heavens.
36 Terrible is Elohim out of thy sanctuaries;
"The God of Israel giveth might and abundant strength
to the people!"
Blessed be Elohim!
Whole Psalm. In this Psalm we have especial reason to condemn or to admire the timidity, or the caution and delicacy, of our translators, whichever it may be considered, for the manner in which they have rendered the names of the Almighty. They almost universally translate them "God" or "Lord; "whereas, it has been observed that, almost all the remarkable titles of the Deity are employed in describing and praising the person addressed here. He is called "Elohim" in Ps 68:2; "Adonai, "Ps 68:12; "Shaddai, "Ps 68:15; "Jehovah, "Ps 68:17; "Jah, "Ps 68:19; and "Al, "Ps 68:20. The Hebrew names of God have, each of them, a distinct and peculiar meaning. No one word will suffice for them all. The vague use of the terms "God" and "Lord" in our translation can never convey to the reader's mind the important ideas which the original expression, if properly translated, would bear, and we have lost a strong additional confirmation of the deity of Messiah, by abandoning the testimony which the ascription to him of God's peculiar titles would give to this great truth. R. H. Ryland.
Whole Psalm. As 65 opened with a reference to the form of blessing (Nu 6:24-26), so this with a reference to the prayer used when the cloud pillar summoned the camp to commence a march. There the presence (panim) of God shed saving light on his people; here his enemies flee from it (mippanayv), Ps 68:1... In the Jewish ritual the Psalm is used at Pentecost, the Anniversary of the Giving of the Law, and the Feast of Finished Harvest... The remarkable character of the Psalm is indicated by the fact that there are no fewer than thirteen words in it which are not found elsewhere. The Pentecostal Gift of Tongues seems needed for its full exposition. William Kay.
Whole Psalm. By many critics esteemed the loftiest effusion of David's lyrical muse. William Binnie.
Whole Psalm. To judge from the antiquity of its language, the concise description, the thoroughly fresh, forcible, and occasional artlessly ironical expression of its poetry, we consider this poem as one of the most ancient monuments of Hebrew poetry. Boettcher.
Whole Psalm. It must be confessed that in this Psalm there are as many precipices, and as many labyrinths, as there are verses, or even words. It has not inappropriately been designated the cross of critics, the reproach of interpreters. Simon de Muis.
Whole Psalm. The beginning of this Psalm clearly intimates that the inspired psalmist had light given him to see the march of Israel through the wilderness, the ark of the covenant moving before the people to find a resting place. The psalmist is filled with praise, when he is enabled to see that God revealed his Fatherly love in the whole of that movement--that his eye was upon the fatherless, the widow, the solitary, and afflicted; but David is also carried by the Spirit to the Mount of Olives, where he sees the ascending Lord; he sees the triumphal chariots, with an innumerable company of angels, and then beholds the Lord welcomed in glory as the mighty Conqueror; and not only so, but as having received or purchased gifts for men, even the rebellious (Ps 68:18), "that the Lord God might dwell among them, "or within them. "Wherefore, "the command of our Father is, "come out from among them, and be ye separate, "etc. (2Co 6:17-18). The doxology of God's people is, "Blessed be the Lord, who daily loadeth us with his benefits." Our blessed Master attends day by day to all our wants, and causes his love to flow to us, because he is God our Salvation--Selah. What comfort ought this to afford under every condition! for the Lord Jesus goes before us through the desert. He is touched with the feeling of our infirmities. The widow, the fatherless, the desolate, are all the objects of his care and love. He has gone before us to prepare our heavenly rest; the work is finished. He now comes, day by day, to load us with blessings, and at the last will carry us safely through death into life and glory. To the Lord our Saviour belong the issues from death; then, "Death, where is thy sting?" etc. Ridley H. Herschell, in "Strength in Weakness. Meditations on some of the Psalms in time of Trial, "1860.
Ver. 1. Let God arise, etc. The moving ark (See Nu 10:35-36) is a type of Jesus going forth to cast down rebel foes. It is high joy to trace the Antitype's victorious march. How mightily the Lord advanced! The strength of God was in his arm. His sword was Deity. His darts were barbed with all Jehovah's might. "He had on his vesture and on his thigh a name written, King of kings, and Lord of lords." Re 19:16. His foes, indeed, strove mightily. It was no easy work to rescue souls from Satan's grasp, or to lay low the prison house of darkness. The enemy rushed on, clad in his fiercest armour, wild in his keenest rage, wily in his deadliest crafts. He plied his every temptation, as a terrific battery. But the true Ark never quailed. The adversary licked the dust. Malignant passions maddened in opposing breasts. The kings stood up; rulers took counsel; all plots were laid; the ignominious death was planned and executed. But still the Ark moved on. The cross gave aid, not injury. The grave could not detain. Death could not vanquish. The gates of hell fly open. The mighty conqueror appears. And, as in Canaan, the ark ascended Zion's hill amid triumphant shouts, so Jesus mounts on high. The heaven of heavens receives him. The Father welcomes the all conquering Saviour. Angelic hosts adore the glorious God man. The Rising Prayer has full accomplishments, "Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee." And now, from glory's throne, he cheers his humble followers in their desert march. Their toils, their conflicts, and their fears are many. They ofttimes seem as a poor worm beneath the crushing feet. But they survive, they prosper, they lift up their head. As of old the ark was victory, so Jesus is victory now. Yes, every child of faith shall surely set a conquering foot upon the host of foes. Hear this, ye mad opposers, and desist. Where are the nations who resisted Israel? Where are the Pharaohs, the beleaguered kings, the Herods, the chief priests, the Pilates? Share not their malice, lest you share their end. Read in this word your near destruction, "Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee." And, as the Rising Prayer has never failed, so, too, the Resting Prayer now teems with life. "Return, O Lord." Jesus is ready to fly back. Israel's many thousands wait, but wait not in vain. "Yet a little while, and he that shall come will come, and will not tarry, "Heb 10:37. O joyful day, triumphant sight! What ecstasy, what shouts, what glory! Salvation's Lord returns. Welcome, welcome to him! Henry Law, in "`Christ is All.' The Gospel of the Old Testament, " 1858.
Ver. 1. Arise. The mercifulness of God is seen in his patience toward the wicked, implied in the word arise, for he seemeth, as it were, to sleep (Ps 44:23), and not to mark what is done amiss. The Lord is patient, and would have none to perish, but would have all men to come to repentance. He was longer in destroying one city (Jericho, Jos 6:4), than in building the whole world; slow to wrath, and ready to forgive, desiring not the death of a sinner, but rather he should amend. He doth not arise to particular punishments, much less to the general judgement, but after long suffering and great goodness. "O Jerusalem, Jerusalem, how often would I, "said our Lord, "have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not." Mt 23:37. John Boys.
Ver. 1. Let his enemies be scattered. You may, if you please, take the words either as a prayer, or as a prophecy: as a prayer that they may; or as a prophecy, that they shall be scattered. Or, you may read it, Surgente Domino, As soon as the Lord shall arise, his enemies shall be scattered, and so make it a theological axiom: and so it is a proposition aeternae veritatis, everlastingly true, true in the first age of the world, and true in the last age of the world, and will be true to the world's end. We may make it our prayer, that they may be destroyed; and we may prophesy, that they shall be destroyed. Summa votorum est, non ex incerto poscentis, sed ex cognitione scientiaque sperantis, saith Hilary. It is a prayer not proceeding from a doubting and wavering heart, as if God did at sometimes deliver his church, and at others fail and leave her to the will of her enemies; but grounded upon certain knowledge and infallible assurance that he will "arise, and not keep silence, " and avenge himself of his enemy. For there is a kind of presage and prophecy in prayer: if we pray as we should, he hath promised to grant our request; which is a fairer assurance than any prophet can give us. Let God arise, and God will arise, is but the difference of a tense, and the Hebrews commonly use the one for the other...
In this prayer or prophecy, or conclusion, you may, as in a glass, behold the providence of God over his people, and the destiny and fatal destruction of wicked men. Or, you may conceive God sitting in heaven, and looking down upon the children of men, and laughing to scorn all the designs of his enemies; his exsurgat, his rising, as a tempest to scatter them, and as a fire to melt them. And these two, exsurgat and dissipabuntur, the rising of God and the destruction of his enemies, divide the text, and present before our eyes two parties or sides, as it were, in main opposition. Now, though the exsurgat be before the dissipabuntur, God's rising before the scattering, yet there must be some persons to rouse God up and awake him before he will arise to destroy. We will, therefore, as the very order of nature required, consider first the persons which are noted out unto us by three several appellations, as by so many marks and brands in their forehead. They are,
1. Enemies;
2. Haters of God;
3. Wicked men.
But God, rising in this manner, is more especially against the fact than the person, and against the person only for the fact. We must, therefore, search and inquire after that; and we find it wrapped up and secretly lurking in the dissipabuntur, in their punishment; for scattering supposes a gathering together, as corruption doth generation. That, then, which moved God to rise is this: his enemies, they that hated him, the wicked, were gathered together, and consulted against God and his church, as we see it this day; and, seeing it, are here met together to fall down before God in all humility, that he may arise and scatter them. This is nunc opportunitatis, the very time and appointed time for God to arise. In which phrase is implied a kind of pause and deliberation, as if God were not always up, and ready to execute judgment. And, hereby, he manifests--
1. His patience to the wicked: he is not always up, as it were, to destroy his enemies;
2. His justice, which cometh at length, though it come not so soon as men in misery expect;
3. His mercy to his children: though for a while he seem to sleep, and not to hearken to the voice of their complaints, yet, at last, he rises up and helps them.
Lastly, we shall take notice of the effects, or end, of this rising; and that is the destruction of his enemies, here drawn out to our view, in four several expressions, as in so many colours: --
1. Dissipabuntur, they shall be scattered;
2. Fugient, they shall fly;
3. Deficient, they shall vanish like smoke;
4. Liquefient, they shall be melted as wax; which all meet and are concentrated in peribunt, they shall perish at the presence of God. Anthony Farindon.
Note continued on See Psalms on "Job 42:10".
Psalms 68:2*
Ver. 1-3. See Psalms on "Ps 68:1" for further information.
Ver. 1-2.
First. The church of God ever had, and will have, enemies
and haters; for against these doth the psalmist arm
himself and the church with this prayer.
Secondly. The church's enemies are God's enemies; they
that hate the church, hate God. Thine
enemies, them that hate thee.
Thirdly. God sometimes seems to sleep or lie still, and
let these enemies and haters do what they will
for a season, This, also, is implied: he to whom
we say, Arise is either asleep or lies still.
Fourthly. There is a time when God will arise.
Fifthly. God's rising time is the enemies'
scattering time, his hater's flying time.
Sixthly. It is the duty of God's people to pray
him up when he seems to be down, and to exalt him
in their praises when he doth arise to their
rescue and redemption; for these words are both a
prayer and a triumph as they are used both by
Moses and David.
Thomas Case, in a Fast Sermon, preached before the House of Commons, entitled, "God's Rising, his Enemies' Scattering." 1644.
Ver. 1-3. Prayer for the Second Advent. A. Macaul.
Psalms 68:3*
Ver. 1-3. See Psalms on "Ps 68:1" for further information.
Ver. 1-3. Prayer for the Second Advent. A. Macaul.
Psalms 68:4*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 4, 6, 7, 9, 10, 11, 13, 17, 18, 19, 21, 24, 26, 28, 30, 31 Let God arise, let His enemies be scattered: let…
Psa_68:1-6
Let God arise, let His enemies be scattered: let them alone that hate Him flee before Him.
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A good prayer
This was what was always said by Moses, when the ark set forward afresh in the wilderness. Enemies were in the path of its progress, and if the ark was to advance, God must scatter them Advance of all kinds is accompanied with the scattering of enemies. The reformer, the teacher, the pioneer emigrant have all to fight. The very sun, as he scatters the darkness, seems to rise in a sea of blood. And Gods cause in the world and the hearts of men must fight its way through enemies.
I. This prayer is to be urged in reference to the enemies of the progress of the Gospel in the world. Selfishness in all its forms, tyranny, hate, worldliness, and unbelief, must be scattered by Gods power.
II. This prayer is to be urged in reference to the enemies of the peace and sanctification of Gods people, and of the sinners salvation. The Old Testament speaks much about enemies; the New far more about enmity. Gods avenging sword of old cut off His enemies; the Sword of the Spirit slays enmity. The reason of the difference is found in the different stages of Gods work in the world. God in the old dispensation had to carve out a little space for His garden and vineyard on the earth; now the whole earth is His garden, and He must root out every plant that He has not planted. It is not human beings that are Gods enemies; it is sin in man that is the enemy against which God fights. Gods enemies and mans real enemies are the same. We do not conquer our enemies, because we do not sufficiently feel that they are Gods too. (Homiletic Magazine.)
Gods interposition invoked, worship enforced, and character portrayed
I. The interposition of God invoked (Psa_67:1-2).
1. An impression of God somewhat general. Let God arise. The suppliant seemed to regard the Almighty as quiescent, as either unconscious or indifferent to what was occurring in the affairs of mankind. This view of God is unphilosophic, pernicious. God is all consciousness and all motion. He sees all, and is never at rest.
2. A conception of sinners always true. His enemies. They hate Him. What is sin? Practical antagonism to what God is.
3. A feeling towards man that is wrong. Let His enemies be scattered, etc.
II. The worship of God enforced (verses 8, 4).
1. Worship is the prerogative of the righteous--i.e. those whose spirit is ruled in everything by the only righteous law, supreme love to God. Such only can worship. Their hearts alone overflow with those sentiments of gratitude, filial reverence, and adoration which enter into the essence of all worship.
2. It is the outflow of the highest happiness. Let them rejoice before God: yea, let them exceedingly rejoice, etc. Worship is not a task, it is a gratification; it is not an effort, it is an effluence; it is not a service, it is a spirit; and it is a spirit radiant and jubilant in the conscious presence of the all-loving One. It is the spirit pouring itself out to Him as freely and naturally as the healthy tree pours out its fruit and its blossoms to the sun, or as the overflowing fountain pours forth its waters to the ocean.
III. The character of God portrayed.
1. His majesty. Him that rideth upon the heavens, etc.
2. His mercy. A father of the fatherless, etc. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 68
Psalms 68
THIS superb hymn is unsurpassed, if not unequalled, in grandeur, lyric fire, and sustained rush of triumphant praise. It celebrates a victory; but it is the victory of the God who enters as a conqueror into His sanctuary. To that entrance (Psa_68:15-18) all the preceding part of the psalm leads up; and from it all the subsequent part flows down. The Exodus is recalled as the progress of a king at the head of his hosts, and old paeans re-echo. That dwelling of God in the sanctuary is "forever." Therefore in the second part of the psalm (Psa_68:19-35) its consequences for the psalmists generation and for the future are developed-Israels deliverance, the conquest of the nations, and finally the universal recognition of Gods sovereignty and ringing songs sent up to Him.
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The Davidic authorship is set aside as impossible by most recent commentators, and there is much in the psalm which goes against it; but, on the other hand, the Syro-Ammonite war, {2 Samuel 11} in which the ark was taken into the field, is not unnaturally supposed by Delitzsch and others to explain the special reference to the entrance of God into the sanctuary. The numerous quotations and allusions are urged as evidence of late date, especially the undeniable resemblance with Isaiah 11. But the difficulty of settling which of two similar passages is original and which copy is great; and if by one critical canon such allusions are marks of lateness, by another, rugged obscurities, such as those with which this psalm bristles, are evidences of an early date.
The mention of only four tribes in Psa_68:27 is claimed as showing that the psalm was written when Judaea and Galilee were the only orthodox districts, and central Palestine was in the hands of the Samaritans. But could there be any talk of "princes of Zebulun and Naphtali" then? The exultant tone of the psalm makes its ascription to such a date as the age of the Ptolemies unlikely, when "Israel is too feeble, too depressed, to dream of self-defence; and if God does not soon interpose, will be torn to pieces" (Cheyne, "Aids to the Devout Study," etc., 335).
To the present writer it does not appear that the understanding and enjoyment of this grand psalm depend so much on success in dating it as is supposed. It may be post-exilic. Whoever fused its reminiscences of ancient triumph into such a glowing outburst of exultant faith, his vision of the throned God and his conviction that ancient facts reveal eternal truths remain for all generations as an encouragement of trust and a prophecy of Gods universal dominion.
The main division at Psa_68:18 parts the psalm into two equal halves, which are again easily subdivided into strophes.
The first strophe (Psa_68:1-6) may be regarded as introductory to the chief theme of the first half-namely, the triumphant march of the conquering God to His sanctuary. It consists of invocation to Him to arise, and of summons to His people to prepare His way and to meet Him with ringing gladness. The ground of both invocation and summons is laid in an expansion of the meaning of His name as Helper of the helpless, Deliverer of the captive, righteous, and plentifully rewarding the proud doer. The invocation echoes the Mosaic prayer "when the ark set forward," {Num_10:35} with the alteration of the tense of the verb from a simple imperative into a precative future, and of "Jehovah" into God. This is the first of the quotations characteristic of the psalm, which is penetrated throughout with the idea that the deeds of the past are revelations of permanent relations and activities. The ancient history grows with present life. Whatever God has done He is doing still. No age of the Church needs to look back wistfully to any former, and say, "Where be all His wondrous works which our fathers have told us of?" The twofold conditions of Gods intervention are, as this strophe teaches, Israels cry to Him to arise, and expectant diligence in preparing His way. The invocation, which is half of Israels means of insuring His coming, being a quotation, the summons to perform the other half is naturally regarded by the defenders of the post-exilic authorship as borrowed from Isaiah 11., {e.g., Psa_40:3; Psa_62:10} while the supporters of an earlier date regard the psalm as the primary passage from which the prophet has drawn.
God "arises" when He displays by some signal act His care for His people. That strong anthropomorphism sets forth the plain truth that there come crises in history, when causes, long silently working, suddenly produce their world-shaking effects. God has seemed to sit passive; but the heavens open, and all but blind eyes can see Him, standing ready to smite that He may deliver. When He rises to His feet, the enemy scatters in panic. His presence revealed is enough. The emphatic repetition of "before" in these verses is striking, especially when fully rendered, -from His face (Psa_68:1); from the face of the fire (Psa_68:2); from the face of God (Psa_68:2); before His face (Psa_68:3-4). To His foes that face is dreadful, and they would fain cower away from its light; His friends sun themselves in its brightness. The same fire consumes and vivifies. All depends on the character of the recipients. In the psalm "the righteous" are Israel, the ideal nation; the "wicked" are its heathen foes; but the principle underlying the fervid words demands a real assimilation of moral character to the Divine, as a condition of being at ease in the Light.
The "deserts" are, in consonance with the immediately following reminiscences, those of the Exodus. Hupfeld and those who discover in the psalm the hopes of the captives in Babylon, take them to be the waste wilderness stretching between Babylon and Palestine. But it is better to see in them simply a type drawn from the past, of guidance through any needs or miseries. Psa_68:5-6, draw out at length the blessed significance of the name Jah, in order to hearten to earnest desire and expectance of Him. They are best taken as in apposition with "Him" in Psa_68:4. Well may we exult before Him who is the orphans father, the widows advocate. There may be significance in the contrast between what He is "in His holy habitation" and when He arises to ride through the deserts. Even in the times when he seems to be far above, dwelling in the separation of His unapproachable holiness, He is still caring and acting for the sad and helpless, But when He comes forth, it is to make the solitary to dwell in a home, to bring out prisoners into prosperity. Are these simply expressions for Gods general care of the afflicted, like the former clauses, or do they point back to the Exodus? A very slight change in the text gives the reading, "Makes the solitary to return home"; but even without that alteration, the last clause of the verse is so obviously an allusion to the disobedient, "whose carcasses fell in the wilderness," that the whole verse is best regarded as pointing back to that time. The "home" to which the people were led is the same as the "prosperity" into which the prisoners are brought-namely, the rest and well-being of Canaan; while the fate of the "rebellious" is, as it ever is, to live and die amidst the drought-stricken barrenness which they have chosen.
With the second strophe (Psa_68:7-10) begins the historical retrospect, which is continued till, at the end of the fourth (Psa_68:18), God is enthroned in the sanctuary, there to dwell forever. In the second strophe the wilderness life is described. The third (Psa_68:11-14) tells of the victories which won the land. The fourth triumphantly contrasts the glory of the mountain where God at last has come to dwell, with the loftier peaks across the Jordan on which no such lustre gleams.
Psa_68:7-8 are from Deborahs song, with slight omissions and alterations, notably of "Jehovah" into "God." The phrase "before" still rings in the psalmists ears, and he changes Deborahs words, in the first clause of Psa_68:7, so as to give the picture of God marching in front of His people, instead of, as the older song represented Him, coming from the east, to meet them marching from the west. The majestic theophany at the giving of the Law is taken as the culmination of His manifestations in the wilderness. Psa_68:9-10, are capable of two applications. According to one, they anticipate the chronological order, and refer to the fertility of the land, and the abundance enjoyed by Israel when established there. According to the other they refer to the sustenance of the people it, the wilderness. The former view has in its favour the ordinary use of "inheritance" for the land, the likelihood that "rain" should be represented as falling on soil rather than on people, and the apparent reference in "dwelt therein," to the settlement in Canaan. The objection to it is that reference to peaceful dwelling in the land is out of place, since the next strophe pictures the conquest. If, then, the verses belong to the age of wandering, to what do they refer? Hupfeld tries to explain the "rain" as meaning the manna, and, still more improbably, takes the somewhat enigmatical "assembly" of Psa_68:10 to mean (as it certainly does) "living creatures," and to allude (as it surely does not) to the quails that fell round the camp. Most commentators now agree in transferring "thine inheritance" to the first clause, and in understanding it of the people, not of the land. The verse is intelligible either as referring to gifts of refreshment of spirit and courage bestowed on the people, in which case "rain" is symbolical; or to actual rainfall during the forty years of desert life, by which sowing and reaping were made possible. The division of the verse as in our translation is now generally adopted. The allusion to the provision of corn in the desert is continued in Psa_68:10, in which the chief difficulty is the ambiguous word "assembly." It may mean "living creatures," and is so taken here by the LXX and others. It is twice used in 2Sa_22:11 and 2Sa_22:13, for an army. Delitzsch takes it as a comparison of Israel to a flock, thus retaining the meaning of creatures. If the verse is interpreted as alluding to Israels wilderness life, "therein" must be taken in a somewhat irregular construction, since there is no feminine noun at hand to which the feminine pronominal suffix in the word can be referred. In that barren desert, Gods flock dwelt for more than a generation, and during all that time His goodness provided for them. The strophe thus gives two aspects of Gods manifestation in the wilderness-the majestic and terrible, and the gentle and beneficent. In the psalmists triumphant retrospect no allusion is made to the dark obverse-Israels long ingratitude. The same history which supplies other psalmists and prophets with material for penetrating accusations yields to this one only occasion of praise. Gods part is pure goodness; mans is shaded with much rebellious murmuring.
The next strophe (Psa_68:11-14) is abrupt and disconnected, as if echoing the hurry of battle and the tumult of many voices on the field. The general drift is unmistakable, but the meaning of part is the despair of commentators. The whole scene of the conflict, flight, and division of the spoil is flashed before us in brief clauses, panting with excitement and blazing with the glow of victory. "The Lord giveth the word." That "word" may be the news which the women immediately repeat. But it is far more vivid and truer to the spirit of the psalm, which sees God as the only actor in Israels history, to regard it as the self-fulfilling decree which scatters the enemy. This battle is the Lords. There is no description of conflict. But one mighty word is hurled from heaven, like a thunderclap (the phrase resembles that employed so often, "the Lord gave His voice," which frequently means thunder peals) and the enemies ranks are broken in panic. Israel does not need to fight. God speaks, and the next sound we hear is the clash of timbrels and the clear notes of the maidens chanting victory. This picture of a battle, with the battle left out, tells best Who fought, and how He fought it. "He spake, and it was done." What scornful picture of the flight is given by the reduplication "they flee, they flee"! It is like Deborahs fierce gloating over the dead Sisera: "He bowed, he fell, he lay: at her feet he bowed, he fell: where he bowed, there he fell." What confidence in the power of weakness, when God is on its side, in the antithesis between the mighty kings scattered in a general sauve qui peut, and the matrons who had "tarried at home" and now divide the spoil! Siseras mother was pictured in Deborahs song as looking long through her lattice for her sons return, and solacing herself with the thought that he delayed to part the plunder and would come back laden with it. What she vainly hoped for Israels matrons enjoy.
Psa_68:13-14 are among the hardest in the Psalter. The separate clauses offer no great difficulties, but the connection is enigmatical indeed. "Will (lit. if) ye lie among the sheepfolds?" comes from Deborahs song, {Jdg_5:16} and is there a reproach flung at Reuben for preferring pastoral ease to warlike effort. Is it meant as reproach here? It is very unlikely that a song of triumph like this should have for its only mention of Israels warriors a taunt. The lovely picture of the dove with iridescent wings is as a picture perfect. But what does it mean here? Herder, whom Hupfeld follows, supposes that the whole verse is rebuke to recreants, who preferred lying stretched at ease among their flocks, and bidding each other admire the glancing plumage of the doves that flitted round them. But this is surely violent, and smacks of modern aestheticism. Others suppose that the first clause is a summons to be up and pursue the flying foe, and the second and third a description of the splendour with which the conquerors (or their households) should be clothed by the spoil. This meaning would require the insertion of some such phrase as "ye shall be" before the second clause. Delitzsch regards the whole as a connected description of the blessings of peace following on victory, and sees a reference to Israel as Gods dove. "The new condition of prosperity is compared with the play of colours of a dove basking in the rays of the sun." All these interpretations assume that Israel is addressed in the first clause. But is this assumption warranted? Is it not more natural to refer the "ye" to the "kings" just mentioned, especially as the psalmist recurs to them in the next verse? The question will then retain the taunting force which it has in Deborahs song, while it pictures a very different kind of couching among the sheepfolds-namely, the hiding there from pursuit. The kings are first seen in full flight.
Then the triumphant psalmist flings after them the taunt, "Will ye hide among the cattle?" If the initial particle retains its literal force, the first clause is hypothetical, and the suppression of the conclusion speaks more eloquently than its expression would have done: "If ye couch" The second and third clauses are then parallel with the second of Psa_68:12, and carry on the description of the home keeping matron, "the dove," adorned with rich spoils and glorious in her apparel. We thus have a complete parallelism between the two verses, which both lay side by side the contrasted pictures of the defeated kings and the women; and we further establish continuity between the three verses (Psa_68:13-15), in so far as the "kings" are dealt with in them all.
Psa_68:14 is even harder than the preceding. What does "in it" refer to? Is the second clause metaphor, requiring to be eked out with "It is like as when"? If figure, what does it mean? One is inclined to say with Baethgen, at the end, of his comment on the words, "After all this, I can only confess that I do not understand the verse." Salmon was an inconsiderable hill in Central Palestine, deriving its name (Shady), as is probable, from forests on its sides. Many commentators look to that characteristic for explanation of the riddle. Snow on the dark hill would show very white. So after the defeat the bleached bones of the slain, or, as others, their glittering armour, would cover the land. Others take the point of comparison to be the change from trouble to joy which follows the foes defeat, and is likened to the change of the dark hillside to a gleaming snow field. Hupfeld still follows Herder in connecting the verse with the reproach which he finds in the former one, and seeing in the words "It snowed on Salmon" the ground of the recreants disinclination to leave the sheepfolds-namely, that it was bad weather, and that, if snow lay on Salmon in the south, it would be worse in the north, where the campaign was going on! He acknowledges that this explanation requires "a good deal of acuteness to discover," and says that the only alternative to accepting it, provisionally, at all events, is to give up the hope of any solution. Cheyne follows Bickell in supposing that part of the text has dropped out, and proposes an additional clause at the beginning of the verse and an expansion of the last clause, arriving at this result: "[For full is our land of spoil]. When Shaddai scatters kings therein, [As the snow,] when it snows in Salmon." The adoption of these additions is not necessary to reach this meaning of the whole, which appears the most consonant with the preceding verses, as continuing the double reference which runs through them-namely, to the fugitive kings and the dividers of the spoil. On the one side we see the kings driven from their lurking places among the sheepfolds: on the other, the gleam of rich booty, compared now to the shining white wrapping the dark hill, as formerly to the colours that shimmer on sunlit pinions of peaceful doves. If this is not the meaning, we can only fail back on the confession already quoted.
The battle is over, and now the Conqueror enters His palace temple. The third strophe soars with its theme, describing His triumphal entry thither and permanent abiding there. The long years between the conquest of Canaan and the establishment of the ark on Zion dwindle to a span; for Gods enthronement there was in one view the purpose of the conquest, which was incomplete till that was effected. There is no need to suppose any reference in the mention of Bashan to the victories over Og, its ancient king. The noble figure needs no historic allusion to explain it. These towering heights beyond Jordan had once in many places been seats of idol worship. They are emblems of the worlds power. No light rests upon them, lofty though they are, like that which glorifies the insignificant top of Zion. They may well look enviously across the Jordan to the hill which God has desired for His abode. His triumphal procession is not composed of earthly warriors, for none such had appeared in the battle. He had conquered, not by employing human hands, but by His own "bright-harnessed angels." They now surround Him in numbers innumerable, which language strains its power in endeavouring to reckon. "Myriads doubled, thousands of repetition," says the psalmist-indefinite expressions for a countless host. But all their wide-flowing ranks are clustered round the Conqueror, whose presence makes their multitude a unity, even as it gives their immortal frames their life and strength, and their faces all their lustrous beauty. "God is in the midst of them"; therefore they conquer and exult. "Sinai is in the sanctuary." This bold utterance has led to a suggested emendation, which has the advantage of bringing out clearly a quotation Deu_33:2. It combines the second and third clauses of Psa_68:17, and renders "The Lord hath come from Sinai into the sanctuary." But the existing text gives a noble thought-that now, by the entrance of God thither, Sinai itself is in the sanctuary, and all the ancient sanctities and splendours, which flamed round its splintered peaks, are housed to shine lambent from that humble hill. Sinai was nothing but for Gods presence. Zion has that presence; and all that it ever meant it means still. The profound sense of the permanent nature of past revelation, which speaks all through the psalm, reaches its climax here.
The "height" to which Psa_68:18 triumphantly proclaims that God has gone up, can only be Zion. To take it as meaning the heavenly sanctuary, as in Psa_7:7 it unquestionably does, is forbidden by the preceding verses. Thither the conquering God has ascended, as to His palace, leading a long procession of bound captives, and there receiving tribute from the vanquished. Assyrian slabs and Egyptian paintings illustrate these representations. The last clause has been variously construed and understood. Is "Yea, even the rebellious" to be connected with the preceding, and "among" to be supplied, so that those once rebellious are conceived of as tributary, or does the phrase begin an independent clause? The latter construction makes the remainder of the verse run more intelligibly, and obviates the need for supplying a preposition with "the rebellious." It still remains a question whether the last words of the clause refer to Gods dwelling among the submissive rebels, or to their dwelling with God. If, however, it is kept in view that the context speaks of God as dwelling in His sanctuary, the latter is the more natural explanation, especially as a forcible contrast is thereby presented to the fate of the "rebellious" in Psa_68:6. They dwell in a burnt-up land; but, if they fling away their enmity, may be guests of God in His sanctuary. Thus the first half of the psalm closes with grand prophetic hopes that, when God has established His abode on Zion, distant nations shall bring their tribute, rebels return to allegiance, and men be dwellers with God in His house.
In such anticipations the psalm is Messianic, inasmuch as these are only fulfilled in the dominion of Jesus. Pauls quotation of this verse in Eph_4:8 does not require us to maintain its directly prophetic character. Rather, the apostle, as Calvin says, "deflects" it to Christ. That ascent of the ark to Zion was a type rather than a prophecy. Conflict, conquest, triumphant ascent to a lofty home, tribute, widespread submission, and access for rebels to the royal presence-all these, which the psalmist saw as facts or hopes in their earthly form, are repeated in loftier fashion in Christ, or are only attainable through His universal reign. The apostle significantly alters "received among" into "gave to," sufficiently showing that he is not arguing from a verbal prophecy, but from a typical fact, and bringing out the two great truths, that, in the highest manifestation of the conquering God, the conquered receive gifts from the victor, and that the gifts which the ascended Christ bestows are really the trophies of His battle, in which He bound the strong man and spoiled his house. The attempt to make out that the Hebrew word has the extraordinary double-barrelled meaning of receiving in order to give is futile, and obscures the intentional freedom with which the apostle deals with the text. The Ascension is, in the fullest sense, the enthronement of God; and its results are the growing submission of nations and the happy dwelling of even the rebellious in His house.
The rapturous emphasis with which this psalm celebrates Gods entrance into His sanctuary is most appropriate to Davidic times.
The psalm reaches its climax in Gods enthronement on Zion. Its subsequent strophes set forth the results thereof. The first of these, the fifth of the psalm (Psa_68:19-23), suddenly drops from strains of exultation to a plaintive note, and then again as suddenly breaks out into stern rejoicing over the ruin of the foe. There is wonderful depth of insight and tenderness in laying side by side the two thoughts of God, that He sits on high as conqueror, and that He daily bears our burdens, or perhaps bears us as a shepherd might his lambs.
Truly a Divine use for Divine might! To such lowly offices of continual individualising care will the Master of many legions stoop, reaching out from amid their innumerable myriads to sustain a poor weak man stumbling under a load too great for him. Israel had been delivered by a high hand, but still was burdened. The psalmist has been recalling the deeds of old, and he finds in them grounds for calm assurance as to the present. Today, he thinks, is as full of God as any yesterday, and our "burdens" as certain to be borne by Him, as were those of the generation that saw His Sinai tremble at His presence. To us, as to them, He is "a God of deliverances," and for us can provide ways of escape from death. The words breathe a somewhat plaintive sense of need, such as shades our brightest moments, if we bethink ourselves; but they do not oblige us to suppose that the psalm is the product of a time of oppression and dejection. That theory is contradicted by the bounding gladness of the former part, no less than by the confident anticipations of the second half. But no song sung by mortal lips is true to the singers condition, if it lacks the minor key into which this hymn of triumph is here modulated for a moment.
It is but for a moment, and what follows is startlingly different. Israels escape from death is secured by the destruction of the enemy, and in it the psalmist has joy. He pictures the hand that sustained him and his fellows so tenderly, shattering the heads of the rebellions. These are described as long haired, an emblem of strength and insolence which one is almost tempted to connect with Absalom; and the same idea of determined and flaunting sin is conveyed by the expression "goes on in his guiltinesses." There will be such rebels, even though the house of God is open for them to dwell in, and there can be but one end for such. If they do not submit, they will be crushed. The psalmist is as sure of that as of Gods gentleness; and his two clauses do state the alternative that every man has to face-either to let God bear his burden or to be smitten by Him.
Psa_68:22-23 give a terrible picture of the end of the rebels. The psalmist hears the voice of the Lord promising to bring some unnamed fugitives from Bashan and the depths of the sea in order that they may be slain, and that he (or Israel) may bathe his foot in their blood, and his dogs may lick it, as they did Ahabs. Who are to be brought back? Some have thought that the promise referred to Israel, but it is more natural to apply it to the flying foe. There is no reference to Bashan either as the kingdom of an ancient enemy or as envying Zion (Psa_68:15). But the high land of Bashan in the east and the depths of the sea to the west are taken {cf. Amo_9:1-3} as representing the farthest and most inaccessible hiding places. Wherever the enemies lurk, thence they will be dragged and slain.
The existing text is probably to be amended by the change of one letter in the verb, so as to read "shall wash" or bathe, as in Psa_58:10, and the last clause to be read. "That the tongue of thy dogs may have its portion from the enemy." The blood runs ankle deep, and the dogs feast on the carcasses or lick it-a dreadful picture of slaughter and fierce triumph. It is not to be softened or spiritualised or explained away.
There is, no doubt, a legitimate Christian joy in the fall of opposition to Christs kingdom, and the purest benevolence has sometimes a right to be glad when hoary oppressions are swept away and their victims set free; but such rejoicing is not after the Christian law unless it is mingled with pity, of which the psalm has no trace.
The next strophe (Psa_68:24-27) is by some regarded as resuming the description of the procession, which is supposed to have been interrupted by the preceding strophe. But the joyous march now to be described is altogether separate from the majestic progress of the conquering King in Psa_68:17-18. This is the consequence of that. God has gone into His sanctuary. His people have seen His solemn entrance thither, and therefore they now go up to meet Him there with song and music. Their festal procession is the second result of His enthronement, of which the deliverance and triumph described in the preceding strophe were the first. The people escaped from death flock to thank their Deliverer. Such seems to be the connection of the whole, and especially of Psa_68:24-25. Instead of myriads of angels surrounding the conquering God, here are singers and flute-players and damsels beating their timbrels, like Miriam and her choir. Their shrill call in Psa_68:26 summons all who "spring from the fountain of Israel"-i.e., from the eponymous patriarch-to bless God. After these musicians and singers, the psalmist sees tribe after tribe go up to the sanctuary, and points to each as it passes. His enumeration is not free from difficulties, both in regard to the epithets employed and the specification of the tribes. The meaning of the word rendered "ruler" is disputed. Its form is peculiar, and the meaning of the verb from which it is generally taken to come is rather to subdue or tread down than to rule. If the signification of ruler is accepted, a question rises as to the sense in which Benjamin is so called. Allusion to Sauls belonging to that tribe is thought of by some; but this seems improbable, whether the psalm is Davidic or later. Others think that the allusion is to the fact that, according to Jos_18:16, the Temple was within Benjamite territory; but that is a far-fetched explanation. Others confine the "rule" to the procession, in which Benjamin marches at the head, and so may be called its leader; but ruling and leading are not the same. Others get a similar result by a very slight textual change, reading "in front" instead of "their ruler." Another difficulty is in the word rendered above "their shouting multitude," which can only be made to mean a company of people by a somewhat violent twist. Hupfeld (with whom Bickell and Cheyne agree) proposes an alteration which yields the former sense and is easy. It may be tentatively adopted.
A more important question is the reason for the selection of the four tribes named. The mention of Benjamin and Judah is natural; but why are Zebulun and Naphtali the only representatives of the other tribes? The defenders of a late date answer, as has been already noticed, Because in the late period when the psalm was written, Galilee and Judaea "formed the two orthodox provinces." The objection to this is that in the post-exilic period there were no distinct tribes of Zebulun and Naphtali, and no princes to rule.
The mention of these tribes as sharing in the procession to the sanctuary on Zion would have been impossible during the period of the northern kingdom. If, then, these two periods are excluded, what is left but the Davidic? The fact seems to be that we have here another glance at Deborahs song, in which the daring valour of these two tribes is set in contrast with the sluggish cowardice of Reuben and the other northern ones. Those who had done their part in the wars of the Lord now go up in triumph to His house. That is the reward of Gods faithful soldiers.
The next strophe (Psa_68:28-31) is the prayer of the procession. It fails into two parts of two verses each, of which the former verse is petition, and the latter confident anticipation of the results of answered prayer. The symmetry of the whole requires the substitution in Psa_68:28 of "command" for "hath commanded." Gods strength is poetically regarded as distinct from Himself and almost personified, as "lovingkindness" is in Psa_42:8. The prayer is substantially equivalent to the following petition in Psa_68:28 b. Note how "strength" occurs four times in Psa_68:33-35. The prayer for its present manifestation is, in accordance with the historical retrospect of the first part, based upon Gods past acts. It has been proposed to detach "From Thy Temple" from Psa_68:20, and to attach it to Psa_68:28. This gets over a difficulty, but unduly abbreviates Psa_68:29, and is not in harmony with the representation in the former part, which magnifies what God has wrought, not "from the Temple," but in His progress thither. No doubt the retention of the words in Psa_68:29 introduces a singular expression there. How can presents be brought to God "from Thy Temple"? The only explanation is that "Temple" is used in a restricted sense for the "holy place," as distinguished from the "holy of holies," in which the ark was contained. The tribute bearers stand in that outer sanctuary, and thence present their tokens of fealty. The city is clustered round the Temple mount, and therefore the psalm says, "Thy Temple above Jerusalem." One is tempted to read "unto" instead of "from"; for this explanation can scarcely be called quite satisfactory. But it seems the best that has been suggested. The submission of kings of unnamed lands is contemplated as the result of Gods manifestation of strength for Israel. Psa_68:30 resumes the tone of petition, and maintains it throughout. "The beast of the reeds," probably the crocodile, is a poetic designation for Egypt, the reference to which is claimed by both the defenders of the Davidic and of the post-exilic date as in their favour. The former say that, in Davids day, Egypt was the greatest world power known to the Hebrews; and the latter, that the mention of it points to the time when Israel lay exposed to the attacks of Seleucidae on the one hand and of Ptolemies on the other. Why, then, should only one of the two hostile neighbours be mentioned here? "Bulls" are a standing emblem of leaders of nations, and "calved" are accordingly their subjects. The two metaphors are naturally connected, and the correction "leaders of the peoples" is unnecessary, and a prosaic intermingling of figure and fact.
Psa_68:30 c is extremely obscure. Baethgen roundly says, "The meaning of the words can no longer be ascertained, and in all probability they are corrupt." The first word is a participle, which is variously taken as meaning "casting oneself to the ground" (i.e., in submission), and "trampling to the ground." It is also variously referred to the nations and their leaders spoken of in the previous verse, and to God. In the former case it would describe their attitude of submission in consequence of "rebuke"; in the latter, Gods subjugation of them. The slightest change would make the word an imperative, thus bringing it into line with "rebuke"; but, even without this, the reference to God is apparently to be preferred. The structure of the strophe which, in the first verse of each pair, seems to put petitions and to confine its descriptions of the resulting subjugation of the enemy to the second verse in each case, favours the latter interpretation. The next words are also disputed. One rendering is, "with bars of silver"; another, "those that delight in silver." The former presupposes a very unusual word for "bars." It is necessarily adopted by those who refer the first word to the submission of the "herd of bulls." The enemies come with tribute of silver. The other rendering, which avoids the necessity of bringing in an otherwise unknown word, is necessarily preferred by the supporters of the second explanation of the preceding word. God is implored to crush "those who delight in silver," which may stand for a description of men of this world, but must be acknowledged to be rather a singular way of designating active enemies of God and Israel. Cheynes rendering, "That rolls itself in mire for gain of money," brings in the mercenaries of the Seleucidae. But "rolling oneself in mire" is a strange way of saying "hiring oneself out to fight." Certainty seems unattainable, and we must be content with the general trend of the verse as supplication for an exhibition of Gods strength against proud opponents. The last clause sums up the whole in the petition, "Scatter the peoples that delight in wars."
One verse then tells what the result of that will be. "Great ones" shall come from the land of the beast of the reeds, and Ethiopia shall make haste to stretch out tribute-bearing hands to God. The vision of a world subjugated and loving its subjugation is rising before the poet. That is the end of the ways of God with Israel. So deeply had this psalmist been led into comprehension of the Divine purpose; so clearly was he given to see the future, "and all the wonder that should be."
Therefore he breaks forth, in the last strophe, into invocation to all the kingdoms of the earth to sing to God. He had sung of His majesty as of old Jehovah "rode through the deserts"; and that phrase described His intervention in the field of history on behalf of Israel. Now the singer calls for praise from all the earth to Him who rides in the "most ancient heavens"; and that expression sets forth His transcendent majesty and eternal, universal sway. The psalmist had hymned the victory won When "God gave the word." Now he bids earth listen as "He gives His voice, a voice of strength," which moves and controls all creatures and events.
Therefore all nations are summoned to give strength to God, who gives all fulnesses of strength to His people. The psalm closes with the utterance of the thought which has animated it throughout-that Gods deeds for and in Israel are the manifestation for the world of His power, and that these will one day lead all men to bless the God of Israel, who shines out in dread majesty from the sanctuary, which is henceforth His abode for evermore.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Superscription.—“To the Chief Musician.” See Introduction to Psalms 57.…
INTRODUCTION
Superscription.—“To the Chief Musician.” See Introduction to Psalms 57. “A Psalm or Song of David.” See Introduction to Psalms 48.
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The Superscription does not mention the occasion on which the psalm was composed. On this point various opinions have been held and advocated. Most of the older expositors, and Steir and Barnes amongst the moderns, are of opinion that it was composed for the removal of the Ark from the house of Obed-edom to Mount Zion (2 Samuel 6). The view of others is that it was composed to celebrate the victorious termination of some war, when the Ark was brought back to Zion. Throughout the psalm God is praised as the Lord of battle and of victory. Can we ascertain what victory is here celebrated! For our guidance in this inquiry we have two data. “First, the psalm must have been composed at a time when the sanctuary of the Lord was on Mount Zion (Psa_68:15-16; Psa_68:29; Psa_68:35). The choice is thus very much narrowed. There remain only two great victories, the Syrian-Edomite, and the Ammonitic-Syrian. Second, in the war referred to in this psalm, the Ark of the Covenant must have been in the field, according to Psa_68:1; Psa_68:24. It is evident from 2Sa_11:11, that this was the case in the Ammonitic war. We may therefore with great probability conclude, that the psalm was composed after the capture of Rabbah (2Sa_12:26-31), which terminated that war, the most dangerous with which David had to do. It was quite in accordance with David’s usual manner to celebrate a great religious festival at the close of such a war.”—(Hengstenberg). Alexander, Moll, Tholuck, et al., also take this view. The weight of evidence seems to us certainly in favour of it.
“The fundamental thought is clear,” says Moll, “namely: The celebration of an entrance of God into His sanctuary on Zion after a victory, and His rule over the world extending itself from thence.” The development of this thought we shall endeavour to indicate as we proceed with our homiletical treatment of the psalm.
THE VICTORIOUS MARCH OF THE GOOD
(Psa_68:1-10.)
The Psalm opens with a reference to the watchword which was used at the setting forward of the Ark of the Covenant in the journeyings of the Israelites (Num_10:35). God is entreated to arise for the overthrow of His enemies and the salvation of His people. The people are exhorted to praise God as the glorious Leader of a victorious march through the desert—One who protects and provides for, who saves and enriches His people. There follows, in Psa_68:7-10, an illustration of the gracious and glorious guidance of God, as seen in the history of Israel in the wilderness. We regard this section of the psalm as an illustration of The victorious march of the good.
I. The march of the good is opposed by enemies. The enemies whom God is invoked to arise against are the enemies of Israel. The people of God in all ages have been a militant people. To day their enemies are numerous and subtle and strong. They have to contend against unbelief and superstition, against carnality and worldliness, against temptations from without, and evil tendencies from within. Conflict is an essential condition of spiritual life and growth in our present state of being. Our advancement in the Christian course is disputed and opposed at every step by our foes. Concerning these enemies the Psalmist makes two things to stand prominently forth—
1. They are depraved in character. He speaks of them as “the wicked.” How terrible is the wickedness of any one who would deliberately tempt another to evil, or seek to corrupt a pure mind, or oppose the progress of a godly soul!
2. They are hostile to the Most High. They are “His enemies,” they “hate Him.” Think of the appalling iniquity and guilt of having that Being who is supremely righteous and kind and beautiful! What a terrible perversion of character such hatred indicates! They who oppose the people of God are accounted by Him as His enemies.
II. The march of the good is marked by trials. The character of this journey is indicated in general here as a march through a desert. Thus in Psa_68:4, instead of “Extol Him that rideth upon the heavens,” we should have, “Make a way for Him who rideth forward in the deserts,” or, “Cast up a way for Him that rides through the deserts.” And in Psa_68:7, “O God, when Thou didst march through the wilderness,” or, “through the desert.” There is much in the circumstances and experiences of the good in this world which is truly illustrated by a pilgrimage in the desert. But this general idea is expanded by the Psalmist in Psa_68:5-6. We have here—
1. The helpless and sorrowful. “The fatherless … the widows.” These expressions must not be restricted to their literal meaning. They are used to set forth those who have lost their protector and helper, and whose hearts are sorrowful and sore.
2. The forsaken and lonely. “The solitary” is intended to represent those who are forsaken, and are destitute of human friendship and help.
3. The enslaved. “Those which are bound with chains,” represents not simply those who are literally imprisoned or enslaved, but those who are bound by evil habits or associations, the slaves of superstition and sin, the thralls of fear, who cannot rise to the joy of holy assurance in God.
These classes represent some of the pilgrims in the march of the good in our own day. Even amongst true and godly souls there are weary feet and sad and sorrowful hearts. “Faint, yet pursuing” is a true description of the condition of thousands of travellers on the heavenly road. From our pilgrim state trial is inseparable. We are in the desert with its consuming heat, and sandy wastes, and vast trackless expanses, and prowling enemies.
III. The march of the good is led on victoriously. Mark the glorious Leader. “Let God arise.… Him who rideth forward through the deserts.… Thou didst march through the wilderness.” There is a reference to the Ark of the Covenant, which victoriously preceded the hosts of Israel. The Ark, with the pillar of cloud by day, and of fire by night resting upon it, was the sign of the Divine presence. It was also a type of Christ. He is the great and glorious Leader of His people; and He leads them on from victory to victory. Under His guidance they are—
1. Victorious over enemies. “Let God arise, let His enemies be scattered,” &c. Their victory is
(1) Irresistible. Their foes are driven before them as smoke before the wind. As wax has no power to resist heat, but melts away under its influence, so the enemies of the hosts of God are unable to stand before Him. When He leads His people to battle their enemies flee powerless and panic-stricken. “Let God arise, as the sun when he goes forth in his strength; and the children of darkness shall be scattered, as the shadows of the evening flee before the rising sun.”
(2) Complete. “As smoke is driven away,” &c. Who can recover the smoke-cloud which the wind has scattered far and wide? “Let the wicked perish at the presence of God.” The omnipotence of God guarantees the destruction of His enemies, and the triumph of His people. The good have to contend with foes, but “in all things they are more than conquerors through Him that loved” and leads them.
2. Victorious over difficulties and trials. Are they marching through a desert? Then God makes the desert as a fruitful field with His own gifts from heaven. “Thou, O God, didst send a plentiful rain.” Alexander: “A rain of free gifts.” Hengstenberg: “A rain of gifts.” There is a reference “to the provision made by God for His people, in temporal matters, during their marchings through the wilderness—the manna, the quails, the water out of the rock,” &c. In this we have an illustration of the all-sufficiency and freeness and abundance of the provision which God has made for His people. In things temporal He will withhold no good from them. In things spiritual He has provided for them “a feast of fat things.” The provisions of Christianity are abundant, free, rich, satisfying, and pleasant. Are they helpless and sorrowful? Then God, their Leader, is their mighty Helper and their gracious Comforter. “A Father of the fatherless, and a judge of the widows, is God in His holy habitation.” God has ever manifested great regard for the widow and fatherless (Exo_22:22-24; Deu_10:18; Psa_146:7-9; Hos_14:3). He interposes for those who have no helper; He comforts the mourner. It is His greatest glory that He is merciful to the penitent transgressor, and compassionate to the miserable. Are they faint and weary? Then God refreshes them. “Thou didst confirm Thine inheritance when it was weary.” Hengstenberg: “Thine heritage, the weary one, Thou didst strengthen it.” Conant: “When fainting, Thou Thyself hast raised it up.” When the Israelites were worn out with fatigue by reason of their journeyings in the wilderness, He refreshed and strengthened them. He sustains and cheers His people in the most exhausting and trying circumstances of their pilgrimage. “He giveth power to the faint,” &c. (Isa_40:29-31). Are they enslaved? He gives to them joyous liberty. “He bringeth out those which are bound with chains.” He delivers from the slavery of evil habits, from the tyranny of sin and Satan, from the bondage of fear, &c. Under this glorious Leader difficulties are vanquished and made to contribute to the success of the pilgrim host, trials are bravely borne, and ultimately transformed into blessings, and foes are utterly vanquished. Triumphantly the great Captain of the good leads forward His hosts.
IV. The march of the good is led on to a glorious termination. The journey of the Israelites ended at Canaan. There “God made the solitary to dwell at home.” In giving them possession of that land; and in protecting them therein against their enemies, He manifested His kindness to them. “Thy congregation hath dwelt therein: Thou, O God, hast prepared of Thy goodness for the poor.” “Therein” refers to the land of promise. Though that land has not been expressly mentioned in the preceding verses, yet it was prominently in the mind of the Psalmist. The possession of it was the grand end of the journey through the wilderness. There they found rest, refreshment, provisions in abundance, &c. How glorious is the end of the pilgrimage of the good! Rest from wanderings, from fears, from conflicts. The possession of purity, peace, joy, &c. Under the guidance of our Lord our march will end at home—our Father’s home.
CONCLUSION.—
1. This lead should be earnestly sought. “Let God arise,” &c. Without it we shall “dwell in a dry land.” Without it life will be vain, fruitless, and will end in failure. But under His guidance life will grow in purity, power, and usefulness, and will end in triumph and glory.
“Guide me, O Thou great Jehovah,” &c.
2. This lead should be heartily rejoiced in. “Let the righteous be glad,” &c. This rejoicing should be fervent. “Let them exceedingly rejoice,” or, “exult for gladness.” Great blessings should enkindle great joys. It should be religious. “Let them rejoice before God.” Grateful and reverent should be our gladness that we have such a Leader. It should be uttered. “Sing unto God,” &c. Sing, and so relieve the full heart; sing, and so excite others to do so also.
THE BARREN LOT OF THE WICKED
(Psa_68:6.)
The rebellious dwell in a dry land.”
Religion has been misrepresented as a cheerless, gloomy, harsh thing. Our text reverses this. It teaches that irreligion is unsatisfying, that a life of sin is a life of want and disappointment. The children of Israel were being led through the desert unto a land of corn and wine, of milk and honey, &c. But the rebellious are said to dwell in the desert. The former pass through it to a glorious inheritance; the latter dwell in it—their lot is barren, dreary, disappointing, &c. A life of rebellion against God is without satisfaction; it is cheerless, disappointed, wretched. We see this:
I. In relation to the ordinary events of this life. Health and sickness, gain and loss, triumph and defeat, pleasure and sorrow, are found more or less in the life of every man. What is the meaning of these things? What are their uses? &c. The man who trusts in God is in a condition for ascertaining these things, and for making the best use of life’s varying experiences. But the opposite is true of “the rebellious.” The good man sees in his successes, and in his health, &c. the blessing of a gracious God. He is grateful for that blessing; and is thus twice blessed. He is blessed in his circumstances and in his soul, in his hand and in his heart. But “the rebellious” discover no trace of the goodness of God in the successes and pleasures of life. To them no spiritual blessing accrues from these things. The highest ministry of these things they entirely, lose. The good man derives profit from the dark and trying experiences of life. He believes that trial may be a blessing in disguise, that temporal loss may result in spiritual enrichment, &c. So, by the blessing of God, his greatest losses and crosses lead to his greatest gains and joys. But it is far otherwise with “the rebellious.” To them trials and sorrows and losses are unmixed evils. They rebel against trials, and trials become more severe. Temporal losses lead to bitterness of spirit. They kick against the goads, and so injure themselves. So far as their spiritual relation to the circum: stances of this life is concerned, “the rebellious dwell in a dry land.”
II. In relation to the great needs of the soul. Whether man recognises and acknowledges it or not, it is true that every man has great spiritual needs. We need pardon, help in life’s toils and trials, hope as to life’s future, &c. Our being craves rest. And to obtain rest we need truth for the intellect, righteousness for the conscience, love for the heart. The godly man finds rest in the truth, righteousness, and love of God revealed in Jesus Christ. The only way to rest for man is through Christ (Mat_11:28-30; Joh_14:6; Rom_5:1). But how do “the rebellious” fare in this respect? Let the Scriptures answer (Isa_57:20-21; Jer_2:13; Luk_15:14-17). Let human experience answer. When Alexander the Great had subdued all the nations of the earth, so far was he from being satisfied with the conquest of a world, that he wept because he had not another world to conquer. The world did not satisfy his soul’s cravings: nor has it satisfied the needs of any soul. All who have chosen the world for their portion, and have had it, have experienced the most bitter disappointment. They have “dwelt in a dry land.”
III. In relation to the great future. “If a man die, shall he live again?” “Man giveth up the ghost, and where is he?” Is he anywhere? The multitudes who once were upon this earth, are they in being now? Whither and to what are we hastening? The believer in Christ has a great and well-grounded hope as to the future. “Our Saviour Jesus Christ hath abolished death,” &c. “I am the resurrection and the life,” &c. To the Christian the future is radiant, beautiful, inviting. But what is it to “the rebellious”? Ah! what? It is shrouded in sable gloom, as of a moonless, starless midnight. The darkness is unbroken, or broken only by dread flashes of lurid light. For “the rebellious” there is “a certain fearful looking for of judgment and fiery indignation,” &c.
Let “the rebellious” sue for pardon. Let them loyally bow to the authority of God, &c. “Ye worldlings, who wander joylessly through a godless world, with weary feet and withered hearts, seeking rest and finding none, come to Jesus, and He will give you rest.”
THE TRIUMPH OF THE CHURCH
(Psa_68:11-14.)
To Interpret Psa_68:13-14 is confessedly a very difficult task. On Psa_68:13, Barnes says, “I confess that none of these explanations of the passage seem to me to be satisfactory, and that I cannot understand it.” And Moll, at the end of a long note on Psa_68:14, says, “Since, however, there is no historical statement here, but rather a prophetical declaration, we are rather led to a figurative mode of expression, whose sense, however, is as obscure as its foundation and occasion are unknown.” And in Smith’s Dict. of the Bible, art. Salmon, we read, “It is usually supposed that this hill is mentioned in a verse of perhaps the most difficult of all the Psalms; and this is probable though the passage is peculiarly difficult, and the precise allusion intended by the poet seems hopelessly lost.… Unless the passage is given up as corrupt, it seems more in accordance with reason to admit that there was some allusion present to the poet’s mind, the key to which is now lost; and this ought not to surprise any scholar who reflects how many allusions there are in Greek poets—in Pindar, for example, and in Aristophanes—which would be wholly unintelligible to us now were it not for the notes of Greek scholiasts. To these notes there is nothing exactly analogous in Hebrew literature; and in the absence of some such assistance, it is unavoidable that there should be several passages, in the Old Testament respecting the meaning of which we must be content to remain ignorant”
We are quite unable to grapple successfully with this difficulty. For the various renderings and interpretations of Psa_68:13-14, let the reader see the Commentaries of Barnes and Moll. We suggest that this strophe may be used to illustrate the triumph of the Church over her enemies.
I. In its source. “The Lord gave the word.” The word is not simply the announcement of the victory, but the word of authority and power.
1. He gives the word of command. The war against evil is Divinely authorised. God Himself bids us do battle with ignorance and vice, with unbelief and superstition, with sin and suffering. The crusade against evil is a holy one.
2. He gives the word of promise. He has granted unto us the assurance of His constant presence and help in the warfare, and of ultimate victory. His word removes all doubt as to the issue of the conflict (See Psa_2:8; Psalms 72; Isa_11:9; 1Co_15:25; Heb_8:10-11.) The triumph of the Church is Divinely guaranteed.
3. He gives the word of power. “The Almighty scattered kings.” He inspires the heart of His soldiers with courage, and nerves their arm with power (Psa_144:1-2). The Church will conquer evil through the might of her Saviour and Lord. “We are more than conquerors through Him that loved us.” “The God of peace shall bruise Satan under your feet shortly.”
II. In its completeness. Graphically the poet represents this. He shows it—
1. In the utter rout of the foes. “Kings of armies did flee apace;” or, “The kings of the hosts fled, they fled.” There have been times in the history of the Christian Church when the powers of evil have fled in dismay before her faith and effort. These past victories are foreshadowings of grander triumphs yet to come. Darkness and evil are destined to flee before the light and love of God in His Church.
2. In the greatness of the spoil. “She that tarried at home divided the spoil.” M. Henry: “Not only the men, the soldiers that abode by the stuff, who were, by a statute of distributions, to share the prey (1Sa_30:24), but even the women that tarried at home had a share, which intimates the abundance of spoil that should be taken.” Hengstenberg: “The victory and the spoil, which the Lord imparted to His people, in the season of their childhood, was a type of a far more glorious victory and a more precious spoil. Arnd.: ‘Is it not a valuable spoil that so many thousands of men have been converted from heathenism, among whom have been so many glorious teachers and lights of the Church, such as Justin, Augustine, Ambrose, not to speak of the innumerable martyrs, who were all brought out of heathenism, and were put to death because of their attachment to the Christian faith.’ ” All the wealth of the world—its silver and gold, its power and beauty, its genius and eloquence—shall one day be laid at the feet of the Lord in joyful homage.
3. In the subsequent prosperity. “Though ye have lien among the pots, yet ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold. When the Almighty scattered kings in it, it was white as snow in Salmon.” Hengstenberg: “When ye rest between the boundaries, ye are like the wings of doves covered with silver, and their feathers with the gleam of gold. When the Almighty scatters kings in it, it snows on Salmon.” He says, “The שָׁכַב implies peaceful rest, as at Num_24:9.… The שְׁפַתָּיִם signifies either sheepfolds or boundaries.… At all events the term denotes a state of peaceful rest. In this condition the Israelites, to whom the address is directed, are, taken figuratively, wings of the doves, &c., or they are like doves, whose wings glitter with silver and gold. The allusion is to the play of colours on the wings of the dove in sunshine. The real import is the peaceful and, at the same time, splendid condition enjoyed by Israel in the lap of peace.… The ‘snow’ is mentioned here because it has the colour of purest light (comp. Psa_51:7; Isa_1:18; Mar_9:3; Mat_17:2; Mat_28:3; Rev_1:14). Salmon is ‘a hill mentioned in Jdg_9:48, which was covered over with great thick wood (even according to that passage), so that it might be called a dark forest, the black or dark mountain.’—Luther. There is no need for supplying any mark of comparison before Salmon: it is rather to be considered as used in a figurative sense for the land, just as snow is a figurative expression for the clear brightness of prosperity.” According to this exposition these obscure verses give us two ideas:
(1) Rest. The triumph of the Church will be so complete that it will be followed by perfect and endless rest.
(2) Prosperity. The age of warfare ended, the Church will enter upon the everlasting age of progress and beauty and glory.
III. In its celebration. “Great was the company of those that published it.” Conant: “The women that publish the glad tidings are a mighty host. Hengstenberg: “Of the female messengers of victory there are a great host.” Amongst the Israelites when the army was ordered to war the women cheered the soldiers onward with their songs. And, when they returned victorious, with songs and dances they celebrated the victory. (See Exo_15:20-21; 1Sa_18:6-7; et al.) And the triumph of the Church of Christ shall not fail of celebration. Those who have fought and suffered, those who have watched and prayed, a countless host of faithful souls, shall join in the exultant songs and festivities of the final triumph. Glimpses of this celebration we have in the Holy Word. But the celebration itself, in its extent and enthusiasm, in its rapture and splendour, shall far surpass our utmost expectation and imagination. And to Jesus—Leader, Saviour, and Sovereign—shall be ascribed “glory and dominion for ever and ever. Amen.”
THE GLORY OF THE CHURCH
(Psa_68:15-18.)
We regard these verses as illustrating the glory of the Church of God.
I. It consists in its being the dwelling-place of God. Zion is here spoken of as “the hill which God desireth to dwell in.” The Most High dwells in the Church as He does not in the world (Mat_18:20; Joh_14:22-23). In the Church He reveals His will, puts forth His saving power, manifests the glory of His grace, &c. (see notes on Psa_48:1-3).
1. He dwells there of His own sovereign choice. He “has chosen to dwell” in Zion. “The Lord hath chosen Zion; He hath desired it for His habitation. This is My rest for ever: here will I dwell; for I have desired it.” Moll: “Sinai and Zion are mountains of God, as Israel is the people of God, not on account of natural advantages, but the Divine election of grace.” God dwells in His Church because of His own gracious and sovereign choice.
2. He dwells there permanently. “Yea, the Lord will dwell in it for ever.” The ark and the temple have long since passed from Zion; but in the Christian Church, the spiritual Zion, God still dwells, and will do so for ever. In this promise we have a guarantee of the permanence of the Church. “It is impossible,” says Renschel, “that the Christian Church should perish; for God is not only a guest in it, but He dwells therein for ever as the host.” Not in wealthy endowments, or worldly power, or imposing edifices, or gorgeous ritual, or eloquent ministers, does the glory of the Church consist; but in the gracious presence of God in her midst.
II. It transcends the utmost glory of the world. “The hill of God is as the hill of Bashan, an high hill as the hill of Bashan. Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the Lord will dwell in it for ever.” Bashan “extended from the ‘border of Gilead’ on the south to Mount Hermon on the north (Deu_3:3; Deu_3:10; Deu_3:14; Jos_12:5; 1Ch_5:23), and from the Arabah or Jordan valley on the west to Salchah (Sulkhad) and the border of the Geshurites and the Maacathites on the east (Jos_12:3-5; Deu_3:10). This important district was bestowed on the half tribe of Manasseh (Jos_13:29-31) together with ‘half Gilead.’ ” It was famous for the oaks of its forests (Eze_27:6), the wild cattle of its pastures (Psa_22:12), and the fertility and beauty of its high downs and wide sweeping plains (Jer_1:19; Amo_4:1; Mic_7:14). “The hill of Bashan is the high snow-summit of Anti-Lebanon or Hermon, the extreme limit of Bashan, yet really belonging to it.” The mountain of Hermon rises to a height of fully 10,000 feet. For conspicuousness and elevation Mount Zion cannot be compared with it. Hermon, the mountain of Bashan, is used here as an emblem of the powerful kingdoms of this world. The hills of Bashan were inhabited for the most part by heathen peoples who were hostile to Israel, as is implied in the inquiry, “Why leap ye, ye high hills?” Conant: “Why watch ye jealously, ye mountain peaks?” Moll: “Why do ye look with envy, ye many-peaked mountains?” “The reference is to lurking, and so crafty and hostile, or envious and jealous looking over at them.” The mighty powers of the neighbouring heathen world looked with contempt and lurking hostility upon Israel. And the poet challenges them for the reason of this, and boldly claims for Zion superior dignity and glory than anything of which they could boast, inasmuch as it was selected as the dwelling-place of God. The greatest temporal advantages are poor when compared with spiritual privileges such as those which Israel enjoyed on Zion. Because it is the dwelling-place of the Most High the humble hill of Zion is exalted far above all the mighty and majestic mountains of earth. “It is much more honourable to be holy to God than to be high and great in the world.” By reason of its spiritual privileges the Church of God outshines the most glorious kingdoms of the world.
III. It is seen in its security. “The chariots of God are twenty thousand, thousands of angels: the Lord is among them.” In the Hebrew there is no mention of angels. Hengstenberg translates: “The chariots of God are two myriads, many thousands, the Lord is among them.” And Conant: “The chariots of God are myriadfold, thousands upon thousands.” Notice—
1. The poetic representation of the security of the Church. War chariots were much used for attack and defence by the most powerful nations. “The main strength of the hostile armies, particularly the Syrian, in the war which had just been brought to a termination (comp. 2Sa_8:4; 2Sa_10:18), lay in war chariots.” So Mount Zion is represented as surrounded by a countless host of these chariots. So Elisha, when the king of Syria had “sent horses and chariots and a great host” for to take him, was protected; for “the mountain was full of horses and chariots of fire round about” him. What are the powers of worldly kingdoms to the powers which do the Divine bidding? “Thousand thousands minister unto Him, and ten thousand times ten thousand stand before Him.” The agents which He employs to guard His Church are countless in number and invincible in power.
2. The secret of the security of the Church. “The Lord is among them.” His presence in their midst makes the defending host fearless and triumphant. The security of the Church is not in its members, or wealth, or organisation, or hosts of angelic defenders; but in the Lord Himself. “Yea, the Lord will dwell in it for ever.… The Lord is among them,” is a guarantee of the complete safety of His Church against all the hostile designs and doings of evil powers. “God is in the midst of her; she shall not be moved.”
IV. It is seen in its sanctity. “As in Sinai, in the holy place.” Or, leaving out the words supplied by the translators: “Sinai, in the holy.” Hengstenberg: “Sinai is in the sanctuary.” Moll: “ ‘A Sinai in sanctity.’ Zion affords a sight as Sinai afforded it when God in His appearance surrounded it with holiness.” On Zion as on Sinai God reveals the majesty of His glory; and His presence consecrates and hallows it. The glory of the Church is manifested when she realises the presence of the Lord in her midst, and reflects His glory in the character and conduct of her members. When Christians shine in the beauty of holiness, the glory of the Church will be seen by all.
V. It has been strikingly illustrated. “Thou hast ascended on high, Thou hast led captivity captive, Thou hast received gifts for men, yea, for the rebellious also, that the Lord God might dwell among them.” Barnes: “The idea is, that God had descended or come down from His dwelling-place in the case referred to in the psalm, and that having secured a victory by vanquishing His foes, and having given deliverance to His people, He had now returned, or reascended to his seat.” We have in the verse—
1. A great victory. This is clearly implied in the words, “Thou hast led captivity captive.” Primarily, this means that God had achieved a complete victory in the war, and had captured the captives of the enemies, and led them away in triumph. As applied to the Redeemer, it signifies that He triumphed over His enemies, and rescued those whom they had made captive, and bound them to Himself as trophies of His conquest. The Lord Jesus has vanquished the hosts of hell, rescued myriads from the bondage of sin and Satan, and bound them to Himself by the chains of loving loyalty.
2. Precious spoils. “Thou hast received gifts for men,” &c. Expositors differ in the interpretation of this clause, and that chiefly with reference to בָּאָדָם, which the A. V. renders: “for men.” Margin: “in the man.” Moll: “of men.” Alford, Barnes, Conant, Hengstenberg, Olshausen, et al: “among men.” “Thou hast received gifts among men, yea, among the rebellious.” The Most High is represented by the Psalmist as having taken precious spoils from the enemy, and returning home to distribute them amongst his victorious hosts and people. Even the most refractory were compelled to pay tribute to this all-conquering Foe. The Lord Jesus Christ having vanquished sin, Satan, and death, bestows the richest gifts upon all who submit themselves to Him.
3. A glorious ascension. “Thou hast ascended on high.” Hengstenberg: “The ascending of God presupposes His descending (comp. Eph_4:9). It denotes His ascent to heaven, after He had made Himself known on earth in deeds of omnipotence and love, that He may there manage the affairs of His people (comp. at Psa_47:5).” This ascension was symbolised by the entrance of the Ark into Zion. So our Lord, when He had completed His work on earth, ascended to “the right hand of the Majesty on high,” to conduct the cause of His people there.
4. The grand object. “That the Lord God might dwell among them.” Or, “That Jah God might dwell.” The grand end of the victory of God on behalf of His people was that He might dwell amongst them as their heavenly King. And the grand end of the redemptive work and warfare of the Lord Jesus is that He might dwell amongst men as the gracious Sovereign of their being.
CONCLUSION.—
1. Let the Church learn in what its true glory consists.
2. Let it estimate truly the mean and transient glory of the world.
3. Let it trust in God and triumph in its security.
4. Let it seek to realise His presence more fully, and spread His triumphs more widely.
THE ASCENSION OF CHRIST
(Psa_68:18.)
This passage is applied by the Apostle Paul to the Lord Jesus Christ; we may therefore use it in the way of illustration of some things connected with the exaltation of our Redeemer. Let us notice—
I. The fact of His ascension.
1. He ascended in human nature. He assumed that nature as our representative, and as our representative He has entered into heavenly places. He took our nature in its state of degradation, but He has exalted it, and by His exaltation He has given us the pledge of raising our nature from its state of degradation.
2. He ascended to heaven. The place of glory—of God, the Father of glory—of angels—and of the spirits of just men made perfect.
3. The circumstances of His ascension. He ascended visibly; while He was in the act of blessing; having led out His disciples as far as Bethany, He lifted up His hands to bestow the parting benediction, and then with uplifted hands, and the word of blessing yet on His lips, He was parted from them. He ascended in glory; a procession of “twenty thousand chariots, even thousands of angels,” accompanied Him in His upward course, and as they drew near to the heavenly city, the anthem, “Lift up your heads, O ye gates,” burst forth from the attendant multitude, and amidst the rejoicing of the glorious throng He entered and sat down in the glory of His Father.
II. The triumphs with which it was attended. “He led captivity captive,” that is, He led a multitude of captives captive, who had formerly been remarkable for leading others captive. This supposes—
1. Our Lord’s conflict with His foes. To conquer them He must first encounter them. Satan, sin, and death, were the foes He had thus to encounter.
2. His conquest of them. He engaged in the deadly conflict, and did not yield till, “It is finished,” showed how it had terminated. That was the shout of triumph of Him who having trod the winepress alone, had stained all His raiment with the blood of His enemies.
3. His triumph over them. “Having spoiled principalities and powers, He made a show of them openly;” proclaiming, as He passed from the land of His enemies, His conquest and victory. “I that speak in righteousness, mighty to save.”
III. The inestimable benefits supplied by it. Let us look at them—
1. In their nature. Soon after His ascension Christ bestowed various gifts on the world. The gift of His Spirit—to enlighten, to strengthen, to seal, and perfect.
2. In their objects. “For the rebellious.” For the human race, rebellious in mind, in profession, in life—for those who might justly have expected the thunders of heaven’s wrath to burst upon them.
3. In their design. “That the Lord God might dwell among them.” The Lord dwells among men by mercy, by His manifold grace, in His eternal glory.—H. in Sketches of Sermons.
GOD OUR SALVATION
(Psa_68:19-20.)
The Psalmist here celebrates the praise of God, on the ground that He is the salvation of His people. He is our salvation—
I. In relation to life’s burdens.
1. Man is burdened. This fact is recognised in the nineteenth verse Omitting the words which have been supplied by the translators, it reads, “Blessed be the Lord, daily loadeth us, the God of our salvation.” Moll translates: Blessed be the Lord day by day! Are we burdened—He, God, is our Help.” And Hengstenberg: “Praised be the Lord every day, they lay burdens on us, the Lord is our salvation.” We are burdened with temporal anxieties, with family solicitudes, with spiritual trials and sorrows, and with the mysteries and responsibilities of life.
2. God strengthens man to bear his burdens. He is “the God of our salvation.” “He, God, is our help.” He helps us by His sympathy. He is burdened in feeling with us. “In all their affliction He was afflicted,” &c. He is “touched with the feeling of our infirmities.” He helps us by instruction as to the meaning and design of our burdens. He helps us by inspiration. He inspires the soul with patience—increases its faith—imparts to it more grace, so that the burden shall not prove distressing.
II. In relation to life’s perils. “Our God is the God of salvation.” Hengstenberg: “God is to us a God of deliverances.” The reference is to deliverance from great dangers and troubles.
1. The life of every man is characterised more or less by perils. There are visible and known dangers, and dangers invisible and unknown to us; dangers to our physical and temporal interests, and to our spiritual and eternal interests.
2. God delivers His people from these perils. He does this
(1.) By removing the dangers, or rescuing His people from them; e.g., Peter from prison (Act_12:2-20). Or,
(2.) by keeping them safely in the midst of the dangers; e.g., Joseph in Egypt, Daniel in the lions’ den, the three Hebrew youths in the furnace of fire. Or,
(3.) by giving them the victory over the dangers; e.g., Stephen (Act_7:59-60; and Paul (2Ti_4:6-8).
III. In relation to death. “Unto God the Lord belong the issues from death.” Conant: “And to Jehovah the Lord belong ways of escape from death.” “The reference here,” says Moll, “is to ways of deliverance by which we may go forth free with respect to death, or at the expense of death.” But how does He thus deliver from death?
1. By rescuing from imminent death. When death is threatening and drawing near He can arrest him in his progress, or turn aside his stroke.
2. By delivering from the fear of death. A great end of His incarnation was “that through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death, were all their lifetime subject to bondage.”
3. By giving complete victory over death. For all who believe in Him, He takes away the sting from death; makes death to them the messenger and minister of life and blessedness; and will complete His glorious triumph by the resurrection of the body. He has “the keys of death and of Hades.” “O death, where is thy sting?” &c.
CONCLUSION.—“Blessed be the Lord day by day.” The God of so great salvation should receive the heartiest praise. Such great deliverances bestowed upon us call for great gratitude from us. Such constant deliverances should call forth constant praise—“day by day.” The highest praise which we can offer for past and present mercies is to reverently trust Him for salvation in the future.
A TERRIBLE CHARACTER AND DESTINY
(Psa_68:21-23.)
The connection of this strophe with the preceding is thus stated by Calvin: “Because the Church, attacked on all sides by strong and raging enemies, can obtain nothing otherwise except by a strong and powerful defence, the Psalmist brings in God armed with terrible power, for the destruction of all the ungodly. It is to be observed that all who annoy the pious are called enemies of God, so that we need not doubt that He will interpose for our defence.” We have in the text—
I. A terrible character. “God shall wound the head of His enemies,” &c. Here is—
1. Great enormity of wickedness. “His enemies.” How fearful are the depravity and guilt involved in being an enemy of God! It is to be an enemy of a Being of perfect holiness, of infinite kindness; to be an enemy of our best Friend; to trample under foot the most tender and sacred and binding obligations. He who persecutes the people of God is held by Him as an enemy to Himself. “Saul, Saul, why persecutest thou Me?”
2. Great persistence in wickedness. “One as goeth on still in his trespasses.” Hengstenberg: “Him that walks on in his iniquities.” If a sinner turn in penitence unto God, he will meet with a gracious reception. God will pardon his transgressions, &c. But here awful perseverance in iniquity, dread progress in sin, are indicated. Such persistence in evil must lead to an appalling doom.
II. A terrible destiny. God will bring fearful destruction upon those of His enemies who walk on in their iniquities.
1. This destruction is complete. “God shall wound the head of His enemies.” Barnes: “The idea is that of complete destruction—as, if the head is crushed, life becomes extinct.” (See Gen_3:15; comp. Psa_110:6.) This Idea of utter and dread destruction is expressed in the 23d verse also, by the figure of a fearful slaughter. Persistent wickedness must issue in overwhelming ruin.
2. This destruction is unavoidable.
(1.) No one shall escape from it by might. “God shall wound the hairy scalp,” &c. “The hairy scalp,” says Moll, “is best understood of a head with luxuriant growth of hair, the sign of the bloom of youth and power.” If man persists in wickedness, his utmost might shall be as utter weakness when God ariseth in judgment. “Who may stand in Thy sight when once Thou art angry?”
(2.) No one can escape from it by flight. “The Lord said, I will bring again from Bashan, I will bring again from the depths of the sea.” Improperly, as it seems to us, the translators of the A. V. have supplied “my people” in this verse. The reference is not to Israel, but to the enemies of Israel. The idea is that none of them shall escape; that they shall find no refuge from the judgment of God. If they have hidden themselves in the mountain forests of Bashan, God will bring them forth and destroy them. Even if they could take refuge in the abysses of the sea, God would bring them out from thence. The same idea is expressed at greater length by Amos the prophet: “He that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered. Though they dig into hell, thence shall Mine hand take them; though they climb up to heaven, thence will I bring them down,” &c. (Psa_9:1-3). If the wicked will not repent, but will persist in wickedness, there is no possibility of escape from the retributions of the Divine judgment. With dread certainty penalty follows transgression; punishment succeeds sin; irresistible wrath shall seize and crush the incorrigible workers of iniquity.
3. This destruction is solemnly declared. “The Lord said, I will bring again from Bashan,” &c. “God is not a man that He should lie; neither the son of man, that He should repent: hath He said, and shall He not do? or hath He spoken, and shall He not make it good?” The statements of Scripture concerning the punishment of the wicked are not rashly uttered threats, but the calm declarations of the holy and unchangeable God.
Let the wicked take warning, and turn from his evil way. Let him seek for mercy through Jesus Christ. “Repent, and turn from all your transgressions; so iniquity shall not be your ruin.”
A GLORIOUS PROSPECT
(Psa_68:24-35.)
In setting forth this celebration of the triumph of God and His people, and the results arising therefrom, the words of the Psalmist reach beyond the historical occasion which gave rise to them; and to us they seem to throb with the great hope of the conversion of all the heathen world to the God of Israel. There is a clear prophetic ring in some of the declarations of the poet. They unfold to us a glorious prospect. Here is the picture of a time—
I. When the Divine triumphs will be extensively witnessed. “They have seen Thy goings, O God,” &c. Moll: “They have seen Thy processions, O God, the processions of my God, of my King in holiness.” The reference is to the triumphal procession in celebration of victory. Men shall see the triumphs of the Divine arm; and shall observe in them two things.
1. That they are holy. They have all been achieved “in holiness.” We adopt the same translation of בַקֹדָשׁ as we did in Psa_68:17. As the ages pass it will become increasingly manifest that all the doings of God, the achievements of His providential government of the world, and the victories of His grace in human souls, are wrought in righteousness and truth and love. His triumphs are those of truth over error, of light over darkness, of justice over oppression, of generosity over selfishness.
2. That they are the triumphs of the God of the Church. “The processions of my God, of my King.” On the occasion for which the psalm was first composed, it would be seen that the God of Israel possessed Divine power and used it on behalf of His people, that Jehovah was God. And as the victories of the Christ are multiplied, it will become more and more clearly apparent that they are the triumphs of the God of the Church. He who is conquering the world in truth and righteousness and love is the God and King of the Christian Church. The humblest believer may look up to Him, saying, “My God, my King.” In a different form we have a similar idea in Psa_68:29 : “Because of Thy temple at Jerusalem shall kings bring presents unto Thee.” Men will mark His glorious appearances as the God of Israel, and will bow in homage to Him. The day is coming when the triumphs of the King of grace and God of the Church shall be more widely and clearly seen and more carefully observed than ever hitherto.
II. When the Divine triumphs will be joyously celebrated by His people (Psa_68:25-27.) This celebration will be—
1. Exultant. “The singers went before, the players on instruments after, in the midst were the damsels playing with timbrels.” Men and maidens, with voices and instruments of music, and souls and bodies, shall unite to express the enthusiasm of joy. When the predicted triumphs of the kingdom of the Christ are accomplished the rejoicing of men and of angels will be rapturous.
2. Comprehensive. “Bless ye God in the congregations, even the Lord, ye of the fountain of Israel,” is an exhortation to all the descendants of Israel to unite in celebrating the praise of God. And in the following verse certain tribes and peoples are specially mentioned. “There is little Benjamin,” &c. But why are these tribes selected from the others for special mention? Geographical considerations probably had something to do with the selection; for Benjamin and Judah were in the south, and Zebulon and Naphtali in the north. But a more important consideration is, that these tribes had distinguished themselves in warfare and otherwise. “The first judges belonged to the tribes mentioned, Othniel to Judah, Ehud to Benjamin:” the first kings also, for Saul was from Benjamin, and David from Judah. And the bravery of Zebulon and Naphtali was celebrated in the song of Deborah and Barak (Jdg_5:18). Benjamin is spoken of as “little” because it was among “the smallest of the tribes of Israel” (1Sa_9:21). Benjamin is also spoken of as “their ruler,” or “conqueror;” i.e., we think, the conqueror of the enemies mentioned previously, with reference to the victories achieved by the Benjamites under Saul (1Sa_14:47-48). The Psalmist further speaks of “the princes of Judah and their council” as present in the festal procession. Instead of “their council” the margin has, “their company.” “The word is רִגְמָה (with suffix רִנְמָתָם, from רָגַם = to heap together, to collect, as stones), which signifies here a throng or multitude. It is suitably applied to the tribe of Judah as one of the most numerous of the tribes of Israel. So we have here the idea of an immense and comprehensive assembly at this exultant celebration. Princes and people, high and low, persons of all grades and classes, from all the tribes of Israel, join in this triumphant procession. An illustration this of the countless and comprehensive multitude which shall unite to celebrate the approaching triumph of Christ our King. Persons “of all nations, and kindreds, and people, and tongues,” and stations, and ages, shall unite in celebrating His conquests and glories.
3. Religious. The spirit manifested by the Psalmist is not proud, self-sufficient, or vain-glorious; but humble, grateful, and trustful
(1.) Past successes are attributed to God. “Thy God hath commanded thy strength.” The words are addressed to Israel, so that the people may trace their triumphs to their true source.” The God of Israel is He that giveth strength and power unto His people.”
(2.) Future progress is besought from God. “Strengthen, O God, that which Thou hast wrought for us.” The people of God are incapable of accomplishing success in spiritual labour, or triumph in spiritual conflict of themselves. Apart from their Lord the Christ, they can do nothing. And when the great triumph to which the Church looks forward is achieved, all the wisdom, and power, and honour, and glory of that triumph shall be ascribed unto Him.
III. When heathen nations shall submit themselves unto God (Psa_68:29-31). Two or three expressions here require explanation. “Rebuke the company of spearmen.” Margin: “Rebuke the beasts of the reeds.” Conant, Hengstenberg, et al.: “Rebuke the beast of the reeds.” Most likely the hippopotamus is here referred to, as the symbol of Egypt, whose emblem is the reed (Job_40:21; Isa_36:6). “The multitude of the bulls,” or, “the herd of the strong ones,” is a figure used to represent powerful kings or princes. By “the calves of the people” we understand the subjects of these powerful princes. Universal submission shall be made to God. All peoples shall come, bringing tribute unto Him. Egypt and Ethiopia are mentioned not as the only nations that submit unto Him, but as representatives of the great heathen world. All classes shall give in their loyal allegiance unto Him—kings and their subjects, princes and peasants, nobles and plebeians. And when all are subject unto Him, the lovers and instigators of war shall be utterly dispersed. “He scattereth the people that delight in war.” Under the reign of “the Prince of Peace” war shall be completely and for ever abolished. “He shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares,” &c. (Isa_2:4). This the Psalmist foresaw and prophetically announced. There were times when heathen peoples brought presents to the kings of the chosen people in acknowledgment of the power and glory of God (2Ch_32:23). Many nations of the world have now given their allegiance to the one living and true God. His kingdom is ever growing in extent and power. And ultimately the widest and brightest visions of inspired Psalmists and Prophets shall be fully and splendidly realized.
IV. When God shall be universally praised. In Psa_68:32-35, the Psalmist summons all the kingdoms of the earth to sing praises unto God, on the grounds of—
1. His sovereignty. “To Him that rideth upon the heavens of heavens of old.” His sovereignty is universal. He rideth in the highest heavens, supreme over all the kingdoms of the world. “Jehovah hath established His throne in the heavens, and His kingdom ruleth over all.” His sovereignty is ancient. “Of old.” “God is my King of old.” Therefore, let all men praise Him.
2. His omnipotence. “Lo, Hedoth send out His voice, a mighty voice. Ascribe ye strength unto God; His excellency is over Israel, and His strength is in the clouds.” Delitzsch: “Give back to Him in acknowledgment and praise the omnipotence which He has and proves. His glory rules over Israel as its defence and confidence. His power, however, embraces all created things, not only the earth, but also the highest region of the heaven. The kingdom of grace reveals the majesty and glory of His redemptive work (Eph_1:6), the kingdom of nature His all-prevalent omnipotence.”
3. His majesty. “His excellency is over Israel.… O God, Thou art terrible out of Thy holy places.” His majesty and glory are over His people for their guidance and protection. And His manifestations of His holiness and power are fitted to inspire all men with awe. “Wheresoever God showeth His presence, whether in heaven, or in His Church, in any place of the earth, there and from thence He showeth Himself a dreadful God to such as fear Him not.” Therefore, let all the kingdoms of the earth sing praises unto Him.
CONCLUSION.—
1. This subject reminds us of our duty. It is the duty and the interest of rebels against God to submit themselves to Him. It is the duty and privilege of the people of God to spread abroad His kingdom and glory wherever they Song of Solomon 2. This subject affords us encouragement. How glorious is the prospect! and how certain of realisation! God’s Word, and wisdom, and power, all guarantee it “Blessed be God!”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Psa 68:5-6
Psa 68:5-6
It is a beautiful view of the character of the eternal Parent of all His creatures that He fills all the parental relations. "A Father of the fatherless." And His beloved Son well caught in this, as in everything, His Father’s mind: "I will not leave you orphans."
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I. There are fatherless ones much worse than the fatherless, and there are widows of a far deeper sorrow than the bereaved. There is the man that walks this earth and yet has no relationship with heaven. There are women who are widows in their own inner life.
II. God gathers up the fatherless and the widows and many other unhappy ones in one sad class: the "solitary." "God setteth the solitary in families." (1) He does so by an act of His own sovereign power. He can, if He will, through the Holy Ghost, the Comforter, entirely take away all the solitude of life. The circumstances shall remain just the same, but you shall not feel them. (2) Or you may have such a vivid realisation of the communion of saints, that with both worlds you shall feel quite one. You are "set" in the family of God. (3) It may please God much sooner than you think or expect to take you to your Father’s house and set you at once in the very midst of them, at the side of one who is gone. (4) God may do it by some providential arrangement. He may, in a way you little thought of, put it into hearts to love you, and to draw towards you, and to unite themselves with you. "He will set the solitary in families."
J. Vaughan, Sermons, 6th series, p. 77.
References: Psa 68:6.—H. Melvill, Penny Pulpit, No. 2070; G. Brooks, Outlines of Sermons, p. 58; T. Baldwin Brown, Christian World Pulpit, vol. vi., p. 357. Psa 68:9.—Homiletic Quarterly, vol. iii., p. 136, and vol. xi., p. 135; E. W. Shalders, Christian World Pulpit, vol. xii., p. 54. Psa 68:10.—H. Melvill, Sermons, vol. i., p. 175; Spurgeon, Evening by Evening, p. 345. Psa 68:12.—Bishop Woodford, Occasional Sermons, vol. i., p. 210. Psa 68:13.—Clergyman’s Magazine, vol. xxii., p. 336; Preacher’s Monthly, vol. vi., p. 317; E. Monro, Practical Sermons, vol. i., p. 361. Psa 68:15.—J. Irons, Thursday Penny Pulpit, vol. iv., p. 121. Psa 68:17.—J. C. Hare, Sermons in Herstmonceux Church, p. 481. Psa 68:17, Psa 68:18.—A. Watson, Sermons for Sundays, Festivals, and Fasts, 1st series, p. 1.
Psa 68:18
The Ascension.
I. Our Saviour has "gone up on high;" that is, He went up from earth in His human form, and was exalted far above all creatures to the right hand of God His Father. It is not wonderful that the Lord of Life should have burst the bonds of death. It is not wonderful that the Son of God, after finishing His appointed task, should have gone back to His loving Father. The birth of Christ and the death of Christ, His meekness in taking our nature upon Him, His mercy in submitting to be crucified for our offences—these are the things to wonder at, and not the Resurrection and Ascension.
II. Christ led captivity captive. For though He is, in one sense, the Prince of peace, because He came to make peace between God and man and to open a way for reconciling the truly penitent to their offended but still loving Father, yet, in another sense, He is the Captain of our salvation, because in this world of sin and strife the only road to peace is through war. He had to fight in the shape of man against those tyrannous enemies of man, sin and death. The first He conquered by His holy life; the last He conquered by His resurrection. This is called leading captivity captive, because before the time of Jesus sin and death were holding the human race captive in their hard bonds.
III. If sin and death are captives to Jesus Christ, they are likewise captives to His servants. Therefore we need not fear them provided we are His servants, not in name only, but in deed and truth.
A. W. Hare, The Alton Sermons, p. 161.
Christ’s disinterestedness our pattern.
I. Our love should be without bounds.
II. Our love must be disinterested.
III. Our love should be self-denying.
IV. This self-denial must be shown in overcoming our passions.
A. W. Hare, The Alton Sermons, p. 172.
Christ’s gifts.
The gifts which Christ has received for His enemies may be divided into two classes; the first consists of such gifts as Christ offers to men while they are still His enemies, the second of such as He bestows on men whom He has reconciled to God.
I. The gifts in the former class are two: repentance and forgiveness of sins. Forgiveness as soon as we repent and the power to repent in order to our forgiveness are the two gifts which Christ offers to men while they are still enemies to God.
II. Suppose that we have profited by the first gifts, and through them have been reconciled to our heavenly Father, Christ has a second and larger class of gifts to forward us in the way of holiness and to bring us into the presence of God. (1) Of these spiritual gifts the chief is the new heart and the right spirit which are the mark of God’s true children. (2) A more perfect faith and love. (3) The gift in which all the others are embraced is the gift of the Holy Spirit.
A. W. Hare, The Alton Sermons, p. 183.
This Psalm goes over the whole reach of God’s mercies in redeeming His Church, but the most illustrious verse perhaps in it is the eighteenth, which relates to our Lord’s ascension. Here we may observe the several parts of the great triumph of our suffering Redeemer when His glory was made perfect and He was finally exalted on that day.
I. There is the simple fact of His ascension. He is gone into heaven, the first of all Adam’s children, opening the gates of immortality to all believers. He is gone into heaven, the first-fruits of a whole harvest of His redeemed; and by that glorious ascension we know something of what is prepared for those who try to ascend thither in heart and mind. We know that nothing possibly can be too high or glorious for faithful Christians to hope for, seeing that He who is their Pattern and Example is raised to the right hand of the Almighty Father.
II. Notice the effect of Christ’s ascension on His enemies, and on all the powers of darkness. "Thou hast led captivity captive;" that is, Thou art now like a great warrior returning in triumph from the field, with a band of captive enemies. This gives us a fearful notion of what we are doing when we permit ourselves to forget that we are Christians, serving any lust or unworthy desire, instead of practising those tempers which only can make us fit for everlasting life. We are then taking the wrong part in the great, never-ending warfare between Christ and the power of darkness.
III. Notice the effect of our Saviour’s ascension on men, even on the worst of men: "the rebellious." He received for them the most precious gifts, insomuch that the Lord God, the Holy Ghost, the Comforter, was sent down by Him to dwell among them. There is hope here even for the vilest; there is encouragement for those who have been most rebellious to resolve anew and more earnestly that they will be such no longer.
Plain Sermons by Contributors to "Tracts for the Times" vol. ii., p. 97.
The gifts which the Christian already enjoys only consist of foreglimpses and earnests of that which is to come. He lives upon the interest of the rich capital which is deposited for him in the skies.
I. These instalments and this interest usually bring with them a peace and tranquillity of mind which lift him in a measure above the troubles which harass and distress the worldly man.
II. They sustain the troubled heart under every species of affliction
III. The sweet and holy meditation which the good man has of God through life is another manifestation of these gifts.
IV. But it is in the hour of death that the Christian realises the richest assurance of the preciousness and value of the gifts which have been received in trust for him. Then he feels that "the gift of God is eternal life, through Jesus Christ our Lord."
A. Mursell, Calls to the Cross, p. 1.
I. It is not for nothing that St. Paul, in the Epistle to the Ephesians, lays such emphasis on these words, for indeed he is giving us the secret of all true glory: that it rests and is based on humility. Christ ascended, only He had first descended, had taken the form of a servant, had been willing to be accounted the lowest and the last, and thus attained of right to be the highest and the first. As His descent, so also His ascent.
II. "Thou hast led captivity captive." The work of men’s deliverance, which Christ began while He was on earth, He carries on and completes from heaven. He "received gifts for men"—the manifold gifts of the Holy Ghost. He who gave once gives always. These are gifts for men; and as long as there are men needing these gifts, they will not cease. And that will be always, even to the end of the world. In a world of sorrow such as ours, when will the office of a Comforter cease? In a world of sin such as ours, when will the office of a Sanctifier be out of date?
R. C. Trench, Sermons in Westminster Abbey, p. 214.
References: Psa 68:18.—Clergyman’s Magazine, vol. x., p. 212; Homiletic Quarterly, vol. v., p. 478; J. Keble, Sermons from Ascension Day to Trinity, p. 12; C. Wordsworth, Sermons at Harrow School, p. 229; C. Kingsley, Sermons on National Subjects, p. 140; C. J. Vaughan, Memorials of Harrow Sundays, p. 358. Psa 68:20.—J. Irons, Thursday Penny Pulpit, vol. iv., p. 121; G. Brooks, Outlines of Sermons, p. 138. Psa 68:20, Psa 68:21.—Spurgeon, Sermons, vol. xxvi., No. 1523. Psa 68:24, Psa 68:25.—Expositor, 3rd series, p. 93.
Psa 68:28
Consider:—
I. What is the strength of a saint. (1) The strength of a saint is the strength of a regenerated man. A regenerated man is not less a man for his regeneration. On the contrary, natural power is brought out in the new birth and sanctified, especially all that is characteristic of human nature. (2) The strength of a man is in his likeness to God, in his being first made and then renewed in the image of God. God in the man is the strength of the man. To obey God and to love both God and His creatures—this is the putting forth of the highest strength of man and the highest creative power.
II. The fact that the strength of a saint God has commanded. "Commanded"—by what? (1) By what God is and by what He reveals Himself to be. (2) By the relation which God has established between every man and Himself. (3) By a law of loyalty which He has written in the heart. (4) By external verbal law. (5) By the claims of the new kingdom of His grace.
III. Give God your strength. (1) It is treason to withhold it. (2) A full blessing will attend the consecration. (3) In the neglect of this duty there is no valid excuse. The progression of the individual man, like the progression of the race and of the Church, is by antagonism. And this involves incessant spiritual hardship. But in the midst of our conflicts the Almighty God addresses us, saying, "My grace is sufficient for thee, for My strength is made perfect in weakness."
S. Martin, Rain upon the Mown Grass, p. 247.
References: Psa 68:28.—Spurgeon, Evening by Evening, p. 322; A. Watson, Sermons for Sundays, Festivals, and Fasts, 3rd series, p. 263. Psa 68:28, Psa 68:29.—J. M. Neale, Sermons on Passages of the Psalms, p. 190.
Psa 68:30
God has ordained and sanctioned war. But God has no delight in war. He uses war as an instrument and an agent. But as He has no pleasure in the death of a sinner, though He slays the wicked, so God has no delight in war.
I. Mark, first, certain characters that delight in war. (1) Quarrelsome men, fond of the strife and conflict of war, and of the excitement which that strife and conflict brings; (2) restless men, weary of the very quietness and repose of peace; (3) officious men, delighting to meddle with strife belonging not to them, and ready to forward their opinions by war; (4) ambitious men; (5) cruel men; (6) proud and revengeful men, and generally all who do not look upon mankind as the children of one Father in heaven, and adopt the law of love as their rule.
II. The nature and results of war may well lead us to deprecate it. (1) Think of the feelings which must be excited between man and man before war can be declared, and while war is carried on. (2) Look at the actual struggle. "Every battle of the warrior is with confused noise and garments rolled in blood." (3) Reflect upon all that is involved in the struggle. (4) The issues of war, if they decide the might, can never taken alone determine the right. So that on every ground we are bound, as Christians, to pray, "Scatter Thou the people that have pleasure in war."
III. Why should we so pray? Because God alone can prevent war. The love of God will prevent war, the love of Christ, and the love of each other. Until all delight in war is destroyed, it can only be prevented by God scattering those who delight in war.
S. Martin, Westminster Chapel Pulpit, No. 9.
References: Psalm 68—J. G. Murphy, The Book of Daniel, p. 47. Psa 69:2.—Expositor, 3rd series, vol. v., p. 360. Psa 69:10.—J. Keble, Sermons for Holy Week, p. 77. Psa 69:14.—Spurgeon, Sermons, vol. xi., No. 631. Psa 69:20.—T. Armitage, Christian World Pulpit, vol. i., p. 323.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Under the new Head.
Under the new Head.
To the chief musician: a psalm of David, a song.
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The sixty-eighth psalm is characterized by its eighteenth verse; and this is authoritatively interpreted for us by the apostle (Eph 4:8), though there, with specific application to the Church alone. He does not therefore quote the last clause of it, which clearly refers to Israel: "yea, for the rebellious also, that Jah Elohim might dwell among them."
As the eighth and final psalm of this series, therefore, Israel is seen under the new Head of blessing, the ascended Christ, triumphant over all the power of the enemy, and, for this, over the sin which shuts men up in the great adversary’s hand. Under Christ, therefore, Israel fulfills all her by-gone promises of glory; for here is the One to whom all these point. All the wealth of the divine names is poured into the song, for their meaning is now justified and made good. "All that is most glorious in the literature of the earlier period," says Delitzsch, "is concentrated in it: Moses’ memorable words, Moses’ blessing, the prophesies of Balaam; Deuteronomy, the song of Hannah, re-echo here. But over and above all this, the language is so bold and so peculiarly its own, that we meet with no less than thirteen words that do not occur anywhere else." These various connections, which seem to have led expositors away in different directions, are intelligible when we recognize their relation to Israel’s inheritance in Christ, to which they all look forward.
1. The psalm begins with Moses’ invocation in the wilderness, when the ark set forward (Num 10:35), Elohim (God) being substituted for Jehovah. In fact Israel is beginning again her triumphant progress under her divine Leader of ancient times. We go back of all her history in the land, which has been but failure, to see her now on the path of steady advance, all the causes of error and failure being removed, and a new covenant replacing the old, disastrous one, which in their wilfulness they had chosen.
Their enemies are now "the wicked," the enemies of God. It is the conflict between good and evil that is approaching its crisis. The labor of ages to end it, so long ineffectual, will now be compressed into one sharp, decisive encounter. Like wax before the fire, the foes shall melt away before the presence of God. But the righteous shall be glad and exult, yea, leap for joy.
God is now seen as beginning His triumphant march, and as in Jehoshaphat’s successful war, the singers go in the forefront of the host. They are to cast up the way before the advancing King. This, of course, is spiritual preparation, and connected in Isaiah (Isa 57:14; Isa 62:10) with the removal of stumbling-blocks. The spirit of praise is the spirit of power. The joy of what God is, is holiness itself, the atmosphere of heaven, that which will allow nothing contrary to the character of Him whom it proclaims by His Name Jah, the One who is, -the great Reality, for faith (though not in the pantheistic sense) the One Existence. Ah, if God only were all to us after that manner, as in that scene to which the knowledge of the new man introduces, (as the apostle tells us,) "Christ is all" -how would such joyous faith prepare God’s glorious way!
The way of Him "that rideth in the deserts," says the psalmist; and the number here accentuates this. It is not, however, the common word for the wilderness, but that which is the specific name for the deep groove from the lake of Galilee to the Red Sea, in which the Jordan runs down to the Salt Sea, and in which the Sea itself lies, -the Arabah: here in the plural, which may stand for the different parts of one depression, or for all that is similar to this. The word means a "parched, dry place." which in its specific application, Jordan, the river of death, and the salt sea, the lake of fire and brimstone, sufficiently characterize. Death is in itself the stamp of man’s condition, his removal from the place which through sin he has forfeited, and thus, if there be no remedy, from the face of God. But it is when he is brought to the realization of this, into the dry, parched place, he finds One that moves there, sovereign over what may seem insurmountable difficulties. It is here the work of Christ manifests itself in all its glorious power; and it is suited therefore to a psalm which brings Israel into blessing under the new Head, Christ, that Jehovah should be revealed as "He who rideth in the Araboth," -who moves serenely in the plenitude of power among these places where human resources are dried up. Fitting too is it that just in this connection the reminder of death should be found accompanied by the assurance of His tenderness and resources for those who suffer from this:" a Father of the fatherless, and a Judge of the widows, is God in His holy habitation." And similar things are those that follow also: "He setteth the solitary in families," -removing the curse of barrenness and the sorrow of isolation. Again, "He bringeth out the prisoners," not into liberty merely, but "into prosperity": while "the rebellious" only, but they assuredly, "dwell in a dry land" still. Thus His character both in grace and in righteousness is declared.
2. In the last word we have reached the only cause of the failure of Israel’s bud of promise so long ago; and this recalls the psalmist to their history already referred to. There was then on God’s part assuredly no lack of power; nor of testimony to it was there any lack: "O God, when Thou wentest forth before Thy people, -when thou movedst through the waste," -not Arabah now, but jeshimon, "desolation, waste," -"the earth quaked, the heavens also dropped at the presence of God; yon Sinai at the presence of God, the God of Israel." They had had the fullest assurance of Who was with them. It was God, and their own God, to whom nature had done homage. Sinai had witnessed the wonderful covenant established between God and His creatures. In the fulfillment of it He had carried them into the land, and showered His gifts upon them in what was His inheritance, but in which He settled them. There they dwelt as His community,* Himself to be their life-bond, and preparing thus in His bounty for a people dependent, in their poverty, upon Him. This characterized His dealings with them ever, while they remained indeed His community and only kept the place of dependence. Were there enemies to be encountered, His word was the effectual routing of the enemy: there were needed, then, only women to spread the glad tidings of the victory. Kings with their hosts were at once in flight; and women -the quiet stayers at home -were sufficient to take the spoil. Such was Israel when with God; and such had been the goodness of God to Israel.
{* Chajah, "living thing"; but used also for a "company" resembling a living organism, and thus even for a "troop" of soldiers.}
3. The words change now into a direct address to the people. But the passage is so difficult, largely from its elliptical character, and it is yet so important to be clear about it, that I shall examine it at more than usual length. It is a good example of the difficulties which sometimes beset both the interpreter and the translator, as well as of the only way in which they can be satisfactorily settled, that is, by Scripture itself; one part being explained by another, as a divine and necessarily self-consistent whole.
The rapidity of transition is very characteristic of the Psalms, and indeed of the prophets generally. From the third person in the preceding verses, we come here to a direct address in the plural, which is exchanged for the third person singular in the following one, and this once more in the second verse after it, for a direct appeal again, but in an entirely different quarter. The elliptical construction is, however, the great difficulty, as already said. "Though ye lie between the hurdles . . . wings of a dove, covered with silver," etc. There is no verb to the latter part, and no "as," as in the common version. Whatever is put in, as something must be, partakes necessarily of the nature of interpretation.
Then one of the words is doubtful, shephattaim; which only occurs again exactly in this form in Eze 40:43, where the common version suggests variously "hooks, end-irons, hearth-stones." and the margin of the Revised has "ledges." But that passage is more difficult than the one before us. In the present one there has also been suggested "hearth-stones," in the common version "pots," by others "borders," but by most now, with the Revised, "sheep-folds," or better "hurdles," pens or stalls for cattle. The word is from a verb, "to place," and as a dual form has as its primary idea two things placed over against one another (Wilson). The reference seems to be to Gen 49:14 and Jdg 5:16, where a word only slightly different in form is used (mishpethaim), and which is generally agreed to mean "hurdles" or "sheep-folds;" and we shall presently find this confirmed by comparison of the passages.
But what must we supply in the gap which follows this? In the common version the "as" is as hypothetical as is the "yet shall ye be"; and one naturally asks, why should Israel be compared to the "wings" of a dove? what special force has "wings" there? It is said, for their special beauty; and Cheyne quotes Miss Whately’s description: "Seen in the bright glow of the sun’s slanting-rays, the outspread wings of a dove might fitly be described as ’yellow gold’; then, when the bird has wheeled round, and is seen against the light, they might as fitly be called ’molten silver.’" But though this is satisfactory enough, yet there seems more needed for any proper explanation. The wing implies, one would say, action in some way, and the color of the wing can hardly be the whole matter.
The gap is best supplied also in its simplest form, though we can hardly read as simply as Moll, "The wings of a dove are covered," which (besides joining together a plural and a singular in a questionable manner) disconnects this too much from what precedes it, even though that be put in the form of a question: "would you lie between hurdles?" itself unsatisfactory when we consider, as we must now do, the significance of the passage as a whole.
Looking on but a verse or two, we see that we are coming to the thought of the sanctuary which God has chosen for Himself in Zion, and then to see Israel (in the characteristic verse of the psalm) under the new Head, Christ, ascended, on high. Looking back, we have seen them under the covenant at Sinai, a covenant which had so conspicuously failed in securing blessing for them. How, then, shall they now be blessed? The answer to this is evident: it can only be by the work of Christ, by redemption and the work of the Spirit in them. We must look therefore for some reference to this at the point at which we have now arrived.
The connection of the opening words with similar expressions in Genesis and Judges has been already referred to. In the latter case Deborah describes the listless indifference of Reuben to the common welfare, when Zebulon and Naphtali were periling their lives in the field against Jabin, king of Canaan. "Why abodest thou among the sheepfolds, to hear the bleatings of the flocks?" she asks. It might be more literally rendered, "Why sattest thou between the hurdles?" It is the expression of indolent self-seeking which kept them amid the abundant pasturage of their grassy plains. In Genesis, it is Issachar that is spoken of, and the words come still nearer to what is in the psalm before us: "Issachar is a bony ass, lying down between two hurdles: and he saw that rest was good, and that the land was pleasant; and bowed his shoulder to bear, and became a servant for tribute." Here indolent self-seeking is complete, even though it may miss its end, as so often it does. And in Jacob’s prophecy (as we have seen when examining it) the separate tribes represent conditions of the nation, whose remarkable history is pictured in it from the beginning, through the present time, and on into the future to which our psalm also carries us. The nation is before us in both cases, and in the same condition. Hence the application here must be what it is there, or would naturally be so. Issachar shows us the process by which the people of Jehovah became the poor drudge of the Gentiles; and here they are beheld in the same spiritual condition, listless, subject, degraded; in the opposite state to that of blessing, and to that which their own prophecies assure us shall be.
But this is just where grace finds every one of us, -where they too will be found; and therefore we need not wonder at the sudden change which is now indicated as taking place. And here the dove becomes a very striking figure.
The dove is a common figure in the Song of songs, and there doubtless represents Israel. We shall not forget this, while yet we remember that its first and fundamental significance carries us away from this, although there is an easy connection between the different applications.
It is plainly in the New Testament the symbol of the Spirit of God: "I saw the Spirit descending from heaven like a dove," says the Baptist, "and it abode upon Him." This necessarily, therefore, is an application which every one accepts; but even in this place it suggests another: the dove, the bird of heaven, the bird which is at once realized as the bird of love and as the bird of sorrow, and which Scripture speaks of in this double character, is so manifestly the representative of Christ Himself, the Man of sorrows, (sorrows that flowed from love, and into which love brought Him down,) that this application is no less evident than the other. Necessarily the symbol is thus a double one: for the dove could only come and abide on Him because here was a congenial home; and conversely, the Spirit of Christ must characterize Christ.
But Scripture confirms this further and without possibility of doubt, in that the dove is (in its two varieties of dove and pigeon) the only specified sacrificial bird. In this way it could, of course, apply, not even to the Spirit of God, but only to the Lord. How at once, then, there gleams upon us the glory of its matchless "wings"! Here the application to Israel even in the psalm before us seems at once excluded. What would be the force of any such to them? But if to Christ, then they may well be emphasized, -"wings" that brought a Saviour down! And all is plain: the wings covered with silver, reminding us of the redemption-money; and that presented first; then, as the light strikes differently, the glory of the green-tinted gold," -divine glory, with the hue of reviving nature in it, as in the "rainbow like an emerald, round about the throne" (Rev 4:3).
Thus Israel is most unlike these wings of a dove, while they speak of Christ with the clearest evidence. But how then do they come in here? The answer is surely not far to seek. "In the shadow of Thy wings I will take refuge;" "I will trust in the covert of Thy wings;" "in the shadow of Thy wings will I rejoice:" are expressions which we have had in the Psalms elsewhere: what difficulty, then, in seeing Israel here under such covert? And from the New Testament comes one sweet, pathetic word which clasps this from the other side: "How often would I have gathered thy children together, even as a lien gathereth her chickens under her wings, and ye would not!"
They are rejecting no longer now, and the wings of redeeming love are over them. The effect is seen in the following verse, though difficulties are still found in the language. Most translators have: "when the Almighty scattered kings in it" -meaning the land; but that is surely too far off the reference. "On her account" is abrupt, if referring to the people; but in any case there is a change to the third person. Why not, however, a reference to the dove just mentioned? which would account, moreover, for the impersonal form of the next line: "Thou makest as it were snow in Zalmon," or else, perhaps, "there was as it were." The language, if not the mere history some would make it, must be quite boldly figurative. If it be prophecy of a distant future, then we need not wonder if it be enigmatic. But there is, as we are reading it, consistent meaning, and one worthy of a divine oracle. If it be, on the other hand, merely the defeat long ago of no one knows who, at a place disputed about, then it is hardly worth while to concern ourselves about it.
The truth is, no doubt, that here we have Israel’s twofold salvation: from the nations which will be gathered against her when deliverance comes; and this as a sign of a more perfect deliverance which will make her shine out of the darkness which has fallen upon her as snow upon the sides of a "shadowed" mountain.* If this scattering of kings be taken as on her (Israel’s) account, there is a very suitable sense in this; if it be on account of the "dove" under whose wings Israel has found refuge, then the sense is one more manifestly evangelic and beautiful. The most commonplace meaning is not, let us be assured, when Scripture is concerned, the best or truest: it is far otherwise; for "the Spirit searcheth all things, yea, the deep things of God." (1Co 2:10.)
{* Zalmon means "shady."}
When now the hindrances have been removed, God is free to give full expression to His love; and, as of old He dwelt among the people brought out of Egypt, now that redemption has done its full and final work, immediately we hear of His sanctuary. But where is it to be? Not in the mountain-range of Bashan, with its imposing and basaltic peaks, or in any similar heights. The mountains of Bashan, towering up from its level plains, might well suit and symbolize power as it is held by the great ones of earth who lord it over their fellows; but not such is Zion, a mount indeed, but most accessible, raising up men, His worshipers, to the level of His own desires, where condescending grace could meet them. There His desire has brought Him; and there He will abide.
There, too, the chariots of God are round about Him; the living forces which from the centre of His glorious presence go forth to all the earth. Angelic power thus manifested itself at Sinai, though there, necessarily, in a hidden sanctuary, where earthquake and fire shut Him in. Zion is the opposite of this, with all its glory but no fringe of fire. And Sinai was but temporary, for a purpose; Zion is His eternal rest.
But we penetrate closer, and into the presence of this glorious King. He has descended: blessed be His Name, He has descended; that is evident; but "He who hath [now again] descended is the Same also that ascended up." The voice of praise breaks out, but which is but the confession of what He has accomplished: "Thou hast ascended on high; Thou hast led captivity captive; Thou hast received gifts on account of man: yea, even for the rebellious, that Jah Elohim might dwell among them."
Here then the glory of Christ is fully displayed. He it is who having first come down into the lower parts of the earth, ascended up, far above all heavens, that He might fill all things." Here is the tender sympathy of One who has been in every possible human position, and even under the weight of sin itself, that He might be near us, with us. The frowning sublimity of Bashan or Sinai would not indeed suit such an One, but only the "mount Zion which He loved."
Victor in the necessary conflict between good and evil, He has led captivity captive -put an end, that is, to the tyranny of Satan, and released those under his power. But it is not enough for Him to set free: He must enrich these, but now the poor slaves of Satan. He has "received gifts on account of man:" which the apostle carries on to its result, "gave gifts unto men." He applies it to the Church; the psalmist goes on to speak of Israel: "yea, for the rebellious also, that Jah Elohim might dwell among them."
This part ends here with an ascription of praise: "Blessed be the Lord who daily loadeth us with benefits: the Mighty One, our salvation."
4. There are now to the end of the psalm four brief sections of four verses each. The present one shows us now the prostration of the world, out of which God delivers his people. Israel’s Mighty One has been shown Mighty for salvation; and as to death itself, the issues from it are His. Destruction must be the portion of His enemies, who persistently, spite of His warnings and His mercy, pursue their evil way. The Lord has said He would bring again His people from Bashan, which has just been used as a figure of the world yea, if it were from the abysses of the sea: and that to see the utter prostration of their foes, left as carcases upon the battle-field.
5. We go on to a very different scene. Israel is now with God, at the end of all her sorrows, in a union never to be broken; and as the ark of old was ushered into its sanctuary-rest amid rejoicing of the people, so now is the divine King Himself welcomed with the heartfelt praises of the delivered nation. The psalmist paints it as an actual scene before his eyes: "They have seen Thy goings, O God," -a plural, which takes in the movement of the whole joyous crowd, and so Delitzsch renders it "procession," -"the goings of my mighty One, my King, into* the sanctuary." This is the very point of what is here, that God is taking His place in the old (and yet how much more than the old!) relationship to His people; and this God is He who is also Man, the glorious King, long since come in humiliation, only to be rejected.
{* B’ after a verb of motion. Neither the grammar nor the context necessitates "in holiness," as Delitzsch, Moll, and others, maintain.}
The singers come at the head of the procession. The human voice leads all instruments. This, though but what we recognize as natural, and may overlook because we are so familiar with it, contains a precious and yet solemn truth, that man’s heart must be turned Godward before nature will give her true responsive praise; and then, too, his hand must be upon the instrument, as we have often seen. Here, too, we find the maidens with their passionate emotion, soul going with spirit in the glorious outburst of harmonious rapture. Well may the virgins celebrate the Virgin’s Son!
They incite each other to praise, now! How often have they incited one another to sin and to rebellion! But henceforth in Israel human association will be found and prized at its true value. They shall have no need to say to one another, "Know the Lord"; for all shall know Him; from the least unto the greatest. There shall be no "counsel of the ungodly" by which to "walk," no "way of sinners" in which to "stand" all this will be entirely passed away. But praise will awaken praise, which will pour out from "the fountain" (the overflowing heart) "of Israel."
The enumeration of tribes that follows has peculiar difficulties. "Little Benjamin, their ruler,"* seems unsuited every way. A reference to Saul is most improbable; and the word implies at least a strict, if not a severe rule. In that future day to which the psalm refers, Benjamin will certainly not be the ruling tribe. I must agree with Moll, therefore, in translating their conqueror," literally, "their treader down," but this as meaning Israel’s warrior-tribe. Benjamin was certainly and typically this, as Jacob’s prophecy from the first declared him. "Benjamin shall ravin as a wolf," says the dying patriarch; and this character was strikingly shown when they braved, though nearly to their own destruction, the united strength of Israel.
{*There is no "with," as in the common version: the revised is as here.}
The typical meaning cleaves to this, as we trace it on from Genesis to Joshua. In the story of Joseph, who is Christ separated from His brethren and rising to power among the Gentiles, Benjamin represents Messiah in that form in which He abides among them -in which they recognize Him; "son of the right hand," not suffering, but reigning. This power he has not openly taken yet. But when the true Joseph reveals Himself to His brethren, Benjamin shall be united to Him -He shall take power after this manner upon the earth. "Little Benjamin" -made little of by the Gentiles, and by the Jews unknown in His true greatness, -shall become the conqueror of the nations, and may well therefore for his typical significance come foremost here. Yet is he, as such, only in the train of that greater glory which waits to be revealed to them, to which their eyes are now so absolutely closed. What an awakening will be theirs! And these thoughts may well underlie the mention, first of all, of "little Benjamin."
But now the princes of Judah have their place. Again a most difficult word is connected with them; a word found only here. But we need not go through the various conjectures as to it, as the most suitable meaning has also the best support.* Judah has, through all her history, and even spite of scattering over the earth, been always more or less a "close-compacted band." Nor shall aught dissolve the tie that binds them to one another. That tie also has always been what their name indicates -their worship; and when this was the true worship, it was the bond that united them into a nation and a kingdom. At the time to which the psalm looks forward, its power will be seen more gloriously than ever; nor will it relax again.
{*The meaning in the text is that given by Gesenius, Delitzsch, and Moll, following some Jewish expositors.}
Next come the "princes of Zebulon," "dwellers in relationship," the thought again clearly answering to the condition upon which Israel are entering now. And lastly, the princes of Naphtali," the wrestlers," who have learned with Jacob, their father, the strength that is made perfect in weakness. They are really, as coming in the fourth place here, the "weak wrestlers." The lesson is surely not hard to be deduced.
How perfect is the inspiration breathing through all this! Every word is in place every line tells in this vivid picture: "which things also we speak," says the apostle, "not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth."
6. We have seen in the fourth section the prostration of the enemy’s power; we have now the conquest of the earth, its being brought as a whole into subjection to God. Israel has come into a place of power as the seat of divine rule over the earth; and the psalmist seeks confirmation of that which has been wrought for them. God is in His holy temple at Jerusalem, and the kings of the earth bring of course their tribute there. But there are still adversaries who have not submitted. "The beast of the reeds," whether crocodile or hippopotamus, is naturally Egypt; the assembly of bulls is a general figure for defiant strength. The calves are the people following these leaders. But there is no help where the creature strives against the power of God; and all in turn submit themselves. War is at an end with this submission, and the reign of peace ensues. Egypt sends its dignitaries; Cush (or Ethiopia) thrusts out the hands imploringly to God. Altogether it is a different picture from that which men have drawn of the peaceful triumphs of the gospel; but such is the resistance of man’s heart to God that (to use the figure of a well-known writer) Mansoul must in any case be taken by siege. Good it is when in any way its pride is humbled, and it is made to sue for peace to Him who is of infinite mercy. "When Thy judgments are in the earth, the inhabitants of the world shall learn righteousness."
7. The psalm ends with an exhortation to all the kingdoms of the earth to praise Him. As at the beginning He was seen riding upon the Araboth, the places of man’s need and extremity, so now He is seen riding upon the heavens of heavens, high over all created things. Through all He sends out His voice of power, making Himself known in word and deed as Lord of all. All power belongs to Him whose majesty is seen over Israel, and His power in the lightest tracings of the ever changing clouds.
The last verse is the response from all the earth. The Mighty One of Israel is owned as terrible -the object of reverential fear -out of His (heavenly and earthly) sanctuaries, giving power and might unto His people.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v19
Psalms
THE BURDEN-BEARING GOD
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Psa 68:19.
The difference between these two renderings seems to be remarkable, and a person ignorant of any language but our own might find it hard to understand how any one sentence was susceptible of both. But the explanation is extremely simple. The important words in the Authorised Version, ‘with benefits,’ are a supplement, having nothing to represent them in the original. The word translated ‘loadeth’ in the one rendering and ‘beareth’ in the other admits of both these meanings with equal ease, and is, in fact, employed in both of them in other places in Scripture. It is clear, I think, that, in this case, at all events, the Revision is an improvement. For the great objection to the rendering which has become familiar to us all, ‘Who daily loadeth us with benefits,’ is that these essential words are not in the original, and need to be supplied in order to make out the sense. Whereas, on the other hand, if we adopt the suggested emendation, ‘Who daily beareth our burdens,’ we get a still more beautiful meaning, which requires no forced addition in order to bring it out. So, then, I accept that varied form of our text as the one on which I desire to say a few words now.
I. The first thing that strikes me in looking at it is the remarkable and eloquent blending of majesty and condescension.
It is not without significance that the Psalmist employs that name for God in this clause, which most strongly expresses the idea of supremacy and dominion. Rule and dignity are the predominant ideas in the word ‘Lord,’ as, indeed, the English reader feels in hearing it; and then, side by side with that, there lies this thought, that the Highest, the Ruler of all, whose absolute authority stretches over all mankind, stoops to this low and servile office, and becomes the burden-bearer for all the pilgrims who will put their trust in Him. This blending together of the two ideas of dignity and condescension to lowly offices of help and furtherance is made even more emphatic if we glance back at the context of the psalm. For there is no place in Scripture in which there is flashed before the mind of the singer a grander picture of the magnificence and the glory of God, than that which glitters and flames in the previous verses. We read in them of God ‘riding through the heavens by His name Jehovah’; of Him as marching at the head of the people, through the wilderness, and of the earth quivering at His tread, and the heavens dropping at His presence. We read of Zion itself being moved at the presence of the Lord. We read of His word going forth so mightily as to scatter armies and their kings. We read of the chariots of God as ‘twenty thousand, even thousands of angels.’ All is gathered together in the great verse, ‘Thou hast ascended on high, Thou hast led captivity captive.’ And then, before he has taken breath almost, the Psalmist turns, with most striking and dramatic abruptness, from the contemplation, awe-struck and yet jubilant, of all that tremendous, magnificent, and earth-shaking power to this wonderful thought, ‘Blessed be the Lord! who daily beareth our burdens.’ Not only does He march at the head of the congregation through the wilderness, but He comes, if I might so say, behind the caravan, amongst the carriers and the porters, and will bear anything that any of the weary pilgrims intrusts to His care.
Oh, dear brethren! if familiarity did not dull the glory of it, what a thought that is-a God that carries men’s loads! People talk much rubbish about the ‘stern Old Testament Deity’; is there anything sweeter, greater, more heart-compelling and heart-softening, than such a thought as this? How all the majesty bows itself, and declares itself to be enlisted on our side, when we think that ‘He that sitteth on the circle of the heavens, and the inhabitants thereof are as grasshoppers’ is the God that ‘daily beareth our burdens’!
And that is the tone of the Old Testament throughout, for you will always find braided together in the closest vital unity the representation of these two aspects of the divine nature; and if ever we hear set forth a more than ordinarily magnificent conception of His power and majesty be sure that, if you look, you will find side by side with it a more than ordinarily tender representation of His gentleness and His grace. And if we look deeper, this is not a case of contrast, it is not that there are sharply opposed to each other these two things, the gentleness and the greatness, the condescension and the magnificence, but that the former is the direct result of the latter; and it is just because He is Lord, and has dominion over all, that, therefore, He bears the burdens of all. For the responsibilities of the Creator are in proportion to His greatness, and He that has made man has thereby made it necessary that He should, if they will let Him, be their Burden-bearer and their Servant. The highest must be the lowest, and just because God is high over all, blessed for ever, therefore is He the Supporter and Sustainer of all. So we may learn the true meaning of elevation of all sorts, and from the example of loftiest, may draw the lesson for our more insignificant varieties of height, that the higher we are, the more we are bound to stoop, and that men are then likest God, when their elevation suggests to them responsibility, and when he that is chiefest becomes the servant.
II. So, then, notice next the deep insight into the heart and ways of God here.
‘He daily beareth our burdens.’ If there is any meaning in this word at all, it means that He so knits Himself with us as that all which touches us touches Him, that He takes a share in all our pressing duties, and feels the reflection from all our sorrows and pains. We have no impassive God in the heavens, careless of mankind, nor is His settled and changeless and unshaded blessedness of such a sort as that there cannot pass across it-if I may not say a shadow, I may at least say-a ripple from men’s pangs and troubles and cares. Love is the identification of oneself with the beloved object. We call it sympathy, when we are speaking about the fellow feeling between man and man that is kindled of love. But there is something deeper than sympathy in that great Heart, which gathers into itself all hearts, and in that great Being, whose being underlies all our beings, and is the root from which we all live and grow. God, in all our afflictions, is afflicted; and in simple though profound verity, has that which is most truly represented to men, by calling it a fellow feeling with our infirmities and our sorrows.
‘Think not thou canst sigh a sigh,
And thy Maker is not nigh;
Think not thou canst weep a tear,
And thy Maker is not near.’
For want of a better word, we speak of the sympathy of God: but we need something far more intimate and unwearied than we understand by that word, to express the community of feeling between all who trust Him and His own infinite heart. If this bearing of our burden means anything, it gives us a deep insight, too, into His workings, as well as into His heart. For it covers over this great truth that He Himself comes to us, and by the communication of His own power to us, makes us able to bear the burdens which we roll upon Him. The meaning of His ‘lifting our load,’ in so far as that expression refers to the divine act rather than the divine heart, is that He breathes into us the strength by which we can carry the heavy task of duties, and can endure the crushing pressure of our sorrows. All the endurance of the saints is God in them bearing their burdens.
Notice, too, ‘daily beareth,’ or, as the Hebrew has it yet more emphatically because more simply, ‘day by day beareth.’ He travels with us, in the greatness of His might and the long-suffering of His unwearied patience, through all our tribulation, and as He has ‘borne and carried’ His people ‘all the days of old,’ so, at each new recurrence of new weights, He is with us still. Like some river that runs by the wayside and ever cheers the traveller on the dusty path with its music, and offers its waters to cool his thirsty lips, so, day by day, in the slow iteration of our lingering sorrows, and in the monotonous recurrence of our habitual duties, there is with us the ever-present help of the Ancient of Days, who measures out daily strength for the daily load, and never sends the one without proffering the other.
III. So, again, notice here the remarkable anticipation of the very heart of the Gospel.
‘The God who daily beareth our burdens,’ says the Psalmist. He spoke deeper things than he knew, and was wiser than he understood. For the hope that gleams in these words comes to fulfilment, in Him of whom it was written in prophetic anticipation, so clear and definite that it reads like historical narrative-’He bare our grief and carried our sorrows. The chastisement of our peace was upon Him. The Lord hath laid on Him the iniquity of us all.’
Ah! it were of small avail to know a God that bore the burden of our sorrows and the load of our duties, if we did not know a God who bore the weight of our sins. For that is the real crushing weight that breaks men’s hearts and bows them to the earth. So the New Testament, with its message of a Christ on whom is laid the whole pressure of the world’s sin, is the deepest fulfilment of the great words of my text.
IV. Note, lastly, what we should therefore do with our burdens.
First, we should cast them on God, and let Him carry them. He cannot unless we do. One sometimes sees a petulant and self-confident little child staggering along with some heavy burden by the parent’s side, but pushing away the hand that is put out to help it to carry its load. And that is what too many of us do when God says to us, ‘Here, My child! let Me help you, I will take the heavy end of it, and do you take the light one.’ ‘Cast thy burden upon the Lord’-and do it by faith, by simple trust in Him, by making real to yourselves the fact of His divine sympathy, and His sure presence, to aid and to sustain.
Having thus let Him carry the weight, do not you try to carry it too. As our good old hymn has it- ‘Why should I the burden bear?’ It is a great deal more God’s affair than yours. We have, indeed, in a sense, to carry it. ‘Every man shall bear his own burden.’ The weight of duty is not to be indolently shoved off our shoulders on to His, saying, ‘Let Him do the work.’ We have indeed to carry the weight of sorrow. There is no use in trying to deny its bitterness and its burden, and it would not be well for us that it should be less bitter and less heavy. In many lands the habit prevails, especially amongst the women, of carrying heavy loads on their heads; and all travellers tell us that the practice gives a dignity and a grace to the carriage, and a freedom and a swing to the gait, which nothing else will do. Depend upon it, that so much of our burdens of work and weariness as is left to us, after we have cast them upon Him, is intended to strengthen and ennoble us. But do not let there be the gnawings of anxiety. Do not let there be the self-torment of aimless prognostications of evil. Do not let there be the chewing of the bitter morsel of irrevocable sorrows; but fling all upon God. And remember what the Master has said, and His servant has repeated: ‘Take no anxious care . . . for your heavenly Father knoweth’; ‘Cast your anxiety upon Him, for He careth for you.’
And the last advice that comes from my text is, to see that your tongues are not silent in that great hymn of praise which ought to go up to ‘the Lord that daily beareth our burdens.’ He wants only our trust and our thanks, and is best paid by the praise of our love, and of our heaping still more upon His ever strong and ready arm. Bless the Lord! who beareth our burdens, and see that you give Him yours to bear. Listen to Him who hath said, ‘Come unto Me all ye that . . . are heavy laden, and I will give you rest.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 This is one of the grandest of the Pss.,…
This is one of the grandest of the Pss., but its origin and date are involved in much obscurity. It contains expressions borrowed from the Blessing of Moses (Deuteronomy 33) and the Song of Deborah (Judges 5), and presents several parallels with the exilic prophecy of Isaiah 40-66. It may be assigned with some probability to the close of the exile, in which case it is to be regarded as a triumphant anticipation of God's victory over His enemies in the restoration of His people from the Babylonian captivity. After an inspiring prelude (Psa_68:1-6) the Psalmist recalls some of God's triumphs in the past—at the exodus and in the wilderness (Psa_68:7-10), in the conquest of C anaan (Psa_68:11-14), and. in the choice of Zion as His dwelling (Psa_68:15-18). God next appears as the present Saviour of His people and as the Vanquisher of their enemies (Psa_68:19-23). Then comes a picture of a triumphal procession of a reunited Israel in honour of His victory (Psa_68:24-27), and of heathen kings bringing tribute to Jerusalem (Psa_68:28-31). A magnificent doxology (Psa_68:32-35) closes the Ps., which is another of the Pss. for Whit Sunday.
1. Taken from the invocation of Moses at the moving of the ark (Num_10:35), with the change of Lord (Jehovah) into God (Elohim).
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2, 3. The wicked.. the righteous] the heathen and Israel respectively.
4. Extol.. heavens] RV 'cast up a high way for him that rideth through the deserts': cp. Isa_40:3. By his name JAH] RV 'his name is JAH,' an abbreviation of Jehovah, as in Hallelujah.
5. His holy habitation] heaven: see Deu_26:15.
6. In families] RM 'in a house.' Those.. chains] RV 'the prisoners into prosperity': cp. Isa_61:1; Psa_146:7. Dwell in a dry (RV 'parched')land] like the rebellious Israelites who perished in the wilderness.
7. 8. A free quotation from the Song of Deborah (Jdg_5:4-5). Note again the substitution of 'God' for 'Lord.' Selah] see on Psa_3:4.
8. The heavens also dropped] in the rain which accompanied the thunderstorms of Sinai: see Psa_77:17.
9. A plentiful rain] here a figure for all the blessings of the sojourn in the wilderness. Omit whereby with RV.
10. Hath dwelt] RV 'dwelt.' Therein] in the wilderness. Hast prepared] RV 'didst prepare.' The poor] or afflicted, the needy wanderers in the desert.
11. Gave the word] secured the victory by his simple command. Great was the company, etc.] RV 'the women that publish the tidings are a great host.' In the East it is the women who celebrate victories with song and dance: see 1Sa_18:6, 1Sa_18:7. Psa_68:12-13 are the words of the women.
12. Another echo of Deborah's Song (Jdg_5:30). The kings are the kings of Canaan subdued by Joshua.
13. Among the pots] RV 'among the sheepfolds,' another phrase from Deborah's Song (Jdg_5:16), where it rebukes the inactivity of the Reubenites. RV reads, 'will ye lie.. sheepfolds, as the wings of a dove,' etc., in the same sense of reproof. But the best rendering is in RM, 'When ye lie among the sheepf olds' (i.e. when ye return to your homes) 'it is as the wings,' etc., describing the brightness and peace of the prosperous time after the conquest of Canaan. Some understand the silver and gold to refer to the spoils of the victors.
14. It was white, etc.] RV 'It was as when it snoweth in Zalmon.' Zalmon was a wooded hill near Shechem (Jdg_9:48). The scattered kings of C anaan were like the driven snowflakes seen against the dark green background.
15. RV 'A mountain of God' (i.e. a great mountain: see Psa_36:6), 'is the mountain of Bashan; an high mountain is the mountain of Bashan.' Hermon, which bounds Bashan on the N., is probably meant. Though it is so lofty God has chosen Zion in preference to it (Psa_68:16).
16. RV 'Why look ye askance' (i.e. why are ye jealous), 'ye high mountains, at the mountain' (Zion), 'which God hath desired for his abode?'
17. Thousands of angels] RV 'thousands upon thousands.' God enters Zion in a great procession of His heavenly armies: cp. Deu_33:2. As in Sinai, etc.] RM 'Sinai is in the sanctuary.' The holy associations of Sinai are transferred to Zion.
18. Having taken possession of Zion God has returned to His heavenly throne. Captivity] RV 'thy captivity,' thy band of captives. See Deborah's Song (Jdg_5:12). For men.. for the rebellious] RV 'among men.. among the rebellious.' God's conquered enemies pay Him tribute. St. Paul's quotation in Eph_4:8 changes 'received' into 'gave.'
19. Loadeth us with benefits] RV 'beareth our burden.'
20. RV 'God is unto us a God of deliverances: and unto Jehovahthe Lord,' etc. The issues from death] the ways of escape from death, which God can provide.
21. Wound] RV 'smite through.' The hairy scalp] the long flowing locks which were the sign of the warrior's strength and of his devotion to his cause. See Deu_32:42; RM, and the Song of Deborah (Jdg_5:2), where we should read 'For that flowing locks were worn in Israel.'
22. Bring; my people] RV 'bring them,' i.e. Israel's enemies, who will be gathered for vengeance from the most inaccessible hiding places. Bashan was a country of intricate and rocky retreats.
23. RV 'That thou mayest dip thy foot in blood, that the tongue of thy dogs may have its portion from thine enemies.' God is still the speaker, and Israel is addressed. For the tone cp. Psa_58:10.
24. In] RV 'into.'
26. From the fountain] RV 'ye that are of the fountain,' all the descendants of Jacob: cp. Deu_33:28.
27. With their ruler] RV 'their ruler,' the tribe from which the first king was taken (1Sa_9:21).
Council] 'company.' Zebulon and Naphtali (see Jdg_5:18) represent the northern kingdom, Benjamin and Judah the southern.
28. Read, 'O God, command thy strength: be strong, O God, thou that hast wrought for us.'
30. The company of spearmen] RV 'the wild beast of the reeds,' the hippopotamus, the symbol of Egypt. Bulls, with the calves of the people (RV 'peoples')] heathen kings and their subjects. Till every one submit, etc.] RV 'trampling under foot the pieces of silver.' God treats the tribute of the heathen with contempt.
31. Egypt] as Israel's ancient enemy. Ethiopia] as one of the remotest of lands.
33, 34 Cp. Deu_33:26-27.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 17 Let God arise
Let God arise
The entire Psalm is pervaded by the joy of Israel in the kingdom, but a stricter order of events begins with Psa 68:18. This is quoted Eph 4:7-16 of Christ’s ascension ministry. Psa 68:21-23 refer to the regathering of Israel, and the destruction of the Beast and his armies.
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(See "Beast," (See Scofield "Dan 7:8")
(See "Beast," (See Scofield "Rev 19:20").
(See "Armageddon" (See Scofield "Rev 16:16"), Rev 19:17-19.
Psa 68:24-35 are descriptive of full and universal kingdom blessing.
(See "Kingdom" (O.T.), (See Scofield "Gen 1:26")
(See Scofield "Zec 12:8").
See Psalms 69, next in order of the Messianic Psalms.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 68
Psalm 68
The Great Redemption Accomplished
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1. The introduction (Psa 68:1-3)
2. The proclamation of His Name and of ‘His acts (Psa 68:4-6)
3. A historic review (Psa 68:7-12)
4. Israel’s place of blessing and the Redeemer (Psa 68:13-19)
5. His victory over the enemies (Psa 68:20-23)
6. The great procession (Psa 68:24-29)
7. The conversion of the nations and the kingdom (Psa 68:30-35)
This is one of the greatest Psalms. The Name of God is found in it in seven different forms: Jehovah, Adonai, El, Shaddai, Jah, Jehovah-Adonai and Jah-Elohim. The opening verses mention three great facts of the accomplished redemption. God arises--the enemies are scattered--the righteous rejoice. See Num 10:35. Praise then begins. Psa 68:4 correctly rendered is “Sing unto God, sing forth His Name, Cast up a way for Him that rideth in the deserts” (not heavens). See also Isa 62:10. The word used for deserts (araboth) refers to the regions south of Jerusalem, Jordan and the Dead Sea. The One who comes as the glorious King is He who hath passed through the scenes of death and has the power to lead from death to life. He delivers His earthly people who waited for Him, while the rebellious dwell in a parched land. The manifestation of the God of Israel at Sinai (Psa 68:7, etc.) is the type of His future manifestation. Psa 68:13, “Though ye have lain among the sheepfolds (Israel)--wings of a dove covered with silver and greenish gold.” The dove, as the sacrificial bird, is a type of Christ, but it is also applied to godly Israel in the Song of Solomon, when they are addressed as “O my dove.” It applies therefore to both. The wings are covered with silver and gold. Silver stands for redemption and the greenish gold, the finest, for glory. Christ has brought redemption and glory, and under His blessed wings, Israel enjoys and possesseth both. Then the mount of God where His glory will be seen where He dwells forever. Psa 68:18 is quoted in Eph 4:8. He, the Redeemer of Israel, had descended first into the lower parts of the earth, even into the depths of death and the grave. Then He ascended into glory. But notice, it saith here that this ascended One received gifts for men, but in Ephesians we read that He communicates that which He hath received as the risen and glorified One. The Holy Spirit adds to it in Ephesians. But He also omits something. He leaves out “even for the rebellious.” This refers to rebellious Israel and has no place in the Epistle which concerns the church alone. Then His victory over enemies and the lawless leader, the Antichrist (Psa 68:20-23). The wonderful procession, He the triumphant leader, the head of the new creation (Psa 68:24-29). And finally the world and the nations bowing before Him. There will be a temple in Jerusalem once more, as we saw before. The kings of the earth will go there to worship and to bring presents. And then peace on earth, true peace, lasting peace, universal peace, which the world tries to have now while we write this, without the Prince of Peace. “He scattereth the peoples that delight in war” (Psa 68:30). Peace on earth in the Psalms always follows the visible and glorious manifestation of the King.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 18 Of the Messiah’s Exaltation.
Of the Messiah’s Exaltation.
To the chief musician, a psalm or song of David, the event which was the immediate cause for writing this powerful hymn, according to most commentators. being the placing of the Ark of the Covenant in the tent of David on Mount Zion, 2 Samuel 6, the general thought of the psalm being the celebration of God’s entrance into His Sanctuary on Zion and His rule over the whole world. But the entire psalm is typical of the Messianic victories, certain sections being even directly prophetic, as Paul shows, Eph 4:8. References to contemporary history only are both forced and feeble. While it is true that the opening words of the psalm echo an exclamation from the early history of Israel, yet the expansion of the fundamental thought shows that a glorious victory of the Lord Jehovah over all His enemies and the establishment of His Kingdom of Grace is the fact which the inspired singer celebrates. Add to this the fact that the Lord is represented as blessing His people, as imparting spiritual benefits also to the heathen, a standing characteristic of Messianic prophecy, and the trend of the psalm must be admitted without question.
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The Victories of Jehovah
v. 1. Let God arise, let His enemies be scattered, the ancient exclamation which signaled the departure of the Ark of the Covenant from a camp in the wilderness, Num 10:35, the prayer receiving its real significance in the application of its contents to the mighty leadership of Jehovah in the New Testament; let them also that hate Him flee before Him, as His countenance is directed against them in anger.
v. 2. As smoke is driven away, vanishing into nothing, so drive them away; as wax melteth before the fire, so let the wicked perish at the presence of God, the very strongest pictures of human weakness and puny evanescence being used to show their helplessness before the face of the Lord.
v. 3. But let the righteous be glad, since they, clothed with the righteousness of God, have every reason to rejoice before Him always; let them rejoice before God, since they can freely stand before His face by virtue of the redemption of Christ; yea, let them exceedingly rejoice. Note the heaping of synonymous expressions to indicate the exceeding exuberance of the happiness of faith.
v. 4. Sing unto God, sing praises to His name, extolling His divine essence and attributes, as revealed in His Word; extol Him that rideth upon the heavens, rather, cast up a road for Him who driveth along through the steppes, the picture being taken from the custom of Oriental monarchs to have all obstructions removed from the route which they intended to follow, the filling up of low places being included in such preparations, by His name JAH, His name is Jehovah, for by this name He reveals Himself as the God of salvation, who manifests the power of His mercy toward all those who accept Him in faith, and rejoice before Him, since this name is for His people of all times a source of the greatest happiness.
v. 5. A Father of the fatherless, taking care of orphans as their true Father, and a Judge of the widows, the mighty Advocate of those who have lost their natural protector on earth, is God in His holy habitation, both His holy justice and His almighty power coming into consideration in their defense.
v. 6. God setteth the solitary in families, the forsaken will have a home given to them, Isa 58:7; He bringeth out those which are bound with chains, liberating those who are bound, both expressions finding their fulfillment in the miraculous effect of the Gospel proclamation on the hearts of men, Isa 49:8-10; Isa 61:1-3; Luk 4:21. But the rebellious dwell in a dry land, where the parching heat of the sun torments them, where they are far from the land which is made fruitful by the waters of God’s grace. The poet now refers to some examples of the miraculous leading of God, in order to emphasize His mercy toward His people in the Messianic period.
v. 7. O God, when Thou wentest forth before Thy people, in the pillar of fire, when He led them through the wilderness, when Thou didst march through the wilderness; Selah:
v. 8. the earth shook, in a mighty earthquake, the heavens also dropped at the presence of God, their heavy storm-clouds coming down to rest upon the mountain; even Sinai itself was moved at the presence of God, the God of Israel, Exo 19:16-19. The name "God of Israel" is most fitting in this connection, for from the event at Sinai dates the position of Israel as the covenant people.
v. 9. Thou, O God, didst send a plentiful rain, said of the rich bestowal of spiritual gifts as experienced by Israel, the covenant nation, whereby Thou didst confirm Thine inheritance when it was weary, reviving them when they were parched with thirst, even as the mercy of God in the Gospel sustains the languishing at all times.
v. 10. Thy congregation hath dwelt therein, in the inheritance, in the Land of Promise, like a herd of sheep under the gentle leadership of a good shepherd; Thou, O God, hast prepared of Thy goodness for the poor, as a Host liberal with His spiritual gifts and blessings toward the needy of the earth.
v. 11. The Lord gave the word, that of authority, with which He intended to come to the aid of His people, the Word of Salvation. Great was the company of those that published it, the reference being to the choruses of women who usually celebrated the victories of Israel, Exo 15:20-21; Jdg 11:34. Even so in our days the victories of the Cross are celebrated in hymns sung by man and woman, young and old, all Christians joining in the choruses of thanksgiving in honor of the great blessings of God.
v. 12. Kings of armies, hosts being mentioned in ironical contrast to Jehovah Sabaoth, did flee apace, in utter rout; and she that tarried at home, the woman in the tent, the mistress of the house, in this case the congregation, the Church of Christ, divided the spoil, dealing out richly to all her children the gifts of God’s mercy, as assured by Messiah’s victory.
v. 13. Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver and her feathers with yellow gold, literally, "If you are encamped between cattle pens, the wings of the dove are covered with silver, and her pinions with iridescent sheen of gold"; that is, the period of the Messiah is one of great spiritual prosperity, combined with a peaceful enjoyment of God’s blessings, the riches granted by the Gospel being compared with the wonderful play of colors on the feathers of the dove as she preens them in the sun.
v. 14. When the Almighty scattered kings in it, dispersing the attacking hosts of princes, it was white as snow in Salmon, the agreeable whiteness of the snow on the dark mountain picturing the relief which comes to the spiritual Israel with the victory over the enemies.
v. 15. The hill of God, the abode of His Church, is as the hill of Bashan; an high hill, a mount full of peaks, as the hill of Bashan.
v. 16. Why leap ye, ye high hills? the other many-peaked mountains looking with envy upon this abode of the Lord and His Church. This is the hill which God desireth to dwell in; yea, the Lord will dwell in it forever, and all the powers of darkness will not be able to overthrow the spiritual Zion.
v. 17. The chariots of God are twenty thousand, many myriads, even thousands of angels, the innumerable hosts of the angels of God; the Lord is among them, as in Sinai, in the Holy Place, Deu 33:2. Thus the victorious might of Jehovah is set forth over against all the puny power of the kings of hosts, whose efforts to overthrow the Church of God are invariably frustrated, Mat 16:18.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 7, 9, 11, 14, 17, 19, 22, 24, 26, 28, 30, 32, 34 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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For the chief musician
"This is for the director of music to use in worship"
A psalm of David
Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.
Let God arise
God beginning to act is spoke of as if he stands up. AT: "Let God begin to act" (See: Metaphor)
let his enemies be scattered
This can be stated in active form. AT: "let God chase away his enemies" (See: Active or Passive)
As smoke is driven away, so drive them away
God's enemies are spoken of as if they are smoke that is easily blown away by the wind. This can be stated in active form. AT: "Drive them away as the wind blows away smoke" (See: Metaphor and Active or Passive)
as wax melts before the fire
God's enemies are spoken of as if they are wax that is easily melted by a fire. AT: "cause them to disappear as wax melts before a fire" (See: Metaphor)
the wicked
This refers to the wicked people in general. (See: Nominal Adjectives)
the righteous
This refers to the righteous people in general. (See: Nominal Adjectives)
rejoice and be happy
These means the same thing and emphasizes the amount of joy they feel. (See: Doublet)
translationWords
psalm
David
God
raise
fire
evil
perish
righteous
exult
joy
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 5, 6, 8, 11, 13, 14, 15, 16, 17, 18, 19, 21, 22, 24, 28, 29, 30, 32, 34 Ps 68 This prayer for God’s victorious rule traces…
Ps 68 This prayer for God’s victorious rule traces God’s march from Sinai to Zion (68:7, 16-18, 24). He rescued the nation of Israel from Egypt, guided it through the wilderness, brought it into the Promised Land, and established his kingdom. He is a caring and victorious God, whose nature is unchanging. Therefore, the godly hope and rejoice in the prospect of God’s universal dominion.
68:1-3 These verses form a prayer for God to rise up and scatter his enemies, as he did when Israel entered the Promised Land (cp. Num 10:35-36; Josh 6–12).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.