Exegetical and Hermeneutical Commentary of Psalms 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.
1. God shall arise, his enemies shall be scattered
And they that hate him shall flee from his presence.
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.
Fuente: The Cambridge Bible for Schools and Colleges
1 3. The advent of God brings terror and destruction to His enemies, blessing and joy to His people.
Fuente: The Cambridge Bible for Schools and Colleges
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.
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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 68:1-6
Let God arise, let His enemies be scattered: let them alone that hate Him flee before Him.
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM LXVIII
The psalmist calls upon God to arise, bless his people, and
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Gods 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1-3. Compare Num 10:35;Psa 1:4; Psa 22:14,on the figures here used.
before himas in Ps68:2, from His presence, as dreaded; but in Ps68:3, in His presence, as under His protection (Ps61:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Ps 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 Ac 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 Ps 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 Nu 10:35.
Fuente: John Gill’s Exposition of the Entire Bible
The Psalm begins with the expression of a wish that the victory of God over all His foes and the triumphant exultation of the righteous were near at hand. Ewald and Hitzig take hypothetically: If God arise, He enemies will be scattered. This rendering is possible in itself so far as the syntax is concerned, but here everything conspires against it; for the futures in Psa 68:2-4 form an unbroken chain; then a glance at the course of the Psalm from Psa 68:20 onwards shows that the circumstances of Israel, under which the poet writes, urged forth the wish: let God arise and humble His foes; and finally the primary passage, Num 10:35, makes it clear that the futures are the language of prayer transformed into the form of the wish. In Psa 68:3 the wish is addressed directly to God Himself, and therefore becomes petition. is inflected (as vice vers , Psa 7:6, from ) from (like , Jer 32:4); it is a violation of all rule in favour of the conformity of sound (cf. for , Lev 14:43, and supra on Psa 51:6) with , the object of which is easily supplied ( dispellas , sc. hostes tuos ), and is purposely omitted in order to direct attention more stedfastly to the omnipotence which to every creature is so irresistible. Like smoke, wax ( , root , , Sanscrit tak , to shoot past, to run, Zend tak , whence vitakina , dissolving, Neo-Persic gudachten ; causative: to cause to run in different directions = to melt or smelt) is an emblem of human feebleness. As Bakiuds observes, Si creatura creaturam non fert, quomodo creatura creatoris indignantis faciem ferre possit ? The wish expressed in Psa 68:4 forms the obverse of the preceding. The expressions for joy are heaped up in order to describe the transcendency of the joy that will follow the release from the yoke of the enemy. is expressively used in alternation with in Psa 68:2, Psa 68:3: by the wrathful action, so to speak, that proceeds from His countenance just as the heat radiating from the fire melts the wax the foes are dispersed, whereas the righteous rejoice before His gracious countenance.
As the result of the challenge that has been now expressed in Psa 68:2-4, Elohim, going before His people, begins His march; and in Psa 68:5 an appeal is made to praise Him with song, His name with the music of stringed instrument, and to make a way along which He may ride . In view of Psa 68:34 we cannot take , as do the Targum and Talmud ( B. Chagiga 12 b), as a name of one of the seven heavens, a meaning to which, apart from other considerations, the verb , to be effaced, confused, dark, is not an appropriate stem-word; but it must be explained according to Isa 40:3. There Jahve calls in the aid of His people, here He goes forth at the head of His people; He rides through the steppes in order to right against the enemies of His people. Not merely the historical reference assigned to the Psalm by Hitzig, but also the one adopted by ourselves, admits of allusion being made to the “steppes of Moab;” for the way to Mdeb, where the Syrian mercenaries of the Ammonites had encamped (1Ch 19:7), lay through these steppes, and also the way to Rabbath Ammon (2Sa 10:7.). calls upon them to make a way for Him, the glorious, invincible King (cf. Isa 57:14; Isa 62:10); signifies to cast up, heap up or pave, viz., a raised and suitable street or highway, Symmachus katastroo’sate. He who thus rides along makes the salvation of His people His aim: “ is His name, therefore shout with joy before Him.” The Beth in (Symmachus, Quinta: ) is the Beth essentiae, which here, as in Isa 26:4, stands beside the subject: His name is (exists) in , i.e., His essential name is yh, His self-attestation, by which He makes Himself capable of being known and named, consists in His being the God of salvation, who, in the might of free grace, pervades all history. This Name is a fountain of exultant rejoicing to His people.
This Name is exemplificatively unfolded in Psa 68:6. The highly exalted One, who sits enthroned in the heaven of glory, rules in all history here below and takes an interest in the lowliest more especially, in all circumstances of their lives following after His own to succour them. He takes the place of a father to the orphan. He takes up the cause of the widow and contests it to a successful issue. Elohim is one who makes the solitary or isolated to dwell in the house; with He locale, which just as well answers the question where? as whither? , a house = family bond, is the opposite of , solitarius , recluse, Psa 25:16. Dachselt correctly renders it, in domum, h.e. familiam numerosam durabilemque eos ut patres-familias plantabit . He is further One who brings forth (out of the dungeon and out of captivity) those who are chained into abundance of prosperity. , occurring only here, is a pluralet . from morf .tela , synonym , to be straight, fortunate. Psa 68:7 briefly and sharply expresses the reverse side of this His humanely condescending rule among mankind. is here (cf. Gen 9:4; Lev 11:4) restrictive or adversative (as is more frequently the case with ); and the preterite is the preterite of that which is an actual matter of experience. The , i.e., (not from , the apostate ones, Aquila afista’menoi, but as in Psa 66:7, from ) the rebellious, Symmachus , who were not willing to submit to the rule of so gracious a God, had ever been excluded from these proofs of favour. These must inhabit (accusative of the object), a sun-scorched land; from , to be dazzlingly bright, sunny, dried or parched up. They remain in the desert without coming into the land, which, fertilized by the waters of grace, is resplendent with a fresh verdure and with rich fruits. If the poet has before his mind in connection with this the bulk of the people delivered out of Egypt, (Heb 3:17), then the transition to what follows is much more easily effected. There is, however, no necessity for any such intermediation. The poet had the march through the desert to Canaan under the guidance of Jahve, the irresistible Conqueror, in his mind even from the beginning, and now he expressly calls to mind that marvellous divine leading in order that the present age may take heart thereat.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Prayer for the Dispersion of God’s Enemies. | |
To the chief musician. A psalm or song of David.
1 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.
In these verses,
I. David prays that God would appear in his glory,
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 (2 Pet. iii. 7), who shall melt like wax before that flaming fire in which the Lord shall then appear, 2 Thess. i. 8.
2. For the comfort and joy of his own people (v. 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 (v. 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 (Deut. xxxiii. 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. xlix. 11), and with him they shall find mercy, Hos. xiv. 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, Prov. xxii. 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 (Ps. cxiii. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 68
The Victorious God
It Is believed that this psalm was written at the close of the war with Ammon when the ark was brought back to Zion In triumph, 2Sa 11:11; Num 10:35. Soon after David captured Rabbah, he celebrated the peace he had secured, by naming his son Solomon, which means “prince of peace.” Deborah’s triumphal song is a model, v. 7, 8; Jdg 4:14; Jdg 5:4; Jdg 5:12.
Scripture v. 1-35:
Verses 1, 2 exhort “Let God arise (stand up), let his enemies be scattered: Let them also that hate Him flee before him,” as a defeated band, scattered, driven away. Verse 2 adds, an appeal to let the Elohim God drive his unstable enemies away like smoke is driven by a strong wind; And to let them melt away or perish in the presence of God’s judgment wrath, like wax melts before an heated flame of fire, as described Psa 22:14; Psa 97:5; Micah 1; Micah 4; Jdg 5:31.
Verses 3, 4 call upon God, in contrast, to let the righteous be glad within, and manifest it in rejoicing with exceeding or exuberant joy, bubbling or exulting in His joy, Joh 16:33; The righteous are to sing praises to the name of Jehovah God, extolling him who rideth forth continually upon, presiding over, the heavens. All are called to rejoice before, give glory to Him, Deu 33:26; Exodus 6; Exodus 3; Exo 15:2; Php_4:4. See also Psa 32:11; Psa 58:10; Psa 64:10.
Verse 5 describes Jehovah God as a compassionate, caring God of the widows and orphans, and a judge who showed mercy toward the weak and helpless, Psa 10:14. From His judgment seat of holiness and righteousness, Israel’s Jehovah God is contrasted with the selfish, covetous, crooked judges, who accept bribes from the wealthy to but off their punishment for guilt, Psa 146:7-9; Deu 10:18; Hos 14:3; Psa 11:4; Psa 22:3.
Verse 6 asserts that God continually sets the solitary or destitute in an home, those destitute of human help. For them He cares, Psa 25:16; 1Sa 2:5; Psa 107:10; Psa 113:9; Gal 4:27. It is added He “brings out,” liberates those bound in chains, in bondage, Isaiah 61; Isaiah 7, 12. In contrast He causes the rebellious against Him to dwell in a dry land, a place of want, Exo 17:14; Exo 17:16; Luk 19:14; Joh 19:15; Psa 146:7; Acts 12; Acts 7.
Verses 7, 8 relate that when God went forth before his people marching as their captain through the wilderness of Sinai, the earth shook or trembled. And the heavens dropped low at His presence; Even Mt Sinai moved at the presence of the Jehovah of Israel as related, in word and song, Jdg 4:4-5; Deu 33:2; Exo 19:16. God marched before them to search out a resting place, Num 10:33; Exo 13:21; Hab 3:13.
Verse 9 adds “thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, or strengthen them in faith, when it (thine inheritance) was weak.” This refers to the rain of manna and quail sent to Israel for food, not to their water which came from the rock, Psa 78:23-24; Psa 78:27-28; Exo 16:4. As v. 8 shows his power so verse 9 shows his grace, as a free will gift to His people, Psa 54:6; Heb 6:7.
Verse 10 declares ‘Thy congregation (Israel) has dwelt therein,” in the promised land. “Thou, O God, hast prepared of thy goodness for the poor,” it is added, to prepare for them a home or homeland, out of Grace, not of merit, Eph 2:8-10; Deu 26:5; Deu 26:9; Psalms 74; Psalms 19. Out of the wilderness they marched, homeless, but God prepared for them a home, even as for us, Joh 14:1-3; 1Co 5:1.
Verse 11 relates that “the Lord gave the word: Great was the company of those that published it,” Exo 4:15; Rev 22:19. Great choirs of females heralded the good news of His deliverance, Exo 15:20-21; 1Sa 18:6-7; Jdg 5:12; Jdg 11:34.
Verses 12-14 further relates that “kings of armies fled apace,” or in extreme haste, before Israel’s invasion of the promised land, and “she that tarried at home divided the spoil,” found sufficient for her livelihood in her triumph over her fleeing enemies, whom God drove out, Jdg 5:30-31; Jdg 8:28. God provides for His children whom He leads along, Psalms 23; Php_4:19; Tit 3:5.
Verse 13 adds, “though ye have lien among the pots,” where smoke blackened you from the burning flesh, “yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold,” reflecting the shades of sunlight on her in her flight, Psa 81:6; Psa 74:19; Psa 105:37; Psa 149:4; Luk 15:16; Luk 15:27; Eph 5:26-27; Rev 1:5-6.
Verse 14 asserts that “when the Almighty scatters kings in it (the promised land),” it was white as snow in Salmon, an high mountain of black forests near Jordan in the north, Jdg 9:38; Psa 57:7; Mar 9:3; Mat 17:2. It became bright with prosperity, in contrast with the gloom of the wilderness, and the battles that ensued in driving out kings Cushan, Jabin, and Agog.
Verses 15-19 relate that God had chosen Zion as a dwelling place forever, with his chariots, in spite of heathen resistance they had just overcome. Bashan is addressed as the high hill of God, or like Zion the high hill of God, whose greatness came from God, creation, and choosing, Psa 24:3; Psa 65:6. Actually Bashan, an high snow covered summit of the anti-Lebanese mountains, was only an high worldly summit in contrast with Mount Zion, God’s exalted spiritual residence, Deu 4:48.
Verses 16, 17 challenge the leaping of Bashan’s hills, with the assertion that the Lord has dwelt in His hill Zion forever. For the chariots of the living God are said to be innumerable, really of angelic ministers of Michael’s realm, among whom the Lord exists, as He did in Sinai, His holy place under the giving of the law, Psa 34:7; Deu 32:2; Heb 12:22. See also Gen 32:2; 2Sa 10:18; 2 Kings 6; 2 Kings 16, 17; 2Ch 28:7; Gal 3:19.
Verse 18 declares “you have 1) ascended on high, 2) led captivity captive, 3) received gifts for men, even the rebellious, 4) that the Lord might dwell (reside temporarily) among them,” a prophecy of our Lord’s coming triumph, Act 1:9; Eph 4:8; Jdg 5:12; Act 2:4; Col 2:15; 1Co 15:54; Heb 2; 9, 15. See also Isa 55:7; Mat 9:18; Luk 24:47; Psa 78:60; Isa 57:15; Eze 48:35; Act 10:44-46; 1Co 12:4-11; Eph 4:7-12.
Verse 19 concludes a benediction of blessing upon the Lord because of the daily giving to us of His benefits as the God of our salvation, “Selah,” or meditate on these things, Mat 11:30; The God who wounds us in chastening also binds up our wounds, and heals them, 1Sa 2:6; 2Co 1:3-4.
Verses 20, 21 declare that the Lord helps His people in battling the wicked. To the God of our salvation is attributed or belongs the “issues from death,” to give His enemies up to death, and save his people from death threats of their enemies, Deu 32:39; 2Co 1:10; Rev 1:18. But the head and scalp of one going on in trespasses, He will wound, unto death, Psa 110:6; Psa 48:14.
Verse 22 states that the Lord will liberate again from Bashan, as He did before, from Og to Bashan, Num 21:33; and bring His people again from the depth of the sea, as He did through the Red Sea, Exo 14:22. The term, “depths of the sea,” means from imminent danger, as used Isa 49:12; Isa 51:11-15; Deu 30:1-9.
Verse 23 adds “that thy foot may be dipped (made red) in the blood of thine enemies, and the tongue of thy dogs in the same,” as in the Ahab and Jezebel’s death, when their blood was licked up by jackal-like dogs, 1Ki 22:38; 2Ki 9:35-36.
Verses 24, 25 relate that they of Israel had seen the going of God, His active work, even through the processions of His orderly worship in the sanctuary. The singers went before, led the musical procession, singing the word, which precedes the music and emotions, and must be the basis of them. Then the players on instruments followed after the singers; Among the players were damsels also, young ladies, playing with timbrels. In worship musical instruments should only subordinate, when accompanying the singers of Psalms, hymns, and songs of prayer and praise, 1Co 14:15.
Verse 26 calls on Israel to bless or (glorify) God in the congregations, even from the fountain of Israel or from their hearts in spiritual sincerity, not just from their lips, Joh 4:24. Or they who came from the fountain (root-stock) of Judah in particular were to bless Him, Isa 48:1; Isa 51:1; Pro 5:18; Hos 13:15.
Verse 27, 28 address little Benjamin with their ruler and the princes of Judah and their council, and the princes of Zebulun and of Naphtali. These four tribes represent the whole of Israel here. In this capacity they are reminded that God has wrought or been the source of their strength and wrought for them, for which they are ever to show gratitude, in praise and obedient service, Psa 42:8; Psa 138:8; Deu 33:25; Isa 26:12; Php_2:13.
Verse 29 declares, “because of thy temple at Jerusalem shall kings bring presents unto thee,” because God was “terrible out of His holy place,” in judging His enemies, 2Ch 32:23; Isa 60:3; Isa 60:16; Psa 76:11; Isa 18:7.
Verse 30 charges Israel’s leaders to rebuke the company of spearmen of the reeds, rulers of Egypt, also referred to as bulls and calves of the people, till each one submit himself with pieces of silver, as tribute and token of allegiance to Israel, and her living God, Isa 60:9. For God shall scatter the people who love war and submit not to the reign of the Messiah at His coming, Isa 2:4; Hos 2:18; Zec 9:10.
Verse 31 prophesies that “princes shall come out of Egypt and Ethopia shall soon stretch out her hands unto God,” for mercy in that day, in an attitude of prayer of presentation of gifts to the coming Messiah-king, Psa 72:8; Isa 19:19; Isa 45:11; Zep 3:10; Act 8:27-28.
Verses 32-35 call for songs of praise to the reigning God of all the universe, whose strength and honor is excelled above or upon the earth, in the heavens, the clouds, or the sea. For He is the terrible, judging God, out of His holy place, giving power and strength to His people, the blessed God, Zec 10:12; Joh 15:5; Eph 6:10; 1Pe 5:10; Php_4:13.
Fuente: Garner-Howes Baptist Commentary
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, (Num 10:35) (9) 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 (10) 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. (11)
(9) That passage contains the words which Moses used when the ark began a procession. Whenever the tabernacle was moved, and the Levites marched onward, bearing upon their shoulders the ark of the covenant, and the whole host of Israel proceeded on their march, “Moses said, Rise up, Lord,” etc. Martin observes, that “the God whom these opening words of the psalm have in view is manifestly the same of whom it is said in verse 18, that he ascended up on high, and led captivity captive. Now he of whom that is said, being, according to the interpretation of the Apostle Paul, (Eph 4:8,) Jesus Christ, the Son of God, it clearly follows that it was the Son of God, the true God, Jehovah the eternal God, whom the Prophet had in his eye in the first verse and in the rest of the psalm.” See Appendix.
(10) As wax melteth before the fire, “a proverbial expression, denoting speedy dissolution, consumption, and death. ” — Bythner.
(11) “ Sed quasi fumo hebetari nostros oculos; falli etiam nos in ipsa duritie, quia non reputamus solo Dei conspectu liquefieri montes ipsos.” — Lat. “ Mais qu’il y a comme une fumee qu’il nous esblouist les yeux; semblablement que nons nous abusons quant a leur durete et obstination; pource que nous ne venons point a considerer qu’au seul regard de Dieu les montagnes mesmes fondent et s’ecoulent.” Fr.
Fuente: Calvin’s Complete Commentary
INTRODUCTION
Superscription.To the Chief Musician. See Introduction to Psalms 57. A Psalm or Song of David. See Introduction to Psalms 48.
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 Davids 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 desertOne 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 wildernessthe 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 homeour Fathers 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 ittheir 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 lifes 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 lifes toils and trials, hope as to lifes 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 souls 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 Smiths 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 poets 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 poetsin Pindar, for example, and in Aristophaneswhich 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 worldits silver and gold, its power and beauty, its genius and eloquenceshall 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 implies peaceful rest, as at Num. 24:9. The 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 JesusLeader, Saviour, and Sovereignshall 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 , 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 gloryof God, the Father of gloryof angelsand 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 Lords 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 Spiritto enlighten, to strengthen, to seal, and perfect.
2. In their objects. For the rebellious. For the human race, rebellious in mind, in profession, in lifefor those who might justly have expected the thunders of heavens 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 lifes 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 burdenedHe, 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 patienceincreases its faithimparts to it more grace, so that the burden shall not prove distressing.
II. In relation to lifes 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 praiseday 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 destructionas, 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 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 (with suffix , from = 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 Himkings 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! Gods Word, and wisdom, and power, all guarantee it Blessed be God!
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 68
DESCRIPTIVE TITLE
Glimpses of Jehovahs Visible Reign over Israel and the Nations.
ANALYSIS
(See Headlines insetted in text.)
(Lm.) By DavidPsalm Song.
(DIVISION ITHE KING: HIS PROWESS AND PERFECTIONS.)
1
God ariseth his foes are scattered,
yea they who hate him flee from his presence:[734]
[734] Cp. Num. 10:35.
2
As smoke is driven about are they driven,[735]
[735] So it shd. be (w. Aram., Sep., Syr., Vul.)Gn.
As wax is melted at the presence of fire
the lawless perish at the presence of God;
3
But the righteous are glad they exult in the presence of God,
and shew their joy with gladness.
4
Sing ye to God harp ye his name,
raise ye (a song)[736] to him that rideth through desert plains:
[736] Lift (a song). Cast up a highwayO.G. 699b.
in Yah consisteth his name[737] then exult in his presence.
[737] So O.G. 88, 7a. Cp. Psa. 68:18.
5
The father of the fatherless and the advocate of widows
is God in his holy habitation:
6
God who causeth the lonely to dwell in a home,[738]
[738] Gt.: who bring back lonely ones homeGn.
bringeth forth prisoners into prosperity;
Howbeit the stubborn remain in a sunburnt land.
(DIVISION II.THE MARCH: FROM EGYPT TO CANAAN.)
7
O God! when thou didst go forth before thy people,
when thou didst march through the desert
8
Earth quaked yea the heavens dripped
at the presence of the God of Sinai,
at the presence of the God of Israel.[739]
[739] The Sep. has been followed in re-arranging these two clauses.
(DIVISION III.THE LAND: THE HOME OF THE HUMBLED PEOPLE.)
9
A copious rain dost thou shed abroad O God on thine inheritance,
when exhausted thou thyself hast restored it:
10
Thy living host hath dwelt therein,
thou dost provide in thy bounty for the humbled one,[740] O God.
[740] Or: humiliated one.
(DIVISION IV.THE CONQUEST: ENEMIES IN FLIGHT; ABUNDANT SPOIL.)
11
The Sovereign Lord giveth the word,[741]
[741] Will make the summons resoundDel.
the herald bands are a mighty host.
12
Kings[742] of armies they flee! they flee!
[742] Some cod.: MessengersGn.
and she that stayeth[743] at home divideth the spoil.
[743] The beautiful one, as in Jer. 6:2Br.
13
When ye rest on the camping ground[744]
[744] Ml.: between the ash-heaps, i.e., where encampments have been. Cp. O.G. 1046.
the wings of the dove are covered with silver,
and her pinions with green-shimmering gold.
14
When the Almighty scattereth kings therein
it snoweth on Zalmon.[745]
[745] So O.G. (meaning obscure). Zalmon=snow-capped mt.; prob. E. of JordanO.G. 854. The point of the comparison lies either in the booty being abundant as snowflakes and in brilliancy like the dazzling snow, or in the white, pale corpsesDel.
(DIVISION V.THE MOUNTAIN: UNLIKELY CHOICE; POSSESSION TAKEN.)
15
A mountain of might[746] is the mountain of Bashan,
[746] Ml.: A m. of God.
a mountain of peaks is the mountain of Bashan:
16
Why steal ye envious glances ye mountains ye peaks
at the mountain which God hath coveted for his seat?
Surely Jehovah will dwell (there) evermore!
17
The chariots of God are in myriads thousands on thousands,[747]
[747] So Kp. and others. Innumerable, inconceivable thousandsDel.
the Sovereign Lord hath come from Sinai into the sanctuary:[748]
[748] So Gt.Gn. The sense is perfectly plain when we resort to the primitive orthographyG. Intro. 162.
18
Thou hast ascended on high hast captured a body of captives,
hast accepted gifts consisting of men[749] yea even the stubborn;[750]
[749] Or: mankind. Among menDel., Per., Dr. and others (as of tribute); but Michaelis, Ewald, Cornill, as in text above; and see Exposition.
[750] As in Psa. 68:6, and Deu. 21:18; Deu. 21:20.
that thou mayest dwell (there) O Yah Elohim!
(DIVISION VITHE PEOPLE: WHOSE DAILY BURDEN GOD BEARETH, WHOSE SAFETY HE SECURETH, WHOSE LIVES HE PRESERVETH, WHOSE BLOOD HE AVENGETH.)
19
Blessed be the Sovereign Lord!
day by day he carrieth a load for us:
GOD himself is our salvation.
20
GOD himself is for us a GOD of saving deeds,[751]
[751] DeliverancesDr.
and to Jehovah Sovereign Lord belong escapes in view of death.[752]
[752] So O.G. 426: (lit. for that is in view of death,) Cp. esp. Psa. 48:14, and Isa. 26:18.
21
Surely God will shatter the head of his foes,
the hairy crown that goeth on in his guilty deeds.
22
Said AdonaiFrom Bashan will I bring back,
I will bring back from the depths of the sea:
23
That thou mayest bathe thy foot in blood,
the tongue of thy dogs from foes hath its portion.
(DIVISION VII.PROCESSION, CONGREGATION, AND
SONG: ALL NATIONS INVITED TO SING.)
24
Men hath seen thy goings O God,
the goings of my GOD my king into the sanctuary:
25
In front are princes[753] behind are harpers,
[753] So some cod. (w. 2 ear. pr. edns., Sep., Syr., Vul.)Gn. M.T.: singers.
in the midst of damsels sounding timbrels:
26
In assemblies bless ye God,
the Sovereign Lord among the elect[754] of Israel.
[754] So it shd. beGn.
27
There is Benjamin the Diminutiveruling them,[755]
[755] The conquerorBr.
the princes of Judah their throng,[756]
[756] A heap of themBr. Their motley companyDel.
the princes of Zebulun the princes of Naphtali.
28
Command O God[757] thy strength,
[757] So some cod. (w. Aram., Sep., Syr., Vul.)Gn. And so Br. M.T.: God hath commanded.
the strength O God which thou hast wrought for us.[758]
[758] Cp. Isa. 26:12.
29
Because of thy temple over Jerusalem
unto thee shall kings bear along a gift.
30
Rebuke thou the beast of the reeds,
the herd[759] of mighty oxen among the calves of the peoples;
[759] U.: congregation.
trampling in mire the favoured ones, refined as silver:[760]
[760] Line as conjecturally emended by Br.: with which compare Psa. 66:10.
Scatter thou[761] the people who in war take delight.
[761] So it shd. be (w. Sep., Syr., Vul.)Gn. M.T.: He hath scattered.
31
There come high messengers[762] out of Egypt,
[762] Meaning doubteful.
the Ethiopian hasteneth his hands unto God.[763]
[763] As for Cush, his hands will run out to God, in the gesture of supplication . a prediction of the conversion of Egypt and Ethiopia in accordance with Isa. 19:19 seq., Isa. 43:3; Isa. 45:14; Isa. 60:5 seq., Zep. 3:10. Rather: a pred. that Egypt and Eth. will be represented in the coming kingdom.
32
Ye kingdoms of the earth! sing ye unto God;
harp ye tse Sovereign Lord:[764]
[764] Praise ye the Lord with stringed instrumentsDel.
33
To him who rideth on the ancient heaven of heavens:[765]
[765] Ml.: on the heavens of the heavens of aforetime (or antiquity).
lo! he uttereth his voice a voice of strength.
34
Ascribe ye strength unto God,
over[766] Israel is his majesty,
[766] Or: On. Cp. Isa. 4:5.
and his strength in the skies,[767]
[767] Or: fleecy clouds.
35
Fear-inspiring is God out of his sanctuary.[768]
[768] So it shd. be (w. Sep., Vul.)Gn.
The GOD of Israel it is who giveth strength and abundant might to the people.
Blessed be God!
(Lm.) To the Chief Musician.
(CMm.) For lilies=passover.
PARAPHRASE
Psalms 68
Arise, O God, and scatter all Your enemies! Chase them away!
2
Drive them off like smoke before the wind; melt them like wax in fire! So let the wicked perish at the presence of God.
3
But may the godly man exult! May he rejoice and be merry!
4
Sing praises to the Lord! Raise your voice in song to Him who rides upon the clouds![769] Jehovah is His nameOh, rejoice in His presence.
[769] Or, deserts.
5
He is a father to the fatherless; He gives justice to the widows; for He is holy.[770]
[770] Literally, in His holy habitation.
6
He gives families to the lonely, and releases prisoners from jail, singing with joy! But for rebels there is famine and distress.
7
O God, when You led Your people through the wilderness,
8
The earth trembled and the heavens shook. Mount Sinai quailed before Youthe God of Israel.
9, 10 You sent abundant rain upon Your land, O God, to refresh it in its weariness! There Your people lived, for You gave them this home when they were destitute.
11, 12, 13 The Lord speaks. The enemy flees. The women at home[771] cry out the happy news: The armies that came to destroy us have fled! Now all the women of Israel are dividing the booty. See them sparkle with jewels of silver and gold, covered all over as wings cover doves!
[771] Literally, among the sheepfolds.
14 God scattered their enemies like snowflakes melting in the forests of Zalmon.
15, 16 O mighty mountains in Bashan! O splendid many-peaked ranges! Well may you look with envy at Mount Zion, the mount where God has chosen to live forever.
17
Surrounded by unnumbered chariots, the Lord moves on from Mount Sinai and comes to His holy temple high upon Mount Zion.
18
He ascends the heights, leading many captives in His train. He receives gifts for[772] men, even those who once were rebels. God will live among us here.
[772] Implied from Eph. 4:8.
19
What a glorious Lord! He who daily bears our burdens also gives us our salvation!
20
He frees us! He rescues us from death.
21
But He will crush His enemies, for they refuse to leave their guilty, stubborn ways.
22
The Lord says, Come, to all His peoples enemies;[773] they are hiding on Mount Hermons highest slopes and deep within the sea!
[773] Literally, I will bring back from Bashan.
23
His people must destroy them. Cover your feet with their blood; dogs will eat them.
24
The procession of God my King moves onward to the sanctuary
25
Singers in front, musicians behind, girls playing the timbrels in between.
26
Let all the people of Israel praise the Lord, who is Israels fountain.
27
The little tribe of Benjamin leads the way. The princes and elders of Judah, and the princes of Zebulon and Naphtali are right behind.[774]
[774] Implied.
28
Summon Your might; display Your strength, O God, for You have done such mighty things for us.
29
The kings of the earth are bringing their gifts to Your temple in Jerusalem.
30
Rebuke our enemies, O Lord. Bring themsubmissive, tax in hand.[775] Scatter all who delight in war.
[775] Literally, Everyone submitting himself with pieces of silver. An alternate rendering of Psa. 68:30 could be, Trample upon those who lust after the tribute of smaller nations, and who delight in aggressive wars.
31
Egypt will send gifts of precious metals. Ethiopia will stretch out her hands to God in adoration.
32
Sing to the Lord, O kingdoms of the earthsing praises to the Lord.
33
To Him who rides upon the ancient heavens, whose mighty voice thunders from the sky.
34
Power belongs to God! His majesty shines down on Israel; His strength is mighty in the heavens.
35
What awe we feel, kneeling here before Him in the sanctuary. The God of Israel gives strength and mighty power to His people. Blessed be God!
EXPOSITION
The interpretation of this magnificent psalm is beset with difficulty; owing in part to its highly dramatic character, and in part to its subtle allusions to ancient history and song. Neither time nor space permits of even a statement of the differences of opinion to which it has given rise among expositors. The only thing which can here be attempted, is, if possible, to do something towards reducing those differences by earnestly endeavouring to hold fast to sound principles of exegesis, and by paying due regard to correct readings and renderings.
The first thing to be sought is the scope of the psalm as a whole: what is this theme? what its keynote? To set this forth has already been aimed at by the Descriptive Title: Glimpses of the visible reign of Jehovah over Israel and the Nations. That the reign is that of Jehovah, no one can doubt. That his reign is first over Israel and then over the kingdoms of the earth, is plainly evident when the whole psalm is connectedly read. That the reign at first appears to be a visible dominion, will not be deniedso long as Israel only is taken into account. It is only when the kingdoms of the earth outside Israel come into view that the applicability of the term visible is likely to be questioned. It is therefore at once submitted, that only by the extension of the idea of visibility or open manifestation to the whole psalm, is consistency preserved and the entire trend of Prophecy duly regarded. Under this Divine Reign, there are kingdoms, recognised as such: in the Ecclesia of the Messiah, in other words in the Church of Jesus Christ, there are no kingdoms. In this psalm from first to last, Israel stands out peerlessly distinct from the other kingdoms of the earth: in the Church of the New Testament this distinction disappears. Therefore the Kingdom here is not the Church; and the essential idea intended to be conveyed by the qualifying term visible or manifest is seen to be needed to preserve the unity of the psalm. Only thus can the several seemingly disconnected glimpses afforded by this psalm be brought into relation as an organic whole. This conclusion, it is believed, will be found well sustained by a rapid survey of the seven divisions into which the psalm naturally falls.
DIVISION I.AS soon as the unity of the psalm is perceived, the dominate note of its first division is heard. The idea is not formally stated, but is incidentallybecause dramaticallyconveyed. It is helped out in clearness by a very slight modification of the language of Num. 10:35, out of which its first couplet is framed. The words of Moses are a prayerArise, O Jehovah. The words of the psalmist are either a predictionGod will arise; or, more probably, a generalised statement of factGod ariseth: as much as to sayWhen God ariseth, then are his foes scattered. Who then is he whose mere arising disperses his enemies? The answer fills Psa. 68:1-3 : behold then his prowess! But note also his mercy, hidden behind his majesty: God is love, and, even in the Old Testament, this cannot be concealed. Therefore must come into view the mighty movement of tenderness which prompts God to arise and scatter his foes, the oppressors of his people. In Yah=Jehovah=The Becoming One = consisteth his name. Therefore must he becomethe father of the fatherless, the advocate of the widow: a song to be sung, only with deep emotion by a people in prisons and in exile; and yet with searchings of heart, seeing that the stubborn may be left, for further chastening, in a sun-burnt land. Thus simply, yet broadly and grandly, is Israels King portrayed. His character gives character to his reign. Here the whole psalm rests on stable foundations. No matter what desert plains may lie between Israel and her own land, here is a psalm fitted for the banished ones to sing.
DIVISION IIVisible reign: therefore manifest interposition when needed. It was needed and granted, to bring Israel out of Egypt. When Jehovah went forth before his people, in the pillar of cloud and fire, it was the march of a Divine Conqueror. Only unbelief hid this at any time from view. The poet sees it all now, and deftly expresses it: by one stroke revealing majesty; and then, by another, depicting tenderness: Earth quaked, the heavens dripped, how refreshing must the latter have been in the desert! That is allall the stanza, all the Division. But it is enough. Israels God is no mere tribal Deity; but the Lord of earth and heaven. Creation subserves Redemption. The Unseen knows how to make his presence seen.
DIVISION IIIThe mention of an occasional dripping in the desert, suggests an even more essential dripping: the ever-recurring showers in the land to which the people came. This was Jehovahs inheritance, which, for needed discipline, was occasionally exhausted by drought, and was then restored by copious rains to its accustomed fruitfulness: the inheritance wherein dwelt a living host of animals and men, for all of whom provideth in his bounty Israels God. Thus provideth he for the humbled people, once a family of slaves. The God of Redemption and Creation is also the God of providence.
DIVISION IV.Here we must pick our path with care. It cannot perhaps be dogmatically determined whether the original conquest under Joshua here comes into view, or whether a re-conquest of a portion of it as under Deborah and Barak, may not be intended. The allusions to Deborahs song (Judges 5) are fairly evident; and it is possible that one such incident may stand for all similar interpositions. Still, the opinion may be hazarded that, while some of the language is taken from the song of the prophetess, it is here generalised to suit the entire conception of both conquering and re-conquering the. land of Israels inheritance. This conclusion is favoured by the turn given to Psa. 68:13, which no longer seems framed to apply as a well-merited reproach to home-loving cowards like Reuben (Jdg. 5:16), but rather to be intended as a simple congratulation on the abundance of spoil falling to the lot of the gentle dove of Israel when her enemies disappear before the manifested presence of her God. However this may be, and it is wise not to magnify the difficulty of following the allusionthe chief point evidently is, that success, whether in conquest or reconquest, depends upon the commanding word of the Sovereign Lord of the land. When he gives the word (maketh the summons resound), whether the mandate be regarded as past, present, or future, then decisive results follow: herald bandsprobably not women as some venturously interpret, seeing that the word for herald band both here and in Isa. 40:9 may be feminine merely as a linguistic matter of course, and especially seeing that this very passage appears to give the hint that, in war, the place for woman is to stay at homethe heralds, whoever they may be, convey the Kings word to his ready hosts; concerning whom it may be taken as read that they make their onset, but that victory so speedily follows that the next thing to be actually noted is, concerning the opposing Kings, that they fleeflee! Joshuas conquests were rapid; and there may lie concealed in the future flights more rapid still. The Almightyif we hearken to prophecyhas not yet made an end of scattering Kings therein. The reference to the falling of snow in Zalmon is probably merely a proverbial way of depicting the fate of the hapless kings so scattered.
DIVISION V.It would be uncandid not to admit some difficulty here respecting the original text. The Sep. shows a considerable divergence from the Massoretic Hebrew; and Dr. Briggs, in his own drastic way, has reconstructed the two stanzas of which this Division is constituted, so as to show a rather wide departure from what is familiar to us in this part of the psalm. The best way will be to give Dr. Briggs result intact; and then say why we hesitate to follow him implicitly, and to point out how valuable a remainder survives criticism. Psa. 68:15-18, as revised and abbreviated by Dr. Briggs, appear thus:
O mount of Yahweh, fertile mountain!
O mount of summits, fertile mountain!
Mount Yahweh desired for his throne!
Yahweh thou didst ride in thy chariot from Sinai
into the sanctuary.
Thou didst ascend up on high. Thou didst lead
captives captive.
Thou didst accept gifts, to dwell among mankind.
In the first place, we are predisposed to admit that in many places where Dr. Briggs substitutes Yahweh for Elohim in this Elohistic Book (Psalms 42-47) he is right; and that doubts as to particular passages become mere questions of detail, since no one denies that both Divine names may in many instances appear side by side. This matter affects the present passage thus: that whereas mountain of Elohim may mean no more than mighty mountain, mountain of Yehweh would naturally apply solely, in this connection, to Mount Zion. Now, since the Sep. goes on to speak of the mountain in question as fertile mountain, as in Dr. Briggs rendering above,it is impossible not to feel that the ancient translators may have read, in their Hebrew exemplar, D SH N, fertile, where we now read B SH N, Bashan. To that extent there is legitimate room to doubt what was the true, most ancient text. In the second place, to other of Dr. Briggs changes, we can only sayThat as he goes behind all known texts and resorts to conjecture, we must reserve our consent till we see more difficulty than we do at present in the M.T. as needfully emended in a word or two. In the third place, it is especially satisfactory to find Dr. Briggs practically confirming Dr. Ginsburgs conclusion in favour of the beautiful and significant phrase From Sinai into the sanctuaryof which anon: most of all satisfactory is it to discover that the great ascension passage is left in substance intact, including in it such helpful accuracies as captives for captivity, and the dwelling among mankind as the great object of the ascensionthough, to that result, we come by a different route, which enables us to retain the clause yea even the stubborn (rebellious) with a grip which nothing can at present induce us to relinquish. These explanations made, we attempt a brief survey of the passage.
The essential thing contained in the earlier part of it is, Jehovahs choice of Jerusalem as his fixed abode. The unquestioned clearness with which this is asserted, and the concurrence of O.T. testimony confirming it, may well make us chary of admitting that the present lapsed condition of Jerusalem is more than temporary. Nevertheless, we shall be well advised if we open our eyes to the magnitude of the Divine movement which is expressed in the solid line, The Sovereign Lord hath come from Sinai into the sanctuary. That he came escorted by myriads of angelic chariots may safely remain in the background; not, indeed, as in anywise incredible, but as not elsewhere distinctly asserted, and as in any case a generalised expression of a journey from Sinai to Zion which certainly did not at once take place, seeing that it was centuries after the entry into the land that the hill of Zion was captured. But the transition of the Divine Manifestation from Sinai into the sanctuary remains unquestioned; appealing strongly to what may be called the theological imagination, as a crystallised expression of a profound truth:Sinai, the dark mountain of thunder and terror and law; Zion, the sunny mount of grace and praise. They are, indeed, in line with each other in historical continuity; but, in other ways, they are almost at opposite poles of Divine O.T. Manifestation. At the one end, Angel hosts: at the other, Levitical choirs. At the outset, Moses trembling in fear; at the close, David with his harp in an ecstasy of adoration and praise. It is true that Sinai came into the sanctuary, and that, accordingly, the Dispensation remained that of Sinai still; and further true that, to the last, Jerusalem, Hagar-like, was and is in bondage with her children. The grace and the truth did not and could not come by Moses. Nevertheless, Moses became witness to a grace he did not himself minister; and Jerusalem, with its Davidic ministry of praise, had given to it the function not only of pointing back to Sinai, but of pointing onward and upward to its heavenly counterpart; so that, indeed, the towers and palaces and temple of Jerusalem are ever pointing to the sky; and Jehovahs home below becomes the counterpart of his home above; as in this very psalm, before we are well aware of it, we behold Jehovah riding upon the ancient heaven of heaven; and seem ourselves, in his strength, to mount up to the fleecy clouds.
Suddenly, however, we are brought back to earth, to recognize that we are slowly learning by types. Thou (0 God, O Sovereign Lordwhere note the abrupt direct address, Thou) hast ascended on high. In the first instance the language, as all admit, is used of the ascent of the ark to its resting place in Jerusalem, at which point Psalms 15, 24, and in some measure 47, come into line, comparison with which renders needless further comment here. But the very next clausehast captured a body of captivesonce more usefully revives the whole question of prophetic typology, or typological prediction. Expression has already been given, in the Exposition of Psalms 2, 24, 45, to the conviction that types should be regarded as hints rather than programmesas pencilled sketches rather than architects plans; so that we never need conclude that, because a certain future is feeble in the type, therefore it must have either a small place or no place at all in the antitype. It is of the essence of types that they should be comparatively feeble. What, indeed, was the ascent of the ark up to Jerusalem, compared with the ascent of the Messiah into heaven? Therefore would it seem to be little better than trifling to ask, with any anxiety, whether David or Joab seized a body of captives when the ark was carried up the hill, or whether the captives presumably taken when Jebus was captured, were in evidence, as the spoils of a conqueror, when the ascent was made. It is surely abundantly sufficient that the ark was triumphantly carried up into its destined place in spite of all the difficulties that had to be surmounted: the custom of conquerors may answer for the rest. It is customary with conquerors to capture a body of captives; customary, for them to accept presents consisting of men, yea even the stubborn. And therefore, the very feebleness of any known facts that happened in Davids day to fill out the language of the psalm at this point, may well make us conclude that something far transcending the type is here forthshadowed. Hence we turn with relief .,to the teaching of the Apostle Paul in Ephesians 4, and discover with delight how wonderfully well the great facts connected with the Messiahs ascension to the right hand of God in heaven, do something more than justice to the comprehensive language used in the psalm: more than justice, in that the verbal departure of the apostle from the psalmist at a single point melts away into higher harmony when set in the light of the great fulfilling facts. The Messiah both received gifts consisting of menhis Apostles, his Church, all mankindand, in turn, gave gifts to men, which gifts themselves were men, namely apostles, prophets, evangelists, shepherds and teachers! Critics truly affirm that the Hebrew itself cannot mean gave gifts to men; but it is submitted that all of them should have done what some have done; and, instead of being content with the phrase: among menwhich leaves it very questionable what to do with the rebellious or stubbornseeing that it is not very likely that Yah Elohim would dwell peacefully among them,should have gone just the one step further,on the strength of the beth-essential, as it is called, which is well exemplified in Psa. 68:4 of this very psalm,by saying, here, gifts consisting of men, yea even the stubborn; especially considering how clear and solemn a N.T. truth it is that the Father hath given all judgment unto the Son (Joh. 5:22), and that Jesus died and lived again that he might be lord of both dead and living (Rom. 14:9). Surely, right thoroughly does the New Testament pledge itself to fill the Old Testament to the full, seeing that it can suggest how really and grandly the Messiah, out of the wicked spirits darkening the lower heavenly places (Ephesians 6), captured a body of captives when on his way to the central throne to accept gifts consisting of men, so spoiling principalities and powers (Colossians 2) in demonstration of what more in that direction he will yet achieve when the time shall arrive for him to make his great and warlike descent into this lower sphere, and so further prepare the way for the final consummation, when the tent of God shall permanently be with men.
DIVISION VI.If the reader will accept these Divisional summaries, not as exhaustive descriptions of contents, but as interpretive hints of special features, helping out the main theme of the psalm, it will be found that the point here made plain is, WHAT PEOPLE it is which, here and elsewhere through the psalm, comes into peculiarly close relationship to God: carrieth a load for USOUR salvationis for US a God of saving deeds. It is by taking into account in their entirety all the characteristics of this people, that we arrive at anything like certainty as to that peoples identity. All worshippers of the one true and living Godall saints among the Gentilesall members of Christian churches the world overmay not unnaturally deem themselves to be included, so long as the Divine bearing of daily burdens and salvation itself are the benefits which come into view as calling forth praise; but, when it comes to bathing thy foot in blood, it becomes a question as to whether we had not better hark back, and reopen the inquiry as to the people intended. Surely, better leave it to the Twelve-tribed Nation, to sit for the portrait, as the people intended by the we and the our and the us throughout the psalm; than to throw the whole psalm into confusion, by overlooking the fact that Gentiles also are found here in their own right, so far as description is concerned: kings, messengers out of Egypt, Ethiopians, Kingdoms of the earth, are surely comprehensive enough designations to do ample justice to all Non-Israelites.
In view of other prophecies, especially those which touch on the great biblical question of the bringing of life and incorruption to light, perhaps the line in this division of the psalm which most strongly attracts us is that which says: And to Jehovah Sovereign Lord belong escapes in view of death. Here, as in so many cases, translation and interpretation reciprocally serve each other: the right rendering helps out the true exegesis; and, vice versa. Until we are satisfied that we have seized the true exegesis, we cannot be quite sure that we have hit upon the happy rendering. Escapes in view of death. More literal than escapes is outgoings, and various outgoings are conceivable; sallies, outlets, issues or results each being worthy of a moments thought. Indeed, had the Hebrew phrase been quite literally, the outgoings of death, we might have thought of DEATHS OWN EXITS, his departures from first one sphere and then another of his former dominion; so that first the Messiah dieth no more, then the Church dieth no more, until at length Death itself is swallowed up in victory. But probably this would in any case have been too great a stride to suppose here taken by the revealing Spirit, whose disclosures ordinarily advance by gently graduated degrees. Hence, and the Hebrew being literally as peculiar as it is, and the English phrase escapes in view of death being as striking and satisfying as it is, probably we shall be doing wisely to content ourselves with its obvious suggestions. The moment we do this, we bethink us of the numberless escapes in view of death which David himself had experienced; of the one marvellous escape of Hezekiah in view of death; then, rising to the level of national outlook, we recall the escape in view of death granted by the passage through the Red Sea; the resuscitation of the nation by deliverance from captivity; and realise how ample were the reasons for the insertion of such a line as this in such an ode, and how mighty is the impulse of devout thankfulness to attribute all such escapes in view of death to Jehovah Sovereign Lord. After submitting all which, it is difficult not to feel that even this rich line of things scarcely fills up the passage;which apprehension, however, is partly due to the immediately succeeding lines, which, to say the least, countenance the surmise of a two-fold allusion; namely one to Jehovahs enemies, as well as one to his friends. In other words, Psa. 68:21-23 suggest an enlarged application of the previous words, so far as this: To Jehovah, Sovereign Lord, belong escapes in view of deathwhich he grants or withholds according to his holy will; so that neither by death nor from death can his enemies escape the visitation of his righteous wrath, This extension of the sense will appear the more called for the more we find in Amo. 9:1-4 a parallel to Psa. 68:21-22 of this psalm. The decisive force of Psa. 68:23 in determining who are the us and the we of the psalm has already been indicated.
DIVISION VII.It seems possible and convenient to comprehend all the remainder of this psalm under the one compound division-line placed at its head. The goings of God . . . into the sanctuary are pretty clearly pictured as a procession, or, still more probably, as processions: the whole being uplifted into the realm of the ideal, so as to comprehend not only an allusion to the original bringing up of the ark by David, and the repeated bringings home of the ark after it had gone out before the hosts of Israel to battle (2Sa. 11:11) but also any procession which the future may have in store. Whether, in Psa. 68:25 a, we should read with some authorities sharim, singers, or with others sarim princes, is a nice question, which perhaps cannot be dogmatically decided: the verses following (especially Psa. 68:27) perhaps favour princes; and the more readily, when two things are consideredfirst, that procession without princes would be very incomplete; and, second, that a procession with princes leading the way, would even then not be without singers,that is to say, if we may gather from Rev. 15:2-4 that harpers need not be tongue-tied, but may sing as well as play.
It seems quite fitting that the psalmist should, in Psa. 68:26 a, address the processionists in anticipation of the assemblies which they are about to form in the temple courts; and further that (in Psa. 68:26 b) he should synonymously term those assemblies the elect of Israelto appropriate the word which Ginsburg decides should stand in the text; and which prepares us to find an elect group of tribes in Psa. 68:27probably as representatives of the whole twelve-tribed nation: before leaving which we may ask, without assuming that David himself wrote this part of the psalm, Who so likely as David to have set Benjamin at the head of the group? That Davidpartly out of his old habit of reverence for Saul and partly out of his love for Jonathanshould have done it is conceivable. No later singer would have been likely to indulge in such a stroke of antiquated chivalry.
From this point onward for some way in the psalm, there is little that demands comment: save, perhaps, chiefly, to note how admirable a parallel with Psa. 68:28 b is found in Isa. 26:12; to observe that by the beasts of the reeds we are, by general consent, to understand the hippopotamus as the symbol of Egypt, in which case the mighty oxen which follow would naturally suggest the monarchs of Assyria and Babylon, and thus prepare us to favour Dr. Briggs emendation of Psa. 68:30 c, remembering how repeatedly, between West and East, Israel was trampled in the mire.
After the direct address to GodCommand, Rebuke, Scatter (Psa. 68:23-31)which may itself form part of the song which the processionists sing; we come upon the exhilarating climax of the entire psalm, in which (as it would appear) Israel in her gladness invites the outlying nations to join her in praise: a climax which is indeed exhilarating, by reason of the comprehensive vision it gives of earth and heaven united, and the frank and grateful strains in which we hear the nations themselves recognising that the God of the heavens is the God of Israel: He rideth on the ancient heavens of heavens, yet over Israel is his majesty; His strength is in the skies, yet the God of Israel it is who giveth strength and abundant might to the people. It is this very blending of earth and heaven, of the past and the future, which for once induces a slight uncertainty as to which sanctuary is intended in the last verse of the psalm. If we felt bound to restrict the outlook of Psa. 68:35 to that of Psa. 68:17; Psa. 68:24, we should decide for the earthly sanctuary; but, perceiving as we do the delightful way in which, here at the close, the vision of the psalmist seems to alternate and vibrate between earth and heaven with a general uplifting effect, we are disposed to leave this nice point for the event of fulfilment to determine. It is probably more important to note that, whether the Divine Manifestation intended be made from the heavenly sanctuary or the earthly, there will be in it a sufficiently marked element of terror to render it fear-inspiring. So farno further as yetdoes the vision reach. Nevertheless, coupling the end of the psalm with its beginning, and noting well the promising transition from Sinai to Zion in the centre of this magnificent composition, we can be well content to rest in the final noteBlessed be God! and can felicitate ISRAEL that, under the leadership of such men as David, Hezekiah and undoubtedly Isaiah, such strains as these were in the earlier centuries of the Monarchy prepared for the celebration of the lily feast at the beginning of the year, that is, for the Passover; according to Dr. Thirtles principle for the re-adjustment of the musical inscriptions. Undoubtedly Isaiah may be thought to be going beyond the evidence; but after the weighty arguments for attributing the authorship of Isaiah 40-66 to the known Isaiah of Hezekiahs day, which have been advanced by Dr. Thirtle, in his Old Testament Problems, it may soon be open to us to turn the tables upon Kirkpatrick, for example (who infers the late date of this psalm from its numerous resemblances to Isaiah II.), by contending that, on the contrary, those very resemblances go far to prove that the closing chapters of Isaiah as well as the psalm were written early enough to justify the librarians mark inscribing even this psalm to (or by) David: from whom we may well believe its fundamental strains actually came. That Hezekiah probably added to it and adapted it to temple worship, does not really throw doubt on the traditional heading; any more than does an addition or two by an exilic editor, who may, for example, easily have supplement Division I. by the line, Howbeit the stubborn remain in a sunburnt land. Even this supposition, however, is by no means necessary to the assumption of the Davidic authorship and the Hezekian co-authorship, seeing that extensive deportations to sunburnt eastern lands had already taken place in Hezekiahs day.
QUESTIONS FOR DISCUSSION
Perhaps the best we can do for discussion would be to reproduce the brief comments and somewhat extended outline of W. Graham Scroggie: The Psalm has been called the grandest and most elaborate of all the Dedication Odes, and one of the masterpieces of the worlds lyrics; and Maclaren says: This superb hymn is unsurpassed, if not unequalled, in grandeur, lyric fire, and sustained rush of triumphant praise.
The main subject is, THE VICTORY OF GOD.
In stanza 1, is sung GODS VICTORIOUS MARCH (Psa. 68:1-6). In Psa. 68:1-3 is an invocation, God is bidden arise and scatter His enemies; and in Psa. 68:4-6 is a summons wherein His people are called upon to prepare His way. Noteworthy here are (a) the flight and plight of Gods enemies (Psa. 68:1-2); (b) the rapturous joy of His people (Psa. 68:3-4); (c) the description of God in his relations (Psa. 68:5-6), in which mark the contrast between the lot of subjects (Psa. 68:5-6 a), and of rebels (Psa. 68:6 b).
In stanza 2, THE WILDERNESS LIFE IS DESCRIBED (Psa. 68:7-10). Here is summarized the story of Numbers, omitting the sins of Israel. In graphic language is set forth the history of Israel from the Exodus to the Entry into Canaan. The terror and tenderness of God are prominent; His power and His providence. Thou, O God, didst send a plentiful rain in the wilderness! He sends rain where it is needed most.
In stanza 3, THE VICTORIES WHICH WON THE LAND are recounted (Psa. 68:11-14). This stanza covers the period of Joshua and the Judges. Here we observe the hurry of battle and the tumult of many voices on the field. Mark the scorn of Psa. 68:12, kings fleeing, and women at home dividing the spoil. When the Lord speaks (Psa. 68:11), who can resist?
Maclaren has described Psa. 68:11-14 as the despair of commentators, and Perowne says that it is indeed almost hopeless now to understand the allusions, yet the general drift of the stanza is discernible. It is a picture of a battle, with the battle left out. It has reasonably been suggested that it is a fragment of one of those ancient battle-songs, sung by the women after the defeat of the foe. With Psa. 68:13 should be read Judg. Psa. 68:16, where Deborah upbraids Reuben for cowardice and irresolution, and for preferring the ignoble ease of pastoral life to the glorious dangers of the war of independence:
Why satest thou among the sheepfolds,
To hear the pipings for the flocks?
These verses are extremely difficult to understand; indeed they are among the most difficult in the Psalter.
In stanza 4, THE ENVIABLE LOT OF ZION is depicted (Psa. 68:15-18). The battle is won, and the conqueror enters Zion and its Sanctuary (Psa. 68:16-17), there to abide. The lofty peaks of Bashan envy the little mount of Zion (Psa. 68:16), for here is the glory of God, and not there. The Conqueror enters not alone, but with a multitude of captives (Psa. 68:18), anticipating that day when He ascended, with such a host, a higher Height from which He bestowed gifts on His Church (Eph. IV: 8).
The climax of the Psalm is in this stanza. All that precedes has led up to it, and all that follows flows down from it. The Conqueror, the Lord God has reached this Sanctuary.
With this ends the first main division of the Psalm, the historical retrospect, and with the next stanza begins the second division, in which the Conqueror is seen, not in relation to Israel only, but to all peoples (Psa. 68:32; Psa. 68:35).
In stanza 5, THE GREAT ALTERNATIVES are presented (Psa. 68:19-23). Here are two contrasted pictures. If we behold God, we see Him first as Burden-bearer (Psa. 68:19, R.V.), and Deliverer (Psa. 68:20); and then as a Warrior (Psa. 68:21), and Destroyer (Psa. 68:21-23). If we behold the people, we see that Gods first aspect and action are because they believe, and His second, because they do not. If He does not bear your burden, you will have to bear your own. By Him only is escape from death (Psa. 68:20).
In stanza 6, THE SONG OF THE SAVED is sung (Psa. 68:24-27). In Psa. 68:15-18 we learned of the Conquerors march to the Sanctuary; how we see His redeemed people following Him (Psa. 68:24) with songs (Psa. 68:25) of praise (Psa. 68:26), four tribes being specially mentioned (Psa. 68:27). This is a description of a solemn procession of thanksgiving to the Temple. The faithful share in the Lords triumph: they who follow in the way of the Cross will know at last the joy of the Crown.
In stanza 7, THE PRAYER OF THE PROCESSION is recorded (Psa. 68:28-31). Is as Maclaren suggests, command be read instead of hath commanded, in Psa. 68:28, it will be seen that these four verses divide into two and two, and that in each pair the first verse is a petition, and the second, an anticipation of the answer, Here faith and hope alternate; faith in request, and hope of response; and so readfaith (Psa. 68:28), hope (Psa. 68:29), faith (Psa. 68:30), hope (Psa. 68:31). Surely this stanza is Messianic, and looks forward to a day when this dream shall be fulfilled, when indeed Ethiopia shall haste to stretch out her hands unto God.
In stanza 8, is A CALL TO ALL KINGDOMS (Psa. 68:32-35). It begins with Sing unto God, and it ends with, Blessed be God; and the exhortation rests upon the declaration: Jehovah is the God of Israel, and is to become the God of all the earth by the acknowledgment of all peoples. He is strong: mark the occurrence of strength four times in these verses; none shall be able ultimately to resist Him (in Psa. 68:33 read, a voice of strength). The whole Psalm is a pen of praise,; it throbs with exultation; in it we hear the roar of battle, melting in the song of triumph. The Lord is the Victor, and His people are the crowned. The great truth and message of this Psalm is that God will be finally triumphant and be universally sovereign, and that is implied which is not plainly declared, that this victory and sovereignty will be realized through Christ. But what in the future shall be true in the experience of a world, may in the present be true in the experience of each of us.
Thought: Gods enterprise includes all the earth.
Fuente: College Press Bible Study Textbook Series
(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, Cromwells Letters and Speeches (Vol. II, 185).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.)
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 68
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.
Psa 68:1
Num 10:35, “And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.”
Psa 68:2 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.
Psa 68:2
Exo 19:18, “And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.”
Exo 20:18, “And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off.”
Isa 6:4, “And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.”
Note that God’s angels serve Him and at times are manifested as wind and fire (Heb 1:7).
Heb 1:7, “And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.”
Also note:
Heb 12:29, “For our God is a consuming fire.”
Thus, the angels of God are used by Him to drive away His enemies before us. We see this taking place in the battles that Joshua fought and those that David fought (2Sa 5:24). We know that an angel of the Lord went before Moses and the Israelites in the wilderness.
2Sa 5:24, “And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the LORD go out before thee, to smite the host of the Philistines.”
Psa 68:3 But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.
Psa 68:4 Psa 68:4
Psa 68:5 A father of the fatherless, and a judge of the widows, is God in his holy habitation.
Psa 68:6 Psa 68:7-8
Jdg 5:4-5, “LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water. The mountains melted from before the LORD, even that Sinai from before the LORD God of Israel.”
Psa 68:18 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.
Psa 68:18
Eph 4:8, “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.”
Psa 68:22 The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:
Psa 68:22
Psa 68:23 That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.
Psa 68:24-27
Fuente: Everett’s Study Notes on the Holy Scriptures
Of the Messiah’s Exaltation.
The Victories of Jehovah
v. 1. Let God arise, let His enemies be scattered, v. 2. As smoke is driven away, v. 3. But let the righteous be glad, v. 4. Sing unto God, sing praises to His name, v. 5. A Father of the fatherless, v. 6. God setteth the solitary in families, v. 7. O God, when Thou wentest forth before Thy people, v. 8. the earth shook, v. 9. Thou, O God, didst send a plentiful rain, v. 10. Thy congregation hath dwelt therein, v. 11. The Lord gave the word, v. 12. Kings of armies, 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, v. 14. When the Almighty scattered kings in it, v. 15. The hill of God, v. 16. Why leap ye, ye high hills? v. 17. The chariots of God are twenty thousand,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
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:
1. An introduction (Psa 68:1-6), in which God is praised on general grounds.
2. Praise of God for his doings at Sinai and in the wilderness (Psa 68:7-10).
3. Praise of God for the conquest of Canaan, and the series of victories terminating in the full establishment of David’s rule (Psa 68:11-23).
4. Praise of God in connection with his sanctuary (Psa 68:24-27).
5. Prophetic announcement of future triumphs (Psa 68:28-35).
Psa 68:1
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.
Psa 68:2
As smoke is driven away, so drive them away. As clouds of smoke are dispersed and driven away by the wind, and totally disappear, so let God, whenever his enemies congregate, scatter and disperse them, and reduce them to nothingness. As wax melteth before the firs, so let the wicked perish at the presence of God. As smoke vanishes, so wax entirely melts away and disappears before a hot fire (comp. Psa 22:14; Psa 97:5).
Psa 68:3
But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. When the wicked are destroyed, the righteous receive relief, and cannot but rejoice at God’s goodness to them (comp. Psa 52:6; Psa 58:10; Psa 64:7-10, etc.).
Psa 68:4
Sing unto God, sing praises to his Name (comp. Psa 64:4): extol him that rideth upon the heavens. This passage is now generally translated, Cast up a highway for him that rideth through the deserts (Hengstenberg, Kay, Dean Johnson, Professor Cheyne, Revised Version). The image is that of a king travelling through a waste, for whom a way was made beforehand (comp. Isa 40:3; Isa 49:11). By his name Jah; rather, Jah is his Name. “Jah“the shortened form of “Jehovah”occurs first in the Song of Moses (Exo 15:2). It is repeated here in Psa 68:18, and recurs in Isa 26:4. Dr. Kay suggests that “it represents the concentration of God’s redeeming power and love.” And rejoice before him (comp. Isa 26:3).
Psa 68:5
A father of the fatherless, and a judge of the widows, is God. A defender, i.e; of the oppressed and downtrodden (comp. Isa 1:17). In his holy habitation. The heavenly and not the earthly dwelling placewhether tabernacle or templeseems to be intended. God from his holy seat in the highest heaven pours clown his grace and mercy, his defence and protection, on all those who specially need his aid.
Psa 68:6
God setteth the solitary in families; or, in a home; i.e. gives “solitary ones”outcasts, wanderersa home to dwell in. The reference is to the settlement of the nomadic Israelites in Canaan. He bringeth out those which are bound (see Psa 146:7, “The Lord looseth the prisoners;” and compare the many references to the “bondage” of Israel in Egypt). The Exodus is glanced at, but not exclusively. God “brings men out” from the tyranny of worldly oppressors, of ghostly enemies, and of their own lusts and sins. With chains; rather, into prosperity (Hengstenberg, Kay, Cheyne, Revised Version). But the rebellious dwell in a dry land. Rebels against God are not “brought out.” They are left to dwell in the “dry land” of their own impenitence and self-will (comp. Num 14:29-35).
Psa 68:7-10
In the central portion of the psalm, from Psa 68:7 to Psa 68:28, God is praised for his doings in connection with the history of Israel; and, first of all, in the present passage, for his doings at Sinai and in the wilderness.
Psa 68:7
O God, when thou wentest forth before thy people (see Exo 13:20-22). The present verse and the next are an echo of the Song of Deborah (Jdg 5:4, Jdg 5:5), “Lord, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water; the mountains melted from before the Lord, even that Sinai from before the Lord God of Israel.” When thou didst march through the wilderness. The entire march from Etham to Pisgah is in the poet’s mind; but he can touch only certain features of it. And first, the scene at Sinai.
Psa 68:8
The earth shook, the heavens also dropped, at the presence of God (see Exo 19:16-18; Deu 5:22, Deu 5:23). The “dropping” of the heavens was the descent of a thick thundercloud upon the mount, which rested upon it, and spread around a dense and weird darkness. Even Sinai itself was moved at the presence of God; literally, yonder Sinai, as if it were in sight, and could be pointed at. The God of Israel. Our God, who did all these great things for us.
Psa 68:9
Thou, O God, didst send a plentiful rain. Not a literal rain, but a shower of blessingsmanna, quails, water out of the rock, protection against enemies, victories, etc. Whereby thou didst confirm (or, establish) thine inheritance (see 2Sa 7:13). When it was weary. The wandering in the wilderness must have been inexpressibly dull and wearisome, especially to those who had left Egypt with the hope of a quick march through the waste, and a speedy entrance into “a land flowing with milk and honey” (Exo 3:17). The “establishment” in Palestine under Joshua was a blessing that could not but be highly valued after well nigh a century of cruel bondage in Egypt, and forty years of aimless wandering in the Sinaitic peninsula.
Psa 68:10
Thy congregation hath dwelt therein; thy troop, or thy host (see 2Sa 23:11, 2Sa 23:13). The word used () is an unusual one. Thou, O God, hast prepared of thy goodness for the poor; or, thou, O God, didst in thy goodness make preparation for the poor. “The poor” are the Israelites, brought low by their sufferings in Egypt and the wilderness; the preparations those by which their conquest of Palestine was facilitated (Exo 25:28; Jos 24:12).
Psa 68:11-23
From God’s mercies to his people at Sinai and in the wilderness, the psalmist goes on to consider those connected with the conquest of Canaan, and the establishment of David’s widespread rule. The passage is difficult and obscure, perhaps from its embodying fragments of the earlier Hebrew poetry. It is also full of curious transitions, and of ellipses which make the meaning doubtful.
Psa 68:11
The Lord gave the word. The reader naturally asksWhat word? Commentators answer variously: “the watchword” (Cheyne); “promise of victory” (Kay); “the word of command” (Dean Johnson); “announcement of an actual victory gained” (Hengstenberg). I should rather understand a sort of creative word, initiating the period of strife (comp. Shakespeare’s “Cry havock, and let slip the dogs of war!”). Great was the company of those that published it; literally, great was the company of the women that heralded it. The reference is to the female choirs which took a prominent part in the war songs of ancient days (see Exo 15:20, Exo 15:21; Jdg 5:1; 1Sa 18:6, 1Sa 18:7).
Psa 68:12
Kings of armies did flee apace; literally, did fleedid flee; i.e. fled repeatedly before Israel (see Jos 8:19-22; Jos 10:19, Jos 10:20; Jos 11:8, Jos 11:9; Jdg 3:10, Jdg 3:29; Jdg 4:14-16; Jdg 7:19-25; Jdg 8:11, Jdg 8:12; Jdg 11:29-33; Jdg 15:14-16; 1Sa 7:10, 1Sa 7:11; 1Sa 11:11; 1Sa 14:47, 1Sa 14:48; 1Sa 15:7, 1Sa 15:8; 1Sa 17:52; 2Sa 5:17-25; 2Sa 8:1, 2Sa 8:2, 2Sa 8:4, 2Sa 8:5, 2Sa 8:13; 2Sa 10:6-18, etc.). And she that tarried at home divided the spoil. The wives of the conquerors shared in the spoil when it was brought home (Jdg 5:28-30).
Psa 68:13
Though ye have lien among the pots; rather, Will ye lie down among the sheepfolds? Will ye, O ye laggarts of Israel, like the Reubenites in the war against Sisera, instead of going out to war with your brethren, “abide among the sheepfolds, to hear the bleatings of the flocks” (see Jdg 5:16)? Yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. It is certainly wrong to supply, yet shall ye be before as the wings of a dove.” There can be no promise of good made to these laggarts. Probably the meaning is, “Will ye be,” or “Will ye seek to be as the wings of a dove, covered with silver, and her feathers of yellow gold?” i.e. Will ye abide in your prosperity and your riches, decked in gorgeous apparel, resplendent with silver and gold, while your brethren are bearing the brunt of battle, with all its ghastly sights and sounds, in your and the land’s defence?
Psa 68:14
When the Almighty scattered kings in it; i.e. “in the land” (comp. Psa 68:10). Most of the defeats of kings, referred to above (see the comment on Psa 68:12), took place within the limits of Palestine. It was white as snow in Salmon. The present text has only the two words which mean, “it snows on Salmon;” whence it is concluded that something must have fallen out. Professor Cheyne supplies like snow,” and understands the passage to mean that, when the kings were scattered, “it was like snow when it snows on Salmon”the ground was all covered with glistering arms, armour, and garments. Salmon was a wooded hill near Shechem (Jdg 9:48).
Psa 68:15
The hill of God is as the hill of Bashan; rather, a mountain of God is the mountain of Bashan. A sudden transition, and perhaps a quotation from an ancient poem. The special object of the psalmist’s thought is not Bashan, but Mount Zion; and what he is about to celebrate is Jehovah’s choice of Mount Zion for his dwelling place, and his establishment on it. But he prefers to introduce the subject by a contrast with the great range of Canaan. Bashan, he says, is truly “a mountain of God”i.e. a very great mountain (see the comment on Psa 36:6)”one which seemed in an especial degree to show forth creative power.” It is also an high hill; or rather, a mountain of peaks, containing numerous pointed summits. Yet God did not choose one of these for his habitation.
Psa 68:16
Why leap ye, ye high hills? rather, Why look ye askance, ye mountains of peaks? In jealousy at not being chosen. This is the hill which God desireth to dwell in; rather, on the mountain which God desireth to dwell ina continuation of the preceding sentence. The mountain intended is, of course, Mount Zion, a comparatively low elevation. Yea, the Lord will dwell in it forever; i.e. make it his permanent, not merely his temporary, habitation, like Sinai.
Psa 68:17
The chariots of God are twenty thousand, even thousands of angels. Another abrupt transition. The psalmist sees God move from Sinai, where he had represented him as present in Psa 68:8, into the sanctuary of Mount Zion. He is, of course, accompanied by his angelic host. This is described as a host of chariotstwenty thousand in number, and “thousands of repetition”or thousands multiplied by thousands, as Hengstenberg understands the phrase (comp. Dan 7:10). The Lord (Jehovah) is among them; or, “in their midst.” As in Sinai, in the holy place; rather, Sinai is in the sanctuary. The glories of Sinai are, as it were, transferred thither.
Psa 68:18
Thou hast ascended on high; i.e. ascended into the sanctuary, Mount Ziongone up with the ark when it was transferred thither (see 2Sa 6:12-19; 1Ch 15:11-28). Thou hast led captivity captive; i.e. thou hast made many captivesor enabled us to take many prisoners. Thou hast received gifts for men; rather, among men. Tribute from Israel’s enemies is probably intended. Yea, for the rebellious also; literally, yea, rebels also; i.e. enemies, that when reduced have rebelled, and then submitted to pay tribute a second time. That the Lord God (Jah Elohim) might dwell among them; “That God, after the nations had been subdued and submitted themselves, might rest quietly thenceforth in Zion.”
Psa 68:19
Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation; rather, blessed be the Lord day by day; he will bear (our burden) for us, (he is) the God of our salvation.
Psa 68:20
He that is our God is the God of salvation; rather, God is to us a God of saving deeds (Kay), or of deliverances (Revised Version); i.e. net of salvation only in the abstract (Psa 68:19), but of deeds by which we are saved. And unto God the Lord belong the issues from death. It is through God only that, when death threatens, men escape it.
Psa 68:21
But God shall wound the head of his enemies; or, “yet surely God will smite,” etc. Though he gives escape from death, yet he will not do so always. On the contrary, he will assuredly smite and destroy his enemies, wounding them where a wound is fatal. And the hairy scalp of such a one as goeth on still in his trespasses. “The hairy scalp,” says Dr. Kay, “points almost certainly to Absalom.” Others take it as merely indicating the young and strong.
Psa 68:22
The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea. Our translators’ interpolation of the words, “my people,” is unhappy. The psalmist means to represent God as threatening his enemies, not as encouraging his faithful ones. Though his enemies (Psa 68:21) fly to Bashan and bury themselves in its woods, or though they even hide themselves in the depths of the sea, he will search them out, and “bring them back,” that vengeance may be taken on them (see Psa 68:23).
Psa 68:23
That thy foot may be dipped in the blood of thine enemies; i.e. “I will bring them back for thee, my people, to dip your feet in their blood.” The same metaphor is used in Isa 63:1-3; but it is God himself who, in that passage, has his feet reddened in his enemies’ blood, And the tongue of thy dogs in the same. The Authorized Version has omitted one word of the original here. Translate, And that the tongue of thy dogs may have its portion from the same.
Psa 68:24-27
Again we find a transition. The conquest of Canaan is completeGod is gone up into his sanctuary. The nations are led captive or put to tribute Rebels are crushed; the last remnants of them sought out, brought back, and delivered into the hands of Israel. Now we have a description of God’s “goings in the sanctuary” (Psa 68:24). Some critics suppose a particular occasion to be pointed at; but the expression “goings” rather indicates something habitual, or, at any rate, recurring. God is from time to time glorified in his sanctuary by ceremonies which the poet describes.
Psa 68:24
They have seen thy goings, O God; i.e. men have seenfriends and foes alikeeven the goings of my God, my King, in the sanctuary. God is at once both Israel’s God and Israel’s King. The monarchy has not wholly destroyed the theocracy.
Psa 68:25
The singers went before, the players on instruments followed after. In Assyrian musical processions the players on instruments precede the singers. Among them were the damsels playing with timbrels; rather, in the midst of the damsels, etc. The damsels are represented, not as intermixed with the (male) singers and players on instruments, but as encircling them. (On the use of “timbrels” (tambourines) by Israelite maidens, see Exo 15:20; Jdg 11:34.)
Psa 68:26
Bless ye God in the congregations, even the Lord, from the fountain of Israel. This is probably the refrain of the hymn sung (comp. Exo 15:21; 2Ch 5:13; Ezr 3:11). By “the fountain of Israel” is no doubt meant the sanctuary on Mount Zion”the ever-living fountain of praise” (Kay).
Psa 68:27
There is little Benjamin with their ruler. “With” is wrongly supplied by our translators. “Little Benjamin” the “smallest of the tribes of Israel” (1Sa 9:21)is called “their ruler,” as having furnished the first king, and the one who began the conquests celebrated in Psa 68:11-23. If the psalm is to be accounted as David’s, we may note it as a graceful act on his part that he places Saul’s tribe first. The princes of Judah and their council. Again “and” is wrongly supplied. “The princes of Judah” are called “their council,” or “their bulwark” (Kay), as holding the most important position in Israel at the time. The reading, however, is doubtful. The princes of Zebulun, and the princes of Naphtali. Four tribes only are mentioned, not because no more than four took part in the processions, but as representatives of the whole number. The tribes selected for mention are from the two ends of the landthe extreme south and the extreme north. Zebulun and Naphtali were the most important of the northern tribes (see Jdg 4:6, Jdg 4:10; Jdg 5:18), as Judah and Benjamin were of the southern ones.
Psa 68:28-35
The psalmist now turns to the future. First, he prays that God will complete the work which he has begun by continually strengthening Israel (Psa 68:28). Then he rises to prophecy. Kings and princes shall bring presents to Zion; empires shall prostrate themselves; Egypt and Ethiopia shall hasten to bow down; all the kingdoms of the earth shall ultimately “sing praises unto the Lord.” Israel and the God of Israel will thus be glorified exceedingly.
Psa 68:28
Thy God hath commanded (or, ordained) thy strength. It is fixed in the Divine counsels that Israel shall be strong. This was determined long ago, and is in course of accomplishment. But more is needed. The psalmist therefore prays, Strengthen, O God, that which thou hast wrought for us. Complete thy work; “strengthen the weak hands, and confirm the feeble knees;” weaken also and bring down our enemies (Psa 68:30).
Psa 68:29
Because of thy temple at Jerusalem shall kings bring presents unto thee. So Ewald, Kay, and the Revised Version, though critics generally doubt whether min can have this meaning. If min has its usual sense of “from,” we must regard the kings as having entered the temple courts, and from thence stretching out their hands, and offering their gifts, to God, who is in the holy of holies. (On the offering of gifts by heathen kings, see Isa 49:23; Isa 60:16; and comp. Psa 72:10.)
Psa 68:30
Rebuke the company of spear men; rather, the wild beast of the reeds; i.e. the crocodile or the hippopotamus, either of which may well symbolize the empire of Egypt, the mightiest of the heathen powers in David’s time. The multitude of the bulls represents other heathen powers, Assyria perhaps especially, which had the human-headed and winged bull for its principal emblem. With the calves of the people; rather, of peoplesan obscure phrase, perhaps meaning inferior powers. Till every one submit himself with pieces of silver; literally, (each) submitting himself to thee with pieces of silver. This is given as the result of the rebukes. When the various earth powers have been “rebuked” or chastised by God, then they will submit to bring gifts, or pay tribute, to Israel (comp. Psa 68:18). Scatter thou the people that delight in war. This is exegetical of the first clauserebuke these various world powers that delight in war by “scattering” them, or putting them to flight before their enemies.
Psa 68:31
Princes shall come out of Egypt. Then shall princely ambassadors come to Zion out of Egypt, and make submission (comp. Isa 43:3; Isa 45:14). Ethiopia shall soon stretch out her hands unto God. The Ptolemies, in their wars with Syria, often sought the favour of the Jews. Christian Churches at an early date were established both in Egypt and in Abyssinia, and some of the most promising mission fields today are in Africa.
Psa 68:32
Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord. All the world powers having submitted to the Church, all the kingdoms of the earth can be called upon to join in the praise of God.
Psa 68:33
To him that rideth upon the heavens of heavens (comp. Psa 68:4; and for the expression “heavens of heavens,” see Deu 10:14; 1Ki 8:27). Which were of old. In which God dwelt from all eternitylong before he created the “heavens” of Gen 1:1. Lo, he doth send out his voice, and that a mighty voice. A voice that is heard and obeyed in every part of creation.
Psa 68:34
Ascribe ye strength unto God; or, “might,” “power”that which makes him Shaddai, “the Almighty.” His excellency is over Israel; or, “his majesty” (Kay). And his strength is in the clouds. Not in earth only, but in heaven also.
Psa 68:35
O God, thou art terrible out of thy holy places. “Terrible,” i.e; in the things that thou accomplishest out of thy holy places,” as Sinai, Zion, heaven. (On the “terribleness” of God, see Deu 7:21; Deu 10:17; Job 37:22; Psa 47:2; Psa 66:3, Psa 66:5; Jer 20:11; Zep 2:11; Neh 1:5; Neh 4:14; Neh 6:1-19 :32; Hebrew Neh 12:29.) The God of Israel is he that giveth strength and power unto his people (comp. Psa 68:28). Blessed be God. A worthy ending to this glorious hymn of praise.
HOMILETICS
Psa 68:3, Psa 68:4
Joy in God.
“Let the righteous be glad,” etc. The Bible, like human life, has its dark as well as bright side. Rather say, shows human life thus double-sidedhalf in light of happiness, knowledge, goodness; half in night of weeping. And as the earth in her path round the sun makes her own night, rolling into her own shadow; so the darkness of life results from man’s turning away from God, the source of light, life, joy. No depths of sorrow so dark as those the Bible reveals. No heights of joy so bright. Almost the first page records the incoming of sin and death. Almost the last page, the forecast of doom. But before the record of sin, the declaration that man was created in God’s image; and that all which God had made was good. After prophecy of judgments, the promise of new heavens and earththe unclouded glory of the heavenly city. The text, in harmony with large part of Psalter, brings before us the bright side of lifejoy in God.
I. GROUNDS OF THIS JOY.
1. Deepest and highest of all reasons for joy in Godhis character: righteousness, truth, mercy, or (as same word beautifully translated) loving kindness; eternal opposition to evil, and delight in good. All this is summed up in two words: “holiness,” “love.” These do not divide God’s character; each describes the whole. In regard to his own perfectionpattern and fountain of all goodnessGod is holy. In regard to his creatures, God is love. Peculiar inalienable glory of Bibleit lays this moral spiritual basis for religion. Worship, which regards the infinite greatness and glory of the Creator; obedience (“the fear of God”), which regards his authority and power as Lord of all;these are everywhere inseparably joined with faith (trust), which goodness alone can command or warrant. The more we disinter the relics of ancient religions (inscriptions, sacred books, etc.), the more evident how widely the knowledge of the true God was once diffused; how gradually the darkness swallowed up the light (Rom 1:1). We meet with wonderful and beautiful settings forth of Divine glory. Yet the contrast with religious teaching of Bible only grows more marked. One reasonnowhere else do we find a practical revelation, even the very notion or pretence, of God‘s character by continuous course of dealings and messages, parallel with human history. Nowhere else any hint, much less lull unfolding, of a Divine message to the whole human race, “God so loved the world;” to every individual, “Be ye reconciled to God.”
2. Second ground of joyour personal relation to God. Now Testament full of this. “Children of God” (Gal 3:26; 1Jn 3:1). Modern heresy of substituting what is called “the universal Fatherhood of God” for message of gospel, substitutes a general for a personal relation. Throws back religion into Genesis. Each Hebrew, under Law of Moses, was brought into personal relation to God:
(1) by the covenant at Sinai, to which “his Name Jah“ (equivalent to “Jehovah”) referred;
(2) by sacrifices, which had direct reference to his own sins. Conversion to God cannot be more truly described than as coming consciously, joyfully, trustfully, though penitently, into personal relation with God, in and through Christ. The vital question forevery one is, “On what footing am I with the Father of spirits?’ Is it possiblenot even on speaking terms? Or, if not so bad as that, yet so that you cannot, dare not, say, “My God; my Father”? Then you cannot rejoice in God.
3. Third reason for joy in Godhis unchangeableness. This is what gives value to all past revelations; trustworthiness to promises; security for the future; for eternity.
4. Fourth reasonthe assured triumph of right over wrong; good over evil, because God reigns. A severe side to this. Perfect goodness cannot but have its severe side, in world swarming with injustice, cruelty, falsehood, last. Powerful tendency of present day to ignore this; look only on soft side of goodness. But perfect love must include perfect hatred of all that debases and rains human life. Illust.: Father sees child maimed or blinded, through carelessness or cruelty; Christian meekness represses desire of vengeance; but not to feel righteous anger would be monstrous insensibility. And welfare of society may demand exemplary punishment. God’s character assures us that he has “no pleasure in the death of a sinner;” but equally, that “the wages of sin is death.”
II. INFLUENCE OF THIS JOY IN GOD. Suppose the agnostic right; revelation an illusion; faith a blind conjecture flung out into void of ignorance. Even so, it would remain true that the believer has spring of unselfish motive, inspiration of pure, lofty aim, fount of comfort and joy, the world cannot give or take away. but “we have not followed fables.” If deprived of this wonderful Book of Psalms, of whole story of God’s dealings and messages down to nineteen hundred years ago, this would not alter Glory or certainty of fact that “God was in Christ reconciling the world to himself.”
Psa 68:9
A plentiful rain.
Closely rendered, “A rain of free bounty didst thou shed forth, O God! Thine inheritance, when weary, thou strengthenedst it.” In the poetic Hebrew phrase, the land suffering from drought is said to be “weary;” as if exhausted and thirsting for the rain. If the reference here (as commonly supposed) be to the manna and other blessings, even including spiritual blessings, bestowed by God on Israel; yet the image is drawn from nature. Nothing is more delightful to every sense than an abundant rain after scorching drought. None of God’s works is more full of usefulness, beauty, or spiritual symbolism than the rain. Take some of its lessons.
I. THE RICHES OF GOD‘S BOUNTY. As its uncounted millions of drops fall from the sky, they vividly remind us that “every good gift is from above.” All life, of man and lower creatures, hangs on those tiny drops. In wells, springs, storage reservoirs, they furnish the life-giving draught; which lacking, intolerable torments of thirst would presently end in death. At the roots of grass, corn, trees, plants of divers kinds they are food for man and beast; and not food only, but clothing, habitation, fuel, inexhaustible material of industry. Gathered in streams and rivers, or vanishing again in steam, they are motive power, slaves of traffic, builders of homesteads and of cities. Truly does another psalm say, “Thou greatly enrichest it.” Our wealth and luxury, as well as food and drink, descend in the “plentiful rain.”
II. THE GENTLENESS OF DIVINE POWER. The silent softness with which the raindrops fall conceals the tremendous strength stored up in them. Now and then waterspouts, floods, hailstorms, show how easily the rain may become the minister of ruin and death, instead of nourishment and growth. God’s gentleness makes us great. A drop of rain from a mile high will not hurt a child’s hand. An ounce of ice from the same height would kill a giant.
III. GOD‘S FAR–WORKING POWER AND ALL–EMBRACING WISDOM. The provision for rainin the seas and oceans covering so large a proportion of our globe; in the heat which raises the vapour, the winds which bear the clouds, the forces by which the rain drops are formed and failpresents a network of contrivance encompassing the whole globe; one of the most wonderful and beautiful examples of creative design. No wonder the references in the Bible are so numerous: St. Paul, to the idolaters of Lystra (Act 14:17); Amo 5:8; Jer 14:22; our Saviour (Mat 5:45). The general laws according to which this prime necessary of life is supplied are simple and uniform, and there are regions in which they work with monotonous regularity; but in the countries chosen for the principal education of the human race there is a wide margin of mystery and apparent irregularity, which seems specially intended to give scope for the discipline of providence and for prayer (Amo 4:7, Amo 4:8; Jas 5:17, Jas 5:18).
IV. THE RAIN IS THE IMAGE OF SPIRITUAL BLESSINGS, ESPECIALLY OF DIVINE TRUTH AND OF THE HOLY SPIRIT. Isa 4:1-6 :10, 11; Isa 44:3, Isa 44:4; Eze 36:25, Eze 36:26.) And as the rain falls in vain on the sea and on the sandy waste, so the truth and grace of God are offered in vain to thankless, unbelieving hearts (Hebrew Eze 6:7, Eze 6:8; 2Co 6:1).
HOMILIES BY W. FORSYTH
Psa 68:1-35
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 Churchonward from victory to victoryto 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; Hebrew Deu 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 (Psa 68:7; Num 10:33; Jos 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; Hebrew 1Jn 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 (verses 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 (Psa 24:1-10; Eph 4:11; Hebrew Eph 2:9, Eph 2:10; 10:12, 13). But there are certain differences. The ark was carried by human hands, but Christ conquered and ascended in his own strength (Hebrew Isa 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” (Hebrew Isa 8:1, Isa 8:9, 24). 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.
Psa 68:5, Psa 68:6
Comfort for the desolate.
I. EARTHLY CROSSES. What significance in the terms “fatherless” and “widows”! They tell of death, of war and pestilence and famine, of desolated homes and broken hearts and innumerable sorrows. Then in “the solitary,” all the ills of life seem gathered up.
II. HEAVENLY COMFORTS. It is a great comfort to believe that there is a God who made the world, and cares for the world that he has made. But there is much more here. God is represented as not only great, but kind; not only as mighty, but merciful; not only as ruling over all his works in righteousness, but as making the weak and the sorrowful his special care. There are three great comforts here.
1. God’s Fatherhood. (Jer 49:11.)
2. The brotherhood of man.
3. The blessedness of home.
“God setteth the solitary in families.” This is in part fulfilled here. Perhaps “the solitary,” like Moses in the desert, finds a home. instead of wandering alone, he is blessed with a wife and children, and the sweet joys of family life. Again, “the solitary” may have friends raised up to him. In the Church and in society he finds true companionships and healthy occupation, and walks no more with aimless feet. Or it may be that God works such a change in his heart that he rises superior to circumstances. There are “spiritual presences” with him. Though alone, he is yet not alone, because God is with him (Act 8:39; 2Ti 4:17). But the highest fulfilment is to come. Heaven is the eternal home. There is no “solitary” there. It is the house of God, of many mansions, of happy families, and of endless fellowships and joys. While the text shows the Divine origin and the manifold blessings of “the family,” it hints also at its immortality. It has withstood the greatest shocks of time, and it may, in some higher way, survive in the eternal world (Pro 12:7; cf. Eph 3:15, Revised Version).W.F.
Psa 68:9
These words may be tken as symbolizing
God’s love gifts to his people.
What he did to Israel in the wilderness, he will do to his Church to the end of the world. He is the great Sender, the Giver of every good and perfect gift, and evermore the thought of his love awakens gratitude and praise. His gifts are characterized by
I. SWEETNESS. They are sweet in themselves as the “rain,” but they are sweeter still as sent from God. They have the impress of his hand. They are the tokens of his love (Act 14:17; Deu 32:2).
II. COPIOUSNESS. Rain may be slight, partial, or temporary. Here it is “plentiful.” It is like that which came on Carmel at the prophet’s call”abundance of rain” (1Ki 18:41). It is a “rain of gifts”large, generous, widespread, meeting the needs of all, reaching to the furthest part of the dry and parched land.
III. TIMELINESS. God does nothing in an arbitrary way. It is when his people are “weary” that he visits them with “times of refreshing.” They are “weary” from toil, or conflict, or suffering, or long and anxious waiting; and their hearts are like the “parched ground” crying for “rain.” God hears. When “rain” is most needed it is best appreciated. God promises “to pour water on the thirsty” (Isa 44:3).
IV. REFRESHMENT. “Confirm.” This implies renewal of strength, invigoration of faith and hope and love. As the “rain” quickens and calls forth the life in the earth, so that the grass flourisheth and the corn ripens, so it is with God’s people when he visits them with the outpouring of the Spirit. It is as if Pentecost were come again. Let us pray and wait. Let us turn new vigour to right use.
“As torrents in summer, half dried in their channels,
Suddenly rise though the sky is still cloudless,
For rain has been falling far off at their fountains;
So hearts that are fainting grow full to o’erflowing,
And they that behold, it marvel and know not
That God at their fountains far off has been raining.”
(Longfellow.)
W.F.
Psa 68:18
Consider
The Ascension
in three aspects.
I. AS A FACT. “Thou hast ascended.” What was shown in figure is now fulfilled. What was a faith is now a fact (Act 1:2-9; Eph 4:7). While there is much that is strange, there is nothing that is incredible. The marvellous thing was not Christ’s ascent, but his descent. Believe in the Incarnation, and all beside, down to the glorious ascent from Olivet, becomes not only credible, but natural.
II. AS A POWER. Christ ascended as a conqueror. His entrance into heaven was a triumph. His power is seen not only in victory over his enemies, but in blessings to his friends. Power over matter is great, but power over mind is greater. Christ’s power is moral and beneficent. The work he did on earth was the earnest of the work he carries on in heaven. His “gifts” are not only kingly, but they are bestowed in the most kingly manner. “The rebellious” are not excluded. There is mercy for the greatest sinner, as there is grace to the uttermost for all the saints. Christ’s “gifts” are not only precious, but permanent. As long as there is need on earth there will be supply from heaven (Hebrew 4:14-16).
III. AS A PROPHECY. Christ was the first, hut not the last, to ascend, He has “opened the kingdom of heaven to all believers.” His ascent is the pledge of his people’s ascent. “Where should the living members be but with their living Head?” His ascent is the sure prophecy of his second coming, and of the everlasting glory of his kingdom (Act 1:11; Col 3:4; Hebrew 9:28). “In his blessed life we see the path, and in his death the price, and in his great ascent the proof supreme of immortality.”W.F.
Psa 68:19
God’s gentleness.
“Blessed be the Lord, who daily beareth our burden” (Revised Version).
I. HERE IS A SWEET PICTURE OF GOD. It is sometimes said that the God of the Old Testament is a God stem and implacable, more to be feared than to be loved. This is to err. The picture here is very different. It is tender and winning. We see the Lord here stooping down in love, to help the weak, to relieve the weary, to bring deliverance to the oppressed. This is in accordance with his character. Thus he has dealt with his people, with Abraham and Isaac and Jacob, and countless others, in the time of their need. The thought of what God is and has done excites endless gratitude. Daily mercy calls forth daily praise. “Blessed be the Lord.”
II. HERE IS A BRIGHT FOREGLEAM OF THE GLORY OF CHRIST. It may be said that we have the gospel preached here in a figure. Take this word as a test, and Christ’s life is the comment. See how he came down to us. See how he bore the burden of our sins and weaknesses. See how gently he dealt with his first disciples, and so gave token of the way he would deal with his disciples to the end of the world. His love never faileth. From day to day, with unwearied patience and mercy, he hears our burden. Hear his voice ringing sweetly through the ages, “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” What Christ does for us we should endeavour to do, so far as lieth in us, for others. We should help one another (Gal 6:1, Gal 6:2).
III. HERE IS A BEAUTIFUL REPRESENTATION OF THE CHRISTIAN LIFE. What we cannot do for ourselves, Christ will do for us. We are not alone, Christ is with us. We are not called to face the trials and to bear the burdens of life in our own strength; Christ is our Burden bearer. Our sins, which would have crushed us clown to hell, he has already borne, and the lesser burdens, also too heavy for us, he will bear for us. He may not take them off us, but if not, he will enable us to carry them. He will make his grace sufficient for us. Every day brings to us its burden, and every day we need anew the help of Christ. Though we can do nothing without him, we can do all things through his strength. Thus our path is onward. We go from strength to strength. Nearer and nearer comes the time when we shall lay our burdens down forever, and enter into the rest of God.W.F.
HOMILIES BY C. SHORT
Psa 68:1-6
The subject of his 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. (Psa 68:4.) “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. (Psa 68:4, Psa 68:5.) 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.
Fuente: The Complete Pulpit Commentary
Psalms 68.
A prayer at the removing of the ark. An exhortation to praise God for his mercies, for his care of the church, and for his great works.
To the chief musician, A Psalm or Song of David.
Title. lamnatseach ledavid mizmor shiir. This Psalm was composed by David, to be sung in the procession of the ark from Obed-edom’s house to mount Sion. The several parts of it were suited to the several divisions of the march, and the whole of it adapted to so sacred and joyful a solemnity, as will appear by a careful perusal and examination of it. It refers, in a secondary sense, to our Saviour’s ascension. Dr. Chandler has considered it in the most accurate manner, and we shall principally follow his observations.
Psa 68:1. Let God arise, &c. When the Levites first took up the ark on their shoulders, the singers began, Let God arise, &c. These are the words which Moses made use of whenever the ark was taken up for the several marches of the Hebrews through the wilderness, Num 10:35. As God was in a peculiar manner present in it, and as his presence was their great security from the dangers of the wilderness and the power of their enemies, when the ark was lifted up Moses prays, that God would arise up along with it, that his enemies may be scattered, and those who hate him flee before him. God’s enemies were those of his people; and those who hated him the nations who hated them, who envied and opposed that prosperity which God was determined to procure them. David with great propriety applies these words to the translation of the ark, to Jerusalem, since God was still equally present with it, and his aid necessary to the protection of that city, and to the success which David hoped for over the enemies of his religion and people. See 1Sa 6:14. 1Ch 15:27.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 68
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.
2As smoke is driven away, so drive them away:
As wax melteth before the fire,
So let the wicked perish at the presence of God,
3But let the righteous be glad; let them rejoice before God:
Yea, let them exceedingly rejoice.
4Sing unto God, sing praises to his name:
Extol him that rideth upon the heavens
By his name JAH, and rejoice before him.
5A father of the fatherless, and a judge of the widows,
Is God in his holy habitation.
6God setteth the solitary in families:
He bringeth out those which are bound with chains:
But the rebellious dwell in a dry land.
7O God, when thou wentest forth before thy people,
When thou didst march through the wilderness; Selah:
8The 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.
9Thou, O God, didst send a plentiful rain,
Whereby thou didst confirm thine inheritance, when it was weary.
10Thy congregation hath dwelt therein:
Thou, O God, hast prepared of thy goodness for the poor.
11The Lord gave the word:
Great was the company of those that published it.
12Kings of armies did flee apace:
And she that tarried at home divided the spoil.
13Though 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.
14When the Almighty scattered kings in it,
It was white as snow in Salmon.
15The hill of God is as the hill of Bashan;
A high hill as the hill of Bashan.
16Why leap ye, ye high hills?
This is the hill which God desireth to dwell in;
Yea, the Lord will dwell in it for ever.
17The chariots of God are twenty thousand, even thousands of angels:
The Lord is among them, as in Sinai, in the holy place.
18Thou 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.
19Blessed be the Lord, who daily
Loadeth us with benefits, even the God of our salvation. Selah.
20He that is our God is the God of salvation;
And unto God the Lord belong the issues from death.
21But God shall wound the head of his enemies,
And the hairy scalp of such a one as goeth on still in his trespasses.
22The Lord said, I will bring again from Bashan,
I will bring my people again from the depths of the sea:
23That thy foot may be dipped in the blood of thine enemies,
And the tongue of thy dogs in the same.
24They have seen thy goings, O God;
Even the goings of my God, my King, in the sanctuary.
25The singers went before, the players on instruments followed after;
Among them were the damsels playing with timbrels.
26Bless ye God in the congregations,
Even the Lord, from the fountain of Israel.
27There is little Benjamin with their ruler,
The princes of Judah and their council,
The princes of Zebulun, and the princes of Naphtali.
28Thy God hath commanded thy strength:
Strengthen, O God, that which thou hast wrought for us.
29Because of thy temple at Jerusalem
Shall kings bring presents unto thee.
30Rebuke 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.
31Princes shall come out of Egypt;
Ethiopia shall soon stretch out her hands unto God.
32Sing unto God, ye kingdoms of the earth;
O sing praises unto the Lord; Selah:
33To him that rideth upon the heavens of heavens, which were of old;
Lo, he doth send out his voice, and that a mighty voice.
34Ascribe ye strength unto God:
His excellency is over Israel,
And his strength is in the clouds.
35O 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, Bttcher, 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 Gods 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.) Gods 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 Gods 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 Seleucid (Reuss), in the period of the exile or shortly afterwards (Ewald, Kster, Hup-feld), in the time of the struggle of Josiah with the Egyptian king Necho (Thenius), of Hezekiah with the Assyrians (Kimchi, Bttcher), 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 thiopia 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 is certainly not to be derived from =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 = 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. 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 . But Symm. renders: , and the Syriac: into abundance. Hupfeld regards it as equivalent to the more usual , Ecc 2:21, from , a later Hebrew and Aramaic form for , 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 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., Bttcher), 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) Gods living creatures found their dwelling-place (). This expression shows at the same time that we are not to think of Gods 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 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 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 (Bttcher) with Jehovah Sabaoth. The correct translation: flee, was originally derived from the Rabbins. Previously the word was derived from =love, unite oneself, rather than from .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., Bttcher, 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 shepherds 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, Kster), 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 (Bttcher, von Hofmann), depends partly on the general view of the context, and partly whether we take the particle , 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 Shadda, 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 shadda 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 (Rdiger 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 =as on Zalmon, but =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 Delitzschs 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 Ptolemos for one of its mountains (Wetzstein), or a high mountain of somewhat the same name among the mountain peaks of Bashan (Bttcher) 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 (Bttcher, 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 (Bttcher, 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 (Bttcher), 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 (Bttcher), is now in the sanctuary, but that Zion as Sinai brings into view the majestas tremenda of Jehovah. Hence it is preferable to take (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 =He has come from Sinai into the (namely, well-known) sanctuary (Pott, Kster, Maurer, Olsh., Hupf., [Perowne]), instead of . 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 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 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 (Bttcher), 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 (Bttcher), 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 Jh 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 burdenedHe, God, is our help.By a change of the disputed accentuation (Bhr 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 is not used of the heaping up of benefits (Calvin, Rudinger, et al.), and since it is here connected with , and not as usual with , and since 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, is not like . 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 (Bttcher).
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 (Bttcher) 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 (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, , 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 (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., (Hupfeld and Delitzsch after the proposition of Simon), in connection with which , 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 , Psa 63:10 (Olshausen), with the meaning: portion of food (Psa 11:6; Psa 16:6), which is more appropriate than (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 IsraelThe 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 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 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 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., Bttcher in his Proben, Hengst., Baihinger), is at least an obscure expression for a remote thought. The explanation: their throwing one upon another=overthrow (Bttcher, in hrenlese), 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, Kster), without being obliged to change the reading into (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 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 into , that is, O God, command (Dathe, Bttcher, 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 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 (Bttcher), 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 =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., Rosenmller), or: Thou who, Isa 42:24 (Kster, 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 (Bttcher); 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 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 ones self=casting ones self violently and fiercely to the earth (Delitzsch), condemns itself. And the translations: all trots itself near (Bttcher previously), or: all that bestirs itself (Bttcher 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 (Kster) 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 into , the participle into the imperative (Hupf.). and by changing the vowel points, and thus partly making the preterite which is taken by many (Sept., Ewald, Bttcher, Reuss, Olsh., Hitzig) as an imperative, into the real imperative partly making the substantive into the participle (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 into 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 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 Delitzschs commentary). The meaning: couriers (Bttcher) 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 =make to run; but it is immediately treated as the name of the people by the masc. suffix in apparently because the hands are mentioned. Accordingly it is the less necessary to change the reading into 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 (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. connects itself with the ruling idea of The heaven of heavens, Deu 10:14, are designated by 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 GodDelitzsch: 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 peoples 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 Gods 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 Gods 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 Christs power wherever you can.Arndt: No man can hinder it because it is Gods work, Gods power and strength, Gods 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 Gods 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 Gods 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.Gods 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 preparationsto 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 . ., and is rendered by the Targ. and Saadia followed by A. V.: thousands of angelsC. A. B.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This Psalm is full of gospel from beginning to end, as the authority of God the Holy Ghost fully shows, Eph 4:8 . It was composed, probably, at David’s removing the ark from the house of Obed-edom. And as the ark was well known, and well understood in the church, to have been a type of Christ we may well suppose the mind of David had this in view in all he celebrates.
To the chief musician, A Psalm or Song of David.
Psa 68:1
If the Reader will consult Num 10:35 , he will find that the invocation with which this Psalm opens is the same as Moses, the man of God, used ages before, at every removal of the ark in the journeys of the Israelites. Probably it was a devout prayer used in the church upon all occasions of this sort; and therefore the patriarch David, as well as the people, were well acquainted with this divine method of seeking the presence and power of a covenant God to precede them in all their undertakings, as well as in all their religious exercises. And who can doubt but that the eyes of the faithful, as the eyes of one man, were looking to the Lord Jesus Christ, whom the ark represented? Reader, think what views our fathers in the old church had of the same Jesus whom we adore in the new! And shall we not call upon our glorious Head to arise and go before us upon all occasions, and precede us in all that we put our hand to? Oh! had we but faith to do this, how would all the enemies of our salvation, and of our God and his Christ, flee before us! Isa 52:12 ; Deu 32:30 . But when we have paid due attention to this striking verse, in reference to the historical part of it, the beauties of it will meet our souls in a yet more exalted point of view, if we read it as referring to Christ’s triumph over death and the grave. Then indeed did Christ arise and scatter all his foes; then it was that he first taught the church to look beyond death and the grave, by going before us, as our forerunner to the upper regions of the blessed, to open the way to the true Canaan, and the Zion of glory, which is above. Hail! thou risen and exalted Jesus!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Book of Ruth
Psa 68:6
These words express in the shortest possible compass the main lesson of the book of Ruth. It is rather a matter for rejoicing that the lovely pastoral, in which Ruth the Moabitess is the principal figure, forms no part of the record of that anarchic and sanguinary era, so that we take it up as an independent whole, complete in itself. Coming to it, indeed, after the violence and disorder of which the book of Judges is full, is like passing from scenes of battle and carnage to a quiet and peaceful landscape with its homely cottages and waving cornfields. How pathetic, for example, are the unstudied phrases that paint for us the desolation of the childless Naomi!
I. Yet the story of Ruth is not altogether a sad one. The closing scene comes as a cheerful contrast to the pathetic beginning; while, quite apart from this, we get a glimpse of the deeper compensations that enable us in some degree to justify the ways of God to man. Take, for example, the doctrine of a Divine Providence bringing good out of evil, and guiding human lives to unforeseen issues. I do not mean to say that this doctrine is clearly set forth in the book of Ruth; it teaches us, as life itself does, indirectly, by signs and tokens that are clear enough to all who have eyes to see and ears to hear. And the lesson taught in this indirect way is, surely, that God is the Protector of all that trust in Him. Our lives are not random things the sport of cruel accident. There is a clue to them; and the clue is in the hands of One who, being infinitely wise and merciful, has ordained this world as a scene of discipline and preparation.
II. Your lot in life, whoever you are, may be humble; you think it insignificant. You can do nothing for God. But ask yourself, can God do nothing in and through you? God’s voice in this book says to you, ‘Don’t creep away into the cavern of your own private cares and griefs and hide yourself there; don’t settle down into a life of moaning and sighing and querulous regrets. Come out of yourself; come out into the world all groaning and travailing in pain, and see whether Divine grace cannot help you to be a blessing and a consolation to others.’
III. But the picture is not complete yet. Ruth was not a daughter of Israel. She was an alien, a heathen, one of a race hated and despised by the chosen people. The old law said, ‘An Ammorite or a Moabite shall not enter into the congregation’. But no law of God’s making is levelled against truth or goodness; and in the great congregation of worshippers of the one true God, they who ‘do justly and love mercy’ are there by Divine right. What a rebuke there is here to our narrow formulas of race and creed and terms of communion.
IV. But what does the Bible answer to the sneer, ‘Can any good thing come out of Nazareth’. It is ‘Come and see’. So the bigot who fancies that his own particular Church or sect is a land of Goshen where alone, amid the surrounding darkness, the true light shines; to the cynical pessimist who goes about with a lantern looking for an honest man, the same answer is given. Call the story of Ruth idyllic if you like. I refuse to believe that it is exceptional. In this harsh world such lives are led, such deeds are done. The Bible story does but lay bare a vein of tender true-heartedness that not in one place only, but in places innumerable, runs underneath the selfishness and the pretentiousness of our modern life.
V. One more last word. The book of Ruth is a domestic story. Its moral for Christians is the consecration of the Christian idea of the home. When the Son of God took upon Him our flesh He revealed the sacredness of human life. He took up the institution of the family into the Divine order, and so hallowed it for ever. It is God who sets the solitary in families; and His sacred purpose is that, through the homely bonds of human fellowship, which link human beings together, they should learn to see and to strengthen the invisible bonds that bind us all to our Father who is in heaven. Surely it is worth our while to try to realize God’s idea of home and kindred and the ties that unite those who live together and share the same lot.
J. W. Shepard, Light and Life, p. 114.
References. LXVI1I. 6. G. Brooks, Outlines of Sermons, p. 58. C. J. Ridgeway, The King and His Kingdom, p. 20. LXVIII. 10. H. Melvill, Sermons, vol. i. p. 175. Spurgeon, Evening by Evening, p. 345. LXVIII. 11, 12. J. M. Neale, Sermons Preached in Sackville College Chapel, vol. iv. p. 9. LXVIII. 12. Bishop Woodford, Occasional Sermons, vol. i. p. 210. Practical Sermons, vol. ii. p. 312.
The Silver Wings of the Dove
Psa 68:13
This Psalm is a hymn of glorious triumph. It was probably composed for and used on an occasion of great national thanksgiving in the history of the children of Israel. Throughout the whole of it, it is a most soul-stirring poem to anyone who has a soul to be stirred. Every verse of it breathes of victory on the battlefield, and triumph, and thankful hearts rejoicing. The central thought of this particular verse is clearly a contrast between some kind of humiliation on the one hand, referred to by the lying among the pots; some kind of exaltation on the other, referred to by the expression, ‘having the wings of a dove: that is covered with silver wings, and her feathers like gold’. That is clearly the central thought, but the figure in which the thought is conveyed has proved to almost every one who has tried to interpret it a most perplexing problem. Dr. Thomson, the celebrated Eastern traveller, who in his day, not so very distant or remote, knew more of the manners and customs of Oriental countries than perhaps any other living person, acknowledged himself in his book to be absolutely nonplussed and completely unable to discover any connexion of a reasonable kind or character between these two figures. Some years ago, however, Miss Whately, a daughter of the great Archbishop of Dublin, was travelling in Egypt, and she noticed something which she thought might perhaps have suggested this figure to the Psalmist, and in her most deeply interesting book, entitled Ragged Life in Egypt, describes what she saw. She says, speaking of the flat roofs of the houses in Egypt, that in the houses of the very poor these flat roofs were usually in a state of the greatest filth, from the fact that they were made the convenient receptacles of the rubbish of the house. She says these places, both for their warmth at night and their shade and shelter by day, are the resort of tame pigeons and doves who sleep there in the heat of the day. In the cool of the evening, however, these doves emerge from behind the rubbish, and pots and broken earthenware, and, shaking off the dirt and dust, in the midst of which they have spent their happy day, fly upwards. Their outstretched wings as they catch the evening sun look as clear and as bright as silver as if they had never been in contact with dirt or dust at all. She says that when she saw that, which she did so often, she at once thought it might be that which gave the Psalmist the idea of lying amongst the pots, dirty, dusty, and defiled, and yet having the wings of a dove, without any dust or dirt, and with no defilement, and shining like silver and gold. If so, what a picture of the possibility of our Christian life! You see the believer living in the world but not of it, surrounded on every side by contamination and degrading influences, but untouched by any, living and moving amongst that which hurts and seems as if it must hurt, and spoils, and seems as if it must spoil, and damages, and seems as if it must damage the Christian life; but for all that the Christian life is not hurt, not spoiled, not damaged, not defiled. A dove often has to hide itself, and a tame pigeon often has to hide itself in an unlovely retreat, and yet when it darts out it shines in the glorious sunlight in unsullied beauty. If that is the Psalmist’s meaning, how easy to apply it to our hearts and minds to-night!
I. The Christian and his Surroundings. If a man is a true Christian he may as well maintain, if he wants to maintain, in the midst of the most unfavourable surroundings in which it is possible for his life to be cast, a distinctly lovely, loyal, and holy Christian life. Many Christians have their lot in life amongst surroundings which, so far from being helpful to the development of Christian character, are distinctly unpropitious and adverse to it. The point is this these surroundings, if we have the Christian heart and the Christian will, and the Christian grace, need not destroy the Christian life. Though you may have lien among the pots in the shop, or the wharf, or the works, or the school, or the kitchen, or the warehouse, in the most uncongenial and unpromising business you can possibly think of, you may have, if you want to have that is the point a soul as clear as the dove’s wing.
II. Living in the Sunlight. It is in the sunlight that the wings of the dove show a silver and golden colour; in no other light. It is only in the transfiguring presence of the Lord Jesus Christ that the believer can shine, living with Him in daily life, living always in His presence, and never leaving it.
The Ascent of the Soul
Psa 68:13
Go where we will the pestilential vapour of sin is ever with us. But like the doves in the sunlight we may rise above our surroundings, and our wings even give forth a glittering effulgence. Now, there are certain common pictures which assist in the soul’s uplifting, without which, indeed, it must remain a dead weight in the body.
I. The first is that man’s soul should feel after God and know Him as He has revealed Himself to mankind. There is cause for rejoicing, after all, in the soul’s longing after God, for here is evidence that the spirit has commenced its upward flight. There is no life so hopeless and so blank, there is no death so cold and dreary, there is no soul so held fast in misery and iron as that of the poor mortal whose spirit never reaches Godwards. And we may rest assured that there is no other power so able to lift us and transport us to heights away from the world and the worldly life, as the realization first of all of God’s Being and continual Presence.
II. And the second factor is worship. The spirit of worship is part of ourselves. As well try to root it out as to tear the hearts from our breasts. Herein is the second great power to carry the soul upwards, namely, that after we have come to know God as He has revealed Himself to us, we worship Him. It is the private uplifting of the soul, as well as our public expression, which has such immense power to carry us upwards to God.
III. Business. By business I mean busy-ness. Be a worker; be always doing something. There is no condition of life so calculated to destroy the soul as idleness. And so the converse is true. There is nothing in life which helps to elevate more surely than legitimate work. Christ has set us His example. And when work is done in His Name there can be no drudgery. There is the way heavenwards: to know God, to worship Him, and to fulfil the daily duties allotted to us.
J. A. Craigie, The Country Pulpit, p. 105.
References. LXVIII. 13. J. M. Neale, Sermons Preached in a Religious House, vol. i. p. 147. LXVIII. 18. J. Keble, Sermons from Ascension Day to Trinity, p. 12. A. R. Ashwell, God in His Work and Nature, p. 76.
God’s Work for Us (A Sermon to Citizen Soldiers)
Psa 68:28
This Psalm reconciles, interprets, enforces with most instructive power the contrasted thoughts which are pressed upon us by the festival and by the unwonted gathering here today.
I. At first sight there is something strange and incongruous in the assembling within these walls of an armed force when we are commemorating the mission of the Spirit of peace. But if I understand the two things rightly, this strangeness, this incongruity, is only on the surface. The festival may help us to feel that a citizen army is a true expression of Christian faith. For we have a noble inheritance to be kept at all costs for the sake of the whole family of God. In our national character, in our national situation, in our national opportunities we have received a gift from God; a gift which we are bound to use and to develop; a gift which we are bound to guard and consecrate; a gift which we are bound to administer in unselfish devotion for the good of all who are made one in Christ.
II. I do not forget that there are forces at work among us which tend to separate class from class, and to set one against another in fratricidal rivalry. I do not forget that some would represent loyal homage to rank and blood as derogatory to the generous Spirit which it purifies. But I am sure that the great heart of England is sound still. We believe the whole framework of our life helps, nay forces us to believe that our manhood is one, and, at the same time, in order that the whole may be one, differentiated in countless fragments of which each fulfils its proper office.
III. If Europe is to learn that manifold service is the true condition of unity, that order is the one foundation of progress, England must be the teacher. No one can recognize more gladly than I do the priceless benefits which the great nations of the Continent have conferred upon mankind at large and upon ourselves. But now they in turn are looking to us. They want what we have been trained to offer, if we have not wasted the heritage of our fathers, in the example of an energetic, a multiform, a harmonious national life. We have our own dangers great and terrible, but we shall meet them most effectively by striving as best we can to keep the charge which God has been pleased to give us for others. And for this reason the citizen soldier offers in his free-will service the image of the character which God now requires us to foster. He shows to us by the arms which he carries, and by the uniform which he wears, that there is something worth living for more precious than life itself; that the softness of luxury is a poorer thing in every way than patient effort. Endurance, obedience, self-sacrifice, these three express the teachings of his work; and those who love England best, and trust her future most boldly, will know whether it is not these three which must be with us if the nation is to fulfil its appointed task.
B. F. Westcott, Peterborough Sermons, p. 361.
References. LXVIII. 28. Spurgeon, Evening by Evening, p. 322. J. M. Neale, Readings for the Aged (3rd Series), p. 248. J. M. Neale, Sermons Preached in Sackville College Chapel, vol. ii. p. 342. LXVIII. 28, 29. J. M. Neale, Sermons on Passages of the Psalms, p. 190.
A Saint of God
Psa 68:35
The idea contained in the statement of the Psalmist is the wonderful ways of God in all that He does, in His dealings with the holy places of the unseen world or in those places most holy of all, in His saints.
I. Consider what a revelation of God’s wonderful way is to be found in that great saint, St. John the Baptist. God was wonderful in his birth, St. John was born contrary to the usual Divine arrangements of nature. God was wonderful not only in the birth and commission of His servant but in the formation of his character. The height of that character was indomitable courage, a courage of the highest kind, to teach the truth whether men liked it or no. John tore away the cover that even the most plausible and exalted had made for themselves and showed them themselves.
II. St. John’s highest call was that fearless loyalty to truth, to bury his own miserable self in the thought of his great commission and the marvellous vision of God that had been opened out before him. It was because of this wonderful courage and unselfish loyalty and strong conviction that there has been about all the saints as there was about St. John a strange fascination. And then there is one more point that perhaps may help us to see how wonderful God was in this saint He was wonderful in allowing his apparent failure. And yet he had fulfilled his mission, he had prepared for Christ and for the Gospel of universal truth.
What appeared to us so tragic a close to so promising a beginning of the great saint was really part of the Divine work to complete a magnificent character that He had formed to prepare for the coming of the Master.
III. How shall we allow ourselves to think and to feel about such things? Shall we not, indeed, think of life with its joys, its brightness, its happy days, kind friends, dear relations, its unselfishness, or its clouds, perplexities, weariness, distresses, shall we not think of it as God’s guidance for the best? We shall not sit down with our hands folded. We shall strive to retrieve in the world any failure by our courage: we shall remember that God calls us to work, not necessarily to success. We see something of God’s mysterious wonderfulness in the image that He places before us in His saints.
W. J. Knox-Little, Homiletic Review, 1906, vol. LII. p. 292.
References. LXVIII. International Critical Commentary, vol. ii. p. 94. LXIX. 10. J. Keble, Sermons for Holy Week, p. 77.
Fuente: Expositor’s Dictionary of Text by Robertson
XVI
THE MESSIANIC PSALMS AND OTHERS
We commence this chapter by giving a classified list of the Messianic Psalms, as follows:
The Royal Psalms are:
Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;
The Passion Psalms are:
Psa 22 ; Psa 41 ; Psa 69 ;
The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;
The Missionary Psalms are:
Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .
The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.
The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.
The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).
The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).
It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.
The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:
1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .
2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .
3. They sang after the Supper in fulfilment of Psa 22:22 .
4. Piercing his hands and feet, Psa 22:16 .
5. They cast lots for his vesture in fulfilment of Psa 22:18 .
6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .
7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .
8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”
9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .
10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .
11. He is represented as dead, buried, and raised in Psa 16:10 .
12. His suffering as a substitute is described in Psa 69:9 .
13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .
The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.
The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”
There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:
1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.
2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.
3. The third theory is that the thought in these psalms advances by degrees.
4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.
Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.
Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.
Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.
David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .
A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.
The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.
On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.
Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
QUESTIONS
1. What are the Royal Psalms?
2. What are the Passion Psalms?
3. What are the Psalms of the Ideal Man?
4. What are the Missionary Psalms?
5. What are the predictions before David of the coming Messiah?
6. What are the prophecies of history concerning the Messiah?
7. Give a regular order of thought concerning the messianic offices as taught in the psalms.
8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?
9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.
10. Name the Penitential Psalms and show their occasion.
11. What are the Pilgrim Psalms?
12. What is this section of the Psalter called?
13. When and under what conditions were these psalms collected?
14. Who is the author of the central psalm of this collection?
15. What Davidic Psalms are in this collection?
16. When were the others written?
17. What are they called in the Septuagint?
18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?
19. What scriptures give the true idea of these titles?
20. Give proof of their singing as they went.
21. To what feasts did they go singing these Psalms?
22. What was the special use made of Psa 121 and Psa 122 ?
23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?
24. Expound Psa 133 .
25. What is an alphabetical psalm, and what are the several kinds?
26. Who originated these Alphabetical Psalms?
27. What are the most complete specimen?
28. Of what is it an expansion?
29. Why is a certain group of psalms called the Hallelujah Psalms?
30. What are the Hallelujah Psalms?
31. Which of the Hallelujah Psalms was a doxology?
32. Which of these were used as anthems?
33. Which psalm calls on all creation to praise God?
34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?
35. Which of these psalms calls for all varieties of instruments?
36. What is the Egyptian Hallel?
37. What is their special use and how were they sung?
38. Then what hymns did Jesus and his disciples sing?
39. At what other feasts was this sung?
40. Why was the name of God delayed so long in Psa 114 ?
41. What are the characteristics of Psa 115 ?
42. What is the theme and special use of Psa 116 ?
43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.
44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.
45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
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 .
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
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
This also is “To the chief musician, of David, a psalm, a song.” Here, where things are out of course God is counted on; and this by the intervention in heavenly power of Him whose rejection was the fullest evidence of the state of the Jews as well as of man. But He Who had obeyed to the cross, and thus glorified God to the uttermost, was exalted in the place of indisputable power and glory. He would thence make good the choice of Zion as His earthly dwelling and centre, the deliverance and blessing of Israel, once and alas! still “rebellious,” the overthrow of every enemy, even of such as led all captive, to the joy and well-being of all the earth. It is “the regeneration” in prospect.
The psalm fittingly, as regards those we have seen, and splendidly sets forth the glory in which the rejected Christ makes good the purposes of God with His people and Zion as the earthly centre, but from above; and hence appropriately cited by the apostle in Eph 4 . There is also an allusion to Num 10:35 , full of interest, but with a notable difference. Moses before Israel in the wilderness said, Rise up, Jehovah, and let Thine enemies be scattered, and let them that hate Thee flee before Thee. Here it is Elohim. Each is precisely right, and Elohim as little in keeping for Moses as Jehovah for the psalm, which has Elohim throughout, as the expression of faith for a day of confusion when covenant was not enjoyed, anticipating God’s intervention in Christ from on high after He had suffered to the uttermost. Indeed the psalm abounds in divine titles, as Jah, Adonai, El, Shaddai; but the staple unequivocally is Elohim; and Jehovah is only used for His dwelling on Zion when power and grace meet for His people blessed evermore under Messiah and the new covenant. Sheer spiritual ignorance invented the will-o’-the wisp of Elohistic and Jehovistic documents: evidently inapplicable here, really everywhere, in no case giving a key to the mind of God as the truth does.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 68:1-4
1Let God arise, let His enemies be scattered,
And let those who hate Him flee before Him.
2As smoke is driven away, so drive them away;
As wax melts before the fire,
So let the wicked perish before God.
3But let the righteous be glad; let them exult before God;
Yes, let them rejoice with gladness.
4Sing to God, sing praises to His name;
Lift up a song for Him who rides through the deserts,
Whose name is the Lord, and exult before Him.
Psa 68:1-4 This first strophe has several Qal imperfects which may be used in a jussive sense. The verbs May. . . and Let. . . are markers of this grammatical form.
1. let God arise BDB 877, KB 1086, Qal imperfect
2. let His enemies be scattered BDB 806, KB 918, Qal imperfect
3. let those who hate Him flee before Him BDB 630, KB 681, Qal imperfect
4. let the wicked perish BDB 1, KB 2, Qal imperfect
5. let the righteous be glad BDB 970, KB 1333, Qal imperfect
6. let them exult before God BDB 763, KB 836, Qal imperfect
7. let them rejoice with gladness BDB 965, KB 1314, Qal imperfect
Notice the different ways of characterizing God’s enemies.
1. enemies, Psa 68:1 a BDB 33, KB 38, Qal active participle (lit. those hostile to)
2. those who hate Him, Psa 68:1 b BDB 971, KB 1338, Piel participle
3. the wicked, Psa 68:2 c BDB 957
They are to be scattered, flee, driven away, melted, perish, but the righteous will
1. be glad, Psa 68:3 a
2. exult, Psa 68:3 a
3. rejoice with gladness, Psa 68:3 b
4. sing to God, Psa 68:4 a BDB 1010, KB 1479, Qal imperative
5. sing praises to His name, Psa 68:4 a BDB 274, KB 273, Piel imperative
6. cast up a highway for Him, Psa 68:4 b BDB 699, KB 757, Qal imperative
7. exult before Him, Psa 68:4 c BDB 759, KB 831, Qal imperative
Psa 68:1 Let God (Elohim). . .arise This could be understood in two senses.
1. arise from His throne so as to act
2. the ark of the covenant being carried into battle before the army of Israel (cf. Num 10:35)
Psa 68:2 Several metaphors of defeat.
1. like smoke evaporating
2. like smoke before a strong wind
3. like wax melting at YHWH’s presence (cf. Psa 97:5; Mic 1:4)
4. perishing (i.e., cause to vanish, BDB 1)
Psa 68:4 This verse has four imperatives which denote the actions of the righteous.
1. sing to God temple activity
2. sing praises to His name temple activity
3. cast up a highway for Him royal metaphor of preparation, cf. Isa 35:6-10; Isa 40:3-4; Isa 57:14; Isa 62:10
4. exult before Him temple activity
The unifying theme of this Psalm is temple worship (cf. Psa 68:5; Psa 68:24-27; Psa 68:29; Psa 68:35).
who rides through the deserts The concept of YHWH riding on the clouds (cf. Psa 68:33) is an allusion to Ba’al, the storm god of the Canaanite pantheon who brought rain. Often the titles of pagan gods are attributed to YHWH, who is the only true God (cf. Deu 33:26; Isa 19:1).
The MT has deserts (BDB 787) but KB 879 suggests clouds from Ugaritic root (cf. Psa 104:3). This fits the context best (cf. NKJV, NRSV, TEV, NJB, JPSOA, REB, cf. Psa 18:9-15).
The ASV takes the root (BDB 787) as referring to Arabia (cf. 2Ch 17:11; 2Ch 21:16; 2Ch 22:1; 2Ch 26:7). See Contextual Insights, C. 1.
The LXX takes the root (BDB 591 II) meaning west.
The Targums, followed by the Peshitta and late King James, has heaven, cf. Psa 68:33.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. Psalm. Hebrew. mizmor. App-65.
Song. Hebrew. shir. It was written originally for use at the going up of the Ark to Zion 951, BC, a Sabbatical year (2Sa 6and 1Ch 15; see note on Title of Psa 24); but, as it celebrates, among other things, the deliverance from Egypt, it was afterward appointed for public use at the Feast of the Passover. See notes on the sub-scription, and compare Psa 68:1 and Psa 68:4.
Let God arise. The Divine formula at the setting forth of the Ark. In the prayer (Num 10:35), “Rise up Jehovah”; but here, God (Elohim.), because in connection with enemies.
Let. Some codices, with one early printed edition, Septuagint, Syriac, and Vulgate, read “And let”.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 68:1-35
Psa 68:1-35 :
Let God arise, let his enemies be scattered: let them also that hate him 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 ( Psa 68:1-2 ).
So, sort of a thing against the enemies of God. “Let them be scattered, let them flee as smoke sort of just disappears, is driven by the wind, so drive them. As wax melts before the fire, so let them perish in the presence of God.”
But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice ( Psa 68:3 ).
All right, righteous, be glad. Rejoice before God. In fact, exceedingly rejoice.
Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name, YAH, and rejoice before him ( Psa 68:4 ).
The Yah, the I am. And of course, in the name you have then Yashua, Yahoshaphat, so many different contractions with the Yah, but to us the important one is Yashua, which is the Hebrew for Jesus. “Extol Him by His name, Yah, and rejoice before Him.”
A father of the fatherless, a judge of the widows, is God in his holy habitation. God setteth the solitary in families: he brings out those which are bound with chains: but the rebellious dwell in a dry land. O God, when you went forth before your people, when you did march through the wilderness; the earth shook, the heavens dropped at the presence of God: even Sinai itself moved at the presence of God, and the God of Israel. Thou, O God, did send a plentiful rain, whereby you did confirm your inheritance, when it was weary. Your congregation hath dwelt therein: thou, O God, hath prepared of thy goodness for the poor. The LORD gave his word: and great was the company of those that published it. Kings of armies did flee apace: and she that tarried at home divided the spoil. And though you have lain among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. When the Almighty scattered kings, and it was white as snow in Salmon. The hill of God is as the hill of Bashan; and the high hill is as the hill of Bashan. Why leap ye, ye high hills? This is the hill which God desired to dwell in; yea, the LORD will dwell in it for ever ( Psa 68:5-16 ).
In other words, he sees the other hills of sort of being jealous and all because God has chosen really the hill of Zion to dwell in. “Why leap ye high hills?” You know, “We’re so high, it should be us, and all.”
The chariots of God are twenty thousand, even thousands of angels: the LORD is among them, as in Sinai, in the holy place. Thou hast ascended on high ( Psa 68:17-18 ),
Now we have here a prophecy concerning Jesus Christ quoted by Paul in the fourth chapter of the book of Ephesians. “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 may dwell among them.” Paul in quoting this said, “He who has ascended is the same one who first of all descended into the lower parts of the earth. And when He ascended, He led the captivity captive and gave gifts unto men. And to some apostles, and to some prophets, and to some evangelists, and to some pastor teachers, for the perfecting of the saints for the work of the ministry for the building up of the body of Christ. Until we all come into the unity of faith, complete man, the knowledge of the Son of God, the measure, the stature, the fullness, the image of Christ.” And so, Paul quotes this, “He has ascended on high; He led captivity captive.” But to lead captivity captive, He went first of all in the lower parts of the earth to free those that were captive.
You see, prior to the death of Jesus Christ those Old Testament saints could not enter in to the glory of heaven. It was necessary that their sins be put away, something that the sacrifices of the Old Testament could not do. It was impossible that their sins could be put away by the blood of bulls or goats. All of the Old Testament sacrifices only were pointing to the better way that God would provide when He sent His only begotten Son to be a lamb offering, sin offering, a sacrifice for our sins. “So we are redeemed, not with corruptible things such as silver and gold from our vain empty life, but with the precious blood of Jesus Christ who was slain as a lamb without spot or without blemish” ( 1Pe 1:18-19 ). So because the blood of bulls and goats could not put away sin but only speak of the better sacrifice which was to come, their sins were covered, and they, when they died, were held by death in the grave, in Sheol or in Hades, in hell.
But hell, prior to the death of Christ, was separated into two compartments. One compartment was of suffering for the unbelievers; the other was a compartment of comfort by Abraham for those who were trusting in the promises of God and in the fulfillment of God’s promise. Now these Old Testament men of faith all died in faith not having received the promise, but seeing it afar off they held onto it and they claimed that they were just strangers and pilgrims here. And they were just looking for a city which hath foundation, whose maker and builder is God.
Now when Jesus died, He descended into hell. He who has ascended is the one who first of all descended into the lower parts of the earth. And when He ascended, it is then that He led captivity captive. In the book of Isaiah, chapter 61, the prophecy concerning Christ, it said, “He is going to set at liberty those that are bound and open the prison doors to those that are bound.” Set at liberty those that are chained, open the prison doors to those that are bound. Those that were bound by death, waiting with Abraham for the promise of God. When Jesus died He descended into hell and He preached to those souls that were in prison. The glorious fulfillment of God’s promise. The redemptive program is complete. The blood has been shed, whereby your sins are now put away once and for all. And now with their sins put away, they can ascend into the heavenly scene. So when He ascended, He led the captives from their captivity. And then He gave gifts unto men. That is, within the church, He gave gifted men as apostles, as prophets, as evangelists, as pastor teachers, for the perfecting of the saints. So, Paul quotes this in Eph 4:1-32 , and of course, it just ties together a whole group of scriptures. Luke, the sixteenth chapter; Acts, chapter 2; and Ephesians, chapter 4; and the reference there in Peter where He went and preached to those souls in prison; and Isa 61:1-11 . So you can look those up and find them tied together.
Blessed be the LORD, who daily loads us with benefits ( Psa 68:19 ),
I love that! Oh, blessed be the Lord, who daily just loads me down with the benefits of being His servant. Benefits of walking with Him. Oh, what benefits are mine in Christ Jesus.
even the God of our salvation. He that is our God is the God of salvation; and unto God the LORD belongs the issues of death ( Psa 68:19-20 ).
Our times are actually in God’s hands. It’s appointed unto man once to die, and unto God the Lord belong the issues of death.
But God shall wound the head of his enemies, and the hairy scalp of such as those that go on still in his trespasses. The LORD said, I will bring again from Bashan, and I will bring my people again from the depths of the sea: That thy foot may be dipped in the blood of your enemies, and the tongue of the dogs in the same. They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary. The singers went before, the players on the instruments ( Psa 68:21-25 )
And now here he is describing the worship of God in the sanctuary. “You’ve seen the going of God in the sanctuary,” and now he is going to describe a little bit. First of all, in the procession the singers are in the front. Following them are those players of instruments–the symbols, the trumpets and all. Followed after them
were the young girls playing on their timbrels. Bless ye God in the congregations, even the LORD, from the fountain of Israel ( Psa 68:25-26 ).
So he sees now, and of course, you know, we’ve come to sort of a stilted form of the worship of God. We gather together. We sit in pews. We sit in rows. We are regimented and all. And we come and we have sort of a lecture on the Word of God, but I am sure that there is an area for a diversity in our worship. You know, where they were entering in, even. Singers were in the front as they were entering singing praises unto God, followed by the band playing their instruments, followed by the drill team, the young damsels with their timbrels, as they were playing on the timbrels unto the Lord.
When you go to Jerusalem on Friday evening at the beginning of Sabbath, we always like to spend one Friday evening at the Western Wall, as the people gather to worship the Lord on the Sabbath day. And really the excitement of the evening is when these young Jewish boys come down from the school. And they come down about four across, several rows of them, their arms over each other, and they come down chanting and dancing. Sort of a little dance step and all, their arms around each other, and they are chanting. And of course, this is the highlight of the evening when these kids come on down to worship the Lord there by the Western Wall. And they do this little dance step coming in. And as they get down by the wall, they start then their songs and their chants as they sort of get in a circle, and they start dancing around the circle various dances and all unto the Lord. And then after about a half hour of this kind of worship and praise, then they put their arms around each other and dance back up the hill, chanting and singing their praises unto God, as they go back up the hill. And it is a very moving, touching sight. And I think that this is exciting. I think that there is a place for a more of a demonstrative worship unto God. You know, we are coming into the sanctuary to worship Him. Oh, it should be an exciting experience.
“Enter into His presence with thanksgiving, enter into His courts with praise. Be thankful unto Him and bless His name” ( Psa 100:4 ). You see people gathering, and they are honking their horns, “Get out of my way! I’m going to church today.” And by the time we get here, we really need it. Rather than coming in with a joyful heart, a heart that is overflowing with praises unto God in anticipation of worshipping Him.
Now he looks at the congregation that’s assembled and,
There is little Benjamin with their ruler [the small tribe of Benjamin over there and there they are in their place with their ruler], and there are the princes of Judah and their council, and there are the princes of Zebulun, and there over there are the princes of Naphtali. Thy God hath commanded thy strength: strengthen, O God, that which you have wrought for us. Because of thy temple at Jerusalem shall kings bring their presents unto thee ( Psa 68:27-29 ).
This, of course, is again looking forward to the Kingdom Age, when the kings of the earth come and offer their presents unto Christ.
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. Princes shall come out of Egypt; Ethiopia shall stretch out her hands unto God. Sing unto God, ye kingdoms of the earth [the glorious Kingdom Age]; O sing praises unto the Lord: To him that rideth upon the heaven of heavens, which were of old; lo, he doth send out his voice, and that a mighty voice. Ascribe strength unto God: his excellency is over Israel, his strength is in the clouds. O God, thou art awesome out of thy holy places: the God of Israel is he that giveth strength and power unto his people. Blessed be God ( Psa 68:30-35 ).
So the glorious worship of God in the Kingdom Age; it is going to be exciting. The singers coming in, the instruments, the girls with their timbrels and all, and the congregation as they rise to worship the Lord. “
Fuente: Through the Bible Commentary
This was a Psalm sung, at the removing of the ark, when it was taken up to its resting-place on Mount Zion. All the tribes were gathered together, and, in full pomp, they marched along, bearing the sacred chest. As they tramped forward, the trumpets sounded, and this Psalm rose up to God.
Psa 68:1. Let God arise, let his enemies be scattered: let them also that hate him flee before him.
That is the way to move,God first, and his people following closely after him. That is the true order of revival,the Lord in the lead, then all his children, quick of step, to follow where he leads. The psalmist seems to take it for granted that there would be no fighting if God should arise, for all his enemies would be put to flight by his presence.
Psa 68:2-3. 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. But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.
The courtiers of God ought to be clad in the silks of joy, and to be bright with the jewelry of rejoicing.
Psa 68:4-5. Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him. A father of the fatherless, and a judge of the widows, is God in his holy habitation.
In the wilderness, the Israelites were like a company of fatherless people: but God was their Protector, and in all their trials and dangers he was their Defender.
Psa 68:6. God setteth the solitary in families he bringeth out those which are bound with chains: but the rebellious dwell in a dry land.
They had been in a sad condition in Egypt, scattered and driven hither and thither. God promised to bring them all together, in great families, and richly to bless them.
Psa 68:7-8. O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: 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.
If the translators had given us the original words, we should have valued this Psalm much more, for it contains nearly every name of God. This verse would run, Even Sinai itself was moved at the presence of Elohim, the Elohim of Israel.
Psa 68:9-10. Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary. Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor.
It rained manna, and it rained quails. There are no difficulties about the commissariat of an army when God is the Commander-in-chief. All shall be provided for those who put their trust in him.
Psa 68:11. The Lord
Or, Adonai
Psa 68:11. Gave the word: great was the company of those that published it.
When God speaks, he always has publishers of his message. Our Lord found a woman at the well, and sent her back to the men of the city as his messenger, and he will find many others before his work is all done.
Psa 68:12-13. Kings of armies did flee apace: and she that tarried at home divided the spoil. Though ye have lien among the pots,
Grimy among the brick kilns, covered with clay, and black with smoke,despised, rejected, earthbound, Though ye have lien among the pots,
Psa 68:13. Yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.
There are good times ahead for Gods people. Rich and rare blessings are laid up in store for them that fear him. Therefore, let us rejoice in him even now.
Psa 68:14. When the Almighty scattered kings in it, it was white as snow in Salmon.
Driven from the bare, bleak mountain-side in gusts like feathers, the snow flies before the wind; and so, when God scatters the mighty, they cannot resist him: It was as snow in Salmon.
Psa 68:15. The hill of God is as the hill of Bashan; an high hill as the hill of Bashan.
This hill of Zion is not high at all, it is a mere knoll compared with the lofty peaks; yet it was highly favored. So, to carnal eyes, Christs kingdom on earth was little in comparison with the kingdoms of this world; yet, in the sight of God, it is greater than all of them.
Psa 68:16. Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the LORD will dwell in it forever.
There are grander places than Zion, but if God chooses to dwell there, his presence gives her a glory and a greatness that no other spot can have. The forces at the disposal of Zions King are boundless; note how the psalmist enumerates some of them.
Psa 68:17-18. The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. 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.
As the ark went up the hill of Zion, so has Christ ascended to the eternal glory. He is the true Ark of the covenant, and he is also the true Mercy-seat; wherefore, let our hearts rejoice in our ascended Saviour, who has led captivity captive Thou hast received gifts for men; yea, for the rebellious also. In due time, Christ died for the ungodly. He made intercession for the transgressors. Let rebellious sinners catch, at this great truth; and, touched by the love and grace of God, let them cease to rebel any longer.
Psa 68:19-20. Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah. He that is our God is the God of salvation; and unto God the Lord belong the issues from death.
All glory be to his thrice-blessed name for all that this verse includes!
Psa 68:21-22. But God shall wound the head: of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses. The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:
Wherever his people may have gone, God will bring them all together again, from Bashan, or from the depths of the sea.
Psa 68:23-35. That thy foot may be dipped in the blood of thine enemies, and the tongue of the dogs in the same. They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary. The singers went before, the players on instruments followed after, among them were the damsels playing with timbrels. Bless ye God in the congregations, even the Lord, from the fountain of Israel. There is little Benjamin with their ruler, the princes of Judah, the their council, the princes of Zebulun, and the princes of Naphtali. Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us. Because of thy temple at Jerusalem shall kings bring presents unto thee. 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. Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God. Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah: 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. Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds. 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.
The Psalm ends with an ascription of praise unto God. So let our reading end, and our worship, and our lives: Blessed be God.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 68:1-3
GOD’S TRIUMPHAL PROCESSION
SUPERSCRIPTION: FOR THE CHIEF MUSICIAN;
A PSALM OF DAVID; A SONG.
Many scholars have commented on the difficulty of this psalm; many of the passages have apparently been damaged in transition; and practically all versions rely somewhat heavily on emendations in order to provide a readable translation in English. A number of passages may be understood in several different ways.
Despite these difficulties, however, the psalm is often extolled in superlative terms:
“This is one of the most magnificent songs of triumph in the entire Old Testament. Its dramatic comment upon a memorable event, its wide perspective of thought and speech, its spirit of invincible faith in God, and its presentation of the historic past and the envisaged future, combine to make it an outstanding portion of the Psalter.
“This is one of the grandest of the Psalms.
“This rushing cataract of a psalm is one of the most boisterous and exhilarating in the Psalter.
“This psalm is one of triumphant praise and jubilation, the crown and gem of the Second Book.
“The Psalm is worthy of David, `the sweet singer of Israel.’ The language, the impressive descriptions, the fresh powerful tone of the poetry, the lyric emotion that pervades the ode, are all worthy of David, and of him alone among known Hebrew composers of hymns.
Some question the Davidic authorship; but in the absence of any authoritative word to the contrary, we are content with the assignment in the superscription.
Regarding the occasion, although this is considered uncertain by some, the comment of Kidner makes sense to us.
David’s procession with the ark, “from the house of Obed-Edom to the city of David with rejoicing” (2Sa 6:12), may have been the occasion for which this psalm was composed. It opens with an echo of the words with which the ark set out on all its journeys (Num 10:35), and finds its climax in God’s ascent of the “high mount” which he has chosen for his dwelling.
In addition to the facts Kidner cited, we shall observe other portions of the psalm which also fit into the idea of a procession to Jerusalem. However, far more is intended by this “procession” than the bringing of the ark into the city of David. In this psalm it seems to have epitomized in some significant manner the procession of God through history; and, for this reason, we have entitled the psalm “God’s Triumphal Procession,” as did Baigent.
Several different proposals for divisions of this psalm have been made, but we like the one by Anthony Ash, which paragraphs only a few verses at a time, giving us eleven divisions in all.
Psa 68:1-3
PRAYER FOR GOD TO SCATTER HIS ENEMIES WHICH WILL CAUSE THE RIGHTEOUS TO REJOICE
“Let God arise; let his enemies be scattered;
Let them also that hate him flee before him.
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.
But let the righteous be glad; let them exult before God:
Yea, let them rejoice with gladness.”
“As smoke … as wax …” (Psa 68:2). The implication here is that the enemies of God are of no more significance than a column of smoke driven away by the wind, or a little wax, melted and destroyed by the fire.
There is also in these verses the inherent principle that the ultimate happiness of the righteous depends upon God’s triumph over his enemies.
E.M. Zerr:
Psa 68:1. Military victory over his enemies was a thing for which David often prayed. The Jewish nation was secular as well as religious. It is proper for temporal governments to fight for their defense (Joh 18:36), hence it was right for David to express himself as he did in this verse and in many other passages.
Psa 68:2. The brevity of smoke and wax was used to compare the fate that David wished for his enemies; they were to disappear without delay.
Psa 68:3. The righteous people have reason to rejoice when wicked persons are overthrown. If their complete destruction is necessary for the good of others, then it would be right to wish for it to be accomplished through the power of the Lord.
Fuente: Old and New Testaments Restoration Commentary
This psalm sings the praise of the God of deliverances. It opens with a song of pure praise (verses Psa 68:1-6). This is then justified by a review of God’s past dealings with His people (verses Psa 68:7-18). Finally, it affirms the present activity of God, and declares confidence in His future succor (verses Psa 68:19-35).
In the first six verses there is a wonderful description of God in His majesty and meekness, in His might and mercy. The contrasts are remarkable. He scatters His enemies. He is a Father of the fatherless. The wicked perish at His presence. He sets the solitary in families. There is no sense of contradiction. Rather the unity of the apparently dissimilar things is felt at once. His righteousness of the strength of His mercy. His might is the ability of His help. The righteous need have no fear of His strength, but rather rejoice in it, trust in it, and co- operate with it by casting up a highway for Him.
The next section of the psalm (verses Psa 68:7-18) is a description of God’s dealing with His people Israel. The might of His going forth is referred to, and the effect it produced is described. The giving of the constitution and law at Sinai is remembered. Then His preparation of the land for His people and their settlement therein is spoken of, together with the song of the women who thus have found their homes. And still the song moves on to describe how God scattered kings before His people, and moved right onward until in majesty He had entered and possessed the hill of His city, the center of His earthly government. It is a fine setting of history in its relation to the activity of God. It is this view of God enthroned and governing which gives courage to the heart and inspires the songs of victory.
Yet the song does not wholly depend on past history for its strength. The last section (verses Psa 68:19-35) deals with the present activity of God. He is a present God, and in the days of the singer gives evidence of His power and pity.
Blessed be the Lord who daily beareth our burden, Even the God who is our salvation. Selah. God is unto us a God of deliverances.
The appeal of the song to the people of God in all ages in their hours of difficulty is easily understood. It expresses the one and only consciousness which is equal to making a day of darkness and difficulty the occasion of exultation and song.
Fuente: An Exposition on the Whole Bible
the Leader of His People
Psa 68:1-11
This is one of the grandest odes in literature. It was probably composed when the Ark was brought in triumph from the house of Obed-edom to the newly acquired hill of the Lord, 2Sa 6:1-23. It is evidently a processional hymn, intended to be sung by bands of white-robed priests and Levites. In this paragraph the Ark was lifted to the shoulders of its bearers, while a measured strain was chanted, Psa 68:1-6. Then, as the procession moved forward, the march through the wilderness was recited, Psa 68:7-11.
Let God arise! These opening words are borrowed from the formula used by Moses, Num 10:35. Through the smoke of many a battlefield have they rung out! Cromwells Ironsides charged to their music. In Psa 68:5-6 we learn that God has a special care for lonely people and prisoners. The former He introduces to families, Joh 19:26-27. The latter are brought out into prosperity. Psa 68:11, r.v. seems to have a modern fulfillment in the exodus of noble women from happy homes in Christian lands to publish the gospel of Christ to the heathen.
Fuente: F.B. Meyer’s Through the Bible Commentary
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.”
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.
Fuente: The Sermon Bible
Psalm 68
The Great Redemption Accomplished
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. Israels 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.
Fuente: Gaebelein’s Annotated Bible (Commentary)
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.
(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.
Fuente: Scofield Reference Bible Notes
am 2962, bc 1042 – Title This magnificent and truly sublime ode is supposed, with much probability, to have been composed by David, and sung at the removal of the ark from Kirjath-jearim.
God arise: Psa 7:6, Psa 7:7, Psa 44:26, Psa 78:65-68, Psa 132:8, Psa 132:9, Num 10:35, 2Ch 6:41, Isa 33:3, Isa 42:13, Isa 42:14, Isa 51:9, Isa 51:10
be scattered: Psa 68:14, Psa 68:30, Psa 59:11, Psa 89:10, Isa 41:15, Isa 41:16, Eze 5:2, Eze 12:14, Eze 12:15, Dan 2:35
that hate: Psa 21:8, Exo 20:5, Deu 7:10, Joh 14:23, Joh 14:24
before him: Heb. from his face
Reciprocal: Lev 26:17 – set Jdg 5:31 – So let 1Sa 2:10 – adversaries 1Sa 28:16 – Wherefore 2Sa 18:32 – The enemies 2Ch 19:2 – hate the Lord Psa 5:10 – let Psa 9:3 – they shall Psa 9:19 – Arise Psa 35:9 – General Psa 58:10 – righteous Psa 83:13 – as the Psa 92:9 – For Psa 94:2 – Lift Psa 104:35 – sinners Psa 108:1 – General Isa 31:2 – arise Heb 10:27 – which Rev 1:7 – Even So
Fuente: The Treasury of Scripture Knowledge
Under the new Head.
To the chief musician: a psalm of David, a song.
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.
Fuente: Grant’s Numerical Bible Notes and Commentary
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, , 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. Gods 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 Gods gracious appearance in their behalf, and for his settled presence with them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
This psalm is the Carmen seculare of the Hebrews, and far surpasses the Te Deum of the christians. It has justly been eulogized in the whole succession of theological composition,. The song bursts at once upon us in the boldest effusions of the heart.
Psa 68:1. Let God arise. This psalm was sung when David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness, and therefore with great propriety it commences with the words used by Moses on a similar occasion. Num 10:35.
Psa 68:4. By his name JAH. The self-existent God that judges for the widows, and shakes the earth, and rides on the wings of the wind. This name is repeated in Isa 12:2. See also Exo 3:14.
Psa 68:9. A plentiful rain. Not manna, as in the Latin critics, but rain and snow. To confirm, to revive the drooping verdure, and refresh thine heritage when it was exhausted, and parched in the midst of summer.
Psa 68:11. The Lord gave the word, to Moses, whom he inspired to write martial odes, which the people sung; and good men published the law in the camp and in all the synagogues of the Hebrews. It was the same in the christian church. The Lord raised up a number of evangelical men, who imitated the apostles in their life and doctrine.
Psa 68:13. Though ye have lien, and slept, among the pots and bricks in Egypt, God gave you the enamelled and variegated wings of a dove, to escape away from danger, clad in Egyptian robes, and decorated with jewels of gold and precious stones.
Psa 68:14. White as snow in Salmon, when the Lord scattered before Joshua thirty one kings. The hill of Salmon is situate near the Jordan, in the tribe of Ephraim. Harmer mentions a Saracen army cut to pieces by a storm of hail, and sheets of ice. So now: the Almighty from Lebanon in the north, it would seem, brought a local scourge on the Canaanites, which not only destroyed the allied kings, but left a white carpet on this hill which watered the parched land.
Psa 68:18. Thou hast led captivity captive. See on Eph 4:8. Judges 5. When Sesostris king of Egypt had returned from his oriental expedition, and made his triumph at Memphis, his chariot was drawn by four captive kings. One of them kept his eye so constantly on the wheel, as to attract the notice of the conqueror. On being asked the reason, he replied, Sire, the rotations of the wheel console me in my present condition, for that part of the wheel which is now at the top is next in the dirt, and that part which is now in the dirt is next at the top. I am, sire, now in the dirt, but I may live to be at the top again. Sesostris soon restored the ingenious prince.
Psa 68:31. Ethiopia, the land of Cush, shall soon stretch out her hands to embrace the gospel. Eusebius says that the noble Eunuch whom Philip baptized, planted a church in this country. It was then the first of gentile nations that received the truth. A copy of the scriptures was translated into this language; and small churches still subsist there, notwithstanding all the bloody cruelties of mahomedan conquests. But the text is also understood of the conversion of the gentiles, as in the next words: Sing unto God ye kingdoms of the earth.
REFLECTIONS.
This psalm has high claims to poetic merit, and not less so to our consideration, from the divine characters of grace which it describes. David here shows his reverence for revelation by beginning with the words of Moses, when the ark was removed from one station to another, during the sojourn in the wilderness. Num 10:35. The holy prophets who claim obedience to their words, were themselves obedient.
We are here taught to regard the Lord God as a man of war, as captain of Israel, and the leader of his ark. So he appeared to Joshua: consequently, the Jordan fled backward, the walls of Jericho prostrated, the kings of Canaan were discomfited at his presence, and slain with hailstones in their retreat. But there were exceptions of a most instructive kind. When the Israelites went up to the mountains without the Lord, they were slain, Numbers 10:40; and when they retreated from Ai, because of Achans sin; also when the ark was conducted by the sons of Eli. Learn then, oh my soul, to serve the Lord in holiness, or he will be more terrible to thee than to his open foes. But serve him with fidelity, and all thy foes shall vanish as the smoke. God so terrible to the incorrigible is unchangeable, as his name JAH implies; he is the orphans father, and the widows friend. Though he slew the murmurers in the desert, yet he placed their children in rich lots of land, and made them heads of great houses. His judgments often have mercy for their ultimate objects.
The first six verses being sung when the levites took up the ark, from the seventh to the fourteenth were sung as they began the march. Oh God, when thou wentest forth, Sinai itself was moved at thy presence. Christ in like manner shook the earth by the preaching of the gospel; and as a multitude of prophets sung the praises of Israels God, so a great number of apostles and apostolic men published the gospel beyond the extent of the Roman empire. And the Lord who raised up the Israelites from the potteries of Egypt to great wealth, raised up the christian church to inherit the earth, and be heirs of heaven.
God fought for the Israelites by great hailstones which fell from heaven. When the Almighty scattered kings, it was white in summer with snow or hail on the top of mount Salmon. The apostrophe to the hills is very fine. Why leap ye, ye high hills? Why leap ye against the rocky hills of Zion? It is not you, but this mountain which the Lord hath chosen. He has equalled it to Sinai. He ascended from Sinai with myriads, he has led captivity captive. The Egyptians who enslaved us lay dead at our feet. With the whole host of his cherubim he has alighted on Zion, after riding on the wings of the wind, and making darkness his pavilion, and flames of fire the banners of his host. God has made this place the seat of empire, and the sanctuary of all the earth. So Christ has led captive sin, Satan, and death, to whom we had been captives. He spoiled principalities on the cross, and made a show of them openly. The Lord Jesus also ascended up on high, and gave qualifications to men to be apostles, evangelists, and prophets; yea, he gave gifts to the rebellious gentiles also, that the Lord God might dwell among them for ever.
The Lord having made Zion the seat of his glory, the psalmist proceeds next, highly illumined with the Spirit, to speak of the glory of the latter day, when God should strike through the hairy scalp of his enemies. The barbarous custom of carrying scalps for a reward is undoubtedly of the earliest antiquity, though it here implies Gods striking the head of his enemies. Having vanquished all his foes, he shall then bring in the princes of Egypt. Ethiopia shall soon follow; and the Jews by Ethiopia meant all of Africa, except Lybia which is now called Tripoli, Tunis, and Barbary. Sing then to the Lord, ye kingdoms of the earth, ye shall soon become the kingdoms of our God, and of his Christ. Thus unto him gave all the prophets witness.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
LXVIII. A Song of Triumph.The most difficult of all the Pss. In some places the text is so corrupt that it defies any attempt at emendation, and the VSS give little, if any, help. The historical allusions are obscure. The poet makes use of older works, especially of Deborahs Song in Judges 5.
Psa 68:1-6. Praise of God for His power and lovingkindness. This section begins with a quotation from Num 10:35, the words used when the Ark moved forward in the forty years wandering through the wilderness.
Psa 68:4. rideth through the deserts or rather steppes (cf. Isa 40:3).
Psa 68:7-14. Gods care of Israel in the past. The poet illustrates this by his picture, borrowed from Judges 5, of the great victory over the Canaanite kings at the battle of Megiddo in Central Palestine.
Psa 68:8. The words even yon Sinai here and in Jdg 5:5 are an erroneous gloss. They are ungrammatical and are absent in one of the oldest MSS of the LXX. Besides the poet is thinking of the time of Deborah, not Moses.
Psa 68:13 f. is unmeaning as it stands, and no emendation helps matters much. The snow that fell at Salmon is also unintelligible: perhaps the poet knew some traditional feature of the story lost to us. Salmon was near Shechem.
Psa 68:15-23. Yahweh is enthroned on Zion for the deliverance of His people.
Psa 68:15. A mountain of God: i.e. a mountain fitted by its height to be the abode of superhuman beings. But even the peaks of Bashan, the range on the NE. of Palestine, may well look with envy on Zion.
Psa 68:17. Read perhaps, He hath come from Sinai into the sanctuary. Sinai was His old home.
Psa 68:18. ascended on high: perhaps to contend with the powers of the air and sky (cf. Isa 24:21).
Psa 68:22. Some have interpreted this as a reference to the exploits of Judas Maccabus in Gilead, as recorded in 1 Maccabees 7. The Ps. has also been placed later, in the time of Alexander Jannus (p. 608), who died in 78 B.C. There is, in fact, no certain or even probable indication of date. Here we have a Jewish leader hard pressed by the foe but cheered by a priestly oracle with promise of deliverance and revenge. That is all that we know.
Psa 68:24-27. The Festal Procession. Judah. Benjamin, and Galilee were the orthodox Jewish lands in the Maccabean times. So here again we may have a faint sign that the Ps. is Maccabean.
Psa 68:26 a. Translate, Bless God in the choirs.
Psa 68:27. their ruler: read, in front.
Psa 68:28-35. Zion the spiritual centre of the whole world. God is to maintain His rule in Jerusalem: nay, the Temple is to attract foreign kings. Egypt and Ethiopia are specially mentioned.
Psa 68:30. except the last clause, is hopelessly corrupt. We only know that beasts are the symbols for foreign kings.
Fuente: Peake’s Commentary on the Bible
PSALM 68
God made known in all the kingdoms of the earth, through the display of His goodness throughout the history of Israel.
(vv. 1-3) The psalm opens with presenting God as taking His place at the head of His people; scattering His enemies; the wicked perishing at His presence; while the righteous rejoice before God. It commences with the formulas used by Moses, when the camp of Israel moved forward on its journeys through the wilderness (Num 10:35).
(vv. 4-6) Then, very beautifully, there is set forth the character of the One who leads His people. He acts as a loving Father, and a righteous Judge. The destitute, the oppressed, the lonely, and the captive are the objects of His care; but the rebellious are left to reap the result of their own folly – they perish in the wilderness.
(vv. 7-14) The history of Israel is recapitulated to set forth, not their failure, but God’s goodness.
God led His people through the wilderness and manifested His presence at Sinai (vv. 7-8). He brought His congregation to dwell in the land, and in His goodness provided for His weary people and cared for the poor (vv. 9-10). Giving the word of direction, He led them to victory over all their enemies; so that kings fled, and spoil was secured, in which all had a share (vv. 11-12). Victorious Israel, who once had been lying in wretchedness and poverty, is now displayed in all the beauty that God has put upon her (cp. Eze 16:1-14), while the enemies in the land are scattered (vv. 13-14).
(vv. 15-19) Israel being settled in the land, God is presented as choosing Zion for His dwelling place. The powers of the world, represented by high-peaked mountains (JND), may look enviously upon Zion. Nevertheless, at Zion the Lord has chosen to dwell for ever as the centre of earthly government, waited upon by angelic hosts as the executors of His will.
Moreover, all this goodness to Israel flows from Christ having ascended on high. Doubtless the psalmist but little entered into the deep significance of his own words (1Pe 1:11); nevertheless the Spirit of God, as we know from the use of these words in Eph 4:8, had Christ in view. In His place of glory He received gifts for men. In Ephesians the gifts are spoken of in connection with the Church; here in connection with Israel, even though Israel had been rebellious. Thus by His gifts in grace, God secures a people in whose midst He can dwell. In Psa 22:2-3, we read of Christ forsaken on the Cross, in order that Jehovah might dwell in the midst of a praising people. In this psalm He ascends on high to secure a praising people. Thus they say, Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation.
(vv. 20-23) The blessing of His people Israel will involve the destruction of His enemies. The Lord will again bring His people out of the world, here figured by Bashan; while His enemies are left in utter prostration, as carcasses on the field of battle.
(vv. 24-27) All enemies destroyed, the King is welcomed as He takes His place in the sanctuary in the midst of His rejoicing people, who, though long divided, are at last gathered together (Isa 52:8).
(vv. 28-31) The King having His rightful place in the midst of His regathered people, they are now strengthened by the whole world being brought into subjection. The kings of the earth will come with their presents, and submit themselves to the King, and stretch out their hands in dependence upon God.
(vv. 32-35) Finally all the kingdoms of the earth are called to praise the Lord, who is over all created things, who is mighty in word and deed, and has displayed His power in His people Israel.
Fuente: Smith’s Writings on 24 Books of the Bible
68:1 [To the chief Musician, A Psalm [or] Song of David.] Let God {a} arise, let his enemies be scattered: let them also that hate him flee before him.
(a) The prophet shows that even though God permits the wicked tyrants to oppress his Church for a time, yet eventually he will take revenge on them.
Fuente: Geneva Bible Notes
Psalms 68
David reviewed God’s dealings with Israel to memorialize God’s faithfulness to His people (cf. Judges 5). He traced Israel’s history from the wilderness wanderings to his own capture of Jerusalem. As a mighty commander, God had led His oppressed people into the glorious future He had promised them. In the process He overcame many strong foes.
"The theme of this magnificent Psalm is the march of God to victory. It traces the establishment of His kingdom in the past; it looks forward to the defeat of all opposition in the future until all the kingdoms of the world own the God of Israel as their Lord and pay Him homage." [Note: Kirkpatrick, p. 375.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. A prayer for God to scatter His enemies 68:1-6
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David asked God to manifest His awesome power. The words he used recall Moses’ prayer whenever the cloudy pillar moved (Num 10:35). When God leads His people to fulfill His purposes, His enemies vanish as smoke and melt like hot wax. His people also rejoice greatly.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 68:1-35
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.
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, {2Sa 11:1-27} 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 Isa 11:1-16. 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 Isa 11:1-16., {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.