Exegetical and Hermeneutical Commentary of Psalms 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].
6. God maketh the solitary to dwell in a house;
He bringeth out prisoners into prosperity;
But the stubborn dwell In a parched land.
The verse describes general principles of God’s dealings with men, yet with special allusion to the establishment of Israel in Canaan, to their liberation from the bondage of Egypt, and to the fate of the rebels in the wilderness: and again, if the Ps. is rightly placed in the Exile, to the second Exodus from Babylon, and the reestablishment of the Israelites in their ancient home, while the faithless and rebellious part of the people will be left in the dreary and inhospitable heathen land, unwatered by the streams of divine grace (Psa 63:1). Rebellious or stubborn has been understood by some to refer to the heathen, but the usage of the word (which is applied to the ‘ stubborn and rebellious son’ in Deu 21:18; Deu 21:20) suggests rather that refractory Israelites are meant, as in Psa 78:8. Stubborn rebellion against Jehovah’s will was characteristic of the whole course of Israel’s history; and it is hinted not obscurely that as of old the rebels perished in the wilderness instead of entering Canaan, so now the murmurers in Babylon, of whom it is plain from Isaiah 40-66 (e.g. Psa 65:2) that there were many, will be left there to their fate. The solitary or desolate (Psa 25:16) are the homeless and friendless. Cp. Isa 58:7; and (though the word is different) Lam 1:1.
Fuente: The Cambridge Bible for Schools and Colleges
God setteth the solitary in families – Margin, as in Hebrew, in a house. The word rendered solitary means properly one alone, as an only child; Gen 22:2, Gen 22:12, Gen 22:16; and then it means alone, solitary, wretched, forsaken. See the notes at Psa 22:20. The word rendered families would be more literally and better translated as in the margin, houses. The idea then is, not that he constitutes families of those who were solitary and alone, but that to those who are alone in the world – who seem to have no friends – who are destitute, wretched, forsaken, he gives comfortable dwellings. Thus the idea is carried out which is expressed in the previous verse. God is the friend of the orphan and the widow; and, in like manner, he is the friend of the cast out – the wandering – the homeless; – he provides for them a home. The meaning is, that he is benevolent and kind, and that they who have no other friend may find a friend in God. At the same time it is true, however, that the family organization is to be traced to God. It is his original appointment; and all that there is in the family that contributes to the happiness of mankind – all that there is of comfort in the world that depends on the family organization – is to be traced to the goodness of God. Nothing more clearly marks the benignity and the wisdom of God than the arrangement by which people, 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.
He bringeth out those which are bound with chains – He releases the prisoners. That is, He delivers those who are unjustly confined in prison, and held in bondage. The principles of his administration are opposed to oppression and wrong, and in favor of the rights of man. The meaning is not that he always does this by his direct power, but that his law, his government, his requirements are all against oppression and wrong, and in favor of liberty. So Psa 146:7, The Lord looseth the prisoners. Compare the notes at Isa 61:1.
But the rebellious dwell in a dry land – The rebels; all who rebel against him. The word rendered dry land means a dry or arid place; a desert. The idea is, that the condition of the rebellious as contrasted with that of those whom God has under his protection would be as a fertile and well-watered field compared with a desert. For the one class he would provide a comfortable home; the other, the wicked, would be left as if to dwell in deserts and solitudes: In other words, the difference in condition between those who are the objects of his favor, and those who are found in proud rebellion against him, would be as great as that between such as have comfortable abodes in a land producing abundance, and such as are wretched and homeless wanderers in regions of arid sand. While God be-friends the poor and the needy, while he cares for the widow and the orphan, he leaves the rebel to misery and want. The allusion here probably is to his conducting his people through the desert to the land of promise and of plenty; but still the passage contains a general truth in regard to the principles of his administration.
Fuente: Albert Barnes’ Notes on the Bible
Psa 68:6
God setteth the solitary in families.
The manifold mercies of God–the family
There is a strong disposition on the part of many now to deny the goodness of God as seen in Creation. A great philosopher, recently deceased, assures us, in his last deliverance about Nature, that on the whole this is a very clumsily conducted world. No doubt this pessimistic state of mind has been partly caused by the foolish and excessive optimism of the writers on Christian evidences. These quietly ignored the deeper difficulties and perplexities of the subject, and the philosophers have taken revenge by parading them and deepening their complexion. True, Dr. Watts, for reasons connected with mans depravity, preferred to find this world of ours not a proper habitation for an upright being: its form is rude, irregular, abrupt, and horrid. It is curious to find Dr. Watts and Mr. Mill in such entire harmony about Nature. Dr. Watts sees a fallen and corrupted in what the other sees an originally ill-constructed and ill-compacted world. But the world has working in it the principle of progress, and this is continually refining, elevating, and developing both man and his world. Nature, like man, is saved by hope. The depreciation which has fallen upon the Order of Creation falls more heavily on the order of the human world. And, no doubt, the signs of strife, struggle, confusion, of waste and wreck manifest in Creation, are yet more so in the human sphere. The signs of dire disorder affront us everywhere. The skeleton stalks abroad; it saddens with its ghastly presence the sunlight of life. It is a great mystery. It is inevitable that these things should perplex us when we consider the large and far-reaching plan on which God has made the world. The key to it is the culture of a free being: his education for a free and noble eternity. No key but this will fit all the wards of Nature and of life. Much of the complaint that is heard is really against mans freedom, and because he is not more of a machine. If men were machines, and all filings were the result of a mechanical arrangement; if what looks like freedom were only reflex action, then one would be driven to the conclusion that the machine is extremely clumsy and ill-arranged. We could, in that case, readily conceive that a much more simple one might have been constructed, which would work much more smoothly, and with far less fret and friction. But, judging by the lights of Reason and Revelation, God has chosen to construct the world upon quite another scheme, in which the education of free, moral beings for an immortal life is the deep thought that underlies it. Everything must be judged absolutely by its fitness for this purpose. And if this be the purpose, then it is worth while to study profoundly this great scheme, and to search out all its depths. Contemplate, then, the Divine goodness in the order of human society, which grows out of the social instincts and aptitudes which are the special endowments of man. And at the root of them all lies the institution of the family. Out of that human society grows. We may understand the text as telling both of Gods loving care for the solitary, or as indicating the loving provision for mans happiness, solace and development, which the institution of the family secures. Now, the immediate purposes of this order seem to be–
1. The drawing forth and the culture of the several faculties of the individual, and–
2. The continual elevation and purification of the life of society: its constant progress towards an ideal, the vision of which God has set before mankind. In the family you have, in little, the picture of society. It is there in miniature. It is under your eye and hand; you can study it readily and see how it works. And the pessimist philosophers would tell you that they find in the family constitution just the mischievous blundering of which they complain elsewhere. As the world, so the family is, they say, capriciously governed. And some speak of it more harshly still. It hands over, they complain, the character and career of each successive generation to individual caprice and will, concerning which you can take and hold no security: it is all blind chance what the parents may he. Plato sought, and communistic ideals seek, to rectify this supposed flaw in the arrangement of society, which is the result of family life. It is said, What sort of blundering is it which places young children in their formative years, on which everything depends, under the control of those who are tolerably certain to be capricious and foolish? Would it not be better to take possession of the children from the first and place them under the rule of those who will be certain to train them in wisdom and virtue? And there does seem something to be said for this. For what awful consequences come from bad parental influences! How many myriads of children are ruined by it! Now, it is not a complete answer to say that man has gone aside from Gods intention, because it allows that God made man capable of thus falling. But we must remember that all this is for our ,education, and is a mighty instrument in it, and we must take eternity into view. Then and there, if not here and now, we shall see Gods ways justified. (J. Baldwin Brown, B. A.)
The Divine origin and unity of the family
The family has been best defined as the institute of the affections. In its ideal state it is the home of love. It is the place of all others in which the affectionate side of human nature receives its strongest impulse, its freest, fullest development. While the family is first in order of time, having in embryo all the after fruits of civilization, being at the beginning of things, it held also within its limits both Church and State in their primitive condition. The home is the first Church, and the home is the first State. Historically and germinally there has sprung from the family all that is best in human history, all that we most admire in human life.
1. Every one who takes the Bible as his guide must believe that the family is Divine in its origin. It was instituted in Eden by God Himself for the preservation of the race, for the welfare and happiness of His creatures. It has stood the test of time. Sin has corrupted, but could not destroy it. Christ came to a sinning world to redeem and regenerate it. Sin had polluted all the relations of man and those institutions which God had established for mans happiness and glory, so pure in their first inception. The family had not been exempt from this downward drag of sin. Christ would touch this centre of influence and bring the family back to its original place. He re-emphasized its sacredness. He put Himself in direct opposition to the theories of His age. Nowhere in the literature that preceded Him can you find such exalted views of marriage and the home as were presented by Him. That which by the perversion of sin had become such a power for evil He aimed to transform into a ministry of light and love. Through it He sought to propagate His faith and to establish the kingdom of heaven on earth.
2. Consider next the unity of the family–its oneness of life. The family is treated as a unit in the Bible. The members of it are not so many isolated beings, each one independent and thoughtless of the other. They have a common interest and a common life; what affects one affects the other. This is true not only of every living generation, but of all subsequent generations. Every family has a history distinct from all others. It is a link binding the past and the future. Receiving from its fathers the heritage of their virtues, it is expected to transmit them to those who follow. Just as surely as every Church and nation has its unmistakable tone and spirit, so, surely, is there a common family life. Every household has its marked characteristics, natural aptitudes, its distinctive views, tastes, and ideas: Too much has been made of heredity in certain quarters, but the basis of truth in connection with it we must all recognize.
(1) It is interesting to note, even from a physiological point of view, the physical traits which reappear in the same family in successive generations. You take the child of to-day and trace a very close resemblance between him and the pictures of ancestors who lived one hundred or two hundred years ago. You detect the same features, the same colour of the hair and expression of the eye.
(2) Mental traits also descend from parents to children. The prominent and remarkable men of the world have, as a rule, had a remarkable mother. Distinguished women have borne the impress of a distinguished father. Say what we will, blood has much to do in deciding what we are to be and do in this short life.
(3) If it be generally admitted that physical and mental traits are transmitted, it will not be difficult to show that the spiritual nature of the child takes its direction very largely from the spiritual nature of the parent. Given parents who are gluttonous, intemperate, licentious, who are the slaves of their sensual appetites, what may we expect of the children who partake of their natures, who breathe the air and imbibe the teachings of their home. Who can measure the power of this family spirit? How often it is the very opposite to what it should be! Here it is money, money written on every face; here it is good living; here it is show; here scandal and detraction. Sometimes the sense of religion and of spiritual things will seem to be nearly lost or obliterated. Not that God permits this evil spirit of the household to have full and undisputed sway. He has established remedies and counter forces to resist it. Wicked homes are often broken up. Children whose natural parents will not care for them are gathered into public institutions or private homes by Christian workers. Families, too, are constantly intermingling. Better influences from without may overcome the wicked spirit at home. But that does not disprove the unity of the family, that oneness of spirit and character which manifests itself in successive generations. It is something more than influence, direct or indirect. Every child is born into the peculiar life of its own family, partakes of its nature, and feels its power. (S. W. Dana, D. D.)
The family
I. The family is a Divine institution. In the case of other relationships, such, for example, as those of neighbourhood and partnership, each man has been left, always, of course, under the presiding providence of God, to follow his own inclinations. It is a matter of choice with any one as to whether he shall live in town or country, but unless where Gods law has been contravened, every man belongs of necessity to some family. God has instituted the home on earth. What says our Lord on this matter? (Mat 19:4). The fitness of the family constitution as God established it at first for securing the end which I have stated will be most convincingly seen by contrasting it with other systems which men have attempted to put in its place. Take, for example, that of polygamy, as seen either in the harem of an Eastern Mussulman or in that of a Western Mormon, and you will at once perceive that the very unity of which I have spoken is destroyed, and that there are few facilities for the training of children into highest nobleness of character.
II. The family is intimately connected with our earthly happiness. It is not in the magnificence of your dwelling, or the gorgeousness of your furniture, or the luxuries of your table, or the costliness of your attire that your home happiness depends, for you may have all these and be miserable still. Neither is it the absence of these things that causes discord and division in a house, for you may meet the highest felicity in the humblest abode. The question is, Do you honour God or not?
III. The family intercourse has the most powerful influence on human character. The law of the physical world is that action and reaction are equal, and there is something like that in the moral. We are assimilated to those with whom we come into most frequent and intimate contact. There is a family likeness, in spiritual character, as well as in outward form and feature, between the members of the same household. The husband moulds the wife and the wife the husband, until, as it has been often remarked, they come to resemble each other even in the expression of the countenance, and the one will often anticipate the very expressions which the other was about to utter. John Randolph said to an intimate friend, I should have been a French atheist if it had not been for one recollection, and that was the memory of the time when my departed mother used to take my little hand in hers and cause me on my knees to say, Our Father, who art in heaven. The mother of John Newton died when he was but six years old, but during these six years she had stored his mind with Divine truth, and those early lessons, as he himself records, he never could get rid of, even during the wildest part of his career. Oh, mothers, what a power is yours[ See to it that you remember your trust, and seek by faith, and prayer, and perseverance to be faithful to it.
IV. The earthly family is not a permanent and abiding thing. (W. M. Taylor, D. D.)
Gods love of companionship
You will observe that in the margins these words are rendered, God setteth the solitary in a house. The Hebrew word means literally a house, or a dwelling-place, and figuratively, a family or a race. Now, we find in all parts of Scripture, but especially in the Psalms, short but emphatic descriptions of what God does, which open to us with no common clearness what God is. From brief notices of the conduct, we derive some of the best apprehensions of the character of our Maker. Thus, the sentence which we have brought before you as our subject of discourse discloses what we may cull a love of companionship in God. When the garden of Eden had been enamelled with beauty, and Adam placed there as its tenant, the Lord God said, It is not good that the man should be alone; I will make a helpmeet for him. It was thus at the very outset of the creature dispensation that God showed His purpose of associating beings, or bringing them into companionship, in place of allowing the solitary to continue the solitary. And whatever the period at which this spirit of companionship began to be developed, it is unquestionably one which may be traced in the whole course of Gods dealings with mankind. We are not at liberty to doubt that it is by Divine appointment that men have been clustered into those various groups which constitute what we designate human society. This human society is nothing more than a system of mutual dependencies, which will net tolerate, for the most part, anything of solitariness. You see that the whole machinery of a kingdom would quickly come to a stand; yea, that an arrest would be put on all the business of life, and therefore very speedily on life itself, if there were a determination on the part of each individual to keep himself to himself, and to have nothing whatever to do with the surrounding mass of his fellows. There must be the interchange of benefits between man and man. Paul says to the Romans–As we have many members in one body, and all the members have not the same office: so we, being many, are one body in Christ, and every one members one of another. And if once you admit this doctrine of the communion of saints, you are ready for the full understanding of God setting the solitary in families. It proves that the very instant a man becomes converted and renewed, there is a bond of the very mightiest union established between himself and countless individuals in different sections of the earth. He is not shut out from the sweetness of domestic worship by the mountain and the forest which surround him, but, participating still in the relationships of brothers and sisters, fathers and mothers, what shall be said of him, but that, in his loneliness and desertion, he vindicates the truth that God setteth the solitary in families? (H. Melvill, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. The solitary in families] yechidim, the single persons. Is not the meaning, God is the Author of marriage; and children, the legal fruit of it, are an inheritance from him?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Setteth the solitary in families; such as were single and solitary he blesseth with a wife and children, as he did Abraham. Houses are oft put for posterity, as Exo 1:21; Rth 4:11; 2Sa 7:11.
Bringeth out those which are bound with chains; he setteth captives and prisoners at liberty, as he did the Israelites, &c.
The rebellious; those who rebel against God, as the Egyptians did.
Dwell in a dry land; are deprived of all true comfort, and plagued with manifold calamities.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. setteth the solitary infamiliesliterally, “settleth the lonely” (aswanderers) “at home.” Though a general truth, there isperhaps allusion to the wandering and settlement of the Israelites.
rebellious dwell in a drylandremoved from all the comforts of home.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
God setteth the solitary in families,…. Which the Jewish writers generally understand of an increase of families, with children in lawful marriage; see Ps 113:9; an instance of which we have in Abraham and Sarah; from which single or solitary ones, when joined in marriage, sprung a numerous offspring, Isa 51:2. And to this sense the Targum paraphrases the words;
“God is he that joins, couples single ones into a couple, as one:”
some copies add,
“to build an house out of them;”
that is, a family; see Ru 4:11. But it may be better interpreted of the fruitfulness and increase of the church with converts, under the Gospel dispensation, even from among the Gentiles; who were before solitary, or were alone, without God and Christ, and aliens from the commonwealth of Israel; but being called and converted by the ministry of the word, were brought into and placed in Gospel churches, or families; see Isa 54:1; and may be applied to particular persons, who, before conversion, may be said to be “solitary” or alone; living without God, the knowledge and fear of him, and fellowship with him, being alienated from the life of him through ignorance; and without Christ, and communion with him, he not dwelling in them, nor they in him; and also sensual, not having the Spirit, his graces and fruits; being destitute of faith, hope, and love: and, moreover, aliens from the people of God, having no society with them, being in a state of solitude and darkness, and under the power of sin and Satan; helpless and “desolate”, as the word here used rendered, Ps 25:16. But, in effectual calling, such are brought out of this dismal state, and being drawn with the cords of love by the Spirit, to the Father and the Son, and brought to a spiritual acquaintance with them, they are “set in families”, or placed in Gospel churches; which, as families, have a master over them, who is Christ the Son and firstborn, of whom they are named; where are saints of various ages, sizes, and standing; some fathers, some young men, and some children; where are provisions suitable for them, and stewards to give them their portion of meat in due season, who are the ministers of the word; and laws and rules, by which they are directed and regulated, and everything is kept in good decorum;
he bringeth out those which are bound with chains; as Peter and others literally, Ac 12:5; or rather it is to be understood spiritually of such as are bound with the chains of their own sins, and are under the power of them, with the fetters of the law, in which they are held, and who are led and kept captive by Satan; those Christ the Son makes free, proclaims liberty to them, says to such prisoners, Go forth; and, by the blood of his covenant, sends them forth, and directs them to himself, the strong hold, as prisoners of hope; see
Isa 61:1. The Septuagint and Vulgate Latin versions render it, “he bringeth forth the prisoners with fortitude”; so Apollinarius, “with his great power and strength”; and the Syriac version, with prosperity; or in a pompous manner, as the Targum. But the words may be better rendered, “he bringeth forth the prisoners”, either as Ainsworth, “into fit (and commodious) places”, or rather, “into the conveniencies” or “commodities”: that is, of life, such as prisoners are destitute of;
but the rebellious dwell in a dry [land]; meaning the Jews, to whom Christ came, and whom they rejected, reviled, hated, and would not have him to reign over them, and were a gainsaying and disobedient people; for which their land was smitten with a curse, and in the time of their wars became a dry land; when famine and pestilence were everywhere, and such tribulation as was never known, Isa 8:21. Moreover, the nations of the world, among whom they are dispersed, are a dry land to them; and even such places as are become fruitful through the preaching of the Gospel are no other to them, who neither do hear it, nor will they hear it; and they are like persons in a dry and thirsty land, vainly expecting a Messiah, who will never come. This may also be applied to all that obey not the Gospel of Christ, who will be punished with everlasting destruction from his presence, and shall not have a drop of cold water allowed them to cool their tongue. The allusion may be thought to be to the Jews, that murmured and rebelled against God, and vexed his Spirit in the wilderness, where their carcasses fell; and so dwelt in a dry land, and entered not into rest, or the land of Canaan. The Septuagint, Vulgate Latin, and all the Oriental versions, render it, “in graves”; Apollinarius paraphrases it,
“he bringeth the dead out of the graves to light.”
Fuente: John Gill’s Exposition of the Entire Bible
(6) Solitary . . .This might refer to the childless (comp. Psa. 113:9), but it is better, in connection with the next clause, to think of the exiles scattered and dispersed, and who are by the Divine arm brought home.
With chains.The Hebrew word is peculiar to this passage, and is derived by the Rabbis from a root meaning to bind. Modern scholars give to prosper as the meaning of the root, and render, he bringeth the captives into prosperity.
But.Literally, only.
Rebellious.As in Psa. 66:7; stubborn, refractory.
In a dry land.Or, desert.
It is natural, remembering the connection between the imagery of Psa. 68:4 and parts of the great prophet of the Return, to refer its expressions to those who were left behind in Babylon when the restoration took place.
(710) We come now to the first of three unmistakable historic retrospectsthe rescue from Egypt, the conquest of Canaan, and the establishment of Jerusalem as the political and religious capital. In these patriotic recollections the poet is naturally inspired by the strains of former odes of victory and freedom. The music especially of Deborahs mighty song (Judges 5), which, directly or indirectly, coloured so much of later Hebrew poetry (see Deu. 33:2; Habakkuk 3) is in his ears throughout.
Wentest forth . . . didst march.The parallel clauses as well as the words employed have, in the sound and sequence, a martial tread. The latter word, didst march, is peculiar to Judges 5, Habakkuk 3, and this psalm.
Even Sinai itself.Better, this Sinai. (See Note, Jdg. 5:5, where the clause completing the parallelism, here omitted, is retained, and shows us that the predicate to be supplied here is melted.)
The mountain melted from before Jehovah,
This Sinai from before Jehovah, God of Israel.
The demonstrative this Sinai appears more natural if we suppose the verse, even in Deborahs song, to be an echo or fragment of some older pieces contemporary with the Exodus itself. Such fragments of ancient poetry actually survive in some of the historical bookse.g., Num. 21:17-18; Exo. 15:1-19.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Setteth the solitary in families This is not necessarily restricted to conjugal life, but is a direct expression of sympathy for those who, by providential causes, are bereft of kindred and thrown out as waifs upon society. God leads them, with or without marriage, to a family relation which restores their social status, and opens to them the hopes and enjoyments of life. But the promise applies only to such as fear and trust God.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 68:6. God setteth the solitary in families Literally, God causeth them to sit down into a family. The word iech-idim, rendered solitary, signifies such as are left alone, and destitute of help; and seems to imply those whose fathers and families were destroyed either in Egypt, or in passing through the wilderness, by their enemies. Even these, God will cause to sit down, each of them into a family; or bless them with a numerous posterity, and with a safe and comfortable enjoyment of all the social blessings attending it. Dr. Chandler renders the next clause thus: He bringeth forth those who were bound, with great abundance; which, says he, undoubtedly relates to the state of many of the Jews; who were bound or fettered in Egypt, but whom God brought from thence with numerous flocks and great riches; for that they spoiled the Egyptians. Mr. Schultens gives the passage a different turn; “God brings forth those who were bound, into the more grateful bonds and connections of societies and family relations.” See him on Pro 31:19. It is added, but the rebellious dwell in a dry land. The word sorerim, rendered rebellious, has a very strong and significant meaning, and denotes those enemies of the Israelites who were obstinately and madly bent on doing them mischief, and stimulated by their hatred and malice utterly to destroy them. See Hos 4:16. The word tsechichah, rendered a dry, signifies a shining, dry, barren place; and denotes that these enemies should be destitute of, not only riches, but necessaries, and of family; in a word, of all the advantages of life, and reduced to the utmost distress and poverty. See Eze 26:4. The Chaldee paraphrase applies this verse to the state of the Jews in Egypt: “He brought out Israel, who were bound in Egypt; but Pharaoh and his army, who refused to let them go, inhabited a dry place:” Referring, I suppose, to their being stripped of their riches by the Israelites, or to their throwing up their dead bodies on the dry and sandy shore. This part of the psalm Dr. Chandler supposes to have been sung just as the Levites took up the ark on their shoulders; and it was a proper exordium to this great solemnity. It begins with a solemn acknowledgment of God, a devout prayer for the dispersion of his enemies, and an exhortation to his people to glory in and rejoice before him, and celebrate his praises, who guided their forefathers in the desart; when he redeemed them from the Egyptian bondage, avenged them of their enemies, freed them from their slavery, enlarged them into families, enriched them with the spoils of Egypt, and condemned their oppressors to poverty, disgrace, and misery. When the ark was lifted up, and placed by its staves on the shoulders of the Levites, just as the procession began, the following part of the hymn was sung, Psa 68:7-14.
Fuente: Commentary on the Holy Bible by Thomas Coke
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].
Ver. 6. God setteth the solitary in families ] i.e. He blesseth them with issue. See Psa 113:9 , and so he doth the Church, Isa 54:1 , in these days of the gospel especially.
He bringeth out those which are bound in chains
The rebellious dwell in a dry land
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
setteth the solitary in families = bringeth absent ones home.
the rebellious = rebellious ones.
dwell = have [ever] dwelt.
Fuente: Companion Bible Notes, Appendices and Graphics
God: Psa 107:10, Psa 107:41, Psa 113:9, 1Sa 2:5, Gal 4:27
families: Heb. a house
he bringeth: Psa 107:10, Psa 107:14, Psa 146:7, Isa 61:1, Act 12:6-25
the rebellious: Psa 107:34, Psa 107:40, Deu 28:23, Deu 28:24, Hos 2:3, Mal 1:3
Reciprocal: Num 21:5 – spake Num 27:6 – General Psa 78:8 – as their Psa 107:11 – Because Pro 15:25 – but Jer 40:1 – bound Eze 19:13 – in a dry
Fuente: The Treasury of Scripture Knowledge
68:6 God {d} setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a {e} dry [land].
(d) He gives children to those who are childless, and increases their families.
(e) Which is devoid of God’s blessings, which before they had abused.