1 <To the chief music-maker. Of David. A Psalm. A Song.> Let God be seen, and let his haters be put to flight; let those who are against him be turned back before him.
At the loud noise the peoples have gone in flight; at your coming up the nations have gone in all directions.
And when the ark went forward Moses said, Come up, O Lord, and let the armies of those who are against you be broken, and let your haters go in flight before you.
You may not go down on your faces before them or give them worship: for I, the Lord your God, am a God who will not give his honour to another; and I will send punishment on the children for the wrongdoing of their fathers, to the third and fourth generation of my haters;
See, I will make you like a new grain-crushing instrument with teeth, crushing the mountains small, and making the hills like dry stems. You will send the wind over them, and it will take them away; they will go in all directions before the storm-wind: you will have joy in the Lord, and be glad in the Holy One of Israel.
Jesus said to him in answer, If anyone has love for me, he will keep my words: and he will be dear to my Father; and we will come to him and make our living-place with him. He who has no love for me does not keep my words; and the word which you are hearing is not my word but the Father's who sent me.
Then the iron and the earth, the brass and the silver and the gold, were smashed together, and became like the dust on the floors where grain is crushed in summer; and the wind took them away so that no sign of them was to be seen: and the stone which gave the image a blow became a great mountain, covering all the earth.
And all his helpers round about him and all his armies I will send in flight to every wind; and I will let loose a sword after them. And they will be certain that I am the Lord, when I send them in flight among the nations, driving them out through the countries.
You are to have a third part burned with fire inside the town, when the days of the attack are ended; and a third part you are to take and give blows with the sword round about it; and give a third part for the wind to take away, and let loose a sword after them.
Awake! awake! put on strength, O arm of the Lord, awake! as in the old days, in the generations long past. Was it not by you that Rahab was cut in two, and the dragon Wounded? Did you not make the sea dry, the waters of the great deep? did you not make the deep waters of the sea a way for the Lord's people to go through?
The Lord will go out as a man of war, he will be moved to wrath like a fighting-man: his voice will be strong, he will give a loud cry; he will go against his attackers like a man of war. I have long been quiet, I have kept myself in and done nothing: now I will make sounds of pain like a woman in childbirth, breathing hard and quickly.
Come back, O Lord, to your resting-place; you and the ark of your strength. Let your priests be clothed with righteousness; and let your saints give cries of joy.
Then was the Lord like one awaking from sleep, and like a strong man crying out because of wine. His haters were turned back by his blows and shamed for ever. And he put the tent of Joseph on one side, and took not the tribe of Ephraim; But he took the tribe of Judah for himself, and the mountain of Zion, in which he had pleasure.
When the Most High put the kings to flight, it was as white as snow in Salmon.
Put them not to death, for so my people will keep the memory of them: let them be sent in all directions by your power; make them low, O Lord our saviour.
Your hand will make a search for all your haters; your right hand will be hard on all those who are against you.
Come up, Lord, in your wrath; be lifted up against my haters; be awake, my God, give orders for the judging. The meeting of the nations will be round you; take your seat, then, over them, on high.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Psalms 68
Commentary on Psalms 68 Commentary Critical and Explanatory on the Whole Bible
PSALM 68
Ps 68:1-35. This is a Psalm-song (see on Ps 30:1, title), perhaps suggested by David's victories, which secured his throne and gave rest to the nation. In general terms, the judgment of God on the wicked, and the equity and goodness of His government to the pious, are celebrated. The sentiment is illustrated by examples of God's dealings, cited from the Jewish history and related in highly poetical terms. Hence the writer intimates an expectation of equal and even greater triumphs and summons all nations to unite in praises of the God of Israel. The Psalm is evidently typical of the relation which God, in the person of His Son, sustains to the Church (compare Ps 68:18).
1-3. Compare Nu 10:35; Ps 1:4; 22:14, on the figures here used.
before him—as in Ps 68:2, from His presence, as dreaded; but in Ps 68:3, in His presence, as under His protection (Ps 61:7).
3. the righteous—all truly pious, whether of Israel or not.
4. extol him … heavens—literally, "cast up for Him who rideth in the deserts," or "wilderness" (compare Ps 68:7), alluding to the poetical representation of His leading His people in the wilderness as a conqueror, before whom a way is to be prepared, or "cast up" (compare Isa 40:3; 62:10).
by his name JAH—or, "Jehovah," of which it is a contraction (Ex 15:3; Isa 12:2) (Hebrew).
name—or, "perfections" (Ps 9:10; 20:1), which—
5, 6. are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.
6. setteth the solitary in families—literally, "settleth the lonely" (as wanderers) "at home." Though a general truth, there is perhaps allusion to the wandering and settlement of the Israelites.
rebellious dwell in a dry land—removed from all the comforts of home.
7, 8. (Compare Ex 19:16-18).
thou wentest—in the pillar of fire.
thou didst march—literally, "in Thy tread," Thy majestic movement.
8. even Sinai itself—literally, "that Sinai," as in Jud 5:5.
9, 10. a plentiful rain—a rain of gifts, as manna and quails.
10. Thy congregation—literally, "troop," as in 2Sa 23:11, 13—the military aspect of the people being prominent, according to the figures of the context.
therein—that is, in the land of promise.
the poor—Thy humble people (Ps 68:9; compare Ps 10:17; 12:5).
11. gave the word—that is, of triumph.
company—or, choir of females, celebrating victory (Ex 15:20).
12. Kings of armies—that is, with their armies.
she that … at home—Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.
13. Some translate this, "When ye shall lie between the borders, ye shall," &c., comparing the peaceful rest in the borders or limits of the promised land to the proverbial beauty of a gentle dove. Others understand by the word rendered "pots," the smoked sides of caves, in which the Israelites took refuge from enemies in the times of the judges; or, taking the whole figuratively, the rows of stones on which cooking vessels were hung; and thus that a contrast is drawn between their former low and afflicted state and their succeeding prosperity. In either case, a state of quiet and peace is described by a beautiful figure.
14. Their enemies dispersed, the contrast of their prosperity with their former distress is represented by that of the snow with the dark and somber shades of Salmon.
15, 16. Mountains are often symbols of nations (Ps 46:2; 65:6). That of Bashan, northeast of Palestine, denotes a heathen nation, which is described as a "hill of God," or a great hill. Such are represented as envious of the hill (Zion) on which God resides;
17. and, to the assertion of God's purpose to make it His dwelling, is added evidence of His protecting care. He is described as in the midst of His heavenly armies—
thousands of angels—literally, "thousands of repetitions," or, "thousands of thousands"—that is, of chariots. The word "angels" was perhaps introduced in our version, from De 33:2, and Ga 3:19. They are, of course, implied as conductors of the chariots.
as … Sinai, in the holy place—that is, He has appeared in Zion as once in Sinai.
18. From the scene of conquest He ascends to His throne, leading—
captivity captive—or, "many captives captive" (Jud 5:12).
received gifts for men—accepting their homage, even when forced, as that of rebels.
that the Lord God might dwell—or literally, "to dwell, O Lord God" (compare Ps 68:16)—that is, to make this hill, His people or Church, His dwelling. This Psalm typifies the conquests of the Church under her divine leader, Christ. He, indeed, "who was with the Church in the wilderness" (Ac 7:38) is the Lord, described in this ideal ascension. Hence Paul (Eph 4:8) applies this language to describe His real ascension, when, having conquered sin, death, and hell, the Lord of glory triumphantly entered heaven, attended by throngs of adoring angels, to sit on the throne and wield the scepter of an eternal dominion. The phrase "received gifts for (or literally, among) men" is by Paul, "gave gifts to men." Both describe the acts of a conqueror, who receives and distributes spoils. The Psalmist uses "receiving" as evincing the success, Paul "gave" as the act, of the conqueror, who, having subdued his enemies, proceeds to reward his friends. The special application of the passage by Paul was in proof of Christ's exaltation. What the Old Testament represents of His descending and ascending corresponds with His history. He who descended is the same who has ascended. As then ascension was an element of His triumph, so is it now; and He, who, in His humiliation, must be recognized as our vicarious sacrifice and the High Priest of our profession, must also be adored as Head of His Church and author of all her spiritual benefits.
19-21. God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemies.
21. wound the head—or, "violently destroy" (Nu 24:8; Ps 110:6).
goeth on still in … trespasses—perseveringly impenitent.
22. Former examples of God's deliverance are generalized: as He has done, so He will do.
from Bashan—the farthest region; and—
depths of the sea—the severest afflictions. Out of all, God will bring them. The figures of Ps 68:23 denote the completeness of the conquest, not implying any savage cruelty (compare 2Ki 9:36; Isa 63:1-6; Jer 15:3).
24-27. The triumphal procession, after the deliverance, is depicted.
They have seen—impersonally, "There have been seen."
the goings of my God—as leading the procession; the ark, the symbol of His presence, being in front. The various bands of music (Ps 68:25) follow, and all who are—
26. from—or literally, "of"
the fountain of Israel—that is, lineal descendants of Jacob, are invited to unite in the doxology. Then by one of the nearest tribes, one of the most eminent, and two of the most remote, are represented the whole nation of Israel, passing forward (Nu 7:1-89).
28, 29. Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
29. thy temple—literally, "over"
Jerusalem—His palace or residence (Ps 5:7) symbolized His protecting presence among His people, and hence is the object of homage on the part of others.
30. The strongest nations are represented by the strongest beasts (compare Margin).
31. Princes—or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.
stretch out her hands—or, "make to run her hands," denoting haste.
32-36. To Him who is presented as riding in triumph through His ancient heavens and proclaiming His presence—to Him who, in nature, and still more in the wonders of His spiritual government, out of His holy place (Ps 43:3), is terrible, who rules His Church, and, by His Church, rules the world in righteousness—let all nations and kingdoms give honor and power and dominion evermore.