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 H430 setteth H3427 the solitary H3173 in families: H1004 he bringeth out H3318 those which are bound H615 with chains: H3574 but the rebellious H5637 dwell H7931 in a dry H6707 land.
6 God setteth the solitary in families: He bringeth out the prisoners into prosperity; But the rebellious dwell in a parched land.
6 God -- causing the lonely to dwell at home, Bringing out bound ones into prosperity, Only -- the refractory have inhabited a dry place.
6 God maketh the solitary into families; those that were bound he bringeth out into prosperity: but the rebellious dwell in a parched [land].
6 God sets the lonely in families. He brings out the prisoners with singing, But the rebellious dwell in a sun-scorched land.
6 Those who are without friends, God puts in families; he makes free those who are in chains; but those who are turned away from him are given a dry land.
Such as sit in darkness and in the shadow of death, being bound in affliction and iron;
He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD.
He brought them out of darkness and the shadow of death, and brake their bands in sunder.
Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:
For the LORD heareth the poor, and despiseth not his prisoners.
He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way. Yet setteth he the poor on high from affliction, and maketh him families like a flock.
Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.
And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.
And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me. And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him. And when Peter was come to himself, he said, Now I know of a surety, that the LORD hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying. And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel. But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place. Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and there abode. And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace; because their country was nourished by the king's country. And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. And the people gave a shout, saying, It is the voice of a god, and not of a man. And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost. But the word of God grew and multiplied. And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.
And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed.
For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
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.