6 God -- causing the lonely to dwell at home, Bringing out bound ones into prosperity, Only -- the refractory have inhabited a dry place.
Inhabitants of dark places and death-shade, Prisoners of affliction and of iron,
Causing the barren one of the house to sit, A joyful mother of sons; praise ye Jah!
He bringeth them out from the dark place, And death-shade, And their bands He draweth away.
Doing judgment for the oppressed, Giving bread to the hungry.
For Jehovah hearkeneth unto the needy, And His bound ones He hath not despised.
He is pouring contempt upon nobles, And causeth them to wander in vacancy -- no way. And setteth on high the needy from affliction, And placeth families as a flock.
Lest I strip her naked. And have set her up as `in' the day of her birth, And have made her as a wilderness, And have set her as a dry land, And have put her to death with thirst.
Is not Esau Jacob's brother? -- an affirmation of Jehovah, And I love Jacob, and Esau I have hated, And I make his mountains a desolation, And his inheritance for dragons of a wilderness.
and when Herod was about to bring him forth, the same night was Peter sleeping between two soldiers, having been bound with two chains, guards also before the door were keeping the prison, and lo, a messenger of the Lord stood by, and a light shone in the buildings, and having smitten Peter on the side, he raised him up, saying, `Rise in haste,' and his chains fell from off `his' hands. The messenger also said to him, `Gird thyself, and bind on thy sandals;' and he did so; and he saith to him, `Put thy garment round and be following me;' and having gone forth, he was following him, and he knew not that it is true that which is done through the messenger, and was thinking he saw a vision, and having passed through a first ward, and a second, they came unto the iron gate that is leading to the city, which of its own accord did open to them, and having gone forth, they went on through one street, and immediately the messenger departed from him. And Peter having come to himself, said, `Now I have known of a truth that the Lord did sent forth His messenger, and did deliver me out of the hand of Herod, and all the expectation of the people of the Jews;' also, having considered, he came unto the house of Mary, the mother of John, who is surnamed Mark, where there were many thronged together and praying. And Peter having knocked at the door of the porch, there came a damsel to hearken, by name Rhoda, and having known the voice of Peter, from the joy she did not open the porch, but having run in, told of the standing of Peter before the porch, and they said unto her, `Thou art mad;' and she was confidently affirming `it' to be so, and they said, `It is his messenger;' and Peter was continuing knocking, and having opened, they saw him, and were astonished, and having beckoned to them with the hand to be silent, he declared to them how the Lord brought him out of the prison, and he said, `Declare to James and to the brethren these things;' and having gone forth, he went on to another place. And day having come, there was not a little stir among the soldiers what then was become of Peter, and Herod having sought for him, and not having found, having examined the guards, did command `them' to be led away to punishment, and having gone down from Judea to Cesarea, he was abiding `there'. And Herod was highly displeased with the Tyrians and Sidonians, and with one accord they came unto him, and having made a friend of Blastus, who `is' over the bed-chambers of the king, they were asking peace, because of their country being nourished from the king's; and on a set day, Herod having arrayed himself in kingly apparel, and having sat down upon the tribunal, was making an oration unto them, and the populace were shouting, `The voice of a god, and not of a man;' and presently there smote him a messenger of the Lord, because he did not give the glory to God, and having been eaten of worms, he expired. And the word of God did grow and did multiply, and Barnabas and Saul did turn back out of Jerusalem, having fulfilled the ministration, having taken also with `them' John, who was surnamed Mark.
and suddenly a great earthquake came, so that the foundations of the prison were shaken, opened also presently were all the doors, and of all -- the bands were loosed;
for it hath been written, `Rejoice, O barren, who art not bearing; break forth and cry, thou who art not travailing, because many `are' the children of the desolate -- more than of her having the 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.