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Text -- Psalms 68:1-13 (NET)

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Psalm 68
68:1 For the music director; by David, a psalm, a song. God springs into action! His enemies scatter; his adversaries run from him. 68:2 As smoke is driven away by the wind, so you drive them away. As wax melts before fire, so the wicked are destroyed before God. 68:3 But the godly are happy; they rejoice before God and are overcome with joy. 68:4 Sing to God! Sing praises to his name! Exalt the one who rides on the clouds! For the Lord is his name! Rejoice before him! 68:5 He is a father to the fatherless and an advocate for widows. God rules from his holy palace. 68:6 God settles those who have been deserted in their own homes; he frees prisoners and grants them prosperity. But sinful rebels live in the desert. 68:7 O God, when you lead your people into battle, when you march through the desert, (Selah) 68:8 the earth shakes, yes, the heavens pour down rain before God, the God of Sinai, before God, the God of Israel. 68:9 O God, you cause abundant showers to fall on your chosen people. When they are tired, you sustain them, 68:10 for you live among them. You sustain the oppressed with your good blessings, O God. 68:11 The Lord speaks; many, many women spread the good news. 68:12 Kings leading armies run away– they run away! The lovely lady of the house divides up the loot. 68:13 When you lie down among the sheepfolds, the wings of the dove are covered with silver and with glittering gold.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Selah a musical notation for crescendo or emphasis by action (IBD)
 · Sinai a mountain located either between the gulfs of Suez and Akaba or in Arabia, east of Akaba,a mountain; the place where the law was given to Moses


Dictionary Themes and Topics: Wilderness | PSALMS, BOOK OF | PHILOSOPHY | PAPYRUS | Music | JAH | GREAT; GREATNESS | GOLD | Fold | Face | FINE | FATHERLESS | FATHER | EARTHQUAKE | DOVE | CONFIRM; CONFIRMATION | COMPANY | COMFORTLESS | COLOR; COLORS | Ark | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

Other
Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 68:4 - -- Is an abbreviation of the name Jehovah, which the Heathens pronounced Jao.

Is an abbreviation of the name Jehovah, which the Heathens pronounced Jao.

Wesley: Psa 68:4 - -- Before the ark where he is present, as David is said to dance before the Lord, upon this occasion, 2Sa 6:14.

Before the ark where he is present, as David is said to dance before the Lord, upon this occasion, 2Sa 6:14.

Wesley: Psa 68:5 - -- In heaven.

In heaven.

Wesley: Psa 68:6 - -- Those who rebel against God.

Those who rebel against God.

Wesley: Psa 68:7 - -- In the cloudy pillar, as their captain leading them up out of Egypt.

In the cloudy pillar, as their captain leading them up out of Egypt.

Wesley: Psa 68:8 - -- Poured down great showers, which accompanied those mighty thunders.

Poured down great showers, which accompanied those mighty thunders.

Wesley: Psa 68:9 - -- Dry and thirsty, and parched with excessive heat, and ready to faint for want of rain, Psa 63:1.

Dry and thirsty, and parched with excessive heat, and ready to faint for want of rain, Psa 63:1.

Wesley: Psa 68:10 - -- The people of Israel.

The people of Israel.

Wesley: Psa 68:10 - -- This land for the use of thy people: which God did by designing it for them, and expelling the old inhabitants; by furnishing it with all sorts of pro...

This land for the use of thy people: which God did by designing it for them, and expelling the old inhabitants; by furnishing it with all sorts of provisions, and making it fruitful by his special blessing.

Wesley: Psa 68:10 - -- Such thy really were, when God undertook the conduct of them into Canaan.

Such thy really were, when God undertook the conduct of them into Canaan.

Wesley: Psa 68:11 - -- He put this triumphant song into their mouths.

He put this triumphant song into their mouths.

Wesley: Psa 68:12 - -- The kings of Canaan, and other nations who came forth against the Israelites, accompanied with great and numerous armies.

The kings of Canaan, and other nations who came forth against the Israelites, accompanied with great and numerous armies.

Wesley: Psa 68:12 - -- There was enough, not only for those who took it, but also to be divided to their wives and children, when they came home.

There was enough, not only for those who took it, but also to be divided to their wives and children, when they came home.

Wesley: Psa 68:13 - -- Ye Israelites.

Ye Israelites.

Wesley: Psa 68:13 - -- Tho' you have formerly been exposed to great reproach and misery, yet God hath changed your condition.

Tho' you have formerly been exposed to great reproach and misery, yet God hath changed your condition.

Wesley: Psa 68:13 - -- Beautiful and glorious, like the feathers of a dove, which according to the variety of its postures, and of the light shining upon it, look like silve...

Beautiful and glorious, like the feathers of a dove, which according to the variety of its postures, and of the light shining upon it, look like silver and gold.

JFB: Psa 68:1-3 - -- This is a Psalm-song (see on Psa 30:1, title), perhaps suggested by David's victories, which secured his throne and gave rest to the nation. In genera...

This is a Psalm-song (see on Psa 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 Psa 68:18). (Psa. 68:1-35)

Compare Num 10:35; Psa 1:4; Psa 22:14, on the figures here used.

JFB: Psa 68:1-3 - -- As in Psa 68:2, from His presence, as dreaded; but in Psa 68:3, in His presence, as under His protection (Psa 61:7).

As in Psa 68:2, from His presence, as dreaded; but in Psa 68:3, in His presence, as under His protection (Psa 61:7).

JFB: Psa 68:3 - -- All truly pious, whether of Israel or not.

All truly pious, whether of Israel or not.

JFB: Psa 68:4 - -- Literally, "cast up for Him who rideth in the deserts," or "wilderness" (compare Psa 68:7), alluding to the poetical representation of His leading His...

Literally, "cast up for Him who rideth in the deserts," or "wilderness" (compare Psa 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; Isa 62:10).

JFB: Psa 68:4 - -- Or, "Jehovah," of which it is a contraction (Exo 15:3; Isa 12:2) (Hebrew).

Or, "Jehovah," of which it is a contraction (Exo 15:3; Isa 12:2) (Hebrew).

JFB: Psa 68:4 - -- Or, "perfections" (Psa 9:10; Psa 20:1), which--

Or, "perfections" (Psa 9:10; Psa 20:1), which--

JFB: Psa 68:5-6 - -- Are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.

Are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.

JFB: Psa 68:6 - -- Literally, "settleth the lonely" (as wanderers) "at home." Though a general truth, there is perhaps allusion to the wandering and settlement of the Is...

Literally, "settleth the lonely" (as wanderers) "at home." Though a general truth, there is perhaps allusion to the wandering and settlement of the Israelites.

JFB: Psa 68:6 - -- Removed from all the comforts of home.

Removed from all the comforts of home.

JFB: Psa 68:7-8 - -- (Compare Exo 19:16-18).

(Compare Exo 19:16-18).

JFB: Psa 68:7-8 - -- In the pillar of fire.

In the pillar of fire.

JFB: Psa 68:7-8 - -- Literally, "in Thy tread," Thy majestic movement.

Literally, "in Thy tread," Thy majestic movement.

JFB: Psa 68:8 - -- Literally, "that Sinai," as in Jdg 5:5.

Literally, "that Sinai," as in Jdg 5:5.

JFB: Psa 68:9-10 - -- A rain of gifts, as manna and quails.

A rain of gifts, as manna and quails.

JFB: Psa 68:10 - -- Literally, "troop," as in 2Sa 23:11, 2Sa 23:13 --the military aspect of the people being prominent, according to the figures of the context.

Literally, "troop," as in 2Sa 23:11, 2Sa 23:13 --the military aspect of the people being prominent, according to the figures of the context.

JFB: Psa 68:10 - -- That is, in the land of promise.

That is, in the land of promise.

JFB: Psa 68:10 - -- Thy humble people (Psa 68:9; compare Psa 10:17; Psa 12:5).

Thy humble people (Psa 68:9; compare Psa 10:17; Psa 12:5).

JFB: Psa 68:11 - -- That is, of triumph.

That is, of triumph.

JFB: Psa 68:11 - -- Or, choir of females, celebrating victory (Exo 15:20).

Or, choir of females, celebrating victory (Exo 15:20).

JFB: Psa 68:12 - -- That is, with their armies.

That is, with their armies.

JFB: Psa 68:12 - -- Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.

Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.

JFB: Psa 68:13 - -- 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...

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.

Clarke: Psa 68:1 - -- Let God arise - This was sung when the Levites took up the ark upon their shoulders; see Num 10:35-36 (note), and the notes there.

Let God arise - This was sung when the Levites took up the ark upon their shoulders; see Num 10:35-36 (note), and the notes there.

Clarke: Psa 68:4 - -- Extol him that rideth upon the heavens by his name Jah - " Extol him who sitteth on the throne of glory, in the ninth heaven; Yah is his name; and r...

Extol him that rideth upon the heavens by his name Jah - " Extol him who sitteth on the throne of glory, in the ninth heaven; Yah is his name; and rejoice before him."- Targum

בערבות baaraboth , which we render in the high heavens, is here of doubtful signification. As it comes from the root ערב arab , to mingle, (hence ereb the evening or twilight, because it appears to be formed of an equal mixture of light and darkness; the Septuagint translate it dusmwn, the west, or setting of the sun; so does the Vulgate and others); probably it may mean the gloomy desert, through which God, in the chariot of his glory, led the Israelites. If this interpretation do not please, then let it be referred to the darkness in which God is said to dwell, through which the rays of his power and love, in the various dispensations of his power and mercy, shine forth for the comfort and instruction of mankind

Clarke: Psa 68:4 - -- By his name Jah - יה Yah , probably a contraction of the word יהוה Yehovah ; at least so the ancient Versions understood it. It is used but...

By his name Jah - יה Yah , probably a contraction of the word יהוה Yehovah ; at least so the ancient Versions understood it. It is used but in a few places in the sacred writings. It might be translated The Self existent.

Clarke: Psa 68:6 - -- The solitary in families - יחדים yechidim , the single persons Is not the meaning, God is the Author of marriage; and children, the legal frui...

The solitary in families - יחדים 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?

Clarke: Psa 68:7 - -- O God, when thou wentest forth - This and the following verse most manifestly refer to the passage of the Israelites through the wilderness.

O God, when thou wentest forth - This and the following verse most manifestly refer to the passage of the Israelites through the wilderness.

Clarke: Psa 68:9 - -- Didst send a plentiful rain - גשם נדבות geshem nedaboth , a shower of liberality. I believe this to refer to the manna by which God refresh...

Didst send a plentiful rain - גשם נדבות geshem nedaboth , a shower of liberality. I believe this to refer to the manna by which God refreshed and preserved alive the weary and hungry Israelites.

Clarke: Psa 68:10 - -- Thy congregation hath dwelt therein - חיתך chaiyathecha , thy living creature; τα ζωα, Septuagint; animalia, Vulgate; so all the Versions...

Thy congregation hath dwelt therein - חיתך chaiyathecha , thy living creature; τα ζωα, Septuagint; animalia, Vulgate; so all the Versions. Does not this refer to the quails that were brought to the camp of the Israelites, and dwelt, as it were, round about it? And was not this, with the manna and the refreshing rock, that goodness which God had provided for the poor - the needy Israelites?

Clarke: Psa 68:11 - -- Great was the company of those that published it - המבשרות צבא רב hammebasseroth tsaba rab ; "Of the female preachers there was a grea...

Great was the company of those that published it - המבשרות צבא רב hammebasseroth tsaba rab ; "Of the female preachers there was a great host."Such is the literal translation of this passage; the reader may make of it what he pleases. Some think it refers to the women who, with music, songs, and dances, celebrated the victories of the Israelites over their enemies. But the publication of good news, or of any joyful event, belonged to the women. It was they who announced it to the people at large; and to this universal custom, which prevails to the present day, the psalmist alludes. See this established in the note on Isa 40:9 (note).

Clarke: Psa 68:12 - -- Kings of armies did flee - Rabin and the kings of the Canaanites, who united their forces to overwhelm the Israelites

Kings of armies did flee - Rabin and the kings of the Canaanites, who united their forces to overwhelm the Israelites

Clarke: Psa 68:12 - -- And she - Deborah the prophetess, a woman accustomed to tarry at home, and take care of the family; she divided the spoils, and vanquished their kin...

And she - Deborah the prophetess, a woman accustomed to tarry at home, and take care of the family; she divided the spoils, and vanquished their kings.

Clarke: Psa 68:13 - -- Though ye have lien among the pots - The prophet is supposed here to address the tribes of Reuben and Gad, who remained in their inheritances, occup...

Though ye have lien among the pots - The prophet is supposed here to address the tribes of Reuben and Gad, who remained in their inheritances, occupied with agricultural, maritime, and domestic affairs, when the other tribes were obliged to go against Jabin, and the other Canaanitish kings. Ye have been thus occupied, while your brethren sustained a desperate campaign; but while you are inglorious, they obtained the most splendid victory, and dwell under those rich tents which they have taken from the enemy; coverings of the most beautiful colors, adorned with gold and silver. The words בירקרק חרוץ birakrak charuts , native gold, so exceedingly and splendidly yellow as to approach to greenness - from ירק yarak , to be green; and the doubling of the last syllable denotes an exeess in the denomination - excessively green - blistering green. The Targum gives us a curious paraphrase of this and the following verse: "If ye, O ye kings, slept among your halls, the congregation of Israel, which is like a dove covered with the clouds of glory, divided the prey of the Egyptians, purified silver, and coffers full of the finest gold. And when it stretched out its hands in prayer over the sea, the Almighty cast down kingdoms; and for its sake cooled hell like snow, and snatched it from the shadow of death."Perhaps the Romanists got some idea of purgatory here. For the sake of the righteous, the flames of hell are extinguished!

Calvin: Psa 68:1 - -- 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 t...

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

Calvin: Psa 68:3 - -- 3.But the righteous shall be glad It is here intimated by David, that when God shows himself formidable to the wicked, this is with the design of sec...

3.But the righteous shall be glad It is here intimated by David, that when God shows himself formidable to the wicked, this is with the design of securing the deliverance of his Church. He would seem indirectly to contrast the joy of which he now speaks with the depression and grief felt by well affected men under the reign of Saul — suggesting, that God succeeds a season of temporary trouble with returns of comfort, to prevent his people from being overwhelmed by despondency. He leaves us also to infer, that one reason of that joy which they experience is derived from knowing that God is propitious to them, and interests himself in their safety. The Hebrew words, מפני , mipne, and לפני , liphne, admit of the same meaning; but I think that the Psalmist intended to note a distinction. The wicked flee from the presence of God, as what inspires them with terror; the righteous again rejoice in it, because nothing delights them more than to think that God is near them. When commenting upon the passage, Psa 18:26, we saw why the Divine presence terrifies some and comforts others; for “with the pure he will show himself pure, and with the froward he will show himself froward.” One expression is heaped by the Psalmist upon another, to show how great the joy of the Lord’s people is, and how entirely it possesses and occupies their affections.

Calvin: Psa 68:4 - -- 4.Sing unto God, sing praises to his name: exalt him 12 that rideth, etc. He now proceeds to call upon the Lord’s people to praise God. And he be...

4.Sing unto God, sing praises to his name: exalt him 12 that rideth, etc. He now proceeds to call upon the Lord’s people to praise God. And he begins by pointing out the grounds in general, as I have already hinted, which they have for this exercise, because he comprehends the whole world under his power and government, adding, that he condescends to take the poorest and the most wretched of our family under his protection. His infinite power is commended, when it is said that he rides upon the clouds, or the heavens, 13 for this proves that he sits superior over all things. The Holy Spirit may signify by the expression, that we should exclude from our minds every thing gross and earthly in the conceptions we form of him; but he would, doubtless, impress us chiefly with an idea of his great power, to produce in us a due reverence, and make us feel how far short all our praises must come of his glory. We would attempt in vain to comprehend heaven and earth; but his glory is greater than both. As to the expression which follows, in Jah, his name, there has been some difference of opinion. The Hebrew preposition ב , beth, may here, as sometimes it is, be a mere expletive, and we may read, Jah is his name 14 Others read, in Jah is his name; 15 and I have no objection to this, though I prefer the translation which I have adopted. It is of less consequence how we construe the words, as the meaning of the Psalmist is obvious. The whole world was at that time filled with the vain idols of superstition, and he would assert the claim of God, and set them aside when he brought forward the God of Israel. But it is not enough that the Lord’s people should bow before him with suppliant spirits. Even the wicked, while they fear and tremble before him, are forced to yield him reverence. David would have them draw near to him with cheerfulness and alacrity; and, accordingly, proceeds to insist upon his transcendent goodness shown in condescending to the orphans and widows. The incomprehensible glory of God does not induce him to remove himself to a distance from us, or prevent him from stooping to us in our lowest depths of wretchedness. There can be no doubt that orphans and widows are named to indicate in general all such as the world are disposed to overlook as unworthy of their regard. Generally we distribute our attentions where we expect some return. We give the preference to rank and splendor, and despise or neglect the poor. When it is said, God is in the habitation of his holiness, this may refer either to heaven or to the temple, for either sense will suit the connection. God does not dwell in heaven to indulge his own ease, but heaven is, as it were, his throne, from which he judges the world. On the other hand, the fact of his having chosen to take up his residence with men, and inviting them familiarly to himself there, is one well fitted to encourage the poor, who are cheered to think that he is not far off from them. In the next verse, other instances of the Divine goodness are mentioned — that he gives the bereaved and solitary a numerous offspring, and releases the bonds of the captive. In the last clause of the verse, he denounces the judgment of God against those who impiously despise him, and this that he might show the Lord’s people the folly of envying their lot as well as strike terror into their minds. The sense of the words is, That we ought to comfort ourselves under the worst afflictions, by reflecting that we are in God’s hand, who can mitigate all our griefs and remove all our burdens. The wicked, on the other hand, may congratulate themselves for a time upon their prosperity, but eventually it will fare ill with them. By dwelling in a dry land, is meant being banished, as it were, to a wilderness, and deprived of the benefits of that fatherly kindness which they had so criminally abused.

Calvin: Psa 68:7 - -- 7.O God! when thou wentest forth before thy people, etc The Psalmist now proceeds to show that the Divine goodness is principally displayed in the Ch...

7.O God! when thou wentest forth before thy people, etc The Psalmist now proceeds to show that the Divine goodness is principally displayed in the Church, which God has selected as the great theater where his fatherly care may be manifested. What follows is evidently added with the view of leading the posterity of Abraham, as the Lord’s chosen people, to apply the observations which had been just made to themselves. The deliverance from Egypt having been the chief and lasting pledge of the Divine favor, which practically ratified their adoption under the patriarch, he briefly adverts to that event. He would intimate that in that remarkable exodus, proof had been given to all succeeding ages of the love which God entertained for his Church. Why were so many miracles wrought? why were heaven and earth put into commotion? why were the mountains made to tremble? but that all might recognize the power of God as allied with the deliverance of his people. He represents God as having been their leader in conducting them forth. And this not merely in reference to their passage of the Red Sea, but their journeys so long as they wandered in the wilderness. When he speaks of the earth being moved, he would not seem to allude entirely to what occurred upon the promulgation of the law, but to the fact that, throughout all their progress, the course of nature was repeatedly altered, as if the very elements had trembled at the presence of the Lord. It was upon Mount Sinai, however, that God issued the chief displays of his awful power; it was there that thunders were heard in heaven, and the air was filled with lightnings; and, accordingly, it is mentioned here by name as having presented the most glorious spectacle of the Divine majesty which was ever beheld. Some read, This Sinai, etc., connecting the pronoun זה , zeh, with the mountain here named; but it is much more emphatical to join it with the preceding clause, and to read, the heavens dropped at the presence of This God; David meaning to commend the excellency of the God of Israel. The expression is one frequently used by the prophets to denote that the God worshipped by the posterity of Abraham was the true God, and the religion delivered in his law no delusion, as in Isa 25:9, “This, this is our God, and he will save us.” To establish the Lord’s people in their faith, David leads them, as it were, into the very presence of God; indicates that they were left to no such vague uncertainties as the heathen; and indirectly censures the folly of the world in forsaking the knowledge of the true God, and fashioning imaginary deities of its own, of wood and stone, of gold and silver.

Calvin: Psa 68:9 - -- 9.Thou, O God! shalt make a liberal rain to fall 19 upon thine inheritance Mention is made here of the continued course of favor which had been ext...

9.Thou, O God! shalt make a liberal rain to fall 19 upon thine inheritance Mention is made here of the continued course of favor which had been extended to the people from the time when they first entered the promised land. It is called the inheritance of God, as having been assigned over to his own children. Others understand by the inheritance spoken of in the verse, the Church, but this is not correct, for it is afterwards stated as being the place where the Church dwelt. The title is appropriately given to the land of Canaan, which God made over to them by right of inheritance. David takes notice of the fact, that, from the first settlement of the seed of Abraham in it, God had never ceased to make the kindest fatherly provision for them, sending his rain in due season to prepare their food. The words translated a liberal rain, read literally in the Hebrew a rain of freenesses, and I agree with interpreters in thinking that he alludes to the blessing as having come in the exercise of free favor, 20 and to God, as having of his own unprompted goodness provided for all the wants of his people. Some read a desirable rain; others, a rain flowing without violence, or gentle; but neither of these renderings seems eligible. Others read a copious or plentiful rain; but I have already stated what appears to me to be the preferable sense. It was a proof, then, of his Divine liberality, that God watered the land seasonably with showers. There is clearly a reference to the site of Judea, which owed its fertility to dews and the rains of heaven. In allusion to the same circumstance, he speaks of its being refreshed when weary. The reason is assigned — because it had been given to his chosen people to dwell in. On no other account was it blessed, than as being the habitation of God’s Church and people. The more to impress upon the minds of the Jews their obligations to Divine goodness, he represents them as pensioners depending upon God for their daily food. He fed them upon the finest of the wheat, giving them wine, and honey, and oil in abundance — still he proportioned the communication of his kindness so as to keep them always dependent in expectation upon himself. Some, instead of reading, Thou wilt prepare with thy goodness, etc., render it, Thou wilt prepare with rich food; but, without absolutely objecting to this translation, I rather think that he adverts to the circumstance of God’s being led to provide for his people entirely by his own good pleasure.

Calvin: Psa 68:11 - -- 11.The Lord shall give the word, etc David now adverts to the victories by which God had signally displayed his power in behalf of his people. He had...

11.The Lord shall give the word, etc David now adverts to the victories by which God had signally displayed his power in behalf of his people. He had himself been the instrument of restoring peace to the country, by putting down its foes, and he had extended the boundaries of the kingdom; but he ascribes the praise of all that had been done in stratagems and counsels of war to God. In representing God as issuing orders for the song of triumph, he intimates, figuratively, that it is he who determines the successful issue of battles. Notice is taken of the women who announce the army, for it was the custom anciently for women to sing the song of triumph, as Miriam, the sister of Moses, with her companions, sounded the praises of God upon the timbrel, and the women celebrated David’s victory upon the harp, when he slew Goliath, and routed the Philistines, (Exo 15:20; Jud 11:34; 1Sa 18:6.) In making this reference to a song of praise, the Psalmist, as I have already said, intended to impress the truth upon the people, that the victories gained were entirely owing to God; though, at the same time, he tacitly reminds them of its being their duty to proclaim his benefits with due gratitude.

From the verse which succeeds, we are taught that the mightiest preparations which the enemies of the Church may make for its destruction shall be overthrown. We may consider the words as spoken in the person of the Psalmist himself, or as forming the song of the women mentioned above. It was a circumstance illustrative of the Divine favor, that the most formidable kings, before whom the Jews could never have stood in their own strength, had been put to flight. That princes, who could easily have overrun the world with their forces, should have not only departed without obtaining their purpose, but been forced to fly to a distance, could be accounted for on no other supposition than God’s having stood forward signally as their defender. In the Hebrew the verb is repeated, they shall flee, they shall flee, signifying that the attacks of the enemy had been repelled by Divine assistance once and again. The greatness of the spoil taken is intimated by the circumstance stated, that a share of it would come even to the women who remained at home. While the soldiers would return from battle clothed with the spoils, such would be the quantity of booty taken, that the females, who took no part in war, would partake of it.

Calvin: Psa 68:13 - -- 13.Though ye should lie among the pots 25 Having spoken of God as fighting the battles of his people, he adds, by way of qualification, that they may...

13.Though ye should lie among the pots 25 Having spoken of God as fighting the battles of his people, he adds, by way of qualification, that they may lie for a time under darkness, though eventually God will appear for their deliverance; There can be little doubt that he hints at the state of wretchedness and distress to which the nation had been reduced under the government of Saul, for the interposition was the more remarkable, considering the misery from which it had emerged. The words, however, convey a further instruction than this. They teach us the general truth, that believers are, by the hidden and mysterious power of God, preserved unhurt in the midst of their afflictions, or suddenly recovered so as to exhibit no marks of them. The language admits of being interpreted to mean either that they shine even when lying under filth and darkness, or that, when freed from their troubles, they shake off any defilement which they may have contracted. Let either sense be adopted, and it remains true that the believer is never consumed or overwhelmed by his afflictions, but comes out safe. An elegant figure is drawn from the dove, which, though it lie amongst the pots, retains the beauty which naturally belongs to it, and contracts no defilement on its wings. From this we learn that the Church does not always present a fair or peaceable aspect, but rather emerges occasionally from the darkness that envelops it, and recovers its beauty as perfectly as if it had never been subjected to calamity.

Defender: Psa 68:4 - -- This is the only place in the Bible where God is called JAH. The name is probably a contraction of the more common name Jehovah, or Yahweh, usually re...

This is the only place in the Bible where God is called JAH. The name is probably a contraction of the more common name Jehovah, or Yahweh, usually rendered as "Lord," both meaning essentially the self-existent one. JAH never had a beginning. He rides on the "heavens," the vast spaces of the cosmos which He created."

Defender: Psa 68:11 - -- The written "Word" is "given by inspiration of God" (2Ti 3:16) and it is the privilege and responsibility of all the redeemed to "preach the Word" (2T...

The written "Word" is "given by inspiration of God" (2Ti 3:16) and it is the privilege and responsibility of all the redeemed to "preach the Word" (2Ti 4:2)."

TSK: Psa 68:1 - -- 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 r...

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

TSK: Psa 68:2 - -- As smoke : Psa 37:20; Isa 9:18; Hos 13:3 as wax : Psa 97:5; Isa 64:2; Mic 1:4, in the presence, Psa 76:7, Psa 80:16; Nah 1:5, Nah 1:6; 2Th 1:8, 2Th 1:...

TSK: Psa 68:3 - -- But : Psa 32:11, Psa 33:1, Psa 58:10, Psa 64:10, Psa 97:12; Rev 18:20, Rev 19:7 rejoice : Psa 95:1, Psa 95:2, Psa 98:8, Psa 98:9, Psa 100:1, Psa 100:2...

TSK: Psa 68:4 - -- Sing unto God : Psa 66:4, Psa 67:4; Isa 12:4-6 rideth : Psa 68:33, Psa 18:10, Psa 104:3; Deu 33:26; Isa 19:1 his name : Exo 3:14, Exo 6:3, Exo 6:8 JAH...

Sing unto God : Psa 66:4, Psa 67:4; Isa 12:4-6

rideth : Psa 68:33, Psa 18:10, Psa 104:3; Deu 33:26; Isa 19:1

his name : Exo 3:14, Exo 6:3, Exo 6:8

JAH : יה , JAH , is an abbreviation of יהוה , JEHOVAH and signifies self-existence. - He who derives his being from none, but gives being to all.

TSK: Psa 68:5 - -- A father : Psa 10:14, Psa 10:18, Psa 82:3, Psa 82:4, Psa 146:9; Job 31:16, Job 31:17; Jer 49:11; Hos 14:3 a judge : Psa 72:2, Psa 72:4; Deu 10:18; Job...

TSK: Psa 68:6 - -- 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; Acts 12:...

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; Acts 12:6-25

the rebellious : Psa 107:34, Psa 107:40; Deu 28:23, Deu 28:24; Hos 2:3; Mal 1:3

TSK: Psa 68:7 - -- O God : Psa 114:1-8; Exo 13:21; Deu 4:34; Jdg 4:14; Hab 3:13 thou didst : Jdg 5:4; Mic 2:13; Hab 3:12

TSK: Psa 68:8 - -- earth : Psa 77:18, Psa 114:7; Isa 64:1, Isa 64:3; Hab 3:13; Heb 12:26; Rev 11:19 the heavens : Jdg 5:4, Jdg 5:5 Sinai : Exo 19:16, Exo 19:18; Deu 5:23...

TSK: Psa 68:9 - -- didst : Psa 65:9-13, Psa 77:16, Psa 77:17, Psa 78:24-27; Deu 11:10-12, Deu 11:14; Eze 34:26 send : Heb. shake out confirm thine inheritance : Heb. con...

didst : Psa 65:9-13, Psa 77:16, Psa 77:17, Psa 78:24-27; Deu 11:10-12, Deu 11:14; Eze 34:26

send : Heb. shake out

confirm thine inheritance : Heb. confirm it.

TSK: Psa 68:10 - -- Thy congregation : Psa 74:1, Psa 74:2, Psa 74:19; Exo 19:5, Exo 19:6; Num 16:3; 1Pe 5:3 thou : Deu 26:5, Deu 26:9, Deu 26:10, Deu 32:8-14; 1Sa 2:8; Jo...

TSK: Psa 68:11 - -- Lord : Psa 40:3; Exo 14:15, Exo 17:9-16; Judg. 4:6-24; Eph 4:11 company : Heb. army, Psa 68:25; Exo 15:20; Judg. 5:1-31; Rev 19:13

Lord : Psa 40:3; Exo 14:15, Exo 17:9-16; Judg. 4:6-24; Eph 4:11

company : Heb. army, Psa 68:25; Exo 15:20; Judg. 5:1-31; Rev 19:13

TSK: Psa 68:12 - -- Kings : Exo 14:25; Num 31:8, Num 31:9, Num 31:54; Jos 10:16, Jos 10:42, Jos 12:7, 8-24; Jdg 5:19; Rev 6:15; Rev 19:17-20 did flee : she, Num 31:27; 1S...

Kings : Exo 14:25; Num 31:8, Num 31:9, Num 31:54; Jos 10:16, Jos 10:42, Jos 12:7, 8-24; Jdg 5:19; Rev 6:15; Rev 19:17-20

did flee : she, Num 31:27; 1Sa 30:24

did flee apace : Heb. did flee

TSK: Psa 68:13 - -- Though : That is, probably, ""Though ye have laboured and lain down between the brick-kilns in Egypt - a poor, enslaved, and oppressed people, yet y...

Though : That is, probably, ""Though ye have laboured and lain down between the brick-kilns in Egypt - a poor, enslaved, and oppressed people, yet ye shall gradually rise to dignity, prosperity, and splendour; as a dove, which has been defiled with dirt, disordered, and dejected, by washing herself in a running stream, and trimming her plumage, gradually recovers the serenity of her disposition, the purity of colour, and the richness and varied elegance of her appearance."

ye have : Psa 81:6; Exo 1:14; 1Co 6:9-11, 1Co 12:2; Eph 2:1-3; Tit 3:3

the wings : Psa 74:19, Psa 105:37, Psa 149:4; 1Ki 4:20, 1Ki 4:21; Eze 16:6-14; Luk 15:16, Luk 15:22; Eph 5:26, Eph 5:27; Rev 1:5, Rev 1:6

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 68:1 - -- 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....

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.

Barnes: Psa 68:2 - -- As smoke is driven away - To wit, by the wind. Smoke - vapor - easily disturbed and moved by the slightest breath of air - represents an object...

As smoke is driven away - To wit, by the wind. Smoke - vapor - easily disturbed and moved by the slightest breath of air - represents an object of no stability, or having no power of resistance, and would thus represent the real weakness of the most mighty armies of men as opposed to God.

So drive them away - With the same ease with which smoke is driven by the slightest breeze, so do the enemies of God disappear before his power. Compare the notes at Psa 1:4.

As wax melteth before the fire - Compare Psa 22:14. The meaning here is plain. As wax is melted down by fire - losing all its hardness, its firmness, its power of resistance, so must the most mighty armies melt away before God.

So let the wicked perish at the presence of God - That is, those who rise up against him; his enemies. It will be as easy for God to destroy wicked men as it is for fire to melt down wax.

Barnes: Psa 68:3 - -- But let the righteous be glad - That is, Let them be prosperous and happy; let them be under thy protecting care, and partake of thy favor. Whi...

But let the righteous be glad - That is, Let them be prosperous and happy; let them be under thy protecting care, and partake of thy favor. While the wicked are driven away like smoke, let the righteous live, and flourish, and be safe. Compare Psa 32:11.

Let them rejoice beore God - In the presence of God; or as admitted to his presence. The wicked will be driven far off; the righteous will be admitted to his presence, and will rejoice before him.

Yea, let them exceedingly rejoice - Margin, as in Hebrew, rejoice with gladness. The expression is designed to express great joy; joy that is multiplied and prolonged. It is joy of heart accompanied with all the outward expressions of joy.

Barnes: Psa 68:4 - -- Sing unto God, sing praises to his name - That is, to him; the name being often put for the person himself. The repetition denotes intensity of...

Sing unto God, sing praises to his name - That is, to him; the name being often put for the person himself. The repetition denotes intensity of desire; a wish that God might be praised with the highest praises.

Extol him - The word here rendered "extol"- סלל sâlal - means to lift up, to raise, to raise up, as into a heap or mound; and especially to cast up and prepare a way, or to make a way level before an army by casting up earth; that is, to prepare a way for an army. See the notes at Isa 40:3. Compare also Isa 57:14; Isa 62:10; Job 19:12; Job 30:12, Pro 15:19 (margin); Jer 18:15. This is evidently the idea here. It is not to "extol"God in the sense of praising him; it is to prepare the way before him, as of one marching at the head of his armies, or as a leader of his hosts. The allusion is to God as passing before his people in the march to the promised land; and the call is to make ready the way before him - that is, to remove all obstructions out of his path and to make the road smooth and level.

That rideth - Rather,"that marcheth."There is, indeed, the idea of riding, yet it is not that of "riding upon the heavens,"which is the meaning, but of riding at the head of his hosts on their march.

Upon the heavens - The word used here - ערבה ‛ărābâh - never means either heaven, or the clouds. It properly denotes an arid tract, a sterile region, a desert; and then, a plain. It is rendered desert in Isa 35:1, Isa 35:6; Isa 40:3; Isa 41:19; Isa 51:3; Jer 2:6; Jer 17:6; Jer 50:12; Eze 47:8; and should have been so rendered here. So it is translated by DeWette, Prof. Alexander, and others. The Septuagint renders it, "Make way for him who is riding westward."So the Latin Vulgate. The Chaldee renders it, "Extol him who is seated upon the throne of his glory in the north heaven."The reference, doubtless, is to the passage through the desert over which the Hebrews wandered for forty years. The Hebrew word which is employed here is still applied by the Arabs to that region. The idea is that of Yahweh marching over those deserts at the head of his armies, and the call is to prepare a way for him on his march, compare Psa 68:7-8.

By his name JAH - This refers to his riding or marching at the head of his forces through the desert, in the character described by that name - or, as יה Yâhh ; that is, יהוה Yahweh . Yah (Jah) is an abbreviation of the word Yahweh (Jehovah), which was assumed by God as His special name, Exo 6:3. The word Yahweh is usually rendered, in our version, Lord, printed in small capitals to denote that the original is יהוה Yahweh ; the word itself is retained, however, in Exo 6:3; Psa 83:18; Isa 12:2 (see the notes); and Isa 26:4. The word "Jah"occurs in this place only, in our English translation. It is found in combination, or in certain formulas - as in the phrase Hallelujah, Psa 104:35; Psa 105:45; Psa 106:1. The meaning here is, that God went thus before His people in the character of the true God, or as Yahweh.

And rejoice before him - Or, in His presence. Let there be joy when He thus manifests Himself as the true God. The presence of God is suited to give joy to all the worlds that He has made, or wherever He manifests Himself to His creatures.

Barnes: Psa 68:5 - -- A father of the fatherless - Or, of orphans. Compare Psa 10:14, Psa 10:18. That is, God takes the place of the parent. See Jer 49:11 : "Leave t...

A father of the fatherless - Or, of orphans. Compare Psa 10:14, Psa 10:18. That is, God takes the place of the parent. See Jer 49:11 : "Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me."This is one of the most tender appellations that could be given to God, and conveys one of the most striking descriptions that can be given of his character. We see his greatness, his majesty, his power, in the worlds that he has made - in the storm, the tempest, the rolling ocean; but it is in such expressions as this that we learn, what we most desire to know, and what we cannot elsewhere learn, that he is a Father; that he is to be loved as well as feared. Nothing suggests more strikingly a state of helplessness and dependence than the condition of orphan children and widows; nothing, therefore, conveys a more affecting description of the character of God - of his condescension and kindness - than to say that he will take the place of the parent in the one case, and be a protector in the other.

And a judge of the widows - That is, He will see justice done them; he will save them from oppression and wrong. No persons are more liable to be oppressed and wronged than widows. They are regarded as incapable of defending or vindicating their own rights, and are likely to be deceived and betrayed by those to whom their property and rights may be entrusted. Hence, the care which God manifests for them; hence, his solemn charges, so often made to those who are in authority, and who are entrusted with power, to respect their rights; hence, his frequent and solemn rebukes to those who violate their rights. See the notes at Isa 1:17. Compare Deu 10:18; Deu 14:29; Deu 24:17; Exo 22:22; Job 24:3, Job 24:21; Jer 7:6; Mal 3:5; Jam 1:27.

Is God in his holy habitation - Where he dwells; to wit, in heaven. The design of the psalmist seems to be to take us at once up to God; to let us see what he is in his holy home; to conduct us into his very presence, that we may see him as he is. What a man is we see in his own home - when we get near to him; when we look upon him, not on great or state occasions, when he is abroad, and assumes appearances befitting his rank and office, but in his own house; as he is constantly. This is the idea here, that if we approach God most nearly, if we look upon him, not merely in the splendor and magnificence in which he appears in governing the worlds, in his judgments, in storm and tempest, riding on the clouds and controlling the ocean, but, as it were, in his own dwelling, his quiet heavens - if we look most closely at his character, we shall find that character best represented by the kind and benignant traits of a father - in his care for widows and orphans. In other words, the more we see of God - the more we become intimately acquainted with his real nature - the more evidence we shall find that he is benevolent and kind.

Barnes: Psa 68:6 - -- 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;...

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.

Barnes: Psa 68:7 - -- O God, when thou wentest forth before thy people ... - That is, in conducting them through the desert to the promised land. The statement in re...

O God, when thou wentest forth before thy people ... - That is, in conducting them through the desert to the promised land. The statement in regard to the paternal character of God in the previous verses is here illustrated by his guiding his own people, when fleeing from a land of oppression, through the barren desert - and his interpositions there in their behalf. All that had been said of him in the previous verses is here confirmed by the provision which he made for their needs in their perilous journey through the wilderness.

Barnes: Psa 68:8 - -- The earth shook - See Exo 19:16-18. The heavens also dropped at the presence of God - That is, dropped down rain and food. The idea is th...

The earth shook - See Exo 19:16-18.

The heavens also dropped at the presence of God - That is, dropped down rain and food. The idea is that the very heavens seemed to be shaken or convulsed, so that rain and food were shaken down - as ripe fruit falls from a tree that is shaken. Compare the notes at Isa 34:4. So also, Isa 64:1-3. The meaning is not that the heavens themselves dropped down, but that they dropped or distilled rain and food.

Even Sinai itself was moved - This was true; but this does not seem to be the idea intended here, for the words "even"and "was moved"are not in the original. The Hebrew is, literally, "This Sinai;"meaning probably"this was at Sinai,"or, "this took place at Sinai."The correct translation perhaps would be, "The heavens distilled rain at the presence of God, this at Sinai, at the presence of God."

At the presence of God, the God of Israel - The whole region seemed to be moved and awed at the presence of God, or when he came down to visit his people. The earth and the heavens, all seemed to be in commotion.

Barnes: Psa 68:9 - -- Thou, O God, didst send a plentiful rain - Margin, shake out. Prof. Alexander, "a rain of free gifts."The Septuagint and the Vulgate render it,...

Thou, O God, didst send a plentiful rain - Margin, shake out. Prof. Alexander, "a rain of free gifts."The Septuagint and the Vulgate render it, "a voluntary or willing rain."The Syriac, "the rain of a vow."The Hebrew word translated "plentiful"means free, voluntary, of its own accord - נדבה ne dâbâh - (See the notes at Psa 51:12, where it is rendered free); then it means that which is given freely; and hence, abundantly. It means, therefore, in this place, plentiful, abundant. The reference, however, is to the manna, with which the people were supplied from day to day, and which seemed to be showered upon them in abundance. The word rendered "didst send"means properly to shake out, as if God shook the clouds or the heavens, and the abundant supplies for their needs were thus shaken out.

Whereby thou didst confirm thine inheritance, when it was weary - Thou didst strengthen thy people when they were exhausted, or were in danger of fainting. In other words, God sent a supply of food - manna, quails, etc. - when they were in the pathless wilderness, and when they were ready to perish.

Barnes: Psa 68:10 - -- Thy congregation hath dwelt therein - In the land of promise; for the connection requires us to understand it in this manner. The idea of the w...

Thy congregation hath dwelt therein - In the land of promise; for the connection requires us to understand it in this manner. The idea of the writer all along pertains to that land, and to the mercy which God had shown to it. After showing by an historical reference what God had done for the people in the wilderness, he returns here, though without expressly mentioning it, to the land of promise, and to what God had done there for his people. The word tendered "congregation"- חיה châyâh - means properly a beast, an animal, Gen 1:30; Gen 2:19; Gen 8:19; Gen 37:20. Then it comes to be used as a collective noun, meaning a herd or flock; thus, a troop of people, an array or host, 2Sa 23:11, 2Sa 23:13; and it is applied here to the people, under the idea so common in the Scriptures that God is a Shepherd.

Thou, O God, hast prepared of thy goodness for the poor - For thy flock considered as poor or wretched. That is, Thou hast provided for them when they had no resources of their own - when they were a poor, oppressed, and afflicted people - wanderers wholly dependent on thee.

Barnes: Psa 68:11 - -- The Lord gave the word - The command, or the order. It is not certain to what the psalmist here refers; whether to some particular occasion the...

The Lord gave the word - The command, or the order. It is not certain to what the psalmist here refers; whether to some particular occasion then fresh in the recollection of the people, when a great victory had been gained, which it was the design of the psalm to celebrate; or whether it is a general statement in regard to the doings of God, having reference to all his victories and triumphs, and meaning that in all cases the command came from him. The subsequent verses make it evident that there is an allusion here to the ark of the covenant, and to the victories which had been achieved under that as a guide or protector. The entire psalm refers to the ark, and its triumphs; and the idea here seems to be, that in all the victories which had been achieved the "word"or the command came from God, and that its promulgation was immediately made by a "great company"who stood ready to communicate it or to "publish"it.

Great was the company of those that published it - Margin, army. More literally, "The women publishing it were a great host."The word used is in the feminine gender, and refers to the Oriental custom whereby females celebrated victories in songs and dances. See Exo 15:20-21; Jdg 11:34; Jdg 21:21; 1Sa 18:6-7. The idea here is, that when there was a proclamation of war - when God commanded his people to go out to battle, and to take with them the ark, the females of the land - the singers - were ready to make known the proclamation; to celebrate the will of the Lord by songs and dances; to cheer and encourage their husbands, brothers, and fathers, as they went out to the conflict. The result is stated in the following verse.

Barnes: Psa 68:12 - -- Kings of armies did flee apace - Margin, as in Hebrew, did flee, did flee. This is the Hebrew mode of expressing that which is emphatic or supe...

Kings of armies did flee apace - Margin, as in Hebrew, did flee, did flee. This is the Hebrew mode of expressing that which is emphatic or superlative. It is by simply repeating the word. The idea is, that they fled speedily; they fled at once, and in alarm. Psa 68:12-13 are marked by DeWette as a quotation, and the language is supposed by him to be the substance of the song that was sung by the women as referred to in Psa 68:11. This supposition is not improbable. The reference is, undoubtedly, to the former victories achieved by the people of God when they went out to war; and the idea is, that when the command came, when God gave the word Psa 68:11, their foes fled in consternation.

And she that tarried at home divided the spoil - The women remaining in their homes, while the men went out to war. On them devolved the office of dividing the plunder, and of giving the proper portions to each of the victors. They would take an interest in the battle, and receive the booty, and assign the portion due to each of the brave soldiers - the more acceptable as given to them by female hands. Possibly, however, the meaning may be, that the victors would bring the plunder home, and lay it at the feet of their wives and daughters to be divided among the women themselves. The dividing of the spoils of battle after a victory was always an important act. Compare Jdg 5:30; Jos 7:21; 1Ch 26:27; Heb 7:4.

Barnes: Psa 68:13 - -- Though ye have lien among the pots - There are few passages in the Bible more difficult of interpretation than this verse and the following. Ou...

Though ye have lien among the pots - There are few passages in the Bible more difficult of interpretation than this verse and the following. Our translators seem to have supposed that the whole refers to the ark, considered as having been neglected, or as having been suffered to remain among the common vessels of the tabernacle, until it became like those vessels in appearance - that is, until its brilliancy had become tarnished by neglect, or by want of being cleaned and furbished - yet that it would be again like the wings of a dove covered with silver, as it had been formerly, and pure like the whitest snow. But it is not certain, if it is probable, that this is the meaning. Prof. Alexander renders it, "When ye lie down between the borders (ye shall be like) the wings of a dove covered with silver;"that is, "when the land had rest,"or was restored to a state of tranquility.

DeWette renders it, "When ye rest between the cattle-stalls:"expressing the same idea, that of quiet repose as among the herds of cattle lying calmly down to rest. The Septuagint renders it, "Though you may have slept in kitchens."The words rendered"Though ye have lien"mean literally, "If you have lain,"alluding to some act or state of lying down quietly or calmly. The verb is in the plural number, but it is not quite clear what it refers to. There is apparently much confusion of number in the passage. The word rendered "pots"- שׁפתים shephathayim - in the dual form, occurs only in this place and in Eze 40:43, where it is translated hooks (margin, end-irons, or the two hearth-stones). Gesenius renders it here "stalls,"that is, folds for cattle, and supposes that in Ezekiel it denotes places in the temple-court, where the victims for sacrifice were fastened. Tholuck renders it, "When you shall again rest within your stone-borders (that is, within the limits of your own country, or within your own borders), ye shall be like the wings of a dove."For other interpretations of the passage, see Rosenmuller in loc . I confess that none of these explanations of the passage seem to me to be satisfactory, and that I cannot understand it. The wonder is not, however, that, in a book so large as the Bible, and written in a remote age, and in a language which has long ceased to be a spoken language, there should be here and there a passage which cannot now be made clear, but that there should be so few of that description. There is no ancient book that has not more difficulties of this kind than the Hebrew Scriptures:

Yet shall ye be as the wings of a dove covered with silver ... - The phrase "yet shall ye be"is not in the original. The image here is simply one of beauty. The allusion is to the changeable colors of the plumage of a dove, now seeming to be bright silver, and then, as the rays of light fall on it in another direction, to be yellow as gold. If the allusion is to the ark, considered as having been laid aside among the ordinary vessels of the tabernacle, and having become dark and dingy by neglect, then the meaning would be, that, when restored to its proper place, and with the proper degree of attention and care bestowed upon it, it would become a most beautiful object. If the allusion is to the people of the land considered either as lying down in dishonor, as if among filth, or as lying down calmly and quietly as the beasts do in their stalls, or as peacefully reposing within their natural limits or borders, then the meaning would be, that the spectacle would be most beautiful. The varied tints of loveliness in the land - the gardens, the farms, the flowers, the fruits, the vineyards, the orchards, the villages, the towns, the cheerful homes - would be like the dove - the emblem of calmness - so beautiful in the variety and the changeableness of its plumage. The comparison of a beautiful and variegated country with a dove is not a very obvious one, and yet, in this view, it would not be wholly unnatural. It is not easy always to vindicate philosophically the images used in poetry; nor is it always easy for a Western mind to see the reasons of the images employed by an Oriental poet. It seems probable that the comparison of the land (considered as thus variegated in its beauty) with the changing beauties of the plumage of the dove is the idea intended to be conveyed by this verse; but it is not easy to make it out on strictly exegetical or philological principles.

Poole: Psa 68:2 - -- As smoke is driven away as smoke at first mounts high and fills a great space of air, but speedily vanisheth into air, or is dispersed with the wind....

As smoke is driven away as smoke at first mounts high and fills a great space of air, but speedily vanisheth into air, or is dispersed with the wind.

Poole: Psa 68:3 - -- For God’ s gracious appearance on their behalf, and for his settled presence with them.

For God’ s gracious appearance on their behalf, and for his settled presence with them.

Poole: Psa 68:4 - -- Extol him by praising him; of which this verb is used, Pro 4:8 . Or rather, raise up or prepare the way for him ; for so this word is commonly used,...

Extol him by praising him; of which this verb is used, Pro 4:8 . Or rather, raise up or prepare the way for him ; for so this word is commonly used, as Isa 57:14 57:10 , and elsewhere. And this doubtless they did for this solemnity of bringing the ark to Zion. Compare Isa 40:3 . That rideth upon the heavens; which phrase is used below, Psa 68:33 , though in differing words. Or, that did ride in the desert , where the ark was carried, and God marched along with it in the cloudy pillar. Or, that now rideth as (which particle is frequently understood) in the desert , i.e. that is now carried from place to place as it was in the desert. The word here rendered heavens doth generally signify the desert or plain fields, as Num 33:48,50 36:13 Jos 5:10 2Sa 4:7 Isa 40:3 , compared with Luk 3:4 .

By his name Jah whereby he is known and distinguished from all false gods; for Jah is generally conceived to be an abbreviature of the name Jehovah, which the heathens pronounced Jao .

Before him before the ark, where he is present, as David himself is said, to dance before the Lord upon this occasion, 2Sa 6:14 .

Poole: Psa 68:5 - -- He now enters upon some of the matters or reasons for which God is to be extolled; whereof this is one, that he is the patron of such as are injured...

He now enters upon some of the matters or reasons for which God is to be extolled; whereof this is one, that he is the patron of such as are injured and oppressed, and have not power to help themselves.

In his holy habitation either in his tabernacle, or in heaven. Though he dwells there, yet the eyes of his fatherly providence and care run to and fro to help his people when they are distressed.

Poole: Psa 68:6 - -- 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 p...

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.

Poole: Psa 68:7 - -- In the cloudy pillar, as their Captain leading them out of Egypt.

In the cloudy pillar, as their Captain leading them out of Egypt.

Poole: Psa 68:8 - -- The earth either, 1. Metonymically, the inhabitants of those parts of the earth, by comparing Exo 15:14 . Or, 2. Properly, by comparing Psa 114:5-7...

The earth either,

1. Metonymically, the inhabitants of those parts of the earth, by comparing Exo 15:14 . Or,

2. Properly, by comparing Psa 114:5-7 . There was a great earthquake, as a token of God’ s dreadful presence.

Dropped i.e. poured down great showers, which accompanied those mighty thunders, as usually it doth. Was moved; or, dropped; which may be repeated out, of the former clause; was even melted or dissolved with fear. It is a poetical representation of the terribleness of God’ s appearance.

Poole: Psa 68:9 - -- Send a plentiful rain either, 1. In the wilderness; where they oft wanted water, and were by God’ s extraordinary care supplied with it. Or rat...

Send a plentiful rain either,

1. In the wilderness; where they oft wanted water, and were by God’ s extraordinary care supplied with it. Or rather,

2. In the land of Canaan, which he calls God’ s inheritance in the next words; as also Exo 15:17 , and in many other places of Scripture; in which God’ s people are said to dwell in the next verse, of which, and the things done in it, lie speaks in the following verses, and which, being destitute of those constant supplies from the overflowings of a great river which Egypt enjoyed, God took a special care to supply with rain as occasion required; of which see Deu 11:10,11 .

Confirm or, stablish , or support , or sustain .

Thine inheritance either thy people; or rather thy land, as was now said. Weary; dry and thirsty, and parched with excessive heat, and ready to faint for want of rain: compare Psa 63:1 .

Poole: Psa 68:10 - -- Thy congregation thy people of Israel, who are all united in one body under thee, their Head and Governor. For though this word commonly signifies l...

Thy congregation thy people of Israel, who are all united in one body under thee, their Head and Governor. For though this word commonly signifies living creatures , yet sometimes it signifies a company of men, as here below, Psa 68:31 , and 2Sa 23:13 , compared with 1Ch 11:15 Psa 74:19 . Or the proper signification of the word may be retained, and it may be rendered thy flock ; for God oft compares himself to a shepherd , and his people to sheep, and particularly he is said to have led his people like a flock by the hand of Moses and Aaron , Psa 77:20 , to wit, in the wilderness; and consequently he may be here said to have brought his sheep into and made them to dwell in Canaan, as in a green and good pasture, as God speaks of his people under this very metaphor, Psa 23:2 .

Prepared or, prepared it ; which pronoun is oft understood, and here most easily out of the foregoing clause of this verse, where it is expressed. Prepared it , to wit, this land, for the use of thy people; which God did many ways; partly by designing it for them, and expelling the old inhabitants to make way for them; and partly by furnishing it with all sorts of provisions, both for necessity. and delight, and making it fruitful by his special blessing, in giving rain in its proper seasons.

Of thy goodness by thy free and singular goodness; which may be referred both to the cause of this preparation, God did it not for their righteousness or worthiness, but out of his mere mercy, as God oft telleth them; and to the manner and measure of it, God did wonderfully increase the fruits of it, that it might suffice for the supply of such a numerous people; which without his extraordinary blessing it would not do, as appears by the state of that land at this day, as it is reported by travellers and eye-witnesses of it.

For the poor to wit, for thy people of Israel, whom he here calls poor, partly to repress that pride and arrogance to which they are exceeding prone, and to mind them of the dependence upon God for all that they have and hope for; and partly because they really were, when God undertook the conduct of them into Canaan, a very poor and beggarly people, and so they would have still been, if God had not provided for them in a singular manner.

Poole: Psa 68:11 - -- Gave the word i.e. the matter of the word or discourse here following. He put this triumphant song into their mouths; he gave his people all those su...

Gave the word i.e. the matter of the word or discourse here following. He put this triumphant song into their mouths; he gave his people all those successes and victories which are here celebrated. Or, gave the matter or thing which was published.

Great was the company of those that published it: the works of God on the behalf of his people were so glorious and wonderful, that all sorts of persons, both men and women, that heard of them, broke forth into songs of praise to God for them. The Hebrew word is of the feminine gender, because it was the manner of the Hebrews, that when the men returned victorious from the battle, the women went out to meet them with songs of triumph, Psa 68:25 Exo 15:20 Jud 11:34 1Sa 18:6 .

Poole: Psa 68:12 - -- Kings of armies the kings of Canaan and other nations which came forth against the Israelites, accompanied with great and numerous armies. The spoil...

Kings of armies the kings of Canaan and other nations which came forth against the Israelites, accompanied with great and numerous armies.

The spoil was so much, that there was enough, not only for the proper use of those who took it, but also to be divided to their wives and children when they came home. This verse and that which follows may be taken, either,

1. For the triumphant song sung by those publishers mentioned Psa 68:11 . Or,

2. For the words of David, continuing the relation of the victories granted by God to Israel ever their enemies.

Poole: Psa 68:13 - -- Though ye ye Israelites, to whom he now turneth his speech, have lien among the pots like scullions, that commonly lie down in the kitchen among th...

Though ye ye Israelites, to whom he now turneth his speech,

have lien among the pots like scullions, that commonly lie down in the kitchen among the pots or hearthstones, whereby they are very much discoloured and deformed; which is fitly opposed to the following beauty. Though you have been filled with affliction and contempt.

Shall ye be or, ye have been ; which may seem more suitable to the context, both foregoing and following, wherein he doth not speak prophetically of things to come, but historically of things past. So the sense of the verse is, Though you have formerly been exposed to great servitude, and reproach, and misery, to wit, in Egypt, yet since that time God hath changed your condition greatly for the better.

As the wings of a dove covered with silver, and her feathers with yellow gold beautiful and glorious, like the feathers of a dove, which according to the variety of its postures, and of the light shining upon it, look like silver or gold.

Haydock: Psa 68:1 - -- Christ, in his passion, declareth the greatness of his sufferings, and the malice of his persecutors, the Jews; and he foretelleth their reprobation. ...

Christ, in his passion, declareth the greatness of his sufferings, and the malice of his persecutors, the Jews; and he foretelleth their reprobation.

Sion. The Catholic Church. The cities of Juda, &c., her places of worship, which shall be established throughout the world. And there, viz., in this Church of Christ, shall his servants dwell, &c. (Challoner) (Worthington) ---

It matters not whether a person live in the Church of God, which is at Corinth, or at Philippi, provided he be a member of the Catholic Church. But those who adhere to separate congregations, and style themselves "the Church of England," or "the Kirk of Scotland," &c., cannot be written with the just, (ver. 29.) nor have any part in this prediction. (Haydock) ---

It alludes to the restoration of the captives, (Calmet) or rather to the propagation of the gospel, (Haydock) of which the former was a figure, (Eusebius; St. Augustine) as the Jews were never quietly settled again in their country, and were expelled by Titus; where as the Church of Christ remains to the end of the world. (Berthier)

Haydock: Psa 68:1 - -- Changed. A psalm for Christian converts, to remember the passion of Christ; (Challoner) whose sentiments this and the 21st psalm express in the most...

Changed. A psalm for Christian converts, to remember the passion of Christ; (Challoner) whose sentiments this and the 21st psalm express in the most energetic language. (Berthier) ---

It may have been composed by a captive Levite, (Calmet) or David may allude to their sufferings at Babylon, or to his own, though he had those of the Messias principally in view. See Psalm xxvi.

Haydock: Psa 68:2 - -- Save me from affliction, Luke xxii. 42. Christ could not be lost. (Menochius) --- Waters of afflictions and sorrows. My soul is sorrowful even ...

Save me from affliction, Luke xxii. 42. Christ could not be lost. (Menochius) ---

Waters of afflictions and sorrows. My soul is sorrowful even unto death, Matthew xxvi. (Challoner) See John iii. 6.

Haydock: Psa 68:3 - -- Standing, Greek: upostasis, "subsistence:" there is no bottom. (Haydock)

Standing, Greek: upostasis, "subsistence:" there is no bottom. (Haydock)

Haydock: Psa 68:4 - -- Hoarse. This might be literally true, as Christ had suffered the greatest torments, and recited this and the 21st psalm on the cross; looking up tow...

Hoarse. This might be literally true, as Christ had suffered the greatest torments, and recited this and the 21st psalm on the cross; looking up towards heaven, so that his eyes were weakened, as well as by shedding many tears. Hope. Thus the blasphemy of heretics, who pretend that he gave way to despair, is refuted. (Berthier) ---

Christ was not presently delivered from tribulation: neither ought his followers to expect better treatment. (Worthington)

Haydock: Psa 68:5 - -- Cause. The captives had not injured Babylon, and Christ had even bestowed the greatest favours upon his enemies. He suffered for our sins, Isaias l...

Cause. The captives had not injured Babylon, and Christ had even bestowed the greatest favours upon his enemies. He suffered for our sins, Isaias liii. 4. (Calmet) ---

Away. Christ in his passion made restitution of what he had not taken away, by suffering the punishment due to our sins, and so repairing the injury we had done to God. (Challoner) ---

The expression was proverbial, Jeremias xxxi. 29., and Lamentations v. 7. ---

Many of the captives were very innocent. (Calmet) ---

But Christ was without sin; (Worthington) though made a curse and a sin- offering, Galatians iii. 13., and 2 Corinthians v. 21. (Calmet)

Haydock: Psa 68:6 - -- My foolishness and my offences; which my enemies impute to me: or the follies and sins of men, which I have taken upon myself. (Challoner) --- My c...

My foolishness and my offences; which my enemies impute to me: or the follies and sins of men, which I have taken upon myself. (Challoner) ---

My cross is foolishness to the Gentiles, 1 Corinthians i. 23. (St. Augustine)

Haydock: Psa 68:7 - -- For me. If I rise not again, my disciples will take me for a mere man. If the captivity continue much longer, many will despair, ver. 11. (Calmet)...

For me. If I rise not again, my disciples will take me for a mere man. If the captivity continue much longer, many will despair, ver. 11. (Calmet) ---

Suffer not the weak to be scandalized in my passion. (Worthington)

Haydock: Psa 68:8 - -- Reproach. Because I would not adore idols. Christ undertook to expiate our offences, and to satisfy the justice of his Father, Romans xv. 3. (Calm...

Reproach. Because I would not adore idols. Christ undertook to expiate our offences, and to satisfy the justice of his Father, Romans xv. 3. (Calmet)

Haydock: Psa 68:9 - -- Mother. This might be true with respect to some apostate Jews. But it was more fully accomplished in Christ, who was betrayed by Judas, &c. (Calme...

Mother. This might be true with respect to some apostate Jews. But it was more fully accomplished in Christ, who was betrayed by Judas, &c. (Calmet) ---

His own received him not, John i. (Berthier)

Haydock: Psa 68:10 - -- Upon me. The disciples remembered that this had been written concerning Christ, who drove out the profaners of his temple, (John ii. 17.) and will...

Upon me. The disciples remembered that this had been written concerning Christ, who drove out the profaners of his temple, (John ii. 17.) and will not be less severe on those who dishonour the Church by their scandalous lives, or by propagating erroneous opinions. (Calmet) ---

St. Paul (Romans xv. 3.) doubted not but this passage was literally applicable to Christ, who has taught us to prefer the glory of God, and our neighbour's salvation before our own temporal advantages. (Berthier) ---

Those who have less zeal, are not so much persecuted. (Worthington)

Haydock: Psa 68:11 - -- Covered. Retiring from society. (Berthier) --- Roman Septuagint and Houbigant, "I humbled." Hebrew, "I bewailed my soul in fasting," (Aquila) as ...

Covered. Retiring from society. (Berthier) ---

Roman Septuagint and Houbigant, "I humbled." Hebrew, "I bewailed my soul in fasting," (Aquila) as if death were inevitable; and this practice was derided, as the fasts of the Church, (Haydock) and mortification, (Worthington) are still by unbelievers. (Haydock) ---

The Jews seemed to scoff at the thirst of Christ, when they gave him vinegar; and the devil took occasion from his 40 days' fast to tempt him. (Berthier)

Haydock: Psa 68:12 - -- Hair-cloth. The sacred humanity, which being torn, let out the price of our redemption. (St. Augustine) (Menochius) --- I mourned for my country,...

Hair-cloth. The sacred humanity, which being torn, let out the price of our redemption. (St. Augustine) (Menochius) ---

I mourned for my country, &c. (Calmet) ---

Christ was clothed in derision, with a soldier's straight purple garment. (Berthier)

Haydock: Psa 68:13 - -- Song. Both judges and common people (Worthington) derided me over their cups of shecar, (Haydock) or strong drink, and palm wine, Lamentations iii...

Song. Both judges and common people (Worthington) derided me over their cups of shecar, (Haydock) or strong drink, and palm wine, Lamentations iii. 14. (Calmet) ---

Thus the soldiers made Christ their jest, while they drank on the long night of his passion. (Berthier)

Gill: Psa 68:1 - -- 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 i...

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, Psa 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 Act 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 Psa 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 Num 10:35.

Gill: Psa 68:2 - -- As smoke is driven away, so drive them away,.... This both describes the character of wicked men, Christ's enemies; as their darkness and ignorance, ...

As smoke is driven away, so drive them away,.... This both describes the character of wicked men, Christ's enemies; as their darkness and ignorance, their will worship and superstition, and their detestableness to God, Rev 9:2; and the manner of their destruction; which is as easily brought about as smoke is driven by the wind, and is as irretrievable, like smoke that vanisheth into air o; see Psa 37:20;

as wax melteth before fire; whereby its consistency, form, and strength, are lost. Respect may be had, both in this and the foregoing metaphor, to the fire of, divine wrath, and the smoke of eternal torments; since it follows:

so let the wicked perish at the presence of God; the appearance of Christ, either in his awful dispensation against the Jews, or in the last judgment; when the wicked shall not be able to stand before his face, but shall call to the rocks and mountains to hide them from him; and when they shall be bid to depart from him, and shall be punished with everlasting destruction in soul and body, from the presence of the Lord, and the glory of his power.

Gill: Psa 68:3 - -- But let the righteous be glad,.... At the incarnation of Christ, which is matter of joy to all people that believe in him; as did Zacharias and Elisab...

But let the righteous be glad,.... At the incarnation of Christ, which is matter of joy to all people that believe in him; as did Zacharias and Elisabeth, who were both righteous, and also Simeon; and at his resurrection from the dead, since it is for their justification, by which they are denominated righteous; as did the disciples of Christ, and as do saints in all ages; who know the power of his resurrection, and the influence it has on the regeneration of their souls, the justification of their persons now, and the resurrection of their bodies hereafter; and at the destruction of the enemies of Christ and theirs;

let them rejoice before God; in the presence of him; enjoying communion with him; having views of interest in him; as they do when this is the case, and as they will when they shall appear before him, and stand at his right hand at the last day, clothed with his righteousness, and having palms in their hands;

yea, let them exceedingly rejoice; as they have just reason to do, in his person, grace, righteousness, and salvation. All these expressions denote the greatness, frequency, fervency, fulness, and continuance of their joy. They may be rendered in the future, "but the righteous shall be glad" p, &c. so the Targum.

Gill: Psa 68:4 - -- Sing unto God,.... Manifest in the flesh, risen from the dead, ascended on high, set down at the right hand of his divine Father; having exerted his g...

Sing unto God,.... Manifest in the flesh, risen from the dead, ascended on high, set down at the right hand of his divine Father; having exerted his great strength in their redemption; and therefore should sing the song of redeeming love, with grace and melody in their hearts, unto him;

sing praises to his name: to the honour of his name Jesus, a Saviour, because of the great work of salvation wrought out by him; give him all the praise and glory of it, which due unto his name;

extol him that rideth upon heavens: having ascended above them, and being higher than they, and so is exalted above all blessing and praise; and uses his power and greatness for the help of his people: see Deu 33:26. Some choose to render the words, "prepare the way" q, as John the Baptist is said to do before him, Isa 11:3; "for him that rideth through the deserts", or "fields" r; as he did through the fields of Judea on an ass; and through the nations of the world, in the ministry of the word, carried thither by his apostles; whereby places, comparable to deserts for their barrenness and unfruitfulness, became like the garden of the Lord: or rather, "that rideth in the west"; it being at the west end of the tabernacle and temple, where the cherubim were, on which Jehovah rode, they being his chariot;

by his name JAH; or Jehovah; which being a name incommunicable to creatures, and given to Christ, shows him to be the most High; a self-existent Being, the immutable and everlasting "I AM"; which is, and was, and is to come; from whom all creatures receive their being, and are continued in it; and who is also Jehovah our righteousness; and by, in, and because of this name, is he to be extolled and magnified;

and rejoice before him; See Gill on Psa 68:3.

Gill: Psa 68:5 - -- A father of the fatherless,.... In a literal sense, so as to show mercy to them, take care of then), and protect them; and this is a character which t...

A father of the fatherless,.... In a literal sense, so as to show mercy to them, take care of then), and protect them; and this is a character which the great God often assumes, partly to express his power and providence over such, and partly to signify his tenderness, mercy, and goodness to them; and in which he should be imitated by civil magistrates, and by all good men: for it was not only a law in Israel to show regard to such, and take care not to afflict them, but it is also a branch of pure undefiled Christian religion, Jam 1:27, in attending to which we resemble the great Author of it, who is here intended. Moreover, this may be understood in a spiritual sense of such who are deserted by their friends, or are called to leave father and mother for the sake of Christ and his Gospel; and who are like fatherless ones, in an helpless condition in themselves, and are sensible of it; and will not trust in the creature, nor in any works of their own, but apply to Christ, where they have help and salvation, in whom the fatherless find mercy, Hos 14:3; and who afterwards, when they are without the presence of Christ, and sensible communion with him, are like orphans or fatherless children; but Christ, who is the father of such, will not leave them so, will have pity on them, show favour to them, provide everything needful for them, and will come and visit them, as in Joh 14:18; where the word "orphans" or "fatherless" is used of Christ's disciples;

and a Judge of the widows; of such who are widows indeed in a literal sense, and especially that are believers, his elect that cry unto him; see Luk 18:2; and of such who are so in a spiritual sense; even of the whole church of Christ, who may, even now, be said to be in a widowhood estate, as well as under the former dispensation; since Christ, her bridegroom, is gone to heaven, and who yet, in the mean time, is her Judge, protector, and defender; and when she is made ready for him, as a bride adorned for her husband, will come and take her to himself, and she shall remember the reproach of her widowhood no more, Isa 54:4;

is God in his holy habitation: in heaven, the habitation of his holiness, where is Christ the high and Holy One; and has respect to the poor and lowly, the fatherless and the widow: or in his church, his holy temple, where he dwells and walks, and grants his gracious presence, and will do to the end of the world, according to his promise; or in his holy human nature, the temple and the tabernacle, in which the Godhead dwells.

Gill: Psa 68:6 - -- God setteth the solitary in families,.... Which the Jewish writers generally understand of an increase of families, with children in lawful marriage; ...

God setteth the solitary in families,.... Which the Jewish writers generally understand of an increase of families, with children in lawful marriage; see Psa 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 Rth 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, Psa 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, Act 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.''

Gill: Psa 68:7 - -- O God, when thou wentest forth before thy people,.... In the pillar of cloud, and in the pillar of fire, as the Targum adds; and this divine Person wa...

O God, when thou wentest forth before thy people,.... In the pillar of cloud, and in the pillar of fire, as the Targum adds; and this divine Person was the Son of God, the Angel of his presence, in whom his name was, even his name JAH or Jehovah before mentioned;

when thou didst march through the wilderness; at the head of the Israelites, leading, guiding, and directing them; providing for them all things necessary, and protecting them against their enemies. And so Christ goes before his people, as they pass through the wilderness of this world; and does the like good offices for them, until he, as the great Captain of their salvation, brings them safe to glory: for what is here said is taken notice of as a resemblance of what he now does, or has done, under the Gospel dispensation, to which this psalm belongs; particularly of his marching through the wilderness of the Gentile world, in the ministry of the word by his apostles, wherein he went forth conquering and to conquer.

Selah; on this word; see Gill on Psa 3:2.

Gill: Psa 68:8 - -- The earth shook,.... Not only about Sinai, but in other places; see Psa 114:1. It may also design the dread and trembling of the inhabitants of the ea...

The earth shook,.... Not only about Sinai, but in other places; see Psa 114:1. It may also design the dread and trembling of the inhabitants of the earth, when they heard of the wonderful things God did for his people, Exo 15:14;

the heavens also dropped at the presence of God; the Targum supplies, dew; to which may be added, quails and manna: though it rather seems to design a large shower of rain, which followed the lightning and thunder, when the law was given;

even Sinai itself was moved at the presence of God, the God of Israel: it is said to quake greatly, Exo 19:18. The words of this verse and Psa 68:7 seem to be borrowed out of the song of Deborah, Jdg 5:4. Like effects followed the promulgation of the Gospel, even a shaking of the heavens and of the earth as an emblem of the removing of the ceremonial rites and Mosaic ordinances. Let it be observed, that Christ, who went before the Israelites in the wilderness, and whom they tempted and rebelled against, is called the God of Israel.

Gill: Psa 68:9 - -- Thou, O God, didst send a plentiful rain,.... Not of water literally taken, as when the Israelites passed through the sea, Psa 77:17; or when the thun...

Thou, O God, didst send a plentiful rain,.... Not of water literally taken, as when the Israelites passed through the sea, Psa 77:17; or when the thunderings and lightnings were on Mount Sinai, at the giving of the law, which are commonly attended with rain, Exo 19:16; or in the land of Canaan, which was the land that drank in the water of the rain of heaven, Deu 11:11; nor the rain of manna and of quails, as Arama, Exo 16:4; but either the effusion of the Holy Spirit, ordinary or extraordinary; that, on the day of Pentecost, in consequence of Christ's ascension, prophesied of in this psalm, was a "plentiful" one indeed; when the disciples were filled with the Holy Ghost, and baptized with it: yea, the ordinary measure of the Spirit's grace in conversion is abundant, and exceeding abundant; it is shed abundantly through Christ, and superabounds sin, and may be called, as the words here signify, "a rain of liberalities" s, or a free and liberal rain; for it comes from the free grace of God, and makes those on whom it descends a willing people in their obedience. The Spirit of God is a free Spirit; and, where he is, there is liberty, in the exercise of grace, and in the discharge of duty. Or else the ministration of the Gospel t is meant; which is compared to rain, Deu 32:2. This, especially in the first times of the Gospel, was a very large and plentiful one; it being sent all over the world, and brought forth fruit in every place: this was also a "liberal" one, flowed from the free grace of God; the subject of it is free grace; and the tendency and effect of it are, to make men free from the bondage of the law, and the spirit of bondage which that induces. The Targum is,

"thou hast let down the dews of quickening, and the rains of good pleasure;''

grace, or free favour;

whereby thou didst confirm thine inheritance when it was weary; that is, the church, as the Targum explains it; the inheritance of Christ, which he has chosen, the Father has given him, and he possesses: the people of God, "weary" with the burdensome rites and ceremonies of the law; with their own sins and corruptions, a burden too heavy for them to bear; with the sins of others, among whom they dwell; with the temptations of Satan, with which they are annoyed; with the persecutions of the men of the world, which make them weary sometimes, and faint in their minds; and with the common afflictions of life, which often make them weary of life itself. Now, by the plentiful ministration of the doctrines of the Gospel, accompanied with the Spirit and grace of God, the hearts of the Lord's people are refreshed, as the weary, dry, and thirsty land, is with a comfortable shower of rain; and by it weary souls have rest, or at least are directed by it to Christ, where they find it: and as the earth is "prepared" u, as the word used signifies, by rain, for the nourishment of plants; so is the church by the Gospel, whose plants are an orchard of pomegranates, for the reviving and fructifying of those who are planted in it; whereby they appear to be trees of righteousness, and the planting of the Lord; and so are confirmed, settled, and established in the house of God, and in the truths of the Gospel.

Gill: Psa 68:10 - -- Thy congregation hath dwelt therein,.... That is, in the Lord's inheritance, in the midst of his church and people. The word for "congregation" signif...

Thy congregation hath dwelt therein,.... That is, in the Lord's inheritance, in the midst of his church and people. The word for "congregation" signifies "beasts" or "living creatures" w: some understand them of the Gentiles, who, before the Gospel came among them, were comparable to such; but, under the Gospel dispensation, being called and taken out by it, were put among the people of God, and dwelt in his inheritance. Though, without any limitation, it may be applied to all that are quickened and made alive by the grace of God; to all that are written among the living in Jerusalem; and particularly to the ministers of the Gospel, who are signified by the four living creatures, in Ezekiel's vision and in John's Revelation; though not to the exclusion of any living believer, who has a name and a place here, and who are fellow citizens with the saints, and of the household of God:

thou, O God, hast prepared of thy goodness for the poor; blessings of goodness, spiritual blessings, blessings of grace and of glory; which flow from divine goodness, are in themselves good, and in their effects; and these were prepared in the covenant of grace and in Christ from all eternity; and that for persons poor and mean, indigent and helpless; and so the goodness of God in preparing them appears to he free and unmerited. The Targum is,

"thou hast prepared an host of angels to do good to the poor of God.''

Arama interprets it of the manna.

Gill: Psa 68:11 - -- The Lord gave the word,.... The word of the Gospel to his apostles. He committed the word of reconciliation to them; he intrusted them with it, as a s...

The Lord gave the word,.... The word of the Gospel to his apostles. He committed the word of reconciliation to them; he intrusted them with it, as a sacred depositum; he gave gifts unto them, qualifying them for the ministration of it; he gave them a commission to preach it; and he gave them a door of utterance to speak it as it should be, and an opportunity to publish it. The Targum wrongly interprets it of the word of the law;

great was the company of those that published it; there were in our Lord's time twelve apostles and seventy disciples, who were sent out to preach the Gospel; and many more in the times of the apostles, and since. The word for "company" signifies an "army" x: Christ's ministers are soldiers, and war a good warfare; they have weapons which are not carnal, but spiritual, and mighty through God, and they are made to triumph in Christ in every place. And the word rendered "those that published" is in the feminine gender; not as suggesting that women would be preachers of the Gospel under the New Testament dispensation, for that is forbidden, 1Co 14:34; but in allusion to the custom of women in Israel publishing the victories obtained by their armies and generals; see 1Sa 18:7; and it may be it is used to denote the weakness of Gospel ministers in themselves, who have the treasure of the word put into their earthen vessels, that the power may appear to be of God, and not of man; so ministers are called maidens, Pro 9:3; and this same word is used of them in Isa 40:9. And it may be observed, that notwithstanding it is of the said gender, yet it is by the Targum interpreted of men, thus;

"but Moses and Aaron evangelized the word of God to the great army of Israel.''

And it may also be observed, that this word המבשרות, which signifies a "publishing of good news", is derived from a root which signifies "flesh" denoting, that the good tidings of the Gospel, or of peace and pardon, righteousness, life, and salvation, published in it, are by an incarnate Saviour, or through his assumption of our flesh, and suffering in it.

Gill: Psa 68:12 - -- Kings of armies did flee apace,.... Or "they fled, they fled" y; or "they flee, they flee". This is either the subject matter of the word "published",...

Kings of armies did flee apace,.... Or "they fled, they fled" y; or "they flee, they flee". This is either the subject matter of the word "published", the words of the publishers so saying; or the effect of the publication of the Gospel: for though some, by these kings of armies, understand the apostles either fleeing from place to place because of persecution, or running to and fro, as they interpret the words, to spread the Gospel; yet they rather intend the enemies of the Gospel, and the chief of them that opposed themselves to it; namely, Roman emperors and kings, and who fled before it; particularly at the time of the downfall of Paganism, when they fled to the mountains and hills, and called upon them to hide them from Christ, Rev 6:15;

and she that tarried at home divided the spoil; the church, compared to a woman that keeps at home, Tit 2:5, who shared in the spoils token out of the hands of Satan, and from among the Gentiles, even converted souls, brought unto her. What is promised to Christ, Isa 53:12; is said of the church; she being made more than a conqueror through him, and sharing in all his victories and spoils. It denotes the certain and easy success of the Gospel ministry, attended with a divine power, and the advantages thereof to the church of Christ; this was particularly true of the church in the times of Constantine.

Gill: Psa 68:13 - -- Though ye have lain among the pots,.... Kimchi takes these words to be the words of the women, or of the psalmist addressing the Israelites going out ...

Though ye have lain among the pots,.... Kimchi takes these words to be the words of the women, or of the psalmist addressing the Israelites going out to war; that though they should lie in a low, dark, and disagreeable place, in the camp, in the open field, exposed to wind and weather; yet they should be fair and beautiful, and be loaded with gold and silver, the spoil of the enemy. But Fortunatus Scacchus z refers them, much better, to the encampment of the Israelites in their tents, and to the disposition and order of their army going to battle: the body of the army in the middle, and the two wings, right and left, on each side; whose glittering armour of gold and brass, the rays of the sun striking on them, are fitly resembled by the colours on the wings and back of a dove. Another learned writer a thinks they are an address to the wings of the dove; that is, to the dove itself, meaning the Holy Spirit, expostulating with him how long he would dwell within the limits and borders of the land of Canaan; which was not long after the ascension of Christ, for soon was the gift of the Holy Ghost poured down upon the Gentiles, But rather they are an address to the people of Israel; intimating, that though they had been in adversity, and their lives had been made bitter with hard bondage, in mortar and in brick, and in all manner of service in the field; and had lain among the brick kilns and furnaces when in Egypt; and in the times of the Judges had suffered much from their neighbours, by whom they were frequently carried captive; and had been in affliction in the times of Saul; yet now in prosperous circumstances in the times of David, who had conquered their enemies, and enlarged their dominions, and restored peace; and especially would be more so in the days of Solomon, when they enjoyed great plenty and prosperity, and silver was made to be as the stones of the street. Though it is best of all to apply the words to the church and people of God in Gospel times; and they may describe their state and condition by nature and by grace, in adversity and in prosperity: the former in this clause, in which there is an allusion to scullions, or such as lie among coppers and furnaces, and are black and sooty; and so it describes the Lord's people before conversion, who are black with original sin and actual transgressions; who being transgressors from the womb, and as long as they live and walk in sin, and have their conversation with the men of the world, may be said to lie among the pots: and this may also be expressive of the church of Christ being in adversity, and black with the sun of persecution smiting her; and she might be said to lie among the pots while the ten Heathen persecutions lasted, and also in the reign of antichrist; during which time the church is in the wilderness, and the witnesses prophesy in sackcloth;

yet shall they be as the wings of a dove covered with silver, and her feathers with yellow gold: alluding to the white silver colour of some doves. Such were the white doves Charon of Lampsacum speaks of b, seen about Athos, which were like the white crow Ovid calls c the silver fowl with snowy wings: and also it may be to the time when they become of a golden colour, at which time they are fit for sacrifice, as the Jews d observe; or to the different appearances of them, according as the rays of light and of the sun differently fall upon them. So the philosopher e observes, that the necks of doves appear of a golden colour by the refraction of light. And this describes the saints and people of God as they are by grace. They are comparable to the dove on many accounts: like doves of the valleys, everyone of them mourn for their iniquities; like the trembling and fearful dove, tremble at the apprehensions of divine wrath, and judgment to come under first convictions; and are fearful of their enemies, and of their own state; are humble, modest, and meek; think the worst of themselves, and the best of others; flee to Christ for refuge, and to ordinances for refreshment; are chaste and affectionate to Christ, and harmless and inoffensive in their lives and conversations, Eze 7:16. Being "as the wings of a dove covered with silver" may denote the purity of doctrine held by them; the words of the Lord being as silver purified seven times, Psa 12:6; and the preciousness and sincerity of their faith, by which they mount up with wings as eagles; and the holiness of their conversation, being as becomes the Gospel of Christ: and being as the "feathers" of a dove covered "with yellow gold" may denote their being adorned with the graces of the Spirit, as faith, hope, and love; which are more precious than gold that perisheth, and are called chains of gold, Son 1:10; see 1Pe 1:7; or their being clothed with the righteousness of Christ, signified by gold of Ophir, and clothing of wrought gold, Psa 45:9; or their being enriched with the unsearchable, solid, substantial, and durable riches of Christ, Rev 3:18. And both may describe also the prosperous estates of the church, either in the first ages of Christianity, when she was clothed with the sun, and had a crown of twelve stars on her head, Rev 12:1; or in the latter day, when her light will be come, and the glory of the Lord will rise upon her; when her stones will be laid with fair colours, and her foundations with sapphires; when she shall, have the glory of God upon her, and be as a bride adorned for her husband, Isa 60:1.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 68:1 The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action, Lord! Then your enemies will be scattered and your adversaries will run...

NET Notes: Psa 68:2 Heb “as smoke is scattered, you scatter [them].”

NET Notes: Psa 68:3 Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, ...

NET Notes: Psa 68:4 Heb “in the Lord his name.” If the MT is retained, the preposition -בְ (bet) is introducing the predicate (the so-called bet o...

NET Notes: Psa 68:5 Heb “God [is] in his holy dwelling place.” He occupies his throne and carries out his royal responsibilities.

NET Notes: Psa 68:6 God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.

NET Notes: Psa 68:7 When you march through the desert. Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the des...

NET Notes: Psa 68:8 The language of vv. 7-8 is reminiscent of Judg 5:4-5, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by S...

NET Notes: Psa 68:9 Heb “it,” referring to God’s “inheritance.”

NET Notes: Psa 68:10 The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in th...

NET Notes: Psa 68:11 Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a f...

NET Notes: Psa 68:12 The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house...

NET Notes: Psa 68:13 The point of the imagery of v. 13 is not certain, though the reference to silver and gold appears to be positive. Both would be part of the loot carri...

Geneva Bible: Psa 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. ...

Geneva Bible: Psa 68:3 ( b ) But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. ( b ) He shows that when God declares his power ...

Geneva Bible: Psa 68:4 Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name ( c ) JAH, and rejoice before him. ( c ) Jah and Jehovah ...

Geneva Bible: Psa 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 ) ...

Geneva Bible: Psa 68:7 ( f ) O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: ( f ) He teaches that God's favour belon...

Geneva Bible: Psa 68:10 Thy congregation hath dwelt therein: thou, O God, hast prepared of thy ( g ) goodness for the poor. ( g ) God blessed the land of Canaan, because he ...

Geneva Bible: Psa 68:11 The Lord gave the word: great [was] the company of ( h ) those that published [it]. ( h ) The fashion then was that women sang songs after the victor...

Geneva Bible: Psa 68:12 Kings of armies did flee apace: and ( i ) she that tarried at home divided the spoil. ( i ) The prayer was so great, that not only the soldiers, but ...

Geneva Bible: Psa 68:13 Though ye have lien among the ( k ) pots, [yet shall ye be as] the wings of a dove covered with silver, and her feathers with yellow gold. ( k ) Thou...

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Commentary -- Verse Range Notes

TSK Synopsis: Psa 68:1-35 - --1 A prayer at the removing of the ark.4 An exhortation to praise God for his mercies;7 for his care of the church;19 for his great works.

MHCC: Psa 68:1-6 - --None ever hardened his heart against God, and prospered. God is the joy of his people, then let them rejoice when they come before him. He who derives...

MHCC: Psa 68:7-14 - --Fresh mercies should put us in mind of former mercies. If God bring his people into a wilderness, he will be sure to go before them in it, and to brin...

Matthew Henry: Psa 68:1-6 - -- 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...

Matthew Henry: Psa 68:7-14 - -- The psalmist here, having occasion to give God thanks for the great things he had done for him and his people of late, takes occasion thence to prai...

Keil-Delitzsch: Psa 68:1-6 - -- 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...

Keil-Delitzsch: Psa 68:7-10 - -- In Psa 68:7. the poet repeats the words of Deborah (Jdg 5:4.), and her words again go back to Deu 33:2, cf. Exo 19:15.; on the other hand, our Psalm...

Keil-Delitzsch: Psa 68:11-14 - -- The futures that now follow are no longer to be understood as referring to previous history; they no longer alternate with preterites. Moreover the ...

Constable: Psa 42:1--72:20 - --II. Book 2: chs. 42--72 In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writ...

Constable: Psa 68:1-35 - --Psalm 68 David reviewed God's dealings with Israel to memorialize God's faithfulness to His people. He t...

Constable: Psa 68:1-5 - --1. A prayer for God to scatter His enemies 68:1-6 68:1-3 David asked God to manifest His awesome power. The words he used recall Moses' prayer wheneve...

Constable: Psa 68:6-17 - --2. The record of God scattering His enemies 68:7-18 68:7-10 The Canaanites also credited Baal with lightning, thunder, rain, and earthquakes. However ...

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Commentary -- Other

Evidence: Psa 68:7 Beloved, we must win souls; we cannot live and see men damned. CHARLES SPURGEON

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Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 68 (Chapter Introduction) Overview Psa 68:1, A prayer at the removing of the ark; Psa 68:4, An exhortation to praise God for his mercies; Psa 68:7, for his care of the chur...

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 68 (Chapter Introduction) THE ARGUMENT The occasion of this Psalm seems to have been David’ s translation of the ark to Zion, which was managed with great solemnity and...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 68 (Chapter Introduction) (Psa 68:1-6) A prayer-- The greatness and goodness of God. (Psa 68:7-14) The wonderful works God wrought for his people. (Psa 68:15-21) The presence...

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 68 (Chapter Introduction) This is a most excellent psalm, but in many places the genuine sense is not easy to come at; for in this, as in some other scriptures, there are th...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 68 (Chapter Introduction) INTRODUCTION TO PSALM 68 To the chief Musician, A Psalm or Song of David. The Targum makes the argument of this psalm to be the coming of the child...

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