Text -- Psalms 68:1-27 (NET)

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. 68:14 When the sovereign judge scatters kings, let it snow on Zalmon! 68:15 The mountain of Bashan is a towering mountain; the mountain of Bashan is a mountain with many peaks. 68:16 Why do you look with envy, O mountains with many peaks, at the mountain where God has decided to live? Indeed the Lord will live there permanently! 68:17 God has countless chariots; they number in the thousands. The Lord comes from Sinai in holy splendor. 68:18 You ascend on high, you have taken many captives. You receive tribute from men, including even sinful rebels. Indeed the Lord God lives there! 68:19 The Lord deserves praise! Day after day he carries our burden, the God who delivers us. (Selah) 68:20 Our God is a God who delivers; the Lord, the sovereign Lord, can rescue from death. 68:21 Indeed God strikes the heads of his enemies, the hairy foreheads of those who persist in rebellion. 68:22 The Lord says, “I will retrieve them from Bashan, I will bring them back from the depths of the sea, 68:23 so that your feet may stomp in their blood, and your dogs may eat their portion of the enemies’ corpses.” 68:24 They see your processions, O God– the processions of my God, my king, who marches along in holy splendor. 68:25 Singers walk in front; musicians follow playing their stringed instruments, in the midst of young women playing tambourines. 68:26 In your large assemblies praise God, the Lord, in the assemblies of Israel! 68:27 There is little Benjamin, their ruler, and the princes of Judah in their robes, along with the princes of Zebulun and the princes of Naphtali.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 68:4

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.

Wesley: Psa 68:5

In heaven.

Wesley: Psa 68:6

Those who rebel against God.

Wesley: Psa 68:7

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.

Wesley: Psa 68:9

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.

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 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.

Wesley: Psa 68:11

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.

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.

Wesley: Psa 68:13

Ye Israelites.

Wesley: Psa 68:13

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 silver and gold.

Wesley: Psa 68:14

In Canaan, at the coming of the Israelites. The land was as white as mount Salmon is with the snow.

Wesley: Psa 68:15

Zion, the seat of God's ark.

Wesley: Psa 68:15

Which is not to be understood of external height, but of its spiritual height, or exaltation, in regard of the glorious privileges of God's presence, and worship.

Wesley: Psa 68:16

Why do you triumph and look upon Zion with contempt? He speaks to the hills by an usual figure.

Wesley: Psa 68:16

This hill, though despicable in your eyes, is precious in God's, and chosen by him for his perpetual residence.

Wesley: Psa 68:17

The armies (whereof chariots were an eminent part in those times) which attend upon God to do his pleasure.

Wesley: Psa 68:17

An innumerable company, a certain number being put for an uncertain.

Wesley: Psa 68:17

Here the psalmist seems to be transported by the prophetic spirit, from the narration of those external successes, to the prediction of the Messiah; and of the transcendent privileges and blessings accruing to mankind thereby.

Wesley: Psa 68:17

God is no less gloriously, though less terribly present here, than he was in Sinai, when the great God attended with thousands of his angels, solemnly appeared to deliver the law. Yea, here is a greater privilege than Sinai had, The Lord Jehovah descending from heaven into an human body, as appears by his ascending thither again, which the next verse describes.

Wesley: Psa 68:18

This has a manifest reference to Christ, and his ascension into heaven, in whom alone it is literally accomplished, and to whom therefore it is ascribed, Eph 4:8. Although the expressions are borrowed from the ancient custom of princes, who, after some glorious achievements, used to go up into their royal cities in triumphant chariots, being attended by their captive enemies, and afterward to distribute gifts to their soldiers and subjects, and sometimes to do some acts of clemency even to their rebels and enemies.

Wesley: Psa 68:18

Those whom thou hast taken captive; death and sin, and the devil, and all the enemies of Christ, and of his people, whom Christ led in triumph, having spoiled them, and making a shew of them openly, Col 2:15.

Wesley: Psa 68:18

According to thy manhood thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit, which are necessary either to the perfection of thy nature, or to the good of thy church and people.

Wesley: Psa 68:18

Thy most stubborn and rebellious enemies, whether Jews or Gentiles.

Wesley: Psa 68:18

That he who as man is ascended into the highest heavens, might, as God, come down to them, and dwell with them, not only in and by his ordinances in which he is present, but also by his spirit dwelling in their hearts.

Wesley: Psa 68:20

Escapes or deliverances.

Wesley: Psa 68:21

In ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their enemies.

Wesley: Psa 68:22

I will give my people as great deliverances as I formerly did, when I saved them from Og, king of Bashan.

Wesley: Psa 68:22

From the Egyptians at the Red Sea.

Wesley: Psa 68:23

_And as it was at the Red Sea, and at Bashan before, so yet again thine enemies shall be slain in such numbers, that thou mayst wade in their blood, and thy dogs lick it up in the field.

Wesley: Psa 68:24

Men saw and observed it.

Wesley: Psa 68:24

The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses.

Wesley: Psa 68:24

The tabernacle prepared for it.

Wesley: Psa 68:26

All ye people of Israel.

Wesley: Psa 68:27

Present in this solemn pomp of carrying the ark to Zion.

Wesley: Psa 68:27

Called little, because it was exceedingly diminished, and almost extinguished under the Judges, Jdg 20:35, Jdg 21:3 &c.

Wesley: Psa 68:27

The tribe which had lately swayed the scepter, but now submitted to David.

Wesley: Psa 68:27

The people of that tribe who waited upon them.

Wesley: Psa 68:27

He mentions these tribes, because they lived in the remotest parts of the land of Canaan. And so by naming two of the nearest tribes, and two of the farthest, he intimates that the other tribes also came upon this occasion, as is manifest from 2Sa 6:15-19.

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 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).

JFB: Psa 68:3

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 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).

JFB: Psa 68:4

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.

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 Israelites.

JFB: Psa 68:6

Removed from all the comforts of home.

JFB: Psa 68:7-8

(Compare Exo 19:16-18).

JFB: Psa 68:7-8

In the pillar of fire.

JFB: Psa 68:7-8

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

JFB: Psa 68:8

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

JFB: Psa 68:9-10

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.

JFB: Psa 68:10

That is, in the land of promise.

JFB: Psa 68:10

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

JFB: Psa 68:11

That is, of triumph.

JFB: Psa 68:11

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

JFB: Psa 68:12

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.

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 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.

JFB: Psa 68:14

Their enemies dispersed, the contrast of their prosperity with their former distress is represented by that of the snow with the dark and somber shades of Salmon.

JFB: Psa 68:15-16

Mountains are often symbols of nations (Psa 46:2; Psa 65:6). That of Bashan, northeast of Palestine, denotes a heathen nation, which is described as a "hill of God," or a great hill. Such are represented as envious of the hill (Zion) on which God resides;

JFB: Psa 68:17

Literally, "thousands of repetitions," or, "thousands of thousands"--that is, of chariots. The word "angels" was perhaps introduced in our version, from Deu 33:2, and Gal 3:19. They are, of course, implied as conductors of the chariots.

JFB: Psa 68:17

That is, He has appeared in Zion as once in Sinai.

JFB: Psa 68:18

Or, "many captives captive" (Jdg 5:12).

JFB: Psa 68:18

Accepting their homage, even when forced, as that of rebels.

JFB: Psa 68:18

Or literally, "to dwell, O Lord God" (compare Psa 68:16) --that is, to make this hill, His people or Church, His dwelling. This Psalm typifies the conquests of the Church under her divine leader, Christ. He, indeed, "who was with the Church in the wilderness" (Act 7:38) is the Lord, described in this ideal ascension. Hence Paul (Eph 4:8) applies this language to describe His real ascension, when, having conquered sin, death, and hell, the Lord of glory triumphantly entered heaven, attended by throngs of adoring angels, to sit on the throne and wield the scepter of an eternal dominion. The phrase "received gifts for (or literally, among) men" is by Paul, "gave gifts to men." Both describe the acts of a conqueror, who receives and distributes spoils. The Psalmist uses "receiving" as evincing the success, Paul "gave" as the act, of the conqueror, who, having subdued his enemies, proceeds to reward his friends. The special application of the passage by Paul was in proof of Christ's exaltation. What the Old Testament represents of His descending and ascending corresponds with His history. He who descended is the same who has ascended. As then ascension was an element of His triumph, so is it now; and He, who, in His humiliation, must be recognized as our vicarious sacrifice and the High Priest of our profession, must also be adored as Head of His Church and author of all her spiritual benefits.

JFB: Psa 68:19-21

God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemies.

JFB: Psa 68:21

Or, "violently destroy" (Num 24:8; Psa 110:6).

JFB: Psa 68:21

Perseveringly impenitent.

JFB: Psa 68:22

Former examples of God's deliverance are generalized: as He has done, so He will do.

JFB: Psa 68:22

The farthest region; and--

JFB: Psa 68:22

The severest afflictions. Out of all, God will bring them. The figures of Psa 68:23 denote the completeness of the conquest, not implying any savage cruelty (compare 2Ki 9:36; Isa 63:1-6; Jer 15:3).

JFB: Psa 68:24-27

The triumphal procession, after the deliverance, is depicted.

JFB: Psa 68:24-27

Impersonally, "There have been seen."

JFB: Psa 68:24-27

As leading the procession; the ark, the symbol of His presence, being in front. The various bands of music (Psa 68:25) follow, and all who are--

JFB: Psa 68:26

Or literally, "of"

JFB: Psa 68:26

That is, lineal descendants of Jacob, are invited to unite in the doxology. Then by one of the nearest tribes, one of the most eminent, and two of the most remote, are represented the whole nation of Israel, passing forward (Num. 7:1-89).

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.

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 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 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 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.

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 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. 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 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

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 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, 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!

Clarke: Psa 68:15

The hill of God is as the hill of Bashan - This and the following verse should be read thus: "Is Mount Bashan the craggy mount, Mount Bashan, the mount of God? Why envy ye, ye craggy mounts? This is the mount of God in which he has desired to dwell."The Targum countenances this translation: Mount Moriah, the place where our fathers of old worshipped God, is chosen to build on it the house of the sanctuary, and Mount Sinai for the giving of the law. Mount Bashan, Mount Tabor, and Carmel are rejected; they are made as Mount Bashan."

Clarke: Psa 68:16

Why leap ye, ye high hills? - " God said, Why leap ye, ye high hills? It is not pleasing to me to give my law upon high and towering hills. Behold, Mount Sinai is low; and the Word of the Lord has desired to place on it the Divine majesty. Moreover, the Lord dwells for ever in the heaven of heavens."- Targum

The psalmist is speaking particularly of the mountains of Judea, and those of Gilead; the former were occupied by the Canaanites, and the others by Og, king of Bashan, and Sihon, king of the Amorites, whom Moses defeated.

Clarke: Psa 68:17

The chariots of God are twenty thousand - רבתים אלפי שנאן ribbothayim alpey shinan , "two myriads of thousands doubled."Does not this mean simply forty thousand? A myriad is 10,000; two myriads, 20,000; these doubled, 40,000. Or thus: 10,000 + 10,000 + 20,000 = 40,000. The Targum says, "The chariots of God are two myriads; two thousand angels draw them; the majesty of God rests upon them in holiness on Mount Sinai."But what does this mean? We must die to know.

Clarke: Psa 68:18

Thou hast ascended on high - When the ark had reached the top of Sion, and was deposited in the place assigned for it, the singers joined in the following chorus. This seems to be an allusion to a military triumph. The conqueror was placed on a very elevated chariot

Clarke: Psa 68:18

Led captivity captive - The conquered kings and generals were usually tied behind the chariot of the conqueror - bound to it, bound together, and walked after it, to grace the triumph of the victor

Clarke: Psa 68:18

Thou hast received gifts for men - " And gave gifts unto men;"Eph 4:8. At such times the conqueror threw money among the crowd. Thou hast received gifts among men, באדם baadam , In Man, in human nature; and God manifest in the flesh dwells among mortals! Thanks be to God for his unspeakable Gift! By establishing his abode among the rebellious the prophet may refer to the conquest of the land of Canaan, and the country beyond Jordan

Clarke: Psa 68:18

Yea, for the rebellious also - Even to the rebellious. Those who were his enemies, who traduced his character and operations, and those who fought against him now submit to him, and share his munificence; for it is the property of a hero to be generous

Clarke: Psa 68:18

That the Lord God might dwell among them - יה אלהים yah Elohim , the self-existing God; see on Psa 68:4 (note). The conqueror now coming to fix his abode among the conquered people to organize them under his laws, to govern and dispense justice among them. The whole of this is very properly applied by St. Paul, Eph 4:5, to the resurrection and glory of Christ; where the reader is requested to consult the note.

Clarke: Psa 68:19

Blessed be the Lord, who daily loadeth us - With benefits is not in the text. Perhaps it would be better to translate the clause thus: "Blessed be Adonai, our Prop day by day, who supports us."Or, "Blessed be the Lord, who supports us day by day."Or as the Vulgate, Septuagint, and Arabic: "Blessed be the Lord daily, our God who makes our journey prosperous; even the God of our salvation."The Syriac, "Blessed be the Lord daily, who hath chosen our inheritance."The word עמס amas , which we translate to load, signifies to lift, bear up, support, or to bear a burden for another. Hence it would not be going far from the ideal meaning to translate: "Blessed be the Lord day by day, who bears our burdens for us."But loadeth us with benefits is neither a translation nor meaning.

Clarke: Psa 68:20

The issues from death - The going out or exodus from death - from the land of Egypt and house of bondage. Or the expression may mean, Life and death are in the hand of God. "He can create, and he destroy."

Clarke: Psa 68:21

The hairy scalp - קדקד שער kodkod sear . Does this mean any thing like the Indian scalping? Or does it refer to a crest on a helmet or headcap? I suppose the latter.

Clarke: Psa 68:22

From the depths of the sea - All this seems to speak of the defeat of the Egypttians, and the miraculous passage of the Red Sea.

Clarke: Psa 68:23

That thy foot may be dipped in the blood - God will make such a slaughter among his enemies, the Amorites, that thou shalt walk over their dead bodies; and beasts of prey shall feed upon them.

Clarke: Psa 68:24

They have seen thy goings - These kings of the Amorites have seen thy terrible majesty in their discomfiture, and the slaughter of their subjects.

Clarke: Psa 68:25

The singers went before - This verse appears to be a description of the procession.

Clarke: Psa 68:26

Bless ye God - This is what they sung.

Clarke: Psa 68:27

There is little Benjamin - This is a description of another part of the procession.

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 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 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 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 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 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 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 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.

Calvin: Psa 68:14

14.When the Almighty scattered kings in it We might read extended, or divided kings, etc., and then the allusion would be to his leading them in triumph. But the other reading is preferable, and corresponds better with what was said above of their being put to flight. There is more difficulty in the second part of the verse, some reading, it was white in Salmon; that is, the Church of God presented a fair and beautiful appearance. Or the verb may be viewed as in the second person — Thou, O God! Didst make it fair and white as mount Salmon ²⁶ with snows The reader may adopt either construction, for the meaning is the same. It is evident that David insists still upon the figure of the whiteness of silver, which he had previously introduced. The country had, as it were, been blackened or sullied by the hostile confusions into which it was thrown, and he says that it had now recovered its fair appearance, and resembled Salmon, which is well known to have been ordinarily covered with snows. ²⁷ Others think that Salmon is not the name of a place, but an appellative, meaning a dark shade. ²⁸ I would retain the commonly received reading. At the same time, I think that there may have been an allusion to the etymology. It comes from the word צלם , tselem, signifying a shade, and mount Salmon had been so called on account of its blackness. ²⁹ This makes the comparison more striking; for it intimates, that as the snows whitened this black mountain, so the country had resumed its former beauty, and put on an aspect of joy, when God dispelled the darkness which had lain upon it during the oppression of enemies. ³⁰

Calvin: Psa 68:15

15.The hill of God, the hill of Bashan Here he adverts to the spring and source of all the kindness which God had shown, this being the circumstance that he had chosen mount Zion as the place of his palace and temple, whence all blessings should go out to the nation. A Divine declaration to that effect had been made to David, and this pre-eminence and dignity conferred upon mount Zion is very properly adduced as a proof of his being king, lawfully and by Divine appointment; for there was an inseparable connection between God’s dwelling upon that mountain, and David’s sitting upon the throne to govern the people. The words of the verse admit of two senses. We may suppose that the mountain of God is compared to mount Bashan as being like it, or we may understand that it is opposed to it. The first is the sense adopted almost by all interpreters, that while Bashan was famed for its fertility, Zion excelled it. It is of little importance which we prefer; but perhaps the distinction would be brought out as well were we to construe the words the hill of God by themselves, and consider that Bashan with its boasted height is afterwards ordered to yield precedence, as if David would say, that there was but one mountain which God had consecrated to himself by an irrevocable decree, and that though Bashan was renowned for height and fertility, it must rank with other mountains, which might in vain exalt themselves to an equality with Zion, honored as the chosen residence of God. If we read the verse differently, and consider it as applying to mount Zion throughout, then the Psalmist extols it as high and illustrious, and this because there emanated from it the Divine favor, which distinguished the Jews from every other nation.

Calvin: Psa 68:16

16.Why leap ye, ³² ye high hills? In this verse there is no obscurity or ambiguity. David having said that there was only one mountain in all the world which God had chosen, calls upon the highest hills to yield it the pre-eminency. As he repeats in the plural number what had been said immediately before of Bashan, this leads me to think that he intended first to oppose that mountain, and then all other high mountains generally, to Zion. ³³ Mountains are here to be understood figuratively, and the great truth conveyed is, that the kingdom of Christ, which God had begun to shadow forth in the person of David, far excels all that is reckoned glorious by the world. The reproof which the Psalmist administers, in order to humble the proud boasting of the world, is justified by that contempt which we know that carnal and ungodly persons entertain of Christ’s kingdom, devoted as they are to their own pleasures or wealth, and unable to appreciate spiritual blessings. The lesson will be felt to be the more useful and necessary, if we consider that this vain pride of man rises to an additional height, when the slightest occasion is afforded for its exercise. When we see those indulging it who have no grounds to do so, we need not wonder at the arrogance of such as are possessed of wealth and influence. But the Lord’s people may afford to leave them to their self-complacency, resting satisfied with the privilege of knowing that God has chosen to take up his habitation in the midst of them. They have no reason to repine at their lot so long as they have union with God, the only and the sufficient source of their happiness.

Calvin: Psa 68:17

17.The chariots of God are twenty thousand thousands of angels ³⁴ For the most part, we are apt to undervalue the Divine presence, and therefore David presents us with a description fitted to exalt our thoughts of it. Owing to our unbelieving hearts, the least danger which occurs in the world weighs more with us than the power of God. We tremble under the slightest trials; for we forget or cherish low views of his omnipotence. To preserve us from this error, David directs us to the countless myriads of angels which are at his command, — a circumstance, the consideration of which may well enable us to defy the evils which beset us. Twenty thousand are spoken of; but it is a number designed to intimate to us that the armies of the living God, which he commissions for our help, are innumerable; and surely this should comfort us under the deadliest afflictions of this life. In adding that the Lord is among them, the Psalmist is still to be considered as designing to give us an exalted view of what is included in God’s presence; for the words suggest that he can no more divest himself of his existence than not have this power whereby angels are subordinated to his will. Another idea suggested is, that one God is better than a universe of angels. The great distance to which we are apt to conceive God as removed from us is one circumstance which tries our faith, and in order to obviate this, the Psalmist reminds us of Sinai, where there was a display of his majesty. The inference was conclusive that he still abode in the sanctuary. For why did God appear upon that occasion in such a glorious manner? Evidently to show that his covenant formed a sacred bond of union between him and the posterity of Abraham. Hence the words of Moses —

“Say not in thine heart, Who shall go up into heaven? or who shall descend into the deep? or who shall go over the sea? For the word is nigh unto thee,” etc. (Deu 30:12.)

Sinai accordingly is mentioned by David, to teach us that if we would fortify our minds with a firm faith in the Divine presence, we must derive it from the Law and the Prophets.

Calvin: Psa 68:18

18.Thou hast ascended on high, thou hast led captivity captive There can be little doubt that these words are intended to magnify the proofs of Divine favor granted upon the elevation of David to the throne, by contrasting the state of matters with that under Saul. The ascending on high implies the being previously low, and intimates, that under the melancholy confusions which had prevailed in the kingdom, there was no longer the same conspicuous display of the Divine glory as formerly. The government of Saul, which, from the first, had originated in a way that was condemnable, was doomed to fall under the displeasure of God, while his favor, on the other hand, was to be restored under David; and the undeniable appearances of this left no room for doubt that one who began his reign under such auspices was the object of the Divine choice. David, although he had acquitted himself with courage in the battles which were fought, ascribes all the glory of them to God, saying, that it was he who had taken captive the enemy, and forced them to pay tribute, and reduced the more fierce and rebellious to subjection. By the term סוררים sorerim, rebellious, contumacious, or revolters, he would evidently seem to mean a distinct class of persons from the other enemies, whom he mentions as having been taken captive; and it intimates, that while those who did not venture to resist, and who surrendered, had been brought under the yoke, the more proud and unyielding had been forced into submission. The end designed by this is stated in the words which follow, that God might dwell in the midst of his people; and that he might demonstrate himself to be an all-sufficient protector to those who put their trust in him.

As the passage which we have now been considering is applied by Paul in a more spiritual sense to Christ, (Eph 4:8,) it may be necessary to show how this agrees with the meaning and scope of the Psalmist. It may be laid down as an incontrovertible truth, that David, in reigning over God’s ancient people, shadowed forth the beginning of Christ’s eternal kingdom. This must appear evident to every one who remembers the promise made to him of a never-failing succession, and which received its verification in the person of Christ. As God illustrated his power in David, by exalting him with the view of delivering his people, so has he magnified his name in his only begotten Son. But let us consider more particularly how the parallel holds. Christ, before he was exalted, emptied himself of his glory, having not merely assumed the form of a servant, but humbled himself to the death of the cross. To show how exactly the figure was fulfilled, Paul notices, that what David had foretold was accomplished in the person of Christ, by his being cast down to the lowest parts of the earth in the reproach and ignominy to which he was subjected, before he ascended to the right hand of his Father, (Psa 22:7.) That in thinking upon the ascension, we might not confine our views to the body of Christ, our attention is called to the result and fruit of it, in his subjecting heaven and earth to his government. Those who were formerly his inveterate enemies he compelled to submission and made tributary — this being the effect of the word of the Gospel, to lead men to renounce their pride and their obstinacy, to bring down every high thought which exalteth itself, and reduce the senses and the affections of men to obedience unto Christ. As to the devils and reprobate men who are instigated to rebellion and revolt by obstinate malice, he holds them bound by a secret control, and prevents them from executing intended destruction. So far the parallel is complete. Nor when Paul speaks of Christ having given gifts to men, is there any real inconsistency with what is here stated, although he has altered the words, having followed the Greek version in accommodation to the unlearned reader. ³⁹ It was not himself that God enriched with the spoils of the enemy, but his people; and neither did Christ seek or need to seek his own advancement, but made his enemies tributary, that he might adorn his Church with the spoil. From the close union subsisting between the head and members, to say that God manifest in the flesh received gifts from the captives, is one and the same thing with saying that he distributed them to his Church. What is said in the close of the verse is no less applicable to Christ — that he obtained his victories that as God he might dwell among us. Although he departed, it was not that he might remove to a distance from us, but, as Paul says, “that he might fill all things,” (Eph 4:10.) By his ascension to heaven, the glory of his divinity has been only more illustriously displayed, and though no longer present with us in the flesh, our souls receive spiritual nourishment from his body and blood, and we find, notwithstanding distance of place, that his flesh is meat indeed, and his blood drink indeed.

Calvin: Psa 68:19

19.Blessed be the Lord, etc David would have us to understand, that in recounting the more particular deliverances which God had wrought, he did not mean to draw our minds away from the fact, that the Church is constantly and at all times indebted for its safety to the Divine care and protection. He adds, Blessed be God daily And he intimates, that deliverances might be expected from him with great abundance of every blessing. Some read, he will load, others, he will carry; ⁴⁰ but it is of little importance which reading we adopt. He points at the fact, that God extends continued proofs of his kindness to his people, and is unwearied in renewing the instances of it. I read this Lord in the second part of the verse, for the letter ה , he, prefixed in the Hebrew, has often the force of a demonstrative pronoun; and he would point out, as it were with the finger, that God in whom their confidence ought to be placed. So in the next verse, which may be read, this our God is the God of salvation What is here said coincides with the scope of what immediately precedes, and is meant to convey the truth that God protects his Church and people constantly. In saying this God, he administers a check to the tendency in men to have their minds diverted from the one living and true God. The salvation of God is set before the view of all men without exception, but is very properly represented here as something peculiar to the elect, that they may recognize themselves as continually indebted to his preserving care, unlike the wicked, who pervert that which might have proved life into destruction, through their unthankfulness. The Hebrew word in the 20^th verse is salvations, in the plural number, to convince us that when death may threaten us in ever so many various forms, God can easily devise the necessary means of preservation, and that we should trust to experience the same mercy again which has been extended to us once. The latter clause of the verse bears the same meaning, where it is said, that to the Lord belong the issues of death Some read, the issues unto death, ⁴¹ supposing that the reference is to the ease with which God can avenge and destroy his enemies; but this appears a constrained interpretation. The more natural meaning obviously is, that God has very singular ways, unknown to us, of delivering his people from destruction. ⁴² He points at a peculiarity in the manner of the Divine deliverances, that God does not generally avert death from his people altogether, but allows them to fall in some measure under its power, and afterwards unexpectedly rescues them from it. This is a truth particularly worthy of our notice, as teaching us to beware of judging by sense in the matter of Divine deliverances. However deep we may have sunk in trouble, it becomes us to trust the power of God, who claims it as his peculiar work to open up a way where man can see none.

Calvin: Psa 68:21

21.Surely God shall wound, etc The enemies of the Church are fierce and formidable, and it is impossible that she can be preserved from their continued assaults, without a vigorous protection being extended. To persuade us that she enjoys such a defense, David represents God as armed with dreadful power for the overthrow of the ungodly. The verse stands connected as to scope with the preceding, and we might render the Hebrew particle אך , ach, by wherefore, or on which account; but it seems better to consider it as expressing simple affirmation. We are to notice the circumstance, that God counts all those his enemies who unjustly persecute the righteous, and thus assures us of his being always ready to interpose for our defense. The concern he feels in our preservation is forcibly conveyed by the expressions which follow, that he will wound the head of his enemies, and the crown of their hair; ⁴³ intimating, that he will inflict a deadly and incurable wound upon such as harass his Church. This is still more strikingly brought out in what is added immediately afterwards, when God is described as wading through destruction.

Calvin: Psa 68:22

22.The Lord said, I will bring back from Bashan That the Israelites might not be led to take an irreligious and self-glorious view of their victories; that they might look to God as the author of them; and rest assured of his protection in time to come, David sends them back to the first periods of their history, and reminds them how their fathers had been originally brought by the victorious hand of God out of the lowest depths of trouble. He would have them argue that if God rescued his people at first from giants, and from the depths of the Red Sea, it was not to be imagined that he would desert them in similar dangers, but certain that he would defend them upon every emergency which might occur. The prophets are in the constant habit, as is well known, of illustrating the mercy of God by reference to the history of Israel’s redemption, that the Lord’s people, by looking back to their great original deliverance, might find an argument for expecting interpositions of a future kind. To make the deeper impression, God is introduced speaking himself. In what he says he may be considered as asserting his Divine prerogative of raising the dead to life again, for his people’s passage through the Red Sea, and victory over warlike giants, was a species of resurrection. ⁴⁴ Some read, I will cause the enemy to fly from Bashan; ⁴⁵ but this cannot be received, and does not agree with the context, as it follows, I will bring back from the depths of the sea In representing God as bedewed or stained with blood, David does not ascribe to him anything like cruelty, but designs to show the Lord’s people how dear and precious they are in his sight, considering the zeal which he manifests in their defense. We know that David himself was far from being a man of cruel disposition, and that he rejoiced in the destruction of the wicked from the purest and most upright motives, as affording a display of the Divine judgments. That is here ascribed to God which may be asserted equally of his Church or people, for the vengeance with which the wicked are visited is inflicted by their hands. Some read the close of the verse, the tongue of thy dogs in thine enemies, even in him, i.e., the king and chief of them all. This is not the meaning of the Psalmist, which simply is, that the tongues of the dogs would be red with licking blood, such would be the number of dead bodies scattered round.

Calvin: Psa 68:24

24.They have seen thy goings, O God! This verse may refer to processions of a warlike kind, or to such as are made in times of peace by those who give thanks for victory. It is customary for the people of God, on occasions of the latter description, to go forth and present peace-offerings in the temple. This has led some to understand by the goings of God, ⁴⁶ the crowds of his people when they proceed to the temple. But I am disposed to think that God himself is here represented as a king leading and marshalling forth his armies. Accordingly, it is added, in the sanctuary, under which expression there is an apt allusion to the visible symbol of the Divine presence. The great reason why God undertakes the guardianship of his people, and goes before them to repel the attacks of the enemy, is his having promised that he will hear their prayers in the sanctuary. He is therefore described as if he were seen coming out of his holy habitation, that he might conduct his people to victory. David calls him his King, to divert the attention of the people from himself, and lead them to view a name which belonged to a frail mortal man such as he was, in its higher application to the supreme Head of all. He speaks, it is true, in the name of the people, but not to the exclusion of himself.

Calvin: Psa 68:25

25.The singers went before It is evident that he does not now speak of an army in battle array, but of a solemn assembly held for offering up thanksgivings to God for victory. God had openly shown that he was their leader in war, and to him the song of triumph is with propriety addressed. Mention is made of distinct choirs employed in his service, and particularly of such as played upon the timbrel; for, absurd as the practice may appear to us, it was then customary for the women to play upon that instrument. By the fountain ⁴⁸ from which they are called upon to bless God, some understand the heart, as it is known that those praises which proceed from the lips merely, and are hypocritical, meet with the Divine reprobation. But I conceive the true meaning to be, that all are summoned to praise the Lord who could deduce their origin from the patriarch Jacob. Many might not sustain the character which answered to their high vocation; but, as the whole race had been chosen of God, the Psalmist very properly invites them to engage in this devotional exercise. At the same time, I see nothing objectionable in the opinion, if any persist in preferring it, that the term is here used to distinguish the true saints of God from those who vainly boasted of being the posterity of Abraham, while they had degenerated from his spirit. Those only who walk in the footsteps of his faith are reckoned to be his children. It has caused some surprise that, in a general description of the sacred assemblies of the people, precedence should have been given to the tribe of Benjamin According to certain interpreters, this is owing to the position which it occupied, as being next to David; and honor is put upon the tribes of Zebulun and Naphtali, ⁴⁹ which, though they lay at a great distance, were in a particular manner friendly and attached to him. Others think that the whole nation is represented under the tribes specified, which were at once the nearest and most distant. ⁵⁰ These conjectures ⁵¹ are probable enough, but the point is one which may be left in uncertainty, as there may have been some other reason, which it is impossible for us to discover. It has been suggested that Benjamin is called little on account of the smallness of its numbers, the tribe having been nearly exterminated for the crime of the men of Gibeah, (Jud 19:20;) but David would not probably have adverted to any reproach of this kind in calling them to take so prominent a part in the praises of God. ⁵² The inspired writers, in speaking of the tribes, often allude to the patriarchs from whom they respectively took their origin; nor is it surprising that the posterity of Benjamin, who was the youngest of Jacob’s children, ⁵³ should receive the designation here given to them; and the truth is, that even antecedently to the heavy stroke which befell them, they were not numerous. Interpreters, by general consent, have considered that Benjamin is called ruler, as Saul, who was first made king in Israel, belonged to this tribe; but I cannot bring myself to think it probable that David would have made such an unseasonable allusion to Saul’s memory, whose government is everywhere represented in Scripture as pregnant with disaster, and which was to be buried in that of his successor, whose reign is so prominently brought forward in this psalm. The more likely conjecture is, that this title of dignity is applied in order to put honor upon a tribe, which some might despise for its smallness, and to intimate that the Benjamites, though few in numbers, and not possessed of great influence, formed one head in Israel as well as the rest. ⁵⁴ Others may be disposed to think that there must have been some illustrious individual in this and the two tribes mentioned along with it, or that the whole tribe had signalised itself in a recent battle. Though honorable mention is made of these tribes, yet the chief place in the numbers assembled together at this time is assigned to the princes of Judah. Some think that the copulative is understood, and read, the princes of Judah and their congregation The Hebrew word which we translate congregation is by others translated stoning. ⁵⁵ But it seems preferable to construe the words as implying that this tribe presided over the assembly which marched under its auspices in war. The power of summoning the people together is thus asserted as belonging to Judah, and it is represented as honored with the government and primacy of the kingdom.

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 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" (2Ti 4:2)."

Defender: Psa 68:17

The number is idiomatic for an innumerable multitude, as in Heb 12:22. God is seen as riding on a vast army of angels, as He was also seen (Psa 68:4) riding upon the heavens and even upon the heaven of heavens (Psa 68:33)."

Defender: Psa 68:18

As quoted in the New Testament (Eph 4:8), this passage is applied to Christ in His ascension after He first descended into Hades ("the lower parts of the earth") and then "ascended up far above all heavens" (Eph 4:9, Eph 4:10).

Defender: Psa 68:18

When Christ ascended up from hades to heaven, He "proclaimed liberty to the captives" (Isa 61:1) and carried them with Him up to Paradise. The captives refer to those who had died having faith in the coming Redeemer. The picture corresponds to that of a returning conqueror bringing with him those who had been captives in an enemy land."

Defender: Psa 68:21

When Christ returns to earth again, He - the Seed of the woman - will crush the head of the Serpent and all the Serpent's seed (Gen 3:15)."

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 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 1:9; Rev 6:16, Rev 6:17

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; Deu 12:12; 1Th 5:16

exceedingly rejoice : Heb. rejoice with gladness, Psa 21:1, Psa 43:4; 1Pe 1:8

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 : 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 29:12, Job 29:13; Isa 1:23; Jer 5:28; Luk 18:2-7; Eph 5:1

in his : Psa 33:14; 2Ch 6:2, 2Ch 30:27; Isa 57:15, Isa 66:1; Act 7:48, Act 7:49

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 12:6-25

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 5:23-25

the God : Psa 68:35, Psa 41:13; Isa 45:3

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. 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; Job 5:10, Job 5:11; Mat 11:5; Luk 1:53

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

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; 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 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

TSK: Psa 68:14

When : Num 21:3, Num 21:21-35; Josh. 10:10-43, 12:1-24; Rev 19:14-21

in it, it was : or, for her, she was, Jdg 2:7; Jer 2:3

as snow : Psa 51:7; Isa 1:18

TSK: Psa 68:15

of God : Psa 2:6, Psa 78:68, Psa 78:69, Psa 87:1, Psa 87:2; Isa 2:2, Isa 2:3

of Bashan : Deu 3:10; Mic 7:14

TSK: Psa 68:16

Why : Psa 114:4, Psa 114:6; Isa 2:2

the hill : Psa 132:13, Psa 132:14; Deu 12:5, Deu 12:11; 1Ki 9:3; Heb 12:22, Heb 12:23; Rev 21:2, Rev 21:3

TSK: Psa 68:17

chariots : Psa 18:10; Deu 33:2; 2Ki 2:11, 2Ki 6:16, 2Ki 6:17; Eze 1:15-28; Dan 7:10; Mat 26:53; Rev 5:11, Rev 9:16

thousand : or, many thousand

as in Sinai : Exo 3:5, Exo 19:22, Exo 19:23

TSK: Psa 68:18

ascended : Psa 24:3, Psa 24:7-10, Psa 47:5, Psa 110:1; Mar 16:9; Luk 24:51; Act 1:2-9; Eph 4:8-10; Heb 4:14, Heb 6:20, Heb 8:1; 1Pe 3:22

led : Jdg 5:12

received : Luk 24:49; Joh 14:16, Joh 14:17, Joh 16:7, Joh 16:13-15; Act 1:4, Act 2:4, Act 2:33-38; Eph 4:8

for men : Heb. in the man, 1Co 15:45-47; Col 1:18, Col 1:19, Col 2:3, Col 2:9; Heb 1:3

rebellious : Pro 1:22, Pro 1:23; Isa 55:7; Mat 9:13; Luk 24:47; Act 2:23, Act 2:36, Act 2:38-41, Act 9:17; 1Co 6:9-11; 1Ti 1:13-15; Tit 3:3-7

that : Psa 78:60, Psa 132:13, Psa 132:14; 2Ch 6:18; Isa 57:15; Eze 48:35; Joh 14:17, Joh 14:23; 2Co 6:16; Rev 1:20, Rev 2:1, Rev 21:3

TSK: Psa 68:19

Blessed : Psa 72:17-19, 103:1-22; Eph 1:3

daily : Psa 32:7, Psa 139:17; Lam 3:23

TSK: Psa 68:20

our God : Isa 12:2, Isa 45:17-22; Hos 1:7; Joh 4:22

unto : Psa 118:17, Psa 118:18; Deu 32:39; 1Sa 2:6; Joh 5:21, Joh 5:23, Joh 5:28, Joh 5:29, Joh 11:25, Joh 11:26; Heb 2:14, Heb 2:15; Rev 1:18, Rev 20:1

issues : Pro 4:23

TSK: Psa 68:21

God : Psa 110:6; Hab 3:13; Mar 12:4

the hairy : Psa 55:23

of such : Psa 68:18, Psa 7:12; Pro 1:24-33; Eze 18:27-30; Luk 13:5; Heb 2:1-3, Heb 12:25; Rev 2:14-16

TSK: Psa 68:22

Bashan : Num 21:33; Isa 11:11-16, Isa 49:22

the depths : Exo 14:22, Exo 14:29; Isa 51:10, Isa 51:11; Jer 23:5-8; Eze 36:24; Hos 1:10, Hos 1:11

TSK: Psa 68:23

That : Psa 58:10

dipped : Heb. red, Isa 63:1-6

the tongue : 1Ki 21:19, 1Ki 22:38; 2Ki 9:33-37; Rev 19:17-21

TSK: Psa 68:24

even : Psa 24:7-10, Psa 47:5-7; 2Sa 6:12-17; 1Ch 13:8, 1Ch 15:16-24

TSK: Psa 68:25

the players : Psa 87:7, Psa 150:3-5; Rev 14:2, Rev 14:3, Rev 15:2, Rev 15:3

among : Psa 148:12, Psa 148:13; Exo 15:20; Jdg 11:34; 1Sa 18:6; Jer 31:4, Jer 31:13

TSK: Psa 68:26

Bless : Psa 107:32, Psa 111:1, Psa 135:19-21; 1Ch 16:7, 8-36

from the fountain : or, ye that are of the fountain, Deu 33:28; Pro 5:16; Isa 48:1

TSK: Psa 68:27

little : Gen 42:32; Jdg 20:35, 21:6-25; 1Sa 9:21; 1Ch 12:16, 1Ch 12:29, 1Ch 15:3, 1Ch 27:12

princes : Psa 47:9, Psa 60:7; Isa 11:13; Eze 37:19-27

and their council : or, with their company

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. 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 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. 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 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 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; 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 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 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, "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 n^e 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 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 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 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. 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.

Barnes: Psa 68:14

When the Almighty scattered kings in it - The Hebrew here is, "In the scattering of (that is, by) the Almighty of kings."The reference is to the act of God in causing kings to abandon their purposes of invasion, or to flee when their own countries were invaded. Compare Psa 48:5-6. The language here is so general that it might be applied to any such acts in the history of the Hebrew people; to any wars of defense or offence which they waged. It may have reference to the scattering of kings and people when Joshua invaded the land of Canaan, and when he discomfited the numerous forces, led by different kings, as the Israelites took possession of the country. The close connection of the passage with the reference to the journey through the wilderness Psa 68:7-9 would make it probable that this is the allusion. The phrase "in it,"(margin, for her), refers doubtless to the land of Canaan, and to the victories achieved there.

It was white as snow in Salmon - Margin, She was. The allusion is to the land of Canaan. But about the meaning of the phrase "white as snow in Salmon,"there has been great diversity of opinion. The word rendered "was white as snow"is correctly rendered. It means to be snowy; then, to be white like snow. The verb occurs nowhere else. The noun is of frequent occurrence, and is always rendered snow. Exo 4:6; Num 12:10; 2Sa 23:20; 2Ki 5:27; et al. The word Salmon properly means shady, and was applied to the mountain here referred to, probably on account of the dark forests which covered it. That mountain was in Samaria, near Shechem. Jdg 9:48. It is not known why the snow of that mountain is particularly alluded to here, as if there was any special whiteness or purity in it. It is probably specified by name only to give more vivacity to the description. There is much difference of opinion as to what is the meaning of the expression, or in what respects the land was thus white.

The most common opinion has been that it was from the bones of the slain which were left to bleach unburied, and which covered the land so that it seemed to be white. Compare Virg. AEn. v. 865; xii. 36. Ovid uses similar language, Fast. i: "Humanis ossibus albet humus." So also Horace, Serra. 1, 8: "Albis informem spectabant ossibus agrum." This interpretation of the passage is adopted by Rosenmuller, Gesenius, and DeWette. Others suppose it to mean that the land was like the dazzling whiteness of snow in the midst of blackness or darkness. This was the opinion of Kimchi, and this interpretation is adopted by Prof. Alexander. Tholuck supposes it to mean that, when war was waged on the kings and people, they fell as fast as snow-flakes on Mount Salmon; and that the idea is not so much the whiteness of the land, as the fact that they fell in great numbers, covering the land as the snow-flakes do. It is perhaps not possible to determine which of these explanations is correct. Either of them would accord with the meaning of the words and the general sense of the psalm. That of Tholuck is the most poetical, but it is less obvious from the Hebrew words used.

Barnes: Psa 68:15

The hill of God - The phrase "the hill of God,"or the mountain of God, is elsewhere applied in the Scriptures only to Mount Horeb or Sinai Exo 3:1; Exo 18:5; Exo 24:13; 1Ki 19:8, and to Mount Zion, Psa 24:3; Isa 30:29. There is no reason for supposing that there is a reference here to Mount Horeb or Sinai, as the psalm does not particularly relate to that mountain, and as there is nothing in the psalm to bring that mountain into comparison with other mountains. The allusion is, I think, clearly to Mount Zion; and the idea is, that that mountain, though it was not distinguished for its elevation or grandeur - though it had nothing in itself to claim attention, or to excite wonder - yet, from the fact that it had been selected as the place where God was to be worshipped, had an honor not less than that of the loftiest mountain, or than those which showed forth the divine perfections by their loftiness and sublimity. There is connected with this, also, the idea that, although it might be less defensible by its natural position, yet, because God resided there, it was defended by his presence more certainly than loftier mountains were by their natural strength. It should be remarked, however, that many other interpretations have been given of the passage, but this seems to me to be its natural meaning.

Is as the hill of Bashan - Luther renders this, "The mount of God is a fruit-bearing hill; a great and fruitbearing mountain."On the word Bashan, see the notes at Isa 2:13; notes at Isa 33:9; notes at Psa 22:12. Bashan was properly the region beyond Jordan, bounded on the north by Mount Hermon or the Anti-Libanus, and extending south as far as the stream Jabbok, and the mountains of Gilead. The "hill"of Bashan, or the "mountain of Bashan,"was properly Mount Hermon - the principal mountain pertaining to Bashan. The name Bashan was properly given to the country, and not to the mountain. The mountain referred to - Hermon - is that lofty range which lies on the east of the Jordan, and in the northern part of the country - a range some twelve thousand feet in height. See the notes at Psa 42:6. It is the most lofty and distinguished mountain in Palestine, and the idea here, as above expressed, is, that Mount Zion, though not so lofty, or not having so much in itself to attract attention, was not less honored, and not less safe, as being the special dwelling-place of God.

An high hill ... - Or rather; a mount of peaks or ridges as Bashan. Mount Hermon was not a single hill, or a detached mountain, but a chain of mountains - a range of lofty peaks or summits. So of Zion. It was by the presence and protection of God what Bashan was by its natural strength and grandeur. Comparatively low and unimportant as Zion was, it had in fact more in it to show what God is, and to constitute safety, than there was in the loftiness and grandeur of Bashan. The latter, though thus lofty and grand, had no "advantage"over Zion, but Zion might in every way be compared with that lofty range of hills which, by their natural position, their strength, and their grandeur, showed forth so much the greatness and glory of God. The teaching would be, as applied to Zion, or the Church, that there is "as much"there to show the divine perfections, to illustrate the greatness and the power of God, as there is in the most sublime works of nature; or that they who look upon the works of God in nature to learn his perfections, have no advantage over those who seek to learn what he is in his church.

Barnes: Psa 68:16

Why leap ye, ye high hills? - That is, with exultation; with pride; with conscious superiority. Why do you seem to regard yourselves as so superior to Mount Zion, in strength, in beauty, in grandeur? The Hebrew, however - רצד râtsad - rather means, "Why do ye watch insidiously? why do ye look askance at?"The word occurs only in this place. In Arabic it means to watch closely; to lie in wait for. This is the idea here. The mountains around Palestine - the mountains of the pagan world - the lofty hills - as if conscious of their grandeur, are represented as looking "askance,"in their pride, at Mount Zion; as eyeing it with silent contempt, as if it were not worthy of notice; as if it were so insignificant that it had no claim to attention. The idea is not that of "leaping,"as in our English Bible, or of "hopping,"as in the version of the Episcopal Prayer Book, but that of a look of silent disdain, as if, by their side, Zion, so insignificant, was not worthy of regard. "Perhaps,"by the high hills here, however, are disguisedly also represented the mighty powers of the pagan world, as if looking with contempt on the people of the land where Zion was the place of worship.

This is the hill which God desireth to dwell in - The hill which "he"has selected as his abode, and which "he"has honored above all the mountains of the earth, by his permanent residence there. As such, Zion has an honor above the loftiest hills and ranges of mountains in the earth.

Yea, the Lord will dwell in it for ever - Permanently; he will make it his fixed habitation on earth. Not-withstanding the envy or the contempt of surrounding hills, he will make this his settled abode. He has chosen it; he delights in it; he will not forsake it for the mountains and hills that are in themselves more grand and lofty.

Barnes: Psa 68:17

The chariots of God - The meaning of this verse is, that God is abundantly able to maintain his position on Mount Zion; to defend the place which he had selected as his abode. Though it has less natural strength than many other places have - though other hills and mountains, on account of their natural grandeur, may be represented as looking on this with contempt, as incapable of defense, yet he who has selected it is fully able to defend it. He is himself encompassed with armies and chariots of war; thousands of angels guard the place which he has chosen as the place of his abode. "Chariots,"usually two-wheeled vehicles, often armed with scythes attached to their axles, were among the most powerful means of attack or defense in ancient warfare. See Psa 20:7, note; Psa 46:9, note; Isa 31:1, note; Isa 37:24, note; Compare Exo 14:7; Jos 17:16; Jdg 4:15.

Are twenty thousand - A closer version is "two myriads,"or twice ten thousand. The original word is in the dual form. The language is designed to denote a very great number. A myriad was a great number; the idea here is that even "that"great number was doubled.

Even thousands of angels - Margin, "many thousands."The Hebrew is, "thousands repeated,"or "multiplied."There is in the Hebrew no mention of angels. The Septuagint and the Vulgate render it, "thousands of the rejoicing;"that is, thousands of happy attendants. The original, however, would most naturally refer to the chariots, as being multiplied by thousands.

The Lord is among them - The real strength, after all, is not in Zion itself, or in the chariots of the Lord surrounding it, but in the Lord himself. "He"is there as the Head of the host; He, as the Protector of his chosen dwelling-place.

As in Sinai, in the holy place - literally, "The Lord is among them; Sinai, in the sanctuary."The idea seems to be, that even Sinai with all its splendor and glory - the Lord himself with all the attending hosts that came down on Sinai - seemed to be in the sanctuary, the holy place on Mount Zion. All that there was of pomp and grandeur on Mount Sinai when God came down with the attending thousands of angels, was really around Mount Zion for its protection and defense.

Barnes: Psa 68:18

Thou hast ascended on high - That is, Thou hast gone up to the high place; to thy throne; to thine abode. The idea is, that God had descended or come down from his dwelling-place in the case referred to in the psalm, and that having now secured a victory by vanquishing his foes, and having given deliverance to his people, he had now returned, or reascended to his seat. This may either mean his throne on earth, or his abode in heaven. It would seem most probable that the latter is the idea.

Thou hast led captivity captive - " Thou hast made captivity captive,"or "Thou hast captured a captivity."The main idea is, that he had achieved a complete victory; he had led all his foes captive. The language "would"also express the idea that he had made captives for himself of those who were captives to others, or who were in subjection to another. As applied in the Christian sense, this would refer to those who were captives to Satan, and who were held in bondage by him, but who had been rescued by the Redeemer, and brought under another captivity - the yielding of voluntary service to himself. Those once captives to sin were now led by him, captives in a higher sense. See the notes at Eph 4:8.

Thou hast received gifts for men - Margin, "in the man."That is, "Among men,"or while among them as a conqueror. The idea here most naturally conveyed would be, that he had obtained "gifts,"privileges, advantages, "in"man; that is, that men, considered as captives, constituted the victory which he had achieved - the advantage which he had acquired. It was not so much "for"them as "in"them, and "by"them, to wit, by possessing them as captives or subjects to him. With this victory achieved, he had now ascended on high.

Yea, for the rebellious also - Or, more properly, "even the rebellious."That is, Those who had been in a state of rebellion he had subdued to himself, and had thus led captivity captive. It was a triumph by which they had become subdued to him.

That the Lord God might dwell among them - literally, "For the dwelling of Jah, God."The idea is, that he had achieved such a triumph; he had so brought the rebellious under subjection to himself, that he could take up his abode with them, or dwell with them as his people. His rule could be extended over them, and they would acknowledge him as their sovereign. This would be applicable to a people in ancient times that had been subdued by the people of God. It might now be properly applied, also, to sinners who by the power of truth have been so subdued as to submit to God. It is applicable to all who have been conquered by the Gospel - whose enmity has been slain - who have been changed from enemies to friends - so that the Lord may dwell in their hearts, or rule over them. This passage is applied by the apostle Paul in Eph 4:8 to the Messiah, not as having original reference to him, but as suggesting language which would appropriately express the nature of his work, and the glory of his triumph. See the notes at that place.

Barnes: Psa 68:19

Blessed be the Lord, who daily loadeth us with benefits ... - literally, "day, day;"that is, day by day; or, constantly. The words "with benefits"are not in the original, and they do not convey the true idea of the passage. The word rendered "loadeth"means to take up; to lift, as a stone, Zec 12:3; to bear, to carry, Isa 46:3. Then it means "to take up and place upon a beast of burden;"to load, Isa 46:1; Gen 44:13. Hence, it means to impose or lay a burden or a load on one; and the idea here is, "Blessed be the Lord God even if he lays a burden on us, and if he does this daily, for he is the God of our salvation."He enables us to bear it; he gives us strength; and finally he delivers us from it. "Though,"therefore, he constantly lays on us a burden, he as constantly aids us to bear it. He does not leave us. He enables us to triumph in him, and through him; and we have occasion constantly to honor and to praise his name. This accords with the experience of all his people, that however heavy may be the burden laid on them, and however constant their trials, they find him as constant a helper, and they daily have occasion to praise and bless him.

Barnes: Psa 68:20

He that is our God is the God of salvation - literally, "God is for us a God of salvation."That is, The God whom we worship is the God from whom salvation comes, and who brings salvation to us. It is not a vain thing that we serve him, for he is the only being who can save us, and he will save us.

And unto God the Lord belong the issues from death - The "outgoings"or "escapes"from death. That is, He only can save from death. The Hebrew word means, properly, a going forth, a deliverance; then, a place of going forth as a gate, Eze 48:30; a fountain, Pro 4:23. Probably the only idea intended here by the psalmist was, that safety or deliverance from death proceeds solely from God. The sentiment, however, is true in a larger sense. All that pertains to deliverance from death, all that prepares for it, all that makes it easy to be borne, all that constitutes a rescue from its pains and horrors, all that follows death in a higher and more blessed world, all that makes death "final,"and places us in a condition where death is no more to be dreaded - all this belongs to God. All this is under his control. He only can enable us to bear death; he only can conduct us from a bed of death to a world where we shall never die.

Barnes: Psa 68:21

But God shall wound the head of his enemies - More properly, "God shall crush the head,"etc. The idea is that of complete destruction, - as, if the head is crushed, life becomes ex tinct. See Gen 3:15; compare Psa 110:6.

And the hairy scalp - More literally, "the top of the hair."The Hebrew word used here for "scalp"means the vertex, the top, the crown, as of the head, where the hair "divides itself;"and the idea is properly, "the dividing of the hair."Gesenius, Lexicon. The allusion is to the top of the head; that is, the blow would descend on the top of the head, producing death.

Of such an one as goeth on still in his trespasses - Of the man who perseveres in a course of wickedness. If he repents, God will be merciful to him; if he persists in sin, he will be punished. The literal rendering would be, "the hairy scalp going on, or going, sc. "about", in his trespasses."The reference is to a wicked man "continuing"in his transgressions.

Barnes: Psa 68:22

The Lord said, I will bring again from Bashan - On the situation of Bashan, see the notes at Psa 68:15. There may be an allusion here to the victory achieved over Og, king of Bashan, in the time of Moses, Num 21:33-35. The idea may be that as, at that time, a victory was achieved over a formidable enemy, so in times of similar peril, God would deliver his people, and save them from danger. Or, as Bashan was the remote frontier of the holy land, the meaning may be, that God would bring his people from the remotest borders where they should be scattered. Another meaning is suggested by Professor Alexander, namely, that as the subject referred to in the subsequent verses is the "enemy"of God, the meaning may be that God would bring back his enemies for punishment, even from the remotest borders, when they were endeavoring to escape, and even when they supposed they were safe. The first of these opinions is probably the true one. God would rescue his people, as he had done from the attacks of the mighty king of Bashan; he would deliver them, as he had brought their fathers from the depths of the sea.

I will bring my people again from the depths of the sea - The words "my people"are not in the Hebrew, but they seem to be not improperly supplied by the translators. If so, the allusion is to the interposition of God in conducting his people through the Red Sea Exo 14:22; and the idea is, that God would at all times interpose in their behalf, and deliver them from similar dangers.

Barnes: Psa 68:23

That thy foot may be dipped in the blood of thine enemies ... - Margin, "red."A more literal rendering would be, "That thou mayest crush - thy foot in blood - the tongue of thy dogs from the enemies, from him."The idea of "dipping"the foot in blood is not in the passage directly; but the leading thought is that of "crushing"the enemy. It is then "added"that the foot would be in blood. So of the tongue of the dogs. The "meaning"is, that the tongues of dogs would be employed in licking up the blood of the enemies, though that is not "expressed"in so many words. The sense of the whole is, that the foes of the people would be slain.

Barnes: Psa 68:24

They have seen thy goings, O God - That is, the lookers on in the solemn procession referred to in Psa 68:25; or, in other words, Thy goings have been attended by pomp and magnificence, and have been witnessed by multitudes. The word "goings"here refers to the solemn triumphal processions which celebrated the victories achieved by God.

Even the goings of my God, my King - The psalmist here speaks of God as "his"God and "his"King. The idea seems to have suddenly crossed his mind that this great God, so glorious, is "his"God. He exults and rejoices that He whom he adores is such a God; that a God so great and glorious is "his."So the believer now, when he looks upon the works of God, when he contemplates their vastness, their beauty, and their grandeur, is permitted to feel that the God who made them is "his"God; to find consolation in the thought that his "Father made them all."

"He looks abroad into the varied field

Of Nature, and, though poor, perhaps, compared

With those whose mansions glitter in his sight,

Calls the delightful scenery all his own.

His are the mountains, and the valleys his,

And the resplendent rivers; - his to enjoy

With a propriety that none can feel

But who, with filial confidence inspired,

Can lift to heaven an unpresumptuous eye,

And smiling say, ‘ My Father made them all!’

Are they not his by a peculiar right,

And by an emphasis of interest his,

Whose eye they fill with tears of holy joy,

Whose heart with praise, and whose exalted mind

With worthy thoughts of that unwearied love

That plann’ d, and built, and still upholds a world

So clothed with beauty for rebellious man?"

task, Book v.

In the sanctuary - Or, "to"the sanctuary; in other words, as the ark was borne to the sanctuary, the place appointed for its rest, for, as above remarked, the psalm seems to have been composed on such an occasion.

Barnes: Psa 68:25

The singers went before - That is, in the removal of the ark; in the solemn procession referred to in the previous verse. "In"that procession those who sang preceded those who performed on instruments of music. Compare 1Ch 13:8; 1Ch 15:16. "The players on instruments followed after."The different classes of performers would naturally be ranged together. In 1Ch 13:8, the following instruments of music are mentioned as having been employed on a similar occasion, if not on this very occasion - harps, psalteries, timbrels, cymbals, and trumpets.

Among them were the damsels playing with timbrels - The true construction of the passage is, "Behind were the players in the midst of damsels playing."The singers and the players were surrounded by these women playing on timbrels. The word rendered "playing with timbrels"- תפף tâphaph - means to strike, to beat; and hence, to strike or beat upon a timbrel. A timbrel is a kind of drum, a tabret, or tambourine, usually beaten with the fingers. See a description of it in the notes at Isa 5:12, under the word "tabret."It is an instrument which has been in use from the remotest antiquity.

Barnes: Psa 68:26

Bless ye God in the congregations - In the assemblages of the people; not only as individuals, but in solemn precessions; in triumphal marches; when the people are assembled together. In this public manner acknowledge God as the true God, and render him praise.

Even the Lord, from the fountain of Israel - Margin, "Ye that are of;"that is, "of the fountain of Israel."The margin has undoubtedly expressed the correct idea. The appeal is to the Hebrew people represented as descending from a common stock or ancestor - Jacob or Israel - as a stream or river flows from a fountain. Compare the notes at Isa 48:1; see also Isa 51:1; Deu 33:28. All the descendants of Jacob or Israel are thus called on to unite in solemnly praising the Lord their God.

Barnes: Psa 68:27

There is little Benjamin - In that solemn procession. That is, the tribe of Benjamin is "represented"there; or, there are in the procession those who are connected with that tribe. The name "little"is given to the tribe either because Benjamin was the youngest of the sons of Jacob, or, more probably, because that tribe was among the smallest of the tribes of Israel. In fact, the tribe was so small, as compared with that of Judah, for instance, that, after the revolt of the ten tribes, the name of Benjamin was lost, and the whole nation was called, after the tribe of Judah, "Jews."

With their ruler - The word "with"is not in the original. The Hebrew is literally "ruling them."This would seem to mean that, on the occasion referred to, Benjamin, or those who were connected with that tribe, had the oversight, or the direction of those who were engaged in this solemn procession. Though small, it had the preeminence on this occasion. To it was committed the important duty of presiding over these solemnities; that is, those who were prominent in the arrangements for the occasion were of the tribe of Benjamin. This seems to me to be a better explanation than to suppose, as Professor Alexander does, that it has reference to the enemies of the people of God, and that Benjamin had "conquered"or "subdued"them.

The princes of Judah - The principal men of the tribe of Judah.

And "their council - Margin, "with their company."The Hebrew word here, - רגמה rigmâh - means crowd, throng, band. It never means "council."The idea is, evidently, that large numbers of the tribe of Judah attended - that the "princes"or leaders were accompanied by throngs of their own people; in allusion to the fact that Judah was one of the largest of the tribes of Israel - and in contrast with Benjamin, which was few in number, and yet thus occupied the most honorable place as having "charge"of the arrangements.

The princes of Zebulun, and the princes of Naphtali - These were remote or border tribes, and they seem to be mentioned here to show that all the tribes were represented; that is, that this was a national celebration. The fact that these tribes are mentioned as being represented on the occasion, proves that this psalm was composed before the revolt of the ten tribes, and the formation of the kingdom of Israel; that is, as "early"as the time of Solomon. This increases the probability that the psalm was written by David.

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.

Poole: Psa 68:3

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, 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 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 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.

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 . 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 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 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 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 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 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.

Poole: Psa 68:14

In it in Canaan, at the coming of the Israelites thither. The land was as white as Mount Salmon is with the snow, which falls and lies for a long time upon it; which is opposed to the native obscurity of that mountain by the many shady trees which were there, Jud 9:48 . But because there is nothing certain, either concernirig the great height of this mountain, or concerning its snow, as we do read of snow of Lebanon, Jer 18:14 , other interpreters, both Hebrew and Christian, and the Chaldee among the rest, take this word Salmon for a common, and not a proper name, signifying darkness or a shadow , as the root from whence it comes unquestionably signifies. Nor is it strange if this word be no where else taken in that sense but here, because that is the lot of many Hebrew words, or of some significations of them, that they are to be found but in one text of Scripture. This being granted, the words are or may be rendered thus, it was snow-white , or thou madest it snow-white in darkness , or, as the Chaldee renders this word, in the shadow of death, i.e. thou didst cause light to shine out of darkness. When the state of thy people, and of the land of Canaan which thou hadst given to them, was dark and dismal or bloody, by reason of the wars raised against them by the Canaanitish kings, thou didst quickly change it; and whereas it was red like scarlet or crimson, thou madest it whiter than snow.

Poole: Psa 68:15

The hill of God i.e. of Zion , the seat of God’ s ark.

As the hill of Bashan equal to it, to wit, in height, as the next clause explains it; which yet is not to be understood of an external and visible height, for Zion was a low and little hill, and Bashan a very high hill; but of its spiritual height, or exaltation, in regard of the glorious privileges of God’ s presence, and worship, and blessing conferred upon it, in which respect the mountain of the Lord’ s house is said to be established on the top of the mountains, and exalted above the hills , Isa 2:2 .

Poole: Psa 68:16

Why leap ye? why do you triumph and boast of your height, and look upon poor Zion with scorn and contempt, as an obscure and inconsiderable hill, if compared with you? He speaks to the hills by a usual figure called prosopopaeia . This hill, though despicable in your eyes, is precious and honourable in God’ s eyes, and chosen by him for his settled and perpetual residence. For though the ark was removed from this particular place, in which it was now to be placed, to the hill of Moriah, upon which the temple was built, yet it must be remembered that Zion and Moriah stood one near to the other, being both in Jerusalem, and are by some said to have been but two tops of one and the same hill.

Poole: Psa 68:17

The chariots of God i.e. the hosts or armies (whereof chariots were a great and eminent part in those times and places) which attend upon God to do his pleasure, and to fight for him and for his people.

Twenty thousand i.e. an innumerable company; a certain number being put for an uncertain, as Psa 3:6 91:7 , and in many other places.

The Lord is among them here is not only the presence of the angels, but of the great and blessed God himself. And here the psalmist seems to be transported by the prophetical spirit, from the narration of those external successes and victories of which he had been speaking in the former part of the Psalm, unto the prediction of higher and more glorious things, even of the coming of the Messiah, and of the happy and transcendent privileges and blessings accruing to mankind by it, described in the next verse. And the connexion of this new matter with the former is sufficiently evident. For having preferred Zion before other hills, Psa 68:15,16 , he now proves its excellency by an invincible argument, because this is the place to which the Lord of hosts himself, the Messiah, God manifested in the flesh, was to come, as is manifest from Psa 2:6 90:2 Isa 2:3 28:16 , compared with 1Pe 2:6 Isa 59:20 , compared with Rom 11:26 , and many other places of Scripture. And when he did come into the world, he was attended with a multitude of holy angels, which celebrated his birth, Luk 2:13,14 .

As in Sinai, in the holy place God is no less gloriously, though less terribly, present here than he was in Sinai, when the great God, attended with thousands of his angels, solemnly appeared there to deliver the law. Heb. Sinai is in the sanctuary , or holy place ; which is a poetical and a very emphatical expression, and very pertinent to this place. For having advanced Zion above all other hills, he now equals it to that venerable hill of Sinai, which the Divine Majesty honoured with his glorious presence. Here, saith he, you have in some sort Mount Sinai itself, to wit, all the glories and privileges of it, the presence of Jehovah attended with his angels, and the same law and covenant, yea, and a greater privilege than Sinai had, to wit, the Lord Jehovah descending from heaven into a human body, as appears by his ascending thither again, which the next verse describes, and visibly coming into his own temple, as it was prophesied concerning him, Mal 3:1 .

Poole: Psa 68:18

Thou hast ascended on high having spoken of the Lord, and of his presence upon earth, he now turneth his speech to him, as is most usual in this book. And the contents of this verse do not agree to the present occasion of carrying the ark to Zion, but have a manifest reference to Christ, and to his ascension into heaven, in whom, and in whom alone, they are literally and fully accomplished, and to whom therefore they are ascribed, Eph 4:8. Although the expressions here used are borrowed from the ancient custom of princes, or generals of armies, who, after some glorious achievements and victories, used to go up into their royal cities in triumphant chariots, being attended by their captive enemies, and afterward to distribute divers gifts to their soldiers and subjects, and sometimes to do some acts of grace and clemency even to their rebels and enemies, and to receive them into the number of his own people.

Captivity either,

1. Those who did formerly take thy people captives. Or rather,

2. Those whom thou hast taken captive, as this word is most commonly used, as Num 21:1 Deu 21:10 Jud 5:12 , &c. So poverty is put for the poor, 2Ki 24:14 . This is meant of death, and sin, and the devil, and all the enemies of Christ and of his people, whom Christ led in triumph, having spoiled them , and making a show of them openly , as it is expressed, Col 2:15 .

Thou hast received gifts though as thou art God thou art uncapable of receiving any thing more than thou hast, yet according to thy manhood thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit which are necessary either to the perfection of thy nature, or to the discharge of thine office, or to the service and good of thy church and people. For men : not for thyself, for thou didst not need them, having the fulness of the Godhead dwelling in thee bodily, Col 2:9 ; but for the sons of men, or which thou mightest give unto men; whence for receiving for men , the apostle justly saith gave unto men, Eph 4:8 , because he received them for no other end but to give them, and in such cases receiving or taking is oft put for giving , or for taking and giving , as Exo 25:2 Jud 14:2 1Ki 3:24 17:10 , &c.

For the rebellious also: nor didst thou only receive gifts for and give them to thy friends and people, as the manner of other conquerors is, but also to thy most stubborn and rebellious enemies, whether Jews or Gentiles, who resolved to break thy bands asunder, and to cast away thy cords from them as is said, Psa 2:3 ; and would not have thee to reign over them , Luk 19:14 ; who crucified him, and put him to open shame; and yet to these, as well as others, thou didst give those saving gifts and graces, as we read, Ac 2 , and elsewhere.

That the Lord God might dwell among them that having received such gifts, and thereby being made fit habitations for God, he who as man is ascended into the highest heavens, might as God come down to them, and dwell with them, not only in and by his ordinances, in which he is present, but also by his Spirit dwelling in their hearts by faith. Or, that they might dwell with the Lord God ; the particle with being either understood, as it is in many places, or being contained in the Hebrew verb shacan , which, as some Hebrew critics observe, signifies not only to dwell, but to dwell with another; of which the learned may see many instances in Forsterus’ s Hebrew Lexicon. So the sense is, that they who were estranged and at a distance from God, and enemies to him, might draw near to him, and dwell with him both here and in heaven.

Poole: Psa 68:19

Who daily loadeth us with benefits and besides that great and glorious blessing of his ascension which once he wrought for us, he is daily conferring new favours upon us. Heb. who layeth load upon us ; which may be understood either,

1. Of the burden of afflictions, for which God’ s people have cause to bless God upon many accounts. Or rather,

2. Of mercies and favours, which is more agreeable to the context; wherewith in common speech men are said to be loaded by another when they receive them from him in great abundance.

The God of our salvation the only Author and Finisher both of our present and of our eternal salvation.

Poole: Psa 68:20

Belong i.e. they are only in his hand and power to dispose them as he pleaseth.

The issues Heb. the outgoings or evasions , escapes or deliverances, as a Greek word of the same signification is used, 1Co 10:13 . From death ; or, in (as the Hebrew lamed is used, Psa 16:10 31:17 ) death , i.e. the most deadly dangers, yea, even death itself, in and from which God through Christ delivers his people.

Poole: Psa 68:21

The head either,

1. The political head, their ruler or rulers, the devil or other wicked Christians. Or rather,

2. The natural head, as appears from the following expression, added to explain this, and

the hairy scalp and he speaks of the heads or hairy scalps not of one, but of all his enemies; the singular number being put for the plural, than which nothing is more frequent. The hairy scalp , i.e. his most fierce and terrible enemies. For in ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their enemies.

Of such a one as goeth on still in his trespasses of those who persist in their enmity and rebellion against him; whereby he opens a door of hope and mercy to his very enemies, if they return and submit themselves to him.

Poole: Psa 68:22

The Lord said either within himself, he purposed or he promised; for so he had done by divers of his prophets, though not in the same words which are here used, yet to the same purpose.

I will bring again from Bashan I will repeat my ancient favours, and give my people as great deliverances as I formerly did, when I saved them from that great giant Og king of Bashan, who came out against them with all his forces, Deu 3:1 ; whom I delivered into their hand, as it there follows; which deliverance is oft mentioned in succeeding scriptures as one of the most eminent.

From the depths of the sea from the Egyptians at the Red Sea, and from the Red Sea itself, through which I brought them with honour and safety, when it overwhelmed their enemies.

Poole: Psa 68:23

And as it was at the Red Sea and at Bashan before, so yet again thine enemies shall be slain in such great numbers, that thou mayst wade in their blood, and thy dogs lick it up in the field.

Poole: Psa 68:24

They have seen: it is an indefinite expression; men saw and observed it, thy people to their comfort, and thine enemies with terror and astonishment.

Thy goings either,

1. How thou didst march before them through the Red Sea and the wilderness, even until thou didst bring them into Canaan, and afterward, as occasion was, and how thou didst subdue their enemies before them. Or rather,

2. The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses.

In the sanctuary or, in holiness ; for it was not a light and carnal, but a holy pomp; or, in the holy place ; as the ark, in and with which God is supposed to go, might very fitly and truly be called. Or into the sanctuary , or holy tabernacle, prepared for it; whither the ark was now going.

Poole: Psa 68:25

The singers went before, the players on instruments followed after of which see 2Sa 6:15 1Ch 13:8 . Playing with timbrels, according to the usage of those times. See Ex 15 , &c.

Poole: Psa 68:26

Or, as it is rendered in our margin, and by many others, ye that are of or from the fountain of Israel, or Jacob , i.e. all ye people of Israel, who are called the

fountain of Jacob Deu 33:28 , and said to come forth out of the waters of Judah , Isa 48:1 , and consequently of Jacob or Israel . See also Pro 5:18 Isa 51:1 . And this sense seems to be confirmed by the following verse, wherein this fountain is distributed into its several streams, the tribes of Israel. But these words may be and are by some joined with the former, either thus, Bless— the Lord for the fountain of Israel , i.e. for that fountain which God hath opened to Israel for the purging away of sin and uncleanness , as it is expressed Zec 13:1 , even the blood and Spirit of Christ. and all those spiritual blessings which God confers upon his people in his sanctuary, and by his ordinances; which are oft compared to waters, as Isa 12:3 Eze 47:1 ; and to a fountain or well , as Joe 3:18 Joh 4:14 . See also Pro 14:27 Jer 2:13 . Or thus, Bless— the Lord who is of the fountain of Israel , i.e. who though he be the most high God, yet according to the flesh is descended from Israel, as is noted, Rom 9:5 . But the first sense seems most natural and easy.

Poole: Psa 68:27

There is present in this solemn pomp of carrying the ark to Zion, under the conduct of David their king,

little Benjamin That tribe is called little , partly because it was the youngest, as being descended from Jacob’ s youngest son Benjamin; and principally because it was exceedingly diminished, and almost extinguished, under the judges, Jud 20 Jud 21 . He mentions this tribe, partly because they were nearest unto Judah, and to the place whither the ark was going; and partly to note their reconciliation and submission to David, against whom they had stood out with more obstinacy than any other tribe, as having been so long used to govern, and loth to part with the regal dignity which was by God’ s appointment first seated among them.

With their ruler with the prince of their tribe, who marched in the head of them. Heb. the ruler , i.e. the tribe which had lately swayed the sceptre, but now submitted themselves to David, and waited upon him in this expedition. But the first sense seems the truest, because the princes of all the following tribes are here mentioned.

Their council their counsellors; or rather, their company, as it is in the margin, the people of that tribe who waited upon them in that action; which may seem to be here noted, to intimate that though the princes only of the following tribes be yet the people are comprehended under them, and were present with them in that solemnity. Zebulun and Naphtali : he mentions these tribes, either,

1. Because they excelled in learning and knowledge, as is gathered from Gen 49:21 Deu 33:19 Jud 5:14 . Or,

2. Because they were more hearty and forward in complying with David and in his service than the rest, as may seem from the great number of them which came from the ends of the land to David in Hebron, 1Ch 12:33,34 . Or,

3. Because they lived in the remotest parts of the land of Canaan. And so by naming two of the nearest tribes, and two of the furthest, he leaves it to be understood that the other tribes also did come upon this occasion, as is manifest from 2Sa 6:15,19 1Ch 13:2,5,6,8 15:3,28 .

PBC: Psa 68:18

See Philpot: GIFTS FOR THE REBELLIOUS

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.

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 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 unto death, Matthew xxvi. (Challoner) See John iii. 6.

Haydock: Psa 68:3

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 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 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 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) ---

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. (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. (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 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 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, &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. 14. (Calmet) ---

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

Haydock: Psa 68:14

Pleasure. Which is seasonable, and appointed for pardon, Psalm xxxi. 6., and ci. 14. ---

Father, forgive them, &c. The term of the captivity is at hand. I seek no revenge; but commit my cause to thee. (Calmet)

Haydock: Psa 68:15

Waters. Beneath which the Hebrews supposed hell was placed, Job xxvi. 5. (St. Hilary v. 39.) ---

He prays to be delivered from misery, (ver. 2.) and for a glorious resurrection. (Calmet) ---

Christ could not be detained in limbo or in the grave. (Worthington)

Haydock: Psa 68:19

Enemies. That they may insult no longer over me, (Calmet) being converted or covered with shame, (Menochius) that they do no more hurt. (Worthington)

Haydock: Psa 68:20

Shame, ( reverentiam. ) St. Augustine, &c., read verecundiam. (Calmet) ---

Christ was covered with all sorts of reproach. (Haydock) (Eusebius)

Haydock: Psa 68:21

Misery. For which I ardently longed, as the Fathers explain it. ---

None. I expected that my brethren would at least condole with me: but I was deceived. Christ drank the bitter chalice to the dregs, and found no consolation even from his Father. (Calmet)

Haydock: Psa 68:22

Food. Tertullian reads "drink;" which agrees better with gall. Yet it might be mixed with food, (Calmet) with wine and myrrh, which were given to our Saviour, when he arrived at Calvary, as vinegar was offered to him on the cross, Matthew xxvii. 34., and John xix. 28. This was the last prophecy which regarded our Saviour, while living; and was the last instance of the Jewish malice, by which they requited him for the thirst which he had for the salvation of mankind. (Gregory of Nazianzus, &c.) (Berthier) ---

Jeremias (viii. 14., and xxiii. 15., and Lamentations iii. 15.) uses the same expressions, in a metaphorical sense, to describe the afflictions of the captives. (Calmet)

Haydock: Psa 68:23

Let their table, &c. What here follows in the style of an imprecation, is a prophecy of the wretched state to which the Jews should be reduced, in punishment of their wilful obstinacy; (Challoner) or it may be a sentence pronounced on them by Jesus Christ. They are driven from their own country, and the sacred books (Calmet) being misunderstood, (Menochius) prove their ruin. Our Saviour and St. Paul confirm this prediction. The latter adheres to the Septuagint (Romans xi. 9.) though some would translate lishlomim, "for peace"-offerings, instead of recompenses, as it also means. (Berthier) ---

"Let their sacrifices become a scandal to them;" (Chaldean) or rather, May their table, the symbol of friendship, be a snare for them, that they may be destroyed, or betrayed by their dearest friends. (Calmet) ---

The overthrow of the Jews, when they were assembled to eat the paschal lamb, is here foretold. (Worthington)

Haydock: Psa 68:24

Always. The Babylonians were ordered by Cyrus to look upon the Persians as their masters. (Xenophon vii.) ---

Nothing could more strikingly point out the present condition of the Jews than this passage. They are every where kept under, and see not the sense of the Scriptures, (Calmet) and the truth of Christ's doctrine; but are bent on worldly gain. (Worthington) (2 Corinthians iii.) (Menochius)

Haydock: Psa 68:25

Thy wrathful. Literally, "the fury of thy anger." (Haydock) ---

The first term denotes expedition; the second, perseverance. Quickly destroy them, without redress. (Theodoret) (Calmet)

Haydock: Psa 68:26

Desolate. Babylon gave place to Susa, and "was reduced to a solitude by the vicinity of Seleucia." (Pliny, [Natural History?] vi. 26.) (Isaias xlvii.) ---

But the fall of Jerusalem was more sudden and memorable within 40 years after the death of Christ, Psalm lviii. 7. (Calmet) ---

The Jews, and particularly the traitor, lost their country, Acts i. 20. (Berthier) ---

He (the traitor) indeed hath possessed a field of the reward of iniquity....and burst asunder. (Haydock)

Haydock: Psa 68:27

Wounds. The enemy persecuted Christ even after his death, opening his side, spreading false reports, and guarding his tomb. (Calmet) ---

God ordained his death for the good of man: but they sought it out of malice. (Worthington)

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 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, 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 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 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 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; 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 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 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 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" 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 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", 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 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.

Gill: Psa 68:14

When the Almighty scattered kings in it,.... His inheritance, his congregation, the church, Psa 68:9. Which some understand of his diffusing, and spreading and giving, in large numbers, ministers and preachers of the Gospel, pastors and teachers; who are kings and spiritual governors, are over churches, and have the rule over them in the Lord: and so Jarchi interprets them of the disciples of the wise men. Or they may be understood of the Lord's bringing into his churches such as are made kings and priests unto God, and in whose hearts grace reigns; and even of kings, in a literal sense, who will be brought into the church in the latter day, Isa 49:23. Though they may be interpreted of wicked kings, and the destruction of them "by it" ^f, the dove, the church of Christ; which will be done at the battle of Armageddon, at which time we read of the church being clothed in white, as follows; see Rev 16:14. The name of "Almighty" well agrees with Christ, Rev 1:8; or "Shaddai", who is sufficient, all sufficient; and whose grace is sufficient for his people, 2Co 12:9;

it was white as snow in Salmon; a mountain near to Shechem, Jdg 9:48; which seems to have had its name from the shady trees upon it; and which also, as it seems from hence, was sometimes covered with snow; as was Lebanon, so called from the whiteness of the snow on it; and Olympus is called snowy by Homer, from the snow continually on it ^g. Jarchi and Kimchi interpret it, "in darkness", or "in the shadow of death"; denoting, as Ainsworth observes, light in darkness; joy in tribulation: but rather it may design the purity of the church and people of God, through the imputation of Christ's righteousness to them, which is as fine linen, clean and white; and through his pardoning blood, whereby their scarlet and crimson sins are as white as wool, as white as snow; and through the sanctifying grace of the Spirit, by which they are washed and cleansed, and made all glorious within; and through the holiness of their lives and conversations, they hating the garment spotted with the flesh; and washing their garments, and making them white in the blood of the Lamb: or they may be said to be so, as having got the victory over all their enemies; and especially this will be the case when the kings of the earth will be scattered and destroyed by the Almighty Saviour, Rev 7:9.

Gill: Psa 68:15

The hill of God is as the hill of Bashan,.... The church is the hill of God, an excellent and supereminent one, and in which he dwells, as is said in Psa 68:16; called an hill for its visibility, and especially as it will be in the latter day, when it will be established and exalted above the mountains and hills, the kingdoms of this world, Isa 2:2; this is compared to the hill of Bashan for fertility and fruitfulness; hence we read of the kine and bulls, the rams and lambs, and fatlings of Bashan, and of the oaks thereof, Deu 32:14, Isa 2:13; the ordinances of the church are green pastures, where his people become fat and flourishing, Psa 23:2;

an high hill, as the hill of Bashan; or "an hill of eminences" ^h; it had several tops, or little hills that rose up from it; so the church of Christ, though but one hill or church in general, yet there are several little hills belong unto it, or particular congregational churches, of which it consists: for "a mountain abounding with cheese" ⁱ; which fed much cattle, and these produced much milk, of which large quantities of cheese were made, and so is expressive of the fruitfulness of it.

Gill: Psa 68:16

Why leap ye, ye high hills?.... Meaning the kingdoms of this world that lift up themselves above, and look with contempt upon the interest, kingdom, and church of Christ; lie in wait for it, leap upon it, insult over it, and endeavour to crush and extirpate it; but all in vain; these high hills and mountains are nothing before Zerubbabel King of saints; his church is built on a rock, and the gates of hell cannot prevail against it; the little stone cut out of the mountain without hands will become a great mountain, and fill the whole earth, and break in pieces and consume the kingdoms of it: the word רצד, in, the Arabic language, signifies "to lie in wait", as Jarchi from R. Moses Hadarsan observes; and to look out, and leap upon the prey; so R. Hai in Ben Melech says, it has the signification of looking, observing, hoping, or waiting, in the Arable language ^k;

this is the hill which God desireth to dwell in; as in Psa 132:13; the Word of the Lord, as the Targum; the essential Word, the Messiah: his desire was towards his church and people, in eternity, in time, and now is; he has chosen and desired them for his habitation, and in the midst of them he delights to be, Rev 1:13;

yea, the Lord will dwell in it for ever: he dwells in his church now by his gracious presence; he will dwell in the New Jerusalem church state personally for the space of a thousand years; and after that he will dwell with and among his people to all eternity; see Psa 132:14.

Gill: Psa 68:17

The chariots of God are twenty thousand,.... By which are meant the angels, as the following clause shows; called "chariots", because they have appeared in such a form, 2Ki 2:11; and because, like chariots of war, they are the strength and protection of the Lord's people; and because of their swiftness in doing his work; and because they are for his honour and glory: they are the chariots of God, in which he rides about the world doing his will; they are the chariots in which Christ ascended up to heaven, and in which he will descend at the last day; and in which he now fetches the souls of his people to him at death, and will make use of them at the resurrection to gather them to him, when their bodies are raised by him: their number is very great, and in other places is mentioned as greater, Dan 7:10; Christ speaks of twelve legions of them, Mat 26:53; there is a multitude of them, and they are said to be even innumerable, Luk 2:13; which is observed, both for the glory of God, and for the safety of his people: even "thousands of angels"; the word for "angels" is only used in this place; Kimchi and Ben Melech take it to be one of the names of angels by which they were called: some derive it from a word which signifies "peaceable and quiet"; as expressive of the tranquil state in which they are in heaven, always beholding the face of God there: others from a word which signifies "sharp", as Jarchi; and so refers to their being the executioners of God's wrath and vengeance on men, and alluding to a sort of chariots with sharp hooks used in war: others from a word which signifies to "second"; these being the second, or next to God, the chief princes; or, as Aben Ezra, it denotes the number of angels, even "two thousand"; so the Targum,

"the chariots of God are two myriads (or twenty thousand) of burning fires, two thousand of angels lead them;''

the Lord is among them as in Sinai, in the holy place; that is, at the head of them, being their Governor and Commander, at whose beck they are, and ready to do his will; and he was among them when he ascended to heaven, as it follows, being carried up by them; as he was among them at Sinai, when the law was given; for Christ was there then, Act 7:38; and attended with ten thousands of his holy angels, by whom the law was ordained, spoken, and given, Deu 33:2, Heb 2:2; which Sinai is called the holy place, from the presence of God there, and the law given from it: or else the sense is, that Christ is among the angels as in Sinai of old; so in the holy place, in Sion his holy hill, the church under the Gospel dispensation, where there are an innumerable company of angels, Heb 12:22; according to the construction of the word in the Hebrew text, it seems as if Sinai was in the holy place, the inside of it being of cedar, like the Shittim wood that grew about Sinai ^l; or rather the worship commanded and directed to on mount Sinai was performed in it.

Gill: Psa 68:18

Thou hast ascended on high,.... Which is to be understood, not of Moses ascending up to the firmament, as the Targum and Jarchi interpret it, of which we nowhere read; nor of David's going up to the high fortresses, as Aben Ezra; nor of God's ascent from Mount Sinai; but of Christ's ascension to heaven, as the apostle cites and explains it in Eph 4:8; which ascension respects him as man, was not figurative, as in Gen 17:22; but real and local, from earth to heaven, and was certain and visible; he was seen to go up by angels and men; and, because of the certainty of it, it is here expressed in the past tense, though it was then future;

thou hast led captivity captive; meaning either such who had been captives, in which sense the word is used, Psa 126:1; and so may design either those who had been prisoners in the grave, but were set free at Christ's resurrection, and went with him in triumph to heaven; or all his people, whom he redeemed by his blood from that captivity and bondage they were in by nature; or rather those who led them captive are here meant by "captivity"; such as sin, Satan, the world, death, and every spiritual enemy, whom Christ conquered and triumphed over; the allusion may be to public triumphs, when captives were led in chains, even kings and great men, that had captivated others: the words seem to be borrowed out of Jdg 5:12;

thou hast received gifts for men; the gifts of the Holy Spirit, qualifying men for the ministry of the Gospel, as they are interpreted by the Apostle, Eph 4:11; these Christ received from his divine Father in human nature, when he ascended up to heaven, in order to give them to men; and which he did in a very extraordinary manner on the day of Pentecost. The Targum and Syriac version render it, "thou hast given gifts to men"; and the Arabic version, "and he gave gifts to men", as the apostle, Eph 4:8;

yea, for the rebellious also; disobedient and unbelieving ^m, as all men are by nature, even God's elect, before conversion, Tit 3:3; who are not only called by grace, and have the blessings of grace bestowed upon them; but some of them have gifts given them, whereby they are fitted to preach the Gospel to others, as Saul, the blasphemer, persecutor, and injurious; and some of those among the Jews, that were concerned in the crucifixion of Christ: though some think the Gentiles are intended, on whom the Holy Spirit was poured forth after our Lord's ascension; and so the Targum interprets it of the rebellious, who become proselytes, and return by repentance;

that the Lord God might dwell among them; that is, that they, by the gifts and graces of the Spirit bestowed on them, might become a fit habitation for God; or that "they", the rebellious, being now partakers of the grace of God and his gifts, "might dwell with the Lord God" ⁿ in his churches; enjoy his divine presence, and have communion with him in his word and ordinances.

Gill: Psa 68:19

Blessed be the Lord, who daily loadeth us with benefits,.... With all spiritual blessings, with an abundance of grace, as well as with temporal mercies, for which he is, and ought to be, praised day by day: so Aben Ezra and Kimchi supply the text, and suppose the word "blessings" or "goodness" to be wanting; though the words may be rendered, "blessed be the Lord day by day, he will hear us", or "carry us" ^o; as a father his child, or a shepherd his lambs; and so he does from the womb, even to hoary hairs; and therefore blessing and praise should be ascribed to him; see Isa 46:3; or "he will put a burden upon us" ^p; meaning the burden of afflictions: these are of the Lord's laying upon his people; and he will lay no more upon them than he will enable them to bear; and will, in his own time and way, deliver them from them, and be the author of salvation to them, as follows; and therefore his name is to be praised, 1Co 10:13; the Targum interprets it of the burdensomeness of the law;

"blessed be the Lord every day, he burdens us, adding precepts unto precepts;''

even the God of our salvation; the author of temporal, spiritual, and eternal salvation, as Christ is.

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

Gill: Psa 68:20

He that is our God,.... Or "God for us" ^q; is on our side; and is the mighty God, able to save to the uttermost;

is the God of salvation; or "God for salvations" ^r; for the obtaining of them for his people, and giving them to them, even of every kind;

and unto God the Lord belong the issues from death; deliverance from it; Christ has abolished it, and him that had the power of it; has delivered himself from it, and will deliver all his people from it, though they become subject to it, as well as from eternal death; for he has the keys of hell and death in his hands. Some render the words, "to God the Lord belong the issues", or "ways unto death" ^s; he has various ways of bringing persons to death, of destroying his and his people's enemies; and so Jarchi, Aben Ezra, and Kimchi interpret it; though the following words seem to be opposed to these: the Heathens had a notion that the power of death belonged to God; hence they had a deity called the god of death, "Dites" ^t.

Gill: Psa 68:21

But God shall wound the head of his enemies,.... Him who is the chief of his enemies, even Satan the prince of devils, the god of the world, the father of the wicked Jews, all enemies of Christ; to "wound" is the same as to bruise him, as in Gen 3:15; and so the Targum here,

"but God shall break the head of his enemies;''

disappoint his schemes, blast his designs, crush his power and authority, demolish his empire, and eternally destroy him with the fire prepared for him and his angels; and the same may be applied to the man of sin, and all other enemies of Christ, who is the divine Person here, and all along, spoken of; see Psa 110:6;

and the hairy scalp of such an one as goeth on still in his trespasses; by whom may be meant antichrist: Jarchi interprets it of Esau, who was an hairy man, and a figure of antichrist: and his hairy scalp may denote his fierceness and cruelty, appearing like a savage beast, drinking the blood of the saints; and like a thief and a robber, who used to let their hair grow long, shagged, and entangled, to strike terror into men they met with, Job 5:5; and also his pride and haughtiness; he exalting himself above all that is called God, and opening his mouth in blasphemy against him: and likewise it signifies his great power and authority, he having people, kingdoms, and nations, depending upon him, as hair on the head, and subject to him: and of him it may be truly said, that he "goes on still in his trespasses"; in tyranny, idolatry, superstition, and will worship; taking no notice of what God says by his witnesses, nor any warning by what the eastern empire suffered by the Turks and Saracens; so as to repent of the works of his hands, of worshipping idols of gold, silver, brass, and wood; nor of his murders, sorceries, fornications, and thefts; but still persisting in them, until his, and the sins of his followers, reach to heaven, Rev 9:20; but the God-man, Christ Jesus, will give him a deadly wound, of which he shall never be healed: this also holds true of all that persist in a sinful course of life without repentance; who are workers of iniquity, whose lives are one continued series of sinning; these will be punished by Christ with everlasting destruction.

Gill: Psa 68:22

The Lord said,.... Within himself, in his own heart; he resolved upon it in his mind; or he said it in council and in covenant; he undertook and engaged to do what follows; or he spoke of it in promise and in prophecy, as what would be done;

I will bring again from Bashan; as he delivered his people from Og king of Bashan formerly, Num 21:33; so he purposed and promised to ransom them out of the hands of him that was stronger than they; to recover them from the strong man armed, and deliver them from the power of darkness, and translate them into his own kingdom, and save them from all the bulls of Bashan; see Psa 22:12; to which text Jarchi refers in the exposition of this; though some understand it of the fat and great ones of the earth, of the conversion of kings and princes, Psa 22:29;

I will bring my people again from the depths of the sea; out of the most wretched and desperate condition, out of the depths of sin and misery; out of an helpless and hopeless state, in which they were through the fall, and their actual transgressions: the allusion is to the bringing of the children of Israel through the Red sea, and out of the depths of it, unto dry land: the Targum interprets the whole of the resurrection of the righteous, whether devoured by wild beasts, or drowned in the sea; see Rev 20:13; some interpret the passage of the Lord's gathering of his people, in the effectual calling, from the east and from the west; from the east, signified by Bashan; and from the west, by the depths of the sea; see Isa 43:5.

Gill: Psa 68:23

That thy foot may be dipped in the blood of thine enemies,.... This verse is in connection with Psa 68:21, with Psa 68:23 being to be read in a parenthesis: the sense is, that the Messiah would so wound the head and hairy scalp of his people's enemies, and there should be such a large effusion of blood, that their feet should be dipped therein, Rev 14:20; See Gill on Psa 58:10;

and the tongue of thy dogs in the same; who should lick it up, as the dogs licked the blood of Jezebel, 1Ki 21:19; and so such a carnage will be made of antichrist and his followers, that the fowls of the heavens will be called upon to eat the flesh of kings, captains, and mighty ones, Rev 19:17.

Gill: Psa 68:24

They have seen thy goings, O God,.... In saving his people, and destroying his enemies;

even the goings of my God, my King, in the sanctuary; the walk and conversation of Christ, when he was made flesh, and dwelt among men; his manner of life and deportment; his works and miracles, his sufferings, death, and resurrection from the dead; all which his apostles were eyewitnesses of; as also his going up to heaven, which was visible to angels and men; likewise his progress and victorious expeditions in Judea, and in the Gentile world, by the ministry of the word, in which he went forth conquering, and to conquer; which sense is confirmed by the following words: for Christ, who is God over all, the Lord and God of his people, and King of saints, is here, as throughout the psalm, intended. The Targum interprets it of the path or goings of the divine Majesty upon the sea, which the house of Israel saw.

Gill: Psa 68:25

The singers went before,.... The apostles and ministers of the word, the sweet singers of Israel, the charmers that charm so very wisely: the Gospel is a joyful sound; it is like vocal music, harmonious and delightful; it is as a very lovely song of one that hath a pleasant voice, as Ezekiel's ministry was, Eze 33:32; it is a voice of love, grace, and mercy, of peace, pardon, and righteousness, and of eternal life and salvation by Christ; it is as music in the ears of sensible souls, when sounded forth, and sung out clearly and distinctly by the faithful ministers of it. The allusion seems to be to singers going before armies, when marching to battle, or returning with victory; see 2Ch 20:21;

the players on instruments followed after; so the sweet strains of the Gospel, the melodious notes and distinguishing sounds of it, as well as the praises of God's people, are, in the New Testament, signified by harps, and men's playing upon them, Rev 5:8;

amongst them were the damsels playing with timbrels; or "in the midst of the virgins playing with timbrels" ^u; or "beating on tabrets"; as women used to do when they met their kings returning from the conquest of their enemies; see 1Sa 18:6; these may be the pure and primitive churches of Christ, and the members thereof, rejoicing at the preaching of the Gospel, and praising God for the blessings of grace in it; in the midst of which the ministers of the word sung the new song of Gospel truths: and who may be compared to damsels or virgins for their beauty and comeliness through Christ; for their relation to him, being betrothed unto him; and for their strong and chaste affection for him; for their uncorruptness in doctrine and worship, and their uprightness in their lives and conversation, Rev 14:4; the allusion may be to Miriam and the women with her at the Red sea, Exo 15:20; and the Targum interprets the whole verse of Moses and Aaron singing at the Red sea, and of Miriam and the women playing with timbrels.

Gill: Psa 68:26

Bless ye God in the congregations,.... This was what they said as they sung and played; they called upon the churches, and the members of them, and upon one another, to bless the Lord Jesus Christ, God manifest in the flesh; not by invoking or bestowing a blessing on him, which cannot be, and of which he has no need; but by proclaiming him to be God over all, blessed for evermore, as he is in himself; and the perfections of his nature, by attributing all the blessings of nature, grace, and glory to him, in whom they are, and from whom they come; and by exercising faith upon him for them particularly, and for pardon, righteousness, supplies of grace, and everlasting salvation; and by giving him the glory of all, and ascribing blessing and honour to him on account of them; which should be done openly and publicly, in the several particular congregated churches of Christ; and this shows the psalm still refers to Gospel times, in which only such churches are;

even the Lord, from the fountain of Israel; or, "the Lord, who is of the fountain of Israel" ^w; that is, whose natural descent is from Israel, or Jacob, as Christ's was, according to the flesh, Rom 9:5; though some take this to be a description of the posterity of Jacob, those that go out from the fountain of Israel, as Aben Ezra and Kimchi; see Isa 48:1; so the Tigurine version, and others; who are called upon to bless the Lord: but then it must be understood not of the carnal Israelites, they rejected the Messiah, Jesus, and called him accursed; but the spiritual seed of Jacob, whether Jews or Gentiles; Israelites indeed, in whom is no guile. The Targum, and so Jarchi, interpret it of the seed of Israel; compare with this Luk 1:41; the words may be read, "for", or "because of the fountain of Israel" ^x: God, who is the fountain of living wafers; Christ, whose blood is the fountain opened for sin and uncleanness; the Spirit, who, in the operations of his grace, is a well or fountain of living water, springing up unto eternal life; and all spiritual blessings, and the abundance of them, which the spiritual Israel of God enjoy, may be designed by this phrase; and so be considered as the reason why God the Lord is to be blessed. Some understand it of the Scriptures, from whence all divine knowledge, blessing, and praise are derived; and others of the heart, and the abundance of it, from whence, and not with the lips only, men should bless and praise the Lord.

Gill: Psa 68:27

There is little Benjamin, with their ruler,.... Or who is "their ruler" ^y; that is, in the congregations or churches, where he was a ruler; or in the procession, the triumphal progress of Christ in Judea, and in the Gentile world, by the ministry of the word; where the singers and players of instruments, and damsels with timbrels, went in order: for not the tribe of Benjamin is meant, called "little", because Benjamin was Jacob's younger son; or because it was greatly weakened and reduced at Gibeah, Jdg 20:48; and was one of the smallest tribes in Israel; and Saul's family, who was the first king of Israel, the least in that tribe, 1Sa 9:21; though the Targum interprets it of the tribe; and so Jarchi; but the Apostle Paul is here meant, who was of the tribe of Benjamin, Rom 11:1; was a young man when he was converted, Act 7:58; as the Septuagint and Vulgate Latin versions have it here; was "little" in stature, as is generally reported of him, and as his name "Paul" may be thought to signify, and might be given him on that account; see 2Co 10:10; and was little in his own eyes, less than the least of all saints, and the chief of sinners; one born out of due time, and unworthy to be called an apostle; as well as he was little and contemptible in the eyes of others; yet he was greatly honoured by Christ, had an authority from him, was a "ruler" in his churches; set in the first place there, made an apostle, and was an apostle of the Gentiles, and not a whit behind the very chief of the apostles; and he was a principal in this progress, and therefore is named first: he was a chosen vessel to bear the name of Christ, and carry it into the Gentile world; he travelled and laboured more abundantly than the rest, and preached the Gospel fully from Jerusalem round about to Illyricum. The Septuagint and Vulgate Latin versions, render it, "there was Benjamin the younger in an ecstasy", or trance, as the Apostle Paul was, Act 9:9; but our version is best;

the princes of Judah, and their council; or "company", as Kimchi; their churches, or congregations over which they presided, or were the means of gathering; these were the apostles, some of which were of the tribe of Judah, of which tribe Christ was, and so must be those that are called his brethren, Mat 13:55; these were "princes", not only in common with other Christians, by adoption and regeneration, but by their office, being apostles, and over others in the Lord; and besides the church at Jerusalem, where James presided, there were other churches in Judea, which had spiritual guides and governors over them; see Heb 13:7; and so the Septuagint version, and those that follow it, render the words, "the princes of Judah, their governors"; and so Aben Ezra interprets them, and observes that "regem", in Zec 7:2 so signifies; to which the sense of R. Menachem in Jarchi agrees, who renders it "their purpled ones"; so Cocceius; but Gussetius ^z renders it "their stoning"; who stoned those that preached the Gospel to them; see Mat 21:35; or stoned their enemies, conquered them; or "their stone" ^a, the Messiah, that sprung from Judah, Gen 49:24;

the princes of Zebulun, and the princes of Naphtali; the rest of the apostles, who were of Galilee, in which country lay the tribes of Zebulun and Naphtali: such as Peter, Andrew, James and John, Philip and Nathaniel, see Mat 4:13.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 68:1

¹ sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.

² tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.

³ tn Heb “those who hate him.”

⁴ sn 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 from you.”

NET Notes: Psa 68:2

¹ tn Heb “as smoke is scattered, you scatter [them].”

NET Notes: Psa 68:3

¹ tn By placing the subject first the psalmist highlights the contrast between God’s ecstatic people and his defeated enemies (vv. 1-2).

² tn 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, let them rejoice before God, and let them be happy with joy!” (Cf. NASB, NIV, NRSV; note the call to praise in v. 4.)

NET Notes: Psa 68:4

¹ tn Traditionally the Hebrew term עֲרָבוֹת (’aravot) is taken as “steppe-lands” (often rendered “deserts”), but here the form is probably a homonym meaning “clouds.” Verse 33, which depicts God as the one who “rides on the sky” strongly favors this (see as well Deut 33:26), as does the reference in v. 9 to God as the source of rain. The term עֲרָבָה (’aravah, “cloud”) is cognate with Akkadian urpatu/erpetu and with Ugaritic ’rpt. The phrase rkb ’rpt (“one who rides on the clouds”) appears in Ugaritic mythological texts as an epithet of the storm god Baal. The nonphonemic interchange of the bilabial consonants b and p is attested elsewhere in roots common to Hebrew and Ugaritic, though the phenomenon is relatively rare.

² tc Heb “in the Lord his name.” If the MT is retained, the preposition -בְ (bet) is introducing the predicate (the so-called bet of identity), “the Lord is his name.” However, some prefer to emend the text to כִּי יָהּ שְׁמוֹ (ki yah shÿmo, “for Yah is his name”). This emendation, reflected in the present translation, assumes a confusion of bet (ב) and kaf (כ) and haplography of yod (י).

NET Notes: Psa 68:5

¹ sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by the fatherless and widows.

² tn Heb “God [is] in his holy dwelling place.” He occupies his throne and carries out his royal responsibilities.

NET Notes: Psa 68:6

¹ tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.

² tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.

³ tn Or “in a parched [land].”

sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.

NET Notes: Psa 68:7

¹ tn Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24).

² sn 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 desert. Another option is that v. 7, like v. 8, echoes Judg 5:4, which describes how the God of Sinai marched across the desert regions to do battle with Sisera and his Canaanite army.

NET Notes: Psa 68:8

¹ tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.

² sn 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 Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see Hab 3.)

NET Notes: Psa 68:9

¹ tn The verb נוּף (nuf, “cause rain to fall”) is a homonym of the more common נוּף (“brandish”).

² tn Heb “[on] your inheritance.” This refers to Israel as God’s specially chosen people (see Pss 28:9; 33:12; 74:2; 78:62, 71; 79:1; 94:5, 14; 106:40). Some take “your inheritance” with what follows, but the vav (ו) prefixed to the following word (note וְנִלְאָה, vÿnil’ah) makes this syntactically unlikely.

³ tn Heb “it [is],” referring to God’s “inheritance.”

⁴ tn Heb “it,” referring to God’s “inheritance.”

NET Notes: Psa 68:10

¹ tn 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 this context. Some suggest that חָיָּה (khayah) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” (HALOT 310 s.v. III *הַיָּה). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ (yashvu-vah, “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”

NET Notes: Psa 68:11

¹ tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.

² tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).

NET Notes: Psa 68:12

¹ tn The verbal repetition draws attention to the statement.

² tn The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house” makes no sense here. The translation assumes that the form is an alternative or corruption of נצוה (“beautiful woman”). A reference to a woman would be appropriate in light of v. 11b.

NET Notes: Psa 68:13

¹ tn Or “if.”

² tn The meaning of the Hebrew word translated “sheepfolds” is uncertain. There may be an echo of Judg 5:16 here.

³ tn Heb “and her pinions with the yellow of gold.”

sn 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 carried away from battle (see v. 12b).

NET Notes: Psa 68:14

¹ tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.

² tn The Hebrew text adds “in it.” The third feminine singular pronominal suffix may refer back to God’s community/dwelling place (v. 10).

³ tn The verb form appears to be a Hiphil jussive from שָׁלַג (shalag), which is usually understood as a denominative verb from שֶׁלֶג (sheleg, “snow”) with an indefinite subject. The form could be taken as a preterite, in which case one might translate, “when the sovereign judge scattered kings, it snowed on Zalmon” (cf. NIV, NRSV). The point of the image is unclear. Perhaps “snow” suggests fertility and blessing (see v. 9 and Isa 55:10), or the image of a snow-capped mountain suggests grandeur.

sn Zalmon was apparently a mountain in the region, perhaps the one mentioned in Judg 9:46 as being in the vicinity of Shechem.

NET Notes: Psa 68:15

¹ sn The mountain of Bashan probably refers to Mount Hermon.

² tn Heb “a mountain of God.” The divine name is probably used here in a superlative sense to depict a very high mountain (“a mountain fit for God,” as it were). Cf. NIV “are majestic mountains”; NRSV “O mighty mountain.”

³ tn The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. גַּבְנוֹן suggests “many-peaked,” while BDB 148 s.v. גַּבְנִן suggests “rounded summit.”

NET Notes: Psa 68:16

¹ tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).

² tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.

³ tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.

⁴ tn The Hebrew particle אַף (’af) has an emphasizing function here.

⁵ tn The word “there” is supplied in the translation for clarification.

NET Notes: Psa 68:17

¹ tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shin’an), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (sha’anan, “at ease”) and be translated here “held in reserve.”

² tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’adonay ba’ missinay; see BHS note b-b and Deut 33:2).

NET Notes: Psa 68:18

¹ tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

² tn Heb “you have taken captives captive.”

³ tn Or “gifts.”

⁴ tn Or “among.”

⁵ tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

NET Notes: Psa 68:19

¹ tn Heb “blessed [be] the Lord.”

² tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.

NET Notes: Psa 68:20

¹ tn Heb “and to the Lord, the Lord, to death, goings out.”

NET Notes: Psa 68:21

¹ tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.

NET Notes: Psa 68:22

¹ tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.

NET Notes: Psa 68:23

¹ tc Some (e.g. NRSV) prefer to emend מָחַץ (makhats, “smash; stomp”; see v. 21) to רָחַץ (rakhats, “bathe”; see Ps 58:10).

² tn Heb “[and] the tongue of your dogs from [the] enemies [may eat] its portion.”

NET Notes: Psa 68:24

¹ tn The subject is probably indefinite, referring to bystanders in general who witness the procession.

² tn The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.

NET Notes: Psa 68:25

¹ tn Heb “after [are] the stringed instrument players.”

² sn To celebrate a military victory, women would play tambourines (see Exod 15:20; Judg 11:34; 1 Sam 18:6).

NET Notes: Psa 68:26

¹ tn Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּמִקְרָאֵי (bÿmiqra’ey, “in the assemblies of [Israel]”).

NET Notes: Psa 68:27

¹ sn Little Benjamin, their ruler. This may allude to the fact that Israel’s first king, Saul, was from the tribe of Benjamin.

² tc The MT reads רִגְמָתָם (rigmatam), which many derive from רָגַם (ragam, “to kill by stoning”) and translates, “[in] their heaps,” that is, in large numbers.

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.

^{( a )} The prophet shows that even though God permits the wicked tyrants to oppress his Church for a time, yet eventually he will take revenge on them.

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 against the wicked, it is for the convenience and salvation of his Church, who praise him for it.

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 are the names of God, signifying his incomprehensible essence and majesty, so that by this it is declared that all idols are vanity and that the God of Israel is the only true God.

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 )} He gives children to those who are childless, and increases their families.

^{( e )} Which is devoid of God's blessings, which before they had abused.

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 belongs specifically to his Church as appears by their wonderful deliverance out of Egypt.

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 had chosen that place for his Church.

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 victory, as did Miriam, Deborah, Judith and others.

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 the women also had part of it.

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 )} Though God permits his Church for a time to lie in black darkness, yet he will restore it, and make it most shining and white.

Geneva Bible: Psa 68:14

When the Almighty scattered kings ^{( l )} in it, it was [white] as snow in Salmon.

^{( l )} In the land of Canaan, where his Church was.

Geneva Bible: Psa 68:15

^{( m )} The hill of God [is as] the hill of Bashan; an high hill [as] the hill of Bashan.

^{( m )} Zion the Church of God exceeds all worldly things, not in pomp and outward show, but by the inward grace of God, which remains because of his dwelling there.

Geneva Bible: Psa 68:16

^{( n )} Why leap ye, ye high hills? [this is] the hill [which] God desireth to dwell in; yea, the LORD will dwell [in it] for ever.

^{( n )} Why do you boast of your strength and beauty against this Mountain of God.

Geneva Bible: Psa 68:18

Thou hast ascended on high, thou hast ^{( o )} led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell [among them].

^{( o )} As God overcame the enemy of his Church, took them prisoners, and made them tributaries: so Christ, which is God manifested in the flesh, subdued Satan and sin under us, and gave to his Church most liberal gifts of his Spirit, (Eph 4:8).

Geneva Bible: Psa 68:20

[He that is] our God [is] the God of salvation; and unto GOD the Lord [belong] the ^{( p )} issues from death.

^{( p )} Even in most extreme dangers, God has infinite ways to deliver his.

Geneva Bible: Psa 68:22

The Lord said, I will bring again from ^{( q )} Bashan, I will bring [my people] again from the depths of the sea:

^{( q )} As he delivered his Church once from Og of Bashan and other tyrants and from the danger of the Red Sea, so will he still do as often as it is necessary.

Geneva Bible: Psa 68:23

That thy foot may be dipped in the blood of [thine] enemies, [and] the tongue of thy dogs ^{( r )} in the same.

^{( r )} That is, in the blood of that great slaughter, where dogs will lap blood.

Geneva Bible: Psa 68:24

They have seen ^{( s )} thy goings, O God; [even] the goings of my God, my King, in the sanctuary.

^{( s )} That is, how you who are chief King goes out with your people to war, and gives them the victory.

Geneva Bible: Psa 68:25

The ^{( t )} singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels.

^{( t )} He describes the order of the people, when they went to the temple to give thanks for the victory.

Geneva Bible: Psa 68:26

Bless ye God in the congregations, [even] the Lord, from the fountain ^{( u )} of Israel.

^{( u )} Who come of the patriarch Jacob.

Geneva Bible: Psa 68:27

There [is] ^{( x )} little Benjamin [with] their ^{( y )} ruler, the princes of Judah [and] their council, the princes of Zebulun, [and] the princes of Naphtali.

^{( x )} Benjamin is called little, because he was the youngest son of Jacob.

^{( y )} Who was some chief ruler of the tribe.

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.

Maclaren: Psa 68:18

The Burden-Bearing God

Blessed be the Lord, who daily loadeth us with benefits.'--(A.V.).

Blessed be the Lord, who daily beareth our burden.'--Psalm 68:19 (R.V.).

THE difference between these two renderings seems to be remarkable, and a person ignorant of any language but our own might find it hard to understand how any one sentence was susceptible of both. But the explanation is extremely simple. The important words in the Authorised Version, with benefits,' are a supplement, having nothing to represent them in the original. The word translated leadeth' in the one rendering and beareth' in the other admits of both these meanings with equal ease, and is, in fact, employed in both of them in other places in Scripture. It is clear, I think, that, in this case, at all events, the Revision is an improvement. For the great objection to the rendering which has become familiar to us all,' Who daily leadeth us with benefits; is that these essential words are not in the original, and need to be supplied in order to make out the sense. Whereas, on the other hand, if we adopt the suggested emendation, Who daily beareth our burdens,' we get a still more beautiful meaning, which requires no forced addition in order to bring it out. So, then, I accept that varied form of our text as the one on which I desire to say a few words now.

I. The First Thing That Strikes Me In Looking At It Is The Remarkable And Eloquent Blending Of Majesty And Condescension.

It is not without significance that the Psalmist employs that name for God in this clause, which most strongly expresses the idea of supremacy and dominion. Rule and dignity are the predominant ideas in the word Lord,' as, indeed, the English reader feels in hearing it; and then, side by side with that, there lies this thought, that the Highest, the Ruler of all, whose absolute authority stretches over all mankind, stoops to this low and servile office, and becomes the burden-bearer for all the pilgrims who will put their trust in Him. This blending together of the two ideas of dignity and condescension to lowly offices of help and furtherance is made even more emphatic if we glance back at the context of the psalm. For there is no place in Scripture in which there is flashed before the mind of the singer a grander picture of the magnificence and the glory of God, than that which glitters and flames in the previous verses. We read in them of God riding through the heavens by His name Jehovah'; of Him as marching at the head of the people, through the wilderness, and of the earth quivering at His tread, and the heavens dropping at His presence. We read of Zion itself being moved at the presence of the Lord. We read of His word going forth so mightily as to scatter armies and their kings. We read of the chariots of God as twenty thousand, even thousands of angels.' All is gathered together in the great verse, Thou hast ascended on high, Thou hast led captivity captive.' And then, before he has taken breath almost, the Psalmist turns, with most striking and dramatic abruptness, from the contemplation, awe-struck and yet jubilant, of all that tremendous, magnificent, and earth-shaking power to this wonderful thought, Blessed be the Lord! who daily beareth our burdens.' Not only does He march at the head of the congregation through the wilderness, but He comes, if I might so say, behind the caravan, amongst the carriers and the porters, and will bear anything that any of the weary pilgrims intrusts to His care.

Oh, dear brethren! if familiarity did not dull the glory of it, what a thought that is--a God that carries men's loads! People talk much rubbish about the stern Old Testament Deity ; is there anything sweeter, greater, more heart-compelling and heart-softening, than such a thought as this? How all the majesty bows itself, and declares itself to be enlisted on our side, when we think that He that sitteth on the circle of the heavens, and the inhabitants thereof are as grasshoppers' is the God that daily beareth our burdens'!

And that is the tone of the Old Testament throughout, for you will always find braided together in the closest vital unity the representation of these two aspects of the divine nature; and if ever we hear set forth a more than ordinarily magnificent conception of His power and majesty be sure that, if you look, you will find side by side with it a more than ordinarily tender representation of His gentleness and His grace. And if we look deeper, this is not a case of contrast, it is not that there are sharply opposed to each other these two things, the gentleness and the greatness, the condescension and the magnificence, but that the former is the direct result of the latter; and it is just because He is Lord, and has dominion over all, that, therefore, He bears the burdens of all. For the responsibilities of the Creator are in proportion to His greatness, and He that has made man has thereby made it necessary that He should, if they will let Him, be their Burden-bearer and their Servant. The highest must be the lowest, and just because God is high over all, blessed for ever, therefore is He the Supporter and Sustainer of all. So we may learn the true meaning of elevation of all sorts, and from the example of the loftiest, may draw the lesson for our more insignificant varieties of height, that the higher we are, the more we are bound to stoop, and that men are then likest God, when their elevation suggests to them responsibility, and when he that is chiefest becomes the servant.

II. So, Then, Notice Next The Deep Insight Into The Heart And Ways Of God Here.

He daily beareth our burdens.' If there is any meaning in this word at all, it means that He so knits Himself with us as that all which touches us touches Him, that He takes a share in all our pressing duties, and feels the reflection from all our sorrows and pains. We have no impassive God in the heavens, careless of mankind, nor is His settled and changeless and unshaded blessedness of such a sort as that there cannot pass across it--if I may not say a shadow, I may at least say--a ripple from men's pangs and troubles and cares. Love is the identification of oneself with the beloved object. We call it sympathy, when we are speaking about the fellow feeling between man and man that is kindled of love. But there is something deeper than sympathy in that great Heart, which gathers into itself all hearts, and in that great Being, whose being underlies all our beings, and is the root from which we all live and grow. God, in all our afflictions, is afflicted; and in simple though profound verity, has that which is most truly represented to men, by calling it a fellow feeling with our infirmities and our sorrows.

Think not thou canst sigh a sigh,And thy Maker is not nigh;Think not thou canst weep a tear,And thy Maker is not near.'

For want of a better word, we speak of the sympathy of God: but we need something far more intimate and unwearied than we understand by that word, to express the community of feeling between all who trust Him and His own infinite heart. If this bearing of our burden means anything, it gives us a deep insight, too, into His workings, as well as into His heart. For it covers over this great truth that He Himself comes to us, and by the communication of His own power to us, makes us able to bear the burdens which we roll upon Him. The meaning of His lifting our load,' in so far as that expression refers to the divine act rather than the divine heart, is that He breathes into us the strength by which we can carry the heavy task of duties, and can endure the crushing pressure of our sorrows. All the endurance of the saints is God in them bearing their burdens.

Notice, too, daily beareth,' or, as the Hebrew has it yet more emphatically because more simply, day by day beareth.' He travels with us, in the greatness of His might and the long-suffering of His unwearied patience, through all our tribulation, and as He has borne and carried' His people all the days of old,' so, at each new recurrence of new weights, He is with us still. Like some river that runs by the wayside and ever cheers the traveller on the dusty path with its music, and offers its waters to cool his thirsty lips, so, day by day, in the slow iteration of our lingering sorrows, and in the monotonous recurrence of our habitual duties, there is with us the ever-present help of the Ancient of Days, who measures out daily strength for the daily load, and never sends the one without proffering the other.

III. So, Again, Notice Here The Remarkable Anticipation Of The Very Heart Of The Gospel.

The God who daily beareth our burdens,' says the Psalmist. He spoke deeper things than he knew, and was wiser than he understood. For the hope that gleams in these words comes to fulfilment, in Him of whom it was written in prophetic anticipation, so clear and definite that it reads like historical narrative--He bare our grief and carried our sorrows. The chastisement of our peace was upon Him. The Lord hath laid on Him the iniquity of us all.'

Ah! it were of small avail to know a God that bore the burden of our sorrows and the load of our duties, if we did not know a God who bore the weight of our sins. For that is the real crushing weight that breaks men's hearts and bows them to the earth. So the New Testament, with its message of a Christ on whom is laid the whole pressure of the world's sin, is the deepest fulfilment of the great words of my text.

IV. Note, Lastly, What We Should Therefore Do With Our Burdens.

First, we should cast them on God, and let Him carry them. He cannot unless we do. One sometimes sees a petulant and self-confident, little child staggering along with some heavy burden by the parent's side, but pushing away the hand that is put out to help it to carry its load. And that is what too many of us do when God says to us, Here, My child! let Me help you, I will take the heavy end of it, and do you take the light one.' Cast thy burden upon the Lord'--and do it by faith, by simple trust in Him, by making real to yourselves the fact of His divine sympathy, and His sure presence, to aid and to sustain.

Having thus let Him carry the weight, do not you try to carry it too. As our good old hymn has it--

Why should I the burden bear?'

It is a great deal more God's affair than yours. We have, indeed, in a sense, to carry it. Every man shall bear his own burden.' The weight of duty is not to be indolently shoved off our shoulders on to His, saying, Let Him do the work.' We have indeed to carry the weight of sorrow. There is no use in trying to deny its bitterness and its burden, and it would not be well for us that it should be less bitter and less heavy. In many lands the habit prevails, especially amongst the women, of carrying heavy loads on their heads; and all travellers tell us that the practice gives a dignity and a grace to the carriage, and a freedom and a swing to the gait, which nothing else will do. Depend upon it, that so much of our burdens of work and weariness as is left to us, after we have cast them upon Him, is intended to strengthen and ennoble us. But do not let there be the gnawings of anxiety. Do not let there be the self-torment of aimless prognostications of evil. Do not let there be the chewing of the bitter morsel of irrevocable sorrows; but fling all upon God. And remember what the Master has said, and His servant has repeated: Take no anxious care, for your heavenly Father knoweth'; Cast your anxiety upon Him, for He careth for you.'

And the last advice that comes from my text is, to see that your tongues are not silent in that great hymn of praise which ought to go up to the Lord that daily beareth our burdens.' He wants only our trust and our thanks, and is best paid by the praise of our love, and of our heaping still more upon His ever strong and ready arm. Bless the Lord! who beareth our burdens, and see that you give Him yours to bear. Listen to Him who hath said, Come unto Me all ye that … are heavy laden, and I will give you rest.'

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 his being from none, but gives being to all, is engaged by promise and covenant to bless his people. He is to be praised as a God of mercy and tender compassion. He ever careth for the afflicted and oppressed: repenting sinners, who are helpless and exposed more than any fatherless children, are admitted into his family, and share all their blessings.

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 bring them out of it. He provided for them, both in the wilderness and in Canaan. The daily manna seems here meant. And it looks to the spiritual provision for God's Israel. The Spirit of grace and the gospel of grace are the plentiful rain, with which God confirms his inheritance, and from which their fruit is found. Christ shall come as showers that water the earth. The account of Israel's victories is to be applied to the victories over death and hell, by the exalted Redeemer, for those that are his. Israel in Egypt among the kilns appeared wretched, but possessed of Canaan, during the reigns of David and Solomon, appeared glorious. Thus the slaves of Satan, when converted to Christ, when justified and sanctified by him, look honourable. When they reach heaven, all remains of their sinful state disappear, they shall be as the wings of the dove, covered with silver, and her feathers as gold. Full salvation will render those white as snow, who were vile and loathsome through the guilt and defilement of sin.

MHCC: Psa 68:15-21

The ascension of Christ must here be meant, and thereto it is applied, Eph 4:8. He received as the purchase of his death, the gifts needful for the conversion of sinners, and the salvation of believers. These he continually bestows, even on rebellious men, that the Lord God might dwell among them, as their Friend and Father. He gave gifts to men. Having received power to give eternal life, the Lord Jesus bestows it on as many as were given him, Joh 17:2. Christ came to a rebellious world, not to condemn it, but that through him it might be saved. The glory of Zion's King is, that he is a Saviour and Benefactor to all his willing people, and a consuming fire to all that persist in rebellion against him. So many, so weighty are the gifts of God's bounty, that he may be truly said to load us with them. He will not put us off with present things for a portion, but will be the God of our salvation. The Lord Jesus has authority and power to rescue his people from the dominion of death, by taking away the sting of it from them when they die, and giving them complete victory over it when they rise again. The crown of the head, the chief pride and glory of the enemy, shall be smitten; Christ shall crush the head of the serpent.

MHCC: Psa 68:22-28

The victories with which God blessed David over the enemies of Israel, are types of Christ's victory, for himself and for all believers. Those who take him for theirs, may see him acting as their God, as their King, for their good, and in answer to their prayers; especially in and by his word and ordinances. The kingdom of the Messiah shall be submitted to by all the rulers and learned in the world. The people seem to address the king, Psa 68:28. But the words are applicable to the Redeemer, to his church, and every true believer. We pray, that thou, O God the Son, wilt complete thine undertaking for us, by finishing thy good work in us.

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 judge to pass sentence upon them, as a general to take the field and do execution upon them; and let them be scattered, and flee before him, as unable to keep their ground, much less to make head against him. Let God arise, as the sun when he goes forth in his strength; and the children of darkness shall be scattered, as the shadows of the evening flee before the rising sun. Let them be driven away as smoke by the wind, which ascends as if it would eclipse the sun, but is presently dispelled, and there appears to remainder of it. Let them melt as wax before the fire, which is quickly dissolved."Thus does David comment upon Moses's prayer, and not only repeat it with application to himself and his own times, but enlarge upon it, to direct us how to make use of scripture-prayers. Nay, it looks further, to the Redeemer's victory over the enemies of this kingdom, for he was the angel of the covenant, that guided Israel through the wilderness. Note, (1.) There are, and have been, and ever will be, such as are enemies to God and hate him, that join in with the old serpent against the kingdom of God among men and against the seed of the woman. (2.) They are the wicked, and none but the wicked, that are enemies to God, the children of the wicked one. (3.) Though we are to pray for our enemies as such, yet we are to pray against God's enemies as such, against their enmity to him and all their attempts upon his kingdom. (4.) If God but arise, all his impenitent and implacable enemies, that will not repent to give him glory, will certainly and speedily be scattered, and driven away, and made to perish at his presence; for none ever hardened his heart against God and prospered. The day of judgment will be the day of the complete and final perdition of ungodly men (2Pe 3:7), who shall melt like wax before that flaming fire in which the Lord shall then appear, 2Th 1:8.

2. For the comfort and joy of his own people (Psa 68:3): " Let the righteous be glad, that are now in sorrow; let them rejoice before God in his favourable presence. God is the joy of his people; let them rejoice whenever they come before God, yea, let them exceedingly rejoice, let them rejoice with gladness."Note, Those who rejoice in God have reason to rejoice with exceeding joy; and this joy we ought to wish to all the saints, for it belongs to them. Light is sown for the righteous.

II. He praises God for his glorious appearances, and calls upon us to praise him, to sing to his name, and extol him,

1. As a great God, infinitely great (Psa 68:4): He rides upon the heavens, by his name JAH. He is the spring of all the motions of the heavenly bodies, directs and manages them, as he that rides in the chariot sets it a-going, has a supreme command of the influences of heaven; he rides upon the heavens for the help of his people (Deu 33:26), so swiftly, so strongly, and so much above the reach of opposition. He rules these by his name Jah , or Jehovah, a self-existent self-sufficient being; the fountain of all being, power, motion, and perfection; this is his name for ever. When we thus extol God we must rejoice before him. Holy joy in God will very well consist with that reverence and godly fear wherewith we ought to worship him.

2. As a gracious God, a God of mercy and tender compassion. He is great, but he despises not any, no, not the meanest; nay, being a God of great power, he uses his power for the relief of those that are distressed, Psa 68:5, Psa 68:6. The fatherless, the widows, the solitary, find him a God all-sufficient to them. Observe how much God's goodness is his glory. He that rides on the heavens by his name Jah, one would think should immediately have been adored as King of kings and Lord of lords, and the sovereign director of all the affairs of states and nations; he is so, but this he rather glories in, that he is a Father of the fatherless. Though God be high, yet has he respect unto the lowly. Happy are those that have an interest in such a God as this. He that rides upon the heavens is a Father worth having; thrice happy are the people whose God is the Lord. (1.) When families are bereaved of their head God takes care of them, and is himself their head; and the widows and the fatherless children shall find that in him which they have lost in the relation that is removed, and infinitely more and better. He is a Father of the fatherless, to pity them, to bless them, to teach them, to provide for them, to portion them. He will preserve them alive (Jer 49:11), and with him they shall find mercy, Hos 14:3. They have liberty to call him Father, and to plead their relation to him as their guardian, Psa 146:9; Psa 10:14, Psa 10:18. He is a judge or patron of the widows, to give them counsel and to redress their grievances, to own them and plead their cause, Pro 22:23. He has an ear open to all their complaints and a hand open to all their wants. He is so in his holy habitation, which may be understood either of the habitation of his glory in heaven (there he has prepared his throne of judgment, which the fatherless and widow have free recourse to, and are taken under the protection of, Psa 9:4, Psa 9:7), or of the habitation of his grace on earth; and so it is a direction to the widows and fatherless how to apply to God; let them go to his holy habitation, to his word and ordinances; there they may find him and find comfort in him. (2.) When families are to be built up he is the founder of them: God sets the solitary in families, brings those into comfortable relations that were lonely, gives those a convenient settlement that were unsettled (Psa 113:9); he makes those dwell at home that were forced to seek for relief abroad (so Dr. Hammond), putting those that were destitute into a way of getting their livelihood, which is a very good way for man's charity, as it is of God's bounty.

3. As a righteous God, (1.) In relieving the oppressed. He brings out those that are bound with chains, and sets those at liberty who were unjustly imprisoned and brought into servitude. No chains can detain those whom God will make free. (2.) In reckoning with the oppressors: The rebellious dwell in a dry land and have no comfort in that which they have got by fraud and injury. The best land will be a dry land to those that by their rebellion have forfeited the blessing of God, which is the juice and fatness of all our enjoyments. The Israelites were brought out of Egypt into the wilderness, but were there better provided for than the Egyptians themselves, whose land, if Nilus failed them, as it sometimes did, was a dry land.

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 praise him for what he had done for their fathers in the days of old. Fresh mercies should put us in mind of former mercies and revive our grateful sense of them. Let it never be forgotten,

I. That God himself was the guide of Israel through the wilderness; when he had brought them out of their chains he did not leave them in the dry land, but he himself went before them in a march through the wilderness, Psa 68:7. It was not a journey, but a march, for they went as soldiers, as an army with banners. The Egyptians promised themselves that the wilderness had shut them in, but they were deceived; God's Israel, having him for their leader, marched through the wilderness and were not lost in it. Note, If God bring his people into a wilderness, he will be sure to go before them in it and bring them out of it. Son 8:5.

II. That he manifested his glorious presence with them at Mount Sinai, Psa 68:8. Never did any people see the glory of God, nor hear his voice, as Israel did, Deu 4:32, Deu 4:33. Never had any people such an excellent law given them, so expounded, so enforced. Then the earth shook, and the neighbouring countries, it is likely, felt the shock; terrible thunders there were, accompanied no doubt with thunder-showers, in which the heavens seemed to drop; while the divine doctrine dropped as the rain, Deu 32:2. Sinai itself, that vast mountain, that long ridge of mountains, was moved at the presence of God; see Jdg 5:4, Jdg 5:5; Deu 33:2; Hab 3:3. This terrible appearance of the Divine Majesty, as it would possess them with a fear and dread of him, so it would encourage their faith in him and dependence upon him. Whatever mountains of difficulty lay in the way of their happy settlement, he that could move Sinai itself could remove them, could get over them.

III. That he provided very comfortably for them both in the wilderness and in Canaan (Psa 68:9, Psa 68:10): Thou didst send a plentiful rain and hast prepared of thy goodness for the poor. This may refer, 1. To the victualling of their camp with manna in the wilderness, which was rained upon them, as were also the quails (Psa 78:24, Psa 78:27), and it might be fitly called a rain of liberality or munificence, for it was a memorable instance of the divine bounty. This confirmed the camp of Israel (here called God's inheritance, because he had chosen them to be a peculiar treasure to himself) when it was weary and ready to perish: this confirmed their faith, and was a standing proof of God's power and goodness. Even in the wilderness God found a comfortable dwelling for Israel, which was his congregation. Or, 2. To the seasonable supplies granted them in Canaan, that land flowing with mild and honey, which is said to drink water of the rain of heaven, Deu 11:11. When sometimes that fruitful land was ready to be turned into barrenness, for the iniquity of those that dwelt therein, God, in judgment, remembered mercy, and sent them a plentiful rain, which refreshed it again, so that the congregation of Israel dwelt therein, and there was provision enough, even to satisfy their poor with bread. This looks further to the spiritual provision made for God's Israel; the Spirit of grace and the gospel of grace are the plentiful rain with which God confirms his inheritance, and from which their fruit is found, Isa 45:8. Christ himself is this rain, Psa 72:6. He shall come as showers that water the earth.

IV. That he often gave them victory over their enemies; armies, and kings of armies, appeared against them, from their first coming into Canaan, and all along in the times of the judges, till David's days, but, first or last, they gained their point against them, Psa 68:11, Psa 68:12, Psa 68:14. Observe here, 1. That God was their commander-in-chief: The Lord gave the word, as general of their armies. He raised up judges for them, gave them their commissions and instructions, and assured them of success. God spoke in his holiness, and then Gilead is mine. 2. That they had prophets, as God's messengers, to make known his mind to them. God gave them his word ( the word of the Lord came unto them) and then great was the company of the preachers - prophets and prophetesses, for the word is feminine. When God has messages to send he will not want messengers. Or perhaps it may allude to the women's joining in the triumph when the victory was obtained, as was usual (Exo 15:20, 1Sa 18:7), in which they took notice of the word of God, triumphing in that as much as in his works. 3. That their enemies were defeated, and put to confusion: Kings of armies did flee, did flee with the greatest terror and precipitation imaginable, did not fight and flee, but flee and flee, retired without striking a stroke; they fled apace, fled and never rallied again. 4. That they were enriched with the plunder of the field: She that tarried at home divided the spoil. Not only the men, the soldiers that abode by the stuff, who were, by a statute of distributions, to share the prey (1Sa 30:24), but even the women that tarried at home had a share, which intimates the abundance of spoil that should be taken. 5. That these great things which God did for them were sanctified to them and contributed to their reformation (Psa 68:14): When the Almighty scattered kings for her (for the church) she was white as snow in Salmon, purified and refined by the mercies of God; when the host went forth against the enemy they kept themselves from every wicked thing, and so the host returned victorious, and Israel by the victory were confirmed in their purity and piety. This account of Israel's victories is applicable to the victories obtained by the exalted Redeemer for those that are his, over death and hell. By the resurrection of Christ our spiritual enemies were made to flee, their power was broken, and they were for ever disabled to hurt any of God's people. This victory was first notified by the women (the she-publishers) to the disciples (Mat 28:7) and by them it was preached to all the world, while believers that tarry at home, that did not themselves contribute any thing towards it, enjoy the benefit of it, and divide the spoil.

V. That from a low and despised condition they had been advanced to splendour and prosperity. When they were bond-slaves in Egypt, and afterwards when they were oppressed sometimes by one potent neighbour and sometimes by another, they did, as it were, lie among the pots or rubbish, as despised broken vessels, or as vessels in which there was no pleasure - they were black, and dirty, and discoloured. But God, at length, delivered them from the pots (Psa 81:6), and in David's time they were in a fair way to be one of the most prosperous kingdoms in the world, amiable in the eyes of all about them, like the wings of a dove covered with silver, Psa 68:13. "And so,"says Dr. Hammond, "under Christ's kingdom, the heathen idolaters that were brought to the basest and most despicable condition of any creatures, worshipping wood and stone, and given up to the vilest lusts, should from that detestable condition be advanced to the service of Christ, and the practice of all Christian virtues, the greatest inward beauties in the world."It may be applied also to the deliverance of the church out of a suffering state and the comforts of particular believers after their despondencies.

Matthew Henry: Psa 68:15-21

David, having given God praise for what he had done for Israel in general, as the God of Israel (Psa 68:8), here comes to give him praise as Zion's God in a special manner; compare Psa 9:11. Sing praises to the Lord who dwelleth in Zion, for which reason Zion is called the hill of God.

I. He compares it with the hill of Bashan and other high and fruitful hills, and prefers it before them, Psa 68:15, Psa 68:16. It is true, Zion was but little and low in comparison with them, and was not covered over with flocks and herds as they were, yet, upon this account, it has the pre-eminence above them all, that it is the hill of God, the hill which he desires to dwell in, and where he chooses to manifest the tokens of his peculiar presence, Psa 132:13, Psa 132:14. Note, It is much more honourable to be holy to God than to be high and great in the world. " Why leap you, you high hills? Why do you insult over poor Zion, and boast of your own height? This is the hill which God has chosen, and therefore though you exceed it in bulk, and be first-rates, yet, because on this the royal flag is hoisted, you must all strike sail to it."Zion was especially honourable because it was a type of the gospel church, which is therefore called Mount Zion (Heb 12:22), and this is intimated here, when he said, The Lord will dwell in it for ever, which must have its accomplishment in the gospel Zion. There is no kingdom in the world comparable to the kingdom of the Redeemer, no city comparable to that which is incorporated by the gospel charter, for there God dwells and will dwell for ever.

II. He compares it with Mount Sinai, of which he had spoken (Psa 68:8), and shows that it has the Shechinah or divine presence in it as really, though not as sensibly, as Sinai itself had, Psa 68:17. Angels are the chariots of God, his chariots of war, which he make use of against his enemies, his chariots of conveyance, which he sends for his friends, as he did for Elijah (and Lazarus is said to be carried by the angels), his chariots of state, in the midst of which he shows his glory and power. They are vastly numerous: Twenty thousands, even thousands multiplied. There is an innumerable company of angels in the heavenly Jerusalem, Heb 12:22. The enemies David fought with had chariots (2Sa 8:4), but what were they, for number or strength, to the chariots of God? While David had these on his side he needed not to fear those that trusted in chariots and horses, Psa 20:7. God appeared on Mount Sinai, attended with myriads of angels, by whose dispensation the law was given, Act 7:53. He comes with ten thousands of saints, Deu 33:2. And still in Zion God manifests his glory, and is really present, with a numerous retinue of his heavenly hosts, signified by the cherubim between which God is said to dwell. So that, as some read the last words of the verse, Sinai is in the sanctuary; that is, the sanctuary was to Israel instead of Mount Sinai, whence they received divine oracles. Our Lord Jesus has these chariots at command. When the first-begotten was brought into the world it was with this charge, Let all the angels of God worship him (Heb 1:6); they attended him upon all occasions, and he is now among them, angels, principalities, and powers, being made subject to him, 1Pe 3:22. And it is intimated in the New Testament that the angels are present in the solemn religious assemblies of Christians, 1Co 11:10. Let the woman have a veil on her head because of the angels; and see Eph 3:10.

III. The glory of Mount Zion was the King whom God set on that holy hill (Psa 2:6), who came to the daughter of Zion, Mat 21:5. Of his ascension the psalmist here speaks, and to it his language is expressly applied (Eph 4:8): Thou hast ascended on high (Psa 68:18); compare Psa 47:5, Psa 47:6. Christ's ascending on high is here spoken of as a thing past, so sure was it; and spoken of to his honour, so great was it. It may include his whole exalted state, but points especially at his ascension into heaven to the right hand of the Father, which was as much our advantage as his advancement. For, 1. He then triumphed over the gates of hell. He led captivity captive; that is, he led his captives in triumph, as great conquerors used to do, making a show of them openly, Col 2:15. He led those captive who had led us captive, and who, if he had not interposed, would have held us captive for ever. Nay, he led captivity itself captive, having quite broken the power of sin and Satan. As he was the death of death, so he was the captivity of captivity, Hos 13:14. This intimates the complete victory which Jesus Christ obtained over our spiritual enemies; it was such that through him we also are more than conquerors, that is, triumphers, Rom 8:37. 2. He then opened the gates of heaven to all believers: Thou hast received gifts for men. He gave gifts to men, so the apostle reads it, Eph 4:8. For he received that he might give; on his head the anointing of the Spirit was poured, that from him it might descend to the skirts of his garments. And he gave what he had received; having received power to give eternal life, he bestows it upon as many as were given him, Joh 17:2. Thou hast received gifts for men, not for angels; fallen angels were not to be made saints, nor standing angels made gospel ministers, Heb 2:5. Not for Jews only, but for all men; whoever will may reap the benefit of these gifts. The apostle tells us what these gifts were (Eph 4:11), prophets, apostles, evangelists, pastors and teachers, the institution of a gospel ministry and the qualification of men for it, both which are to be valued as the gifts of heaven and the fruits of Christ's ascension. Thou hast received gifts in man (so the margin), that is, in the human nature which Christ was pleased to clothe himself with, that he might be a merciful and faithful high priest in things pertaining to God. In him, as Mediator, all fulness dwells, that from his fulness we might receive. To magnify the kindness and love of Christ to us in receiving these gifts for us, the psalmist observes, (1.) The forfeiture we had made of them. He received them for the rebellious also, for those that had been rebellious; so all the children of men had been in their fallen state. Perhaps it is especially meant of the Gentiles, that had been enemies in their minds by wicked works, Col 1:21. For them these gifts are received, to them they are given, that they might lay down their arms, that their enmity might be slain, and that they might return to their allegiance. This magnifies the grace of Christ exceedingly that through him rebels are, upon their submission, not only pardoned, but preferred. They have commissions given them under Christ, which some say, in our law, amounts to the reversing of an attainder. Christ came to a rebellious world, not to condemn it, but that through him it might be saved. (2.) The favour designed us in them: He received gifts for the rebellious, that the Lord God might dwell among them, that he might set up a church in a rebellious world, in which he would dwell by his word and ordinances, as of old in the sanctuary, that he might set up his throne, and Christ might dwell in the hearts of particular persons that had been rebellious. The gracious intention of Christ's undertaking was to rear up the tabernacle of God among men, that he might dwell with them and they might themselves be living temples to his praise, Eze 37:27.

IV. The glory of Zion's King is that he is a Saviour and benefactor to all his willing people and a consuming fire to all those that persist in rebellion against him, Psa 68:19-21. We have here good and evil, life and death, the blessing and the curse, set before us, like that (Mar 16:16), He that believes shall be saved; he that believes not shall be damned.

1. Those that take God for their God, and so give up themselves to him to be his people, shall be loaded with his benefits, and to them he will be a God of salvation. If in sincerity we avouch God to be our God, and seek to him as such, (1.) He will continually do us good and furnish us with occasion for praise. Having mentioned the gifts Christ received for us (Psa 68:18), fitly does he subjoin, in the next words, Blessed be the Lord; for it is owing to the mediation of Christ that we live, and live comfortably, and are daily loaded with benefits. So many, so weighty, are the gifts of God's bounty to us that he may be truly said to load us with them; he pours out blessings till there is no room to receive them, Mal 3:10. So constant are they, and so unwearied is he in doing us good, that he daily loads us with them, according as the necessity of every day requires. (2.) He will at length be unto us the God of salvation, of everlasting salvation, the salvation of God, which he will show to those that order their conversation aright (Psa 50:23), the salvation of the soul. He that daily loads us with benefits will not put us off with present things for a portion, but will be the God of our salvation; and what he gives us now he gives as the God of salvation, pursuant to the great design of our salvation. He is our God, and therefore he will be the God of eternal salvation to us; for that only will answer the vast extent of his covenant-relation to us as our God. But has he power to complete this salvation? Yes, certainly; for unto God the Lord belong the issues from death. The keys of hell and death are put into the hand of the Lord Jesus, Rev 1:18. He, having made an escape from death himself in his resurrection, has both authority and power to rescue those that are his from the dominion of death, by altering the property of it to them when they die and giving them a complete victory over it when they shall rise again; for the last enemy that shall be destroyed is death. And to those that shall thus for ever escape death, and shall find such an outlet from it as not to be hurt of the second death, to them surely deliverances from temporal death are mercies indeed and come from God as the God of their salvation. 2Co 1:10.

2. Those that persist in their enmity to him will certainly be ruined (Psa 68:21): God shall wound the head of his enemies, - of Satan the old serpent (of whom it was by the first promise foretold that the seed of the woman should break his head, Gen 3:15), - of all the powers of the nations, whether Jews or Gentiles, that oppose him and his kingdom among men (Psa 110:6, He shall wound the heads over many countries ), - of all those, whoever they are, that will not have him to reign over them, for those he accounts his enemies, and they shall be brought forth and slain before him, Luk 19:27. He will wound the hairy scalp of such a one as goeth on still in his trespasses. Note, Those who go on still in their trespasses, and hate to be reformed, God looks upon as his enemies and will treat them accordingly. In calling the head the hairy scalp perhaps there is an allusion to Absalom, whose bushy hair was his halter. Or it denotes either the most fierce and barbarous of his enemies, who let their hair grow, to make themselves look the more frightful, or the most fine and delicate of his enemies, who are nice about their hair: neither the one nor the other can secure themselves from the fatal wounds which divine justice will give to the heads of those that go on in their sins.

Matthew Henry: Psa 68:22-31

In these verses we have three things: -

I. The gracious promise which God makes of the redemption of his people, and their victory over his and their enemies (Psa 68:22, Psa 68:23): The Lord said, in his own gracious purpose and promise, "I will do great things for my people, as the God of their salvation,"Psa 68:20. God will not fail the expectations of those who by faith take him for their God. It is promised, 1. That he will set them in safety from their danger, as he had done formerly: "I will again bring them from the depths of the sea, "as he did Israel when he brought them out of the slavery of Egypt into the ease and liberty of the wilderness; "and I will again bring them from Bashan, "as he did Israel when he brought them from their wants and wanderings in the wilderness into the fulness and settlement of the land of Canaan; for the land of Bashan was on the other side Jordan, where they had wars with Sihon and Og, and whence their next removal was into Canaan. Note, The former appearances of God's power and goodness for his people should encourage their faith and hope in him for the future, that what he has done he will do again. He will set his hand again the second time to recover the remnant of his people (Isa 11:11); and we may perhaps see repeated all the wonders which our fathers told us of. But this is not all: 2. That he will make them victorious over their enemies (Psa 68:23): That thy feet may be dipped, as thou passest along, in the blood of thy enemies, shed like water in great abundance, and the tongue of thy dogs may lap in the same. Dogs licked the blood of Ahab; and, in the destruction of the anti-christian generation, we read of blood up to the horses' bridles, Rev 14:20. The victories with which God blessed David's forces over the enemies of Israel are here prophesied of, but as types of Christ's victory over death and the grave for himself and for all believers, in his resurrection (and theirs by virtue of his) out of the earth, and of the destruction of the enemies of Christ and his church, who shall have blood given them to drink, for they are worthy.

II. The welcome entertainment which God's own people shall give to these glorious discoveries of his grace, both in his word and in his works. Has he spoken in his holiness? Has he said he will bring again from Bashan? What then is required of us in return to this?

1. That we observe his motions (Psa 68:24): " They have seen, thy people have seen, thy goings, O God! While others regard not the work of the Lord, nor the operation of his hands, they have seen the goings of my God, my King, in the sanctuary. "See here, (1.) How an active faith appropriates God; he is God and King; but that is not all, he is my God and my King. Those who thus take him for theirs may see him, in all his outgoings, acting as their God, as their King, for their good, and in answer to their prayers. (2.) Where God's most remarkable outgoings are, even in the sanctuary, in and by his word and ordinances, and among his people in the gospel church especially, in and by which is made known the manifold wisdom of God. These outgoings of his in the sanctuary far outshine the outgoings of the morning and the evening, and more loudly proclaim his eternal power and godhead. (3.) What is our duty in reference to these outgoings, which is to observe them. This is the finger of God. Surely God is with us of a truth.

2. That we give him glory in the most devout and solemn manner. When we see his goings in his sanctuary, (1.) Let those that are immediately employed in the service of the temple praise him, Psa 68:25. It was expected that the Levites, some of whom were singers and others players on instruments, who had the nearest views of his outgoings in his sanctuary, should lead in his praises. And, it being a day of extraordinary triumph, among them were damsels playing with timbrels, to complete the concert. "Thus (says Dr. Hammond) when Christ has gone up to heaven the apostles shall celebrate and publish it to all the world, and even the women that were witnesses of it shall affectionately join with them in divulging it."(2.) Let all the people of Israel in their solemn religious assembly give glory to God: Bless God, not only in temples, but in the synagogues, or schools of the prophets, or wherever there is a congregation of those that come forth from the fountain of Israel, that are of the seed of Jacob, let them concur in blessing God. Public mercies, which we jointly share in, call for public thanksgivings, which all should join in. "Thus (says Dr. Hammond) all Christians shall be obliged solemnly to magnify the name of the Messiah, and, to that end, frequently to assemble together in congregations."And, (3.) Let those among them who, upon any account, are the most eminent, and make a figure, go before the rest in praising God, Psa 68:27. There was little Benjamin (that was the royal tribe in Saul's time) with their rulers, the princes of Judah (that was the royal tribe in David's time), and their council, their captains or leaders. In the beginning of David's reign there had been long war between Judah and Benjamin, but now they both join in praises for success against the common enemy. But why are the tribes of Zebulun and Naphtali particularly mentioned? Perhaps because those tribes, lying towards the north, lay most exposed to the incursions of the Syrians, and other neighbours that molested them, and therefore should be in a particular manner thankful for these victories over them. Dr. Hammond gives another reason, That these were the two learned tribes. Naphtali giveth goodly words (Gen 49:21) and Zebulun had those that handle the pen of the writer, Jdg 5:14. These shall join in praising God, their princes especially. It is much for the honour of God when those that are above others in dignity, power, and reputation, go before them in the worship of God and are forward in using their influence and interest for the advancing of any service that is to be done to him. Dr. Hammond notes hence that the kingdom of the Messiah should, at length, be submitted to by all the potentates and learned men in the world.

3. That we seek unto him, and depend upon him, for the perfecting of what he has begun, Psa 68:28. In the former part of the verse the psalmist speaks to Israel: " Thy God has commanded thy strength; that is, whatever is done for thee, or whatever strength thou hast to help thyself, it comes from God, his power and grace, and the word which he has commanded; thou hast no reason to fear while thou hast strength of God's commanding, and no reason to boast while thou hast no strength but what is of his commanding."In the latter part he speaks to God, encouraged by his experiences: " Strengthen, O God! that which thou hast wrought for us. Lord, confirm what thou hast commanded, perform what thou hast promised, and bring to a happy end that good work which thou hast so gloriously begun."What God has wrought he will strengthen; where he has given true grace he will give more grace. Some make this whole verse to be a believer's address to the Messiah, whom David calls God, as he had done, Psa 45:6, Psa 45:8. " Thy God "(God the Father) " has commanded thy strength, has made thee strong for himself, as the man of his right hand (Psa 80:17), has treasured up strength in thee for us; therefore we pray that thou, O God the Son! wilt strengthen what thou hast wrought for us, wilt accomplish thy undertaking for us by finishing thy good work in us."

III. The powerful invitation and inducement which would hereby be given to those that are without to come in and join themselves to the church, Psa 68:29-31. This was in part fulfilled by the accession of many proselytes to the Jewish religion in the days of David and Solomon; but it was to have its full accomplishment in the conversion of the Gentile nations to the faith of Christ, and the making of them fellow-heirs, and of the same body, with the seed of Israel, Eph 3:6. 1. Some shall submit for fear (Psa 68:30): " The company of spearmen, that stand it out against Christ and his gospel, that are not willing to be ruled by him, that persecute the preachers and professors of his name, that are furious and outrageous as a multitude of bulls, fat and wanton as the calves of the people"(which is a description of those Jews and Gentiles that opposed the gospel of Christ and did what they could to prevent the setting up of his kingdom in the world), "Lord, rebuke them, abate their pride, assuage their malice, and confound their devices, till, conquered by the convictions of their consciences and the many checks of providence, they be every one of them brought, at length, to submit themselves with pieces of silver, as being glad to make their peace with the church upon any terms."Even Judas submitted himself with pieces of silver when he returned them with this confession, I have betrayed innocent blood. And see Rev 3:9. Many, by being rebuked, have been happily saved from being ruined. But as for those that will not submit, notwithstanding these rebukes, he prays for their dispersion, which amounts to a prophecy of it: Scatter thou the people that delight in war, who take such a pleasure in opposing Christ that they will never be reconciled to him. This may refer to the unbelieving Jews, who delighted in making war upon the holy seed, and would not submit themselves, and were therefore scattered over the face of the earth. David had himself been a man of war, but could appeal to God that he never delighted in war and bloodshed for its own sake; as for those that did, and therefore would not submit to the fairest terms of peace, he does not doubt but God would scatter them. Those are lost to all the sacred principles of humanity, as well as Christianity, that can delight in war and take a pleasure in contention let them expect that, sooner or later, they shall have enough of it, Isa 33:1; Rev 13:10. 2. Others shall submit willingly (Psa 68:29, Psa 68:31): Because of thy temple at Jerusalem (this David speaks of in faith, for the temple of Jerusalem was not built in his time, only the materials and model were prepared) kings shall bring presents unto thee; rich presents shall be brought, such as are fit for kings to bring; even kings themselves, that stand much upon the punctilios of honour and prerogative, shall court the favour of Christ at a great expense. There is that in God's temple, that beauty and benefit in the service of God and in communion with him, and in the gospel of Christ which went forth from Jerusalem, that is enough to invite kings themselves to bring presents to God, to present themselves to him as living sacrifices, and with themselves the best performances. He mentions Egypt and Ethiopia, two countries out of which subjects and suppliants were least to be expected (Psa 68:31): Princes shall come out of Egypt as ambassadors to seek God's favour and submit to him; and they shall be accepted, for the Lord of hosts shall thereupon bless them, saying, Blessed by Egypt my people, Isa 19:25. Even Ethiopia, that had stretched out her hands against God's Israel (2Ch 14:9), should now stretch out her hands unto God, in prayer, in presents, and to take hold on him, and that soon. Agree with thy adversary quickly. Out of all nations some shall be gathered in to Christ and be owned by him.

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 hand. Ewald and Hitzig take יקום אלהים hypothetically: If God arise, He enemies will be scattered. This rendering is possible in itself so far as the syntax is concerned, but here everything conspires against it; for the futures in Psa 68:2-4 form an unbroken chain; then a glance at the course of the Psalm from Psa 68:20 onwards shows that the circumstances of Israel, under which the poet writes, urged forth the wish: let God arise and humble His foes; and finally the primary passage, Num 10:35, makes it clear that the futures are the language of prayer transformed into the form of the wish. In Psa 68:3 the wish is addressed directly to God Himself, and therefore becomes petition. הנדּן is inflected (as vice versâ ירדף , Psa 7:6, from ירדּף ) from הנּדף (like הנּתן , Jer 32:4); it is a violation of all rule in favour of the conformity of sound (cf. הקצות for הקצות , Lev 14:43, and supra on Psa 51:6) with תּנדּף , the object of which is easily supplied ( dispellas , sc. hostes tuos ), and is purposely omitted in order to direct attention more stedfastly to the omnipotence which to every creature is so irresistible. Like smoke, wax ( דּונג , root דג , τηκ , Sanscrit tak , to shoot past, to run, Zend taḱ , whence vitaḱina , dissolving, Neo-Persic gudâchten ; causative: to cause to run in different directions = to melt or smelt) is an emblem of human feebleness. As Bakiuds observes, Si creatura creaturam non fert, quomodo creatura creatoris indignantis faciem ferre possit ? The wish expressed in Psa 68:4 forms the obverse of the preceding. The expressions for joy are heaped up in order to describe the transcendency of the joy that will follow the release from the yoke of the enemy. לפני is expressively used in alternation with מפני in Psa 68:2, Psa 68:3 : by the wrathful action, so to speak, that proceeds from His countenance just as the heat radiating from the fire melts the wax the foes are dispersed, whereas the righteous rejoice before His gracious countenance.

As the result of the challenge that has been now expressed in Psa 68:2-4, Elohim, going before His people, begins His march; and in Psa 68:5 an appeal is made to praise Him with song, His name with the music of stringed instrument, and to make a way along which He may ride בּערבות . In view of Psa 68:34 we cannot take צרבות , as do the Targum and Talmud ( B. Chagiga 12 b ), as a name of one of the seven heavens, a meaning to which, apart from other considerations, the verb ערב , to be effaced, confused, dark, is not an appropriate stem-word; but it must be explained according to Isa 40:3. There Jahve calls in the aid of His people, here He goes forth at the head of His people; He rides through the steppes in order to right against the enemies of His people. Not merely the historical reference assigned to the Psalm by Hitzig, but also the one adopted by ourselves, admits of allusion being made to the "steppes of Moab;"for the way to Mêdebâ, where the Syrian mercenaries of the Ammonites had encamped (1Ch 19:7), lay through these steppes, and also the way to Rabbath Ammon (2Sa 10:7.). סלּוּ calls upon them to make a way for Him, the glorious, invincible King (cf. Isa 57:14; Isa 62:10); סלל signifies to cast up, heap up or pave, viz., a raised and suitable street or highway, Symmachus katastroo'sate. He who thus rides along makes the salvation of His people His aim: " ä is His name, therefore shout with joy before Him."The Beth in בּיהּ (Symmachus, Quinta: ἴα ) is the Beth essentiae , which here, as in Isa 26:4, stands beside the subject: His name is (exists) in יה , i.e., His essential name is yh, His self-attestation, by which He makes Himself capable of being known and named, consists in His being the God of salvation, who, in the might of free grace, pervades all history. This Name is a fountain of exultant rejoicing to His people.

This Name is exemplificatively unfolded in Psa 68:6. The highly exalted One, who sits enthroned in the heaven of glory, rules in all history here below and takes an interest in the lowliest more especially, in all circumstances of their lives following after His own to succour them. He takes the place of a father to the orphan. He takes up the cause of the widow and contests it to a successful issue. Elohim is one who makes the solitary or isolated to dwell in the house; בּיתה with He locale , which just as well answers the question where? as whither? בּית , a house = family bond, is the opposite of יהיד , solitarius , recluse, Psa 25:16. Dachselt correctly renders it, in domum, h.e. familiam numerosam durabilemque eos ut patres-familias plantabit . He is further One who brings forth (out of the dungeon and out of captivity) those who are chained into abundance of prosperity. כּושׁרות , occurring only here, is a pluralet . from כּשׁר morf .tela , synonym אשׁר , to be straight, fortunate. Psa 68:7 briefly and sharply expresses the reverse side of this His humanely condescending rule among mankind. אך is here (cf. Gen 9:4; Lev 11:4) restrictive or adversative (as is more frequently the case with אכן ); and the preterite is the preterite of that which is an actual matter of experience. The סוררים , i.e., (not from סוּר , the apostate ones, Aquila afista'menoi, but as in Psa 66:7, from סרר ) the rebellious, Symmachus ἀπειθεῖς , who were not willing to submit to the rule of so gracious a God, had ever been excluded from these proofs of favour. These must inhabit צחיחה (accusative of the object), a sun-scorched land; from צחח , to be dazzlingly bright, sunny, dried or parched up. They remain in the desert without coming into the land, which, fertilized by the waters of grace, is resplendent with a fresh verdure and with rich fruits. If the poet has before his mind in connection with this the bulk of the people delivered out of Egypt, ὧν τὰ κῶλα ἔπεσαν ἐν τῇ ἐρήμω (Heb 3:17), then the transition to what follows is much more easily effected. There is, however, no necessity for any such intermediation. The poet had the march through the desert to Canaan under the guidance of Jahve, the irresistible Conqueror, in his mind even from the beginning, and now he expressly calls to mind that marvellous divine leading in order that the present age may take heart thereat.

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 is the original to Hab. 3. The martial verb יצא represents Elohim as, coming forth from His heavenly dwelling-place (Isa 26:21), He places Himself at the head of Israel. The stately verb צעד represents Him as He accompanies the hosts of His people with the step of a hero confident of victory; and the terrible name for the wilderness, ישׁימון , is designedly chosen in order to express the contrast between the scene of action and that which they beheld at that time. The verb to זה סיני is easily supplied; Dachselt's rendering according to the accents is correct: hic mons Sinai (sc. in specie ita tremuit ). The description fixes our attention upon Sinai as the central point of all revelations of God during the period of deliverance by the hand of Moses, as being the scene of the most gloriously of them all (vid., on Hab. p. 136f.). The majestic phenomena which proclaimed the nearness of God are distributed over the whole journeying, but most gloriously concentrated themselves at the giving of the Law of Sinai. The earth trembled throughout the extended circuit of this vast granite range, and the heavens dropped, inasmuch as the darkness of thunder clouds rested upon Sinai, pierced by incessant lightnings (Ex. 19). There, as the original passages describe it, Jahve met His people; He came from the east, His people from the west; there they found themselves together, and shaking the earth, breaking through the heavens, He gave them a pledge of the omnipotence which should henceforth defend and guide them. The poet has a purpose in view in calling Elohim in this passage "the God of Israel;"the covenant relationship of God to Israel dates from Sinai, and from this period onwards, by reason of the Tôra, He became Israel's King (Deu 33:5). Since the statement of a fact of earlier history has preceded, and since the preterites alternate with them, the futures that follow in Psa 68:10, Psa 68:11 are to be understood as referring to the synchronous past; but hardly so that Psa 68:10 should refer to the miraculous supply of food, and more especially the rain of manna, during the journeyings through the wilderness. The giving of the Law from Sinai has a view to Israel being a settled, stationary people, and the deliverance out of the land of bondage only finds its completion in the taking and maintaining possession of the Land of Promise. Accordingly Psa 68:10, Psa 68:11 refer to the blessing and protection of the people who had taken up their abode there.

The נחלהּ of God ( genit. auctoris , as in 2 Macc. 2:4) is the land assigned by Him to Israel as an inheritance; and גּשׁם נדבות an emblem of the abundance of gifts which God has showered down upon the land since Israel took up its abode in it. נדבה is the name given to a deed and gift springing from an inward impulse, and in this instance the intensive idea of richness and superabundance is associated therewith by means of the plural; גּשׁם נדבות is a shower-like abundance of good gifts descending from above. The Hiphil הניף here governs a double accusative, like the Kal in Pro 7:17, in so far, that is, as נחלתך is drawn to Psa 68:10 ; for the accentuation, in opposition to the Targum, takes נחלתך ונלאה together: Thine inheritance and that the parched one ( Waw epexeget . as in 1Sa 28:3; Amo 3:11; Amo 4:10). But this "and that"is devoid of aim; why should it not at once be read הנּלאה ? The rendering of Böttcher, "Thy sickened and wearied,"is inadmissible, too, according to the present pointing; for it ought to be נחלתך or נחלתך . And with a suffix this Niphal becomes ambiguous, and more especially so in this connection, where the thought of נחלה , an inherited possession, a heritage, lies so naturally at hand. נחלתך is therefore to be drawn to Psa 68:10 , and Psa 68:10 must begin with ונלאה , as in the lxx, καὶ ἠσθένησε σὺ δὲ κατεερτίσω αὐτήν . It is true נלאה is not a hypothetical preteriet equivalent to ונלאתה ; but, as is frequently the case with the anarthrous participle (Ew. §341, b ), it has the value of a hypothetical clause: "and if it (Israel's inheritance) were in a parched, exhausted condition (cf. the cognate root להה , Gen 47:13), then hast Thou always made it again firm"(Psa 8:4; Psa 15:1-5 :17), i.e., strengthened, enlivened it. Even here the idea of the inhabitants is closely associated with the land itself; in Psa 68:11 they are more especially thought of: "They creatures dwelt therein."Nearly all modern expositors take חיּה either according to 2Sa 23:11, 2Sa 23:13 (cf. 1Ch 11:15), in the signification tent-circle, ring-camp (root חו , Arab. ḥw , to move in a circle, to encircle, to compass), or in the signification of Arab. ḥayy (from Arab. ḥayiya = חיי , חיה ), a race or tribe, i.e., a collection of living beings (cf. חיּי , 1Sa 18:18). But the Asaphic character of this Psalm, which is also manifest in other points, is opposed to this rendering. This style of Psalm is fond of the comparison of Israel to a flock, so that also in Psa 74:19 חית עניין signifies nothing else than "the creatures [ Getheir , collective] of Thy poor, Thy poor creatures."This use of חיה is certainly peculiar; but not so remarkable as if by the "creatures of God"we had to understand, with Hupfeld, the quails (Ex. 16). The avoiding of בּהמה on account of the idea of brutum (Psa 73:22) which is inseparable from this word, is sufficient to account for it; in חיה , ζῷον , there is merely the notion of moving life. We therefore are to explain it according to Mic 7:14, where Israel is called a flock dwelling in a wood in the midst of Carmel: God brought it to pass, that the flock of Israel, although sorely persecuted, nevertheless continued to inhabit the land. בּהּ , as in Mic 7:15, refers to Canaan. עני in Psa 68:11 is the ecclesia pressa surrounded by foes on every side: Thou didst prepare for Thy poor with Thy goodness, Elohim, i.e., Thou didst regale or entertain Thy poor people with Thy possessions and Thy blessings. הכין ל , as in Gen 43:16; 1Ch 12:39, to make ready to eat, and therefore to entertain; טובה as in Psa 65:12, טוּב ה , Jer 31:12. It would be quite inadmissible, because tautological, to refer תּכין to the land according to Psa 65:10 (Ewald), or even to the desert (Olshausen), which the description has now left far behind.

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 transition to the language of address in Psa 68:14 shows that the poet here looks forth from his present time and circumstances into the future; and the introduction of the divine name אדני , after Elohim has been used eleven times, is an indication of a new commencement. The prosperous condition in which God places His church by giving it the hostile powers of the world as a spoil is depicted. The noun אמר , never occurring in the genitival relationship, and never with a suffix, because the specific character of the form would be thereby obliterated, always denotes an important utterance, more particularly God's word of promise (Psa 77:9), or His word of power (Hab 3:9), which is represented elsewhere as a mighty voice of thunder (Psa 68:34, Isa 30:30), or a trumpet-blast (Zec 9:14); in the present instance it is the word of power by which the Lord suddenly changes the condition of His oppressed church. The entirely new state of things which this omnipotent behest as it were conjures into existence is presented to the mind in v. 12 b : the women who proclaim the tidings of victory - a great host. Victory and triumph follow upon God's אמר , as upon His creative יהי . The deliverance of Israel from the army of Pharaoh, the deliverance out of the hand of Jabin by the defeat of Sisera, the victory of Jephthah over the Ammonites, and the victorious single combat of David with Goliath were celebrated by singing women. God's decisive word shall also go forth this time, and of the evangelists, like Miriam (Mirjam) and Deborah, there shall be a great host.

Psa 68:12 describes the subject of this triumphant exultation. Hupfeld regards Psa 68:13-15 as the song of victory itself, the fragment of an ancient triumphal ode ( epinikion ) reproduced here; but there is nothing standing in the way that should forbid our here regarding these verses as a direct continuation of Psa 68:12. The "hosts"are the numerous well-equipped armies which the kings of the heathen lead forth to the battle against the people of God. The unusual expression "kings of hosts"sounds very much like an ironically disparaging antithesis to the customary "Jahve of Hosts"(Böttcher). He, the Lord, interposes, and they are obliged to flee, staggering as they go, to retreat, and that, as the anadiplosis (cf. Jdg 5:7; Jdg 19:20) depicts, far away, in every direction. The fut. energicum with its ultima -accentuation gives intensity to the pictorial expression. The victors then turn homewards laden with rich spoils. נות בּית , here in a collective sense, is the wife who stays at home (Jdg 5:24) while the husband goes forth to battle. It is not: the ornament ( נוה as in Jer 6:2) of the house, which Luther, with the lxx, Vulgate, and Syriac, adopts in his version,

(Note: "Hausehre," says he, is the housewife or matron as being the adornment of the house; vid., F. Dietrich, Frau und Dame , a lecture bearing upon the history of language (1864), S. 13.)

but: the dweller or homely one (cf. נות , a dwelling-lace, Job 8:6) of the house, ἡ οἰκουρός . The dividing of the spoil elsewhere belongs to the victors; what is meant here is the distribution of the portions of the spoil that have fallen to the individual victors, the further distribution of which is left for the housewife (Jdg 5:30., 2Sa 1:24). Ewald now recognises in Psa 68:14. the words of an ancient song of victory; but v. 13 b is unsuitable to introduce them. The language of address in Psa 68:14 is the poet's own, and he here describes the condition of the people who are victorious by the help of their God, and who again dwell peaceably in the land after the war. אם passes out of the hypothetical signification into the temporal, as e.g., in Job 14:14 (vid., on Psa 59:16). The lying down among the sheep-folds ( שׁפתּים = משׁפּתים , cf. שׁפט , משׁפּט , the staked-in folds or pens consisting of hurdles standing two by two over against one another) is an emblem of thriving peace, which (like Psa 68:8, Psa 68:28) points back to Deborah's song, Jdg 5:16, cf. Gen 49:14. Just such a time is now also before Israel, a time of peaceful prosperity enhanced by rich spoils. Everything shall glitter and gleam with silver and gold. Israel is God's turtle-dove, Psa 74:19, cf. Psa 56:1, Hos 7:11; Hos 11:11. Hence the new circumstances of ease and comfort are likened to the varied hues of a dove disporting itself in the sun. Its wings are as though overlaid with silver ( נחפּה , not 3. praet, but part. fem. Niph . as predicate to כּנפי , cf. 1Sa 4:15; Mic 4:11; Mic 1:9; Ew. §317 a ), therefore like silver wings (cf. Ovid, Metam . ii. 537: Niveis argentea pennis Ales ); and its pinions with gold-green,

(Note: Ewald remarks, "Arabian poets also call the dove Arab. 'l -wrq'â , the greenish yellow, golden gleaming one, vid., Kosegarten, Chrestom . p. 156, 5."But this Arabic poetical word for the dove signifies rather the ash-green, whity blackish one. Nevertheless the signification greenish for the Hebrew ירקרק is established. Bartenoro, on Negaim xi. 4, calls the colour of the wings of the peacock ירקרק ; and I am here reminded of what Wetzstein once told me, that, according to an Arab proverb, the surface of good coffee ought to be "like the neck of the dove,"i.e., so oily that it gleams like the eye of a peacock. A way for the transition from green to grey in aurak as the name of a colour is already, however, opened up in post-biblical Hebrew, when to frighten any one is expressed by פנים הוריק , Genesis Rabba , 47 a . The intermediate notions that of fawn colour, i.e., yellowish grey. In the Talmud the plumage of the full-grown dove is called זהוב and צהוב , Chullin , 22 b .)

and that, as the reduplicated form implies, with the iridescent or glistening hue of the finest gold ( חרוּץ , not dull, but shining gold).

Side by side with this bold simile there appears in v. 15 an equally bold but contrastive figure, which, turning a step or two backward, likewise vividly illustrates the results of their God-given victory. The suffix of בּהּ refers to the land of Israel, as in Isa 8:21; Isa 65:9. צלמום , according to the usage of the language so far as it is now preserved to us, is not a common noun: deep darkness (Targum = צלמות ), it is the name of a mountain in Ephraim, the trees of which Abimelech transported in order to set fire to the tower of Shechem (Jdg 9:48.). The Talmudic literature was acquainted with a river taking its rise there, and also somewhat frequently mentions a locality bearing a similar name to that of the mountain. The mention of this mountain may in a general way be rendered intelligible by the consideration that, like Shiloh (Gen 49:10), it is situated about in the centre of the Holy Land.

(Note: In Tosifta Para , ch. viii., a river of the name of יורדת הצלמון is mentioned, the waters of which might not be used in preparing the water of expiation ( מי חטאת ), because they were dried up at the time of the war, and thereby hastened the defeat of Israel (viz., the overthrow of Barcochba). Grätz "Geschichte der Juden , iv. 157, 459f.) sees in it the Nahar Arsuf , which flows down the mountains of Ephraim past Bethar into the Mediterranean. The village of Zalmon occurs in the Mishna, Jebamoth xvi. 6, and frequently. The Jerusalem Gemara ( Maaseroth i. 1) gives pre-eminence to the carob-trees of Zalmona side by side with those of Shitta and Gadara.)

השׁליג signifies to bring forth snow, or even, like Arab. aṯlj , to become snow-white; this Hiph . is not a word descriptive of colour, like הלבּין . Since the protasis is בּפרשׂ , and not בּפרשׂך , תּשׁלג is intended to be impersonal (cf. Psa 50:3; Amo 4:7, Mich. Psa 3:6); and the voluntative form is explained from its use in apodoses of hypothetical protases (Ges. §128, 2). It indicates the issue to which, on the supposition of the other, it must and shall come. The words are therefore to be rendered: then it snows on Zalmon; and the snowing is either an emblem of the glistening spoil that falls into their hands in such abundance, or it is a figure of the becoming white, whether from bleached bones (cf. Virgil, Aen . v. 865: albi ossibus scopuli ; xii. 36: campi ossibus albent ; Ovid, Fasti i. 558: humanis ossibus albet humus ) or even from the naked corpses (2Sa 1:19, על־בּמותיך חלל ). Whether we consider the point of comparison to lie in the spoil being abundant as the flakes of snow, and like to the dazzling snow in brilliancy, or in the white pallid corpses, at any rate בּצלמון is not equivalent to כּבצלמון , but what follows "when the Almighty scatters kings therein"is illustrated by Zalmon itself. In the one case Zalmon is represented as the battle-ground (cf. Psa 110:6), in the other (which better corresponds to the nature of a wooded mountain) as a place of concealment. The protasis בפרשׂ וגו favours the latter; for פּרשׂ signifies to spread wide apart, to cause a compact whole - and the host of "the kings"is conceived of as such - to fly far asunder into many parts (Zec 2:10, cf. the Niph . in Eze 17:21). The hostile host disperses in all directions, and Zalmon glitters, as it were with snow, from the spoil that is dropped by those who flee. Homer also ( Iliad , xix. 357-361) likens the mass of assembled helmets, shields, armour, and lances to the spectacle of a dense fall of snow. In this passage of the Psalm before us still more than in Homer it is the spectacle of the fallen and far seen glistening snow that also is brought into the comparison, and not merely that which is falling and that which covers everything (vid., Iliad , xii. 277ff.). The figure is the pendant of the figure of the dove.

(Note: Wetzstein gives a different explanation ( Reise in den beiden Trachonen und um das Haura=ngebirge in the Zeitscheift für allgem. Erdkunde , 1859, S. 198). " Then fell snow on Zalmon , i.e., the mountain clothed itself in a bright garment of light in celebration of this joyous event. Any one who has been in Palestine knows how very refreshing is the spectacle of the distant mountain-top capped with snow. The beauty of this poetical figure is enhanced by the fact that Zalmon (Arab. ḏlmân ), according to its etymology, signifies a mountain range dark and dusky, either from shade, forest, or black rock. The last would well suit the mountains of Haurân, among which Ptolemaeus (p. 365 and 370, Ed. Wilberg ) mentions a mountain (according to one of the various readings) Ἀσαλμάνος .")

Keil-Delitzsch: Psa 68:15-18

This victory of Israel over the kings of the Gentiles gives the poet the joyful assurance that Zion is the inaccessible dwelling-place of Elohim, the God of the heavenly hosts. The mention of Zalmon leads him to mention other mountains. He uses the mountains of Bashan as an emblem of the hostile powers east of Jordan. These stand over against the people of God, as the mighty mountains of Bashan rising in steep, only slightly flattened peaks, to little hill-like Zion. In the land on this side Jordan the limestone and chalk formation with intermingled strata of sandstone predominates; the mountains of Bashan, however, are throughout volcanic, consisting of slag, lava, and more particularly basalt ( basanites ), which has apparently taken its name from Bashan (Basan).

(Note: This is all the more probable as Semitism has no proper word for basalt; in Syria it is called hag'ar aswad , "black stone.")

As a basalt range the mountains of Bashan are conspicuous among other creations of God, and are therefore called "the mountain of Elohim:"the basalt rises in the form of a cone with the top lopped off, or even towers aloft like so many columns precipitous and rugged to sharp points; hence the mountains of Bashan are called הר גּבננּים , i.e., a mountain range (for הר , as is well known, signifies both the single eminence and the range of summits) of many peaks = a many-peaked mountain; גּבנן is an adjective like רענן , אמלל . With this boldly formed mass of rock so gloomily majestic, giving the impression of antiquity and of invincibleness, when compared with the ranges on the other side of unstable porous limestone and softer formations, more particularly with Zion, it is an emblem of the world and its powers standing over against the people of God as a threatening and seemingly invincible colossus. The poet asks these mountains of Bashan "why,"etc.? רצד is explained from the Arabic rṣd , which, in accordance with its root Arab. rṣ , signifies to cleave firmly to a place ( firmiter inhaesit loco ), properly used of a beast of prey couching down and lying in wait for prey, of a hunter on the catch, and of an enemy in ambush; hence then: to lie in wait for, lurk, ἐνεδρεύειν , craftily, insidiose (whence râṣid , a lier-in-wait, tarraṣṣud , an ambush), here: to regard enviously, invidiose . In Arabic, just as in this instance, it is construed as a direct transitive with an accusative of the object, whereas the original signification would lead one to look for a dative of the object ( רצד ל ), which does also really occur in the common Arabic. Olewejored is placed by גבננים , but what follows is not, after all, the answer: "the mountain - Elohim has chosen it as the seat of His throne,"but ההר is the object of the interrogative clause: Quare indiviose observatis, montes cacuminosi, hunc montem ( δεικτικῶς : that Zion yonder), quem , etc. (an attributive clause after the determinate substantive, as in Psa 52:9; Psa 89:50, and many other instances, contrary to the Arabic rule of style). Now for the first time, in Psa 68:17 , follows that which is boastfully and defiantly contrasted with the proud mountains: "Jahve will also dwell for ever;"not only that Elohim has chosen Zion as the seat of His throne, it will also continue to be the seat of His throne, Jahve will continue to dwell [there] for ever. Grace is superior to nature, and the church superior to the world, powerful and majestic as this may seem to be. Zion maintains its honour over against the mountains of Bashan.

Psa 68:18

Psa 68:18 now describes the kind of God, so to speak, who sits enthroned on Zion. The war-chariots of the heavenly hosts are here collectively called רכב , as in 2Ki 6:17. רבּתים (with Dechî , not Olewejored ) is a dual from רבּות ; and this is either an abstract noun equivalent to רבּוּת (from which comes the apocopated רבּו = רבּוּ ), a myriad, consequently רבּתים , two myriads, or a contracted plural out of רבּאחת , Ezr 2:69, therefore the dual of a plural (like הומותים , לוּהותים ): an indefinite plurality of myriads, and this again doubled (Hofmann). With this sense, in comparison with which the other is poor and meagre, also harmonies the expression אלפי שׂנאן , thousands of repetition ( ἅπαξ λεγομ = שׂנין ), i.e., thousands and again thousands, numberless, incalculable thousands; cf. the other and synonymous expression in Dan 7:10.

(Note: Tradition (Targum, Saadia, and Abulwalîd) takes שׂנאן forthwith as a synonym of מלאך , an angel. So also the lxx (Jerome): χιλιάδες εὐθηνούντων ( שׁנאן = שׁאנן ), and Symmachus, χιλιάδες ὴχούντων (from שׁאה ?). The stem-word is, however, שׁנה , just as שׁנים , Arabic thinân , ithnân , is also formed from a singular that is to be assumed, viz., שׁן , Arab. ṯinun (iṯnun ) , and this from שׁנה , Arab. ṯnâ (cf. בּן from בּנה , Arab. banâ ).)

It is intended to give a conception of the "hosts"which Elohim is to set in array against the "kings of hosts,"i.e., the martial power of the kingdom of the world, for the protection and for the triumph of His own people. Chariots of fire and horses of fire appear in 2Ki 2:11; 2Ki 6:17 as God's retinue; in Dan 7:10 it is angelic forces that thus make themselves visible. They surround Him on both sides in many myriads, in countless thousands. אדני בם (with Beth raphatum ),

(Note: This is one of the three passages (the others being Isa 34:11; Eze 23:42; cf. Ew. §93, b ) in which the dageshing of the opening mute of the following word is given up after a soft final consonant, when the words are connected by a conjunctive accent or Makkeph .))

the Lord is among them (cf. Isa 45:14), i.e., they are round about Him, He has them with Him (Jer 41:15), and is present with them. It now becomes clear why Sinai is mentioned, viz., because at the giving of the Law Jahve revealed Himself on Sinai surrounded by "ten thousands of saints"(Deu 33:2.). But in what sense is it mentioned? Zion, the poet means, presents to the spiritual eye now a spectacle such as Sinai presented in the earlier times, although even Sinai does not belong to the giants among the mountains:

(Note: Cf. the epigram in Sadi's Garden of Roses , "Of all mountains Sinai is the smallest, and yet the greatest in rank and worth in the estimation of God,"etc. On the words סיני בקדשׁ which follow we may to a certain extent compare the name of honour given to it in Arabic, ṭûr m‛ana , "Sinai of Pensiveness"(Pertsch, Die persischen Handschriften der Gothaer Bibliothek , 1859, S. 24).)

God halts there with His angel host as a protection and pledge of victory to His people. The conjectures בא מסיני and בם מסיני (Hitzig) are of no use to us. We must either render it: Sinai is in the sanctuary, i.e., as it were transferred into the sanctuary of Zion; or: a Sinai is it in holiness, i.e., it presents a spectacle such as Sinai presented when God by His appearing surrounded it with holiness. The use of the expression בּקּדשׂ in Psa 68:25, Psa 77:14; Exo 15:11, decides in favour of the latter rendering.

With Psa 68:19 the Psalm changes to prayer. According to Psa 7:8; Psa 47:6, למּרום appears to be the height of heaven; but since in Psa 68:16-18 Zion is spoken of as Jahve's inaccessible dwelling-place, the connection points to מרום ציּון , Jer 31:12, cf. Eze 17:23; Eze 20:40. Moreover the preterites, which under other circumstances we should be obliged to take as prophetic, thus find their most natural explanation as a retrospective glance at David's storming of "the stronghold of Zion"(2Sa 5:6-10) as the deed of Jahve Himself. But we should exceed the bounds of legitimate historical interpretation by referring לקחתּ מתּנות בּאדם to the Nethı̂nim , Ezr 8:20 (cf. Num 17:6), those bondmen of the sanctuary after the manner of the Gibeonites, Jos 9:23. The Beth of באדם is not Beth substantiae : gifts consisting of men, so that these themselves are the thing given (J. D. Michaelis, Ewald), but the expression signifies inter homines , as in Psa 78:60; 2Sa 23:3; Jer 32:20. עלית למּרום mentions the ascending of the triumphant One; שׁבית שּׁבי (cf. Jdg 5:12), the subjugation of the enemy; לקחתּ וגו , the receiving of the gifts betokening homage and allegiance (Deu 28:38, and frequently), which have been presented to Him since He has taken possession of Zion - there He sits enthroned henceforth over men, and receives gifts like to the tribute which the vanquished bring to the victor. These He has received among men, and even ( ואף , atque etiam , as in Lev 26:29-32) among the rebellious ones. Or does a new independent clause perhaps begin with ואף סוררים ? This point will be decided by the interpretation of the words that follow. Side by side with an infinitive with ל expressing a purpose, the one following noun (here a twofold name) has the assumption against it of being the subject. Is יה אלהים then consequently the object, or is it an apostrophe? If it be taken as the language of address, then the definition of the purpose, לשׁכן , ought, as not being suited to what immediately precedes, to refer back to עלית ; but this word is too far off. Thus, therefore, the construction of יה אלהים with לשכן , as its object, is apparently intended (Ewald, Hupfeld): and even the rebellious are to dwell (Ges. §132, rem. 1) with Jāh Elohim descend and dwell; the Syriac version: and even the rebellious will ("not"is probably to be crossed out) dwell before God ( יעמדון קדם אלהא ); and Jerome: insuper et non credentes inhabitare Dominum Deum . Thus Theodoret also understands the versions of the lxx and of Aquila: "Thou hast not regarded their former disobedience, but notwithstanding their rebellion hast Thou continually been gracious to them ἕως αὐτοὺς oikeetee'rion oikei'on ape'feenas."The expression, however, sounds too grand to have "the rebellious ones"as its subject, and more particularly in view of Psa 68:7. Hence we take ואף סוררים with בּאדם : and even among rebellious ones (hast Thou received gifts), or: and even rebellious ones (give Thee); and לשׁכן as a clause denoting the purpose, followed by the subject (as e.g., in 2Sa 19:20): in order that Jāh Elohim may dwell, i.e., continue to dwell (as in Psa 68:17, cf. Isa 57:15).

The first half of the Psalm ends here. With the words Jāh Elohim the Psalm has reached a summit upon which it takes its rest. God has broken forth on behalf of His people against their enemies, and He now triumphs over and on behalf of men. The circumstance of Elohim arising is the raise of the final glory, and His becoming manifest as Jāh Elohim is its zenith. Paul (Eph 4:8) gathers up the meaning of Psa 68:19, without following the lxx, in the following manner: ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αιχμαλωσίαν καὶ ἔδωκε δόματα τοῖς ἀνθρώποις . Might he perhaps have had the Targum, with which the Syriac version agrees, in his mind at the time: יחבתּא להון מתנן לבני נשׂא ? He interprets in the light and in the sense of the history that realizes it. For the ascension of Elohim in its historical fulfilment is none other than the ascension of Christ. This latter was, however, as the Psalm describes it, a triumphal procession (Col 2:15); and what the Victor has gained over the powers of darkness and of death, He has gained not for His own aggrandisement, but for the interests of men. It is מתּנות בּאדם , gifts which He now distributes among men, and which benefit even the erring ones. So the apostle takes the words, inasmuch as he changes ἔλαβες into ἔδωκε . The gifts are the charismata which come down from the Exalted One upon His church.

(Note: In this respect Ps 68 is the most appropriate Psalm for the Dominica Pentecostes , just as it is also, in the Jewish ritual, the Psalm of the second Shabuoth day.)

It is a distribution of gifts, a dispensing of blessing, which stands related to His victory as its primary cause; for as Victor He is also the possessor of blessing, His gifts are as it were the spoils of the victory He has gained over sin, death, and Satan.

(Note: Just so Hölemann in the second division of his Bibelstudien (1861); whereas to Hormann ( Schriftbeweis , ii. 482ff.) the New Testament application of the citation from the Psalm is differently brought about, because he refers neither ᾐχμαλώτευσεν αἰχμαλωσίαν nor κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς to the descent of the Lord into Hades.)

The apostle is the more warranted in this interpretation, since Elohim in what follows is celebrated as the Lord who also brings out of death. This praise in the historical fulfilment applies to Him, who, as Theodoret observes on Psa 68:21, has opened up the prison-house of death, which for us had no exit, and burst the brazen doors, and broken asunder the iron bolts,

(Note: Just so that portion of the Gospel of Nicodemus that treats of Christ's descent into Hades; vis . Tischendorf, Evangelia Apocryph . (1853), p. 307.)

viz., to Jesus Christ, who now has the keys of Death and of Hades.

Keil-Delitzsch: Psa 68:19-27

Now begins the second circuit of the hymn. Comforted by the majestic picture of the future that he has beheld, the poet returns to the present, in which Israel is still oppressed, but yet not forsaken by God. The translation follows the accentuation, regular and in accordance with the sense, which has been restored by Baer after Heidenheim, viz., אדני has Zarka , and יעמס לנוּ Olewejored preceded by the sub-distinctive Rebia parvum ; it is therefore: Benedictus Dominator: quotidie bajulat nobis , - with which the Targum, Rashi, and Kimchi agree.

(Note: According to the customary accentuation the second יום has Mercha or Olewejored , and יעמס־לנוּ , Mugrash . But this Mugrash has the position of the accents of the Silluk -member against it; for although it does exceptionally occur that two conjunctives follow Mugrash ( Accentsystem , xvii. §5), yet these cannot in any case be Mahpach sarkatum and Illui .)

עמס , like נשׂא and סבל , unites the significations to lay a burden upon one (Zec 12:3; Isa 46:1, Isa 46:3), and to carry a burden; with על it signifies to lay a burden upon any one, here with ל to take up a burden for any one and to bear it for him. It is the burden or pressure of the hostile world that is meant, which the Lord day by day helps His church to bear, inasmuch as He is mighty by His strength in her who of herself is so feeble. The divine name אל , as being the subject of the sentence, is האל : God is our salvation. The music here again strikes in forte , and the same thought that is emphasized by the music in its turn, is also repeated in Psa 68:21 with heightened expression: God is to us a God למושׁעות , who grants us help in rich abundance. The pluralet . denotes not so much the many single proofs of help, as the riches of rescuing power and grace. In Psa 68:21 למּות corresponds to the לנוּ ; for it is not to be construed תּוצאות למּות : Jahve's, the Lord, are the outgoings to death (Böttcher), i.e., He can command that one shall not fall a prey to death. תוצאות , the parallel word to מושׁעות , signifies, and it is the most natural meaning, the escapings; יצא , evadere , as in 1Sa 14:41; 2Ki 13:5; Ecc 7:18. In Jahve's power are means of deliverance for death, i.e., even for those who are already abandoned to death. With אך a joyously assuring inference is drawn from that which God is to Israel. The parallelism of the correctly divided verse shows that ראשׁ here, as in Psa 110:6, signifies caput in the literal sense, and not in the sense of princeps . The hair-covered scalp is mentioned as a token of arrogant strength, and unhumbled and impenitent pride, as in Deu 32:42, and as the Attic koma'n directly signifies to strut along, give one's self airs. The genitival construction is the same as in Isa 28:1 , Isa 32:13 . The form of expression refers back to Num 24:17, and so to speak inflects this primary passage very similarly to Jer 48:45. If קדקד שׂער be an object, then ראשׁ ought also to be a second object (that of the member of the body); the order of the words does not in itself forbid this (cf. Psa 3:8 with Deu 33:11), but would require a different arrangement in order to avoid ambiguities.

In Psa 68:23 the poet hears a divine utterance, or records one that he has heard: "From Bashan will I bring back, I will bring back from the eddies of the sea (from צוּל = צלל , to whiz, rattle; to whirl, eddy), i.e., the depths or abysses of the sea."Whom? When after the destruction of Jerusalem a ship set sail for Rome with a freight of distinguished and well-formed captives before whom was the disgrace of prostitution, they all threw themselves into the sea, comforting themselves with this passage of Scripture ( Gittin 57 b , cf. Echa Rabbathi 66 a ). They therefore took Psa 68:23 to be a promise which has Israel as its object;

(Note: So also the Targum, which understands the promise to refer to the restoration of the righteous who have been eaten by wild beasts and drowned in the sea (Midrash: מבשׁן = מבין שׁני אריות ); cf. also the things related from the time of the Khaliphs in Jost's Geschichte des Judenthums , ii. 399, and Grätz' Gesch. der Juden , v. 347.)

but the clause expressing a purpose, Psa 68:24, and the paraphrase in Amo 9:2., show that the foes of Israel are conceived of as its object. Even if these have hidden themselves in the most out-of-the-way places, God will fetch them back and make His own people the executioners of His justice upon them. The expectation is that the flight of the defeated foes will take a southernly direction, and that they will hide themselves in the primeval forests of Bashan, and still farther southward in the depths of the sea, i.e., of the Dead Sea ( ים as in Isa 16:8; 2Ch 20:2). Opposite to the hiding in the forests of the mountainous Bashan stands the hiding in the abyss of the sea, as the extreme of remoteness, that which is in itself impossible being assumed as possible. The first member of the clause expressing the purpose, Psa 68:24, becomes more easy and pleasing if we read תּרחץ (lxx, Syriac, and Vulgate, ut intingatur ), according to Psa 58:11. So far as the letters are concerned, the conjecture תּחמץ (from which תמחץ , according to Chajug', is transposed), after Isa 63:1, is still more natural (Hitzig): that thy foot may redden itself in blood. This is certainly somewhat tame, and moreover מדּם would be better suited to this rendering than בּדם . As the text now stands, תּמחץ

(Note: The Gaja of the first closed syllable warns one to make a proper pause upon it, in order that the guttural of the second, so apt to be slurred over, may be distinctly pronounced; cf. תּבחר , Psa 65:5; הרחיק , Psa 103:12. So also with the sibilants at the beginning of the second syllable, e.g., תּדשׁא , Gen 1:11, in accordance with which, in Gen 14:1; 53:2, we must write השׁתיתו והתעיבו .)

is equivalent to תּמחצם (them, viz., the enemies), and רגלך בּדם is an adverbial clause (setting or plunging thy foot in blood). It is, however, also possible that מחץ is used like Arab. machaḍa ( vehementer commovere ): ut concutias s. agites pedem tuam in sanguine . Can it now be that in Psa 68:24 from among the number of the enemies of the one who goes about glorying in his sins, the רשׁע κατ ̓ ἐξοχήν (cf. Isa 11:4; Hab 3:13, and other passages), is brought prominently forward by מנּהוּ ? Hardly so; the absence of תּלק ( lambat ) cannot be tolerated, cf. 1Ki 21:19; 1Ki 22:38. It is more natural, with Simonis, to refer מנּהוּ back to לשׁון (a word which is usually fem ., but sometimes perhaps is masc ., Psa 22:16; Pro 26:28); and, since side by side with ממּנוּ only מנהוּ occurs anywhere else (Ew. §263, b ), to take it in the signification pars ejus ( מן from מנן = מגה , after the form גּז , חן , קץ , of the same meaning as מגה , מנת , Psa 63:11), in favour of which Hupfeld also decides.

What is now described in Psa 68:25-28, is not the rejoicing over a victory gained in the immediate past, nor the rejoicing over the earlier deliverance at the Red Sea, but Israel's joyful celebration when it shall have experienced the avenging and redemptive work of its God and King. According to Psa 77:14; Hab 3:6, הליכות appears to be God's march against the enemy; but what follows shows that the pompa magnifica of God is intended, after He has overcome the enemy. Israel's festival of victory is looked upon as a triumphal procession of God Himself, the King, who governs in holiness, and has now subjugated and humbled the unholy world; בּקּדשׁ as in Psa 68:18. The rendering "in the sanctuary' is very natural in this passage, but Exo 15:11; Psa 77:14, are against it. The subject of ראוּ is all the world, more especially those of the heathen who have escaped the slaughter. The perfect signifies: they have seen, just as קדּמוּ , they have occupied the front position. Singers head the procession, after them ( אחר ,

(Note: This אחר , according to B. Nedarim 37 b , is a so-called עטור סופרים ( ablatio scribarum ), the sopherim (sofrim) who watched over the faithful preservation of the text having removed the reading ואחר , so natural according to the sense, here as in Gen 18:5; Gen 24:55; Num 31:2, and marked it as not genuine.)

an adverb as in Gen 22:13; Exo 5:1) players upon citherns and harps ( נגנים , participle to נגּן ), and on either side virgins with timbrels (Spanish adufe ); תּופפות , apocopated part. Poel with the retension of ē (cf. שׁוקקה , Psa 107:9), from תּפף , to strike the תּף (Arab. duff ). It is a retrospective reference to the song at the Sea, now again come into life, which Miriam and the women of Israel sang amidst the music of timbrels. The deliverance which is now being celebrated is the counterpart of the deliverance out of Egypt. Songs resound as in Psa 68:27, "in gatherings of the congregation (and, so to speak, in full choirs) praise ye Elohim." מקהלות ( מקהלים , Psa 26:12) is the plural to קהל (Psa 22:23), which forms none of its own (cf. post-biblical קהלּות from קהלּה ). Psa 68:27 is abridged from ברכו אדני אשׁר אתם ממקור ישראל , praise ye the Lord, ye who have Israel for your fountainhead. אדני , in accordance with the sense, has Mugrash. Israel is here the name of the patriarch, from whom as from its fountainhead the nation has spread itself abroad; cf. Isa 48:1; Isa 51:1, and as to the syntax ממּך , those who descend from thee, Isa 58:12. In the festive assembly all the tribes of Israel are represented by their princes. Two each from the southern and northern tribes are mentioned. Out of Benjamin was Israel's first king, the first royal victor over the Gentiles; and in Benjamin, according to the promise (Deu 33:12) and according to the accounts of the boundaries (Jos 18:16., Jos 15:7.), lay the sanctuary of Israel. Thus, therefore, the tribe which, according both to order of birth (Gen 43:29.) and also extent of jurisdiction and numbers (1Sa 9:21), was "little,"was honoured beyond the others.

(Note: Tertullian calls the Apostle Paul, with reference to his name and his Benjamitish origin, parvus Benjamin , just as Augustine calls the poetess of the Magnificat, nostra tympanistria .)

Judah, however, came to the throne in the person of David, and became for ever the royal tribe. Zebulun and Naphtali are the tribes highly praised in Deborah's song of victory (Jdg 5:18, cf. Psa 4:6) on account of their patriotic bravery. רדם , giving no sense when taken from the well-known verb רדם , falls back upon רדה , and is consequently equivalent to רדם (cf. Lam 1:13), subduing or ruling them; according to the sense, equivalent to רדה בם (1 Kings 5:30; 1Ki 9:23; 2Ch 8:10), like המּצלם , not "their leader up,"but ὁ ἀναγαγὼν αὐτοὺς , Isa 63:11, not = רדיהם (like עשׂיהם , ראיהם ), which would signify their subduer or their subduers. The verb רדה , elsewhere to subjugate, oppress, hold down by force, Eze 34:4; Lev 25:53, is here used of the peaceful occupation of the leader who maintains the order of a stately and gorgeous procession. For the reference to the enemies, "their subduer,"is without any coherence. But to render the parallel word רגמתם "their (the enemies') stoning"(Hengstenberg, Vaihinger, and others, according to Böttcher's "Proben" ), is, to say nothing more, devoid of taste; moreover רגם does not mean to throw stones with a sling, but to stone as a judicial procedure. If we assign to the verb רגם the primary signification congerere, accumulare , after Arab. rajama VIII, and rakama , then רגמתם signifies their closely compacted band, as Jewish expositors have explained it ( קהלם או קבוצם ). Even if we connect רגם with רקם , variegare , or compare the proper name regem = Arab. rajm , socius (Böttcher), we arrive at much the same meaning. Hupfeld's conjecture רגשׁתם is consequently unnecessary.

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 writer. It is likely that he wrote these four as well even though they do not bear his name. In Book 2 the titles identify David as the writer of 18 psalms (Pss. 51-65, 68-70). He may have written those bearing the notation, "of the sons of Korah" (Pss. 42, 44-49). The sons of Korah (cf. Num. 26:10-11) were musicians (1 Chron. 6:31-48). Some scholars believe David wrote these psalms for them to perform. Others believe the sons of Korah composed them. I think this is a less likely possibility because of the similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalm 50, and Solomon composed Psalm 72. Psalms 43, 66, 67, and 71 are anonymous.

Constable: Psa 68:1-35

Psalm 68

David reviewed God's dealings with Israel to memorialize God's faithfulness to His people. He traced Israel's history from the wilderness wanderings to his own capture of Jerusalem. As a mighty commander God led His oppressed people into the glorious future He had promised them. In the process He overcame many strong foes.

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 whenever the cloudy pillar moved (Num. 10:35). When God leads His people to fulfill His purposes, His enemies disappear as smoke and melt like hot wax. His people also rejoice greatly.

68:4-6 The psalmist pictured Yahweh as a majestic warrior riding His chariot through the desert wilderness. The native Canaanites described Baal as riding a chariot through the sky. David may have intended his description of the Lord to be a polemic against Baal.

God's special care for the weak and vulnerable is praiseworthy. He led Israel, a nation of prisoners, into the prosperity of the Promised Land. Those who failed to follow His lead ended up dying in the wilderness. This group included Israel's enemies who opposed the nation during the wilderness march and the unbelieving Israelites who refused to follow Caleb and Joshua into the land.

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 Yahweh sent these to confirm His presence among His people in their wilderness wanderings and to provide for them. In the Pentateuch Moses did not record God sending rain in the desert. Nevertheless Deborah as well as David revealed that this was one way He met His people's needs (cf. Judg. 5:4). The Lord's inheritance (v. 9) was His people (cf. Deut. 4:20).

68:11-14 This section of the psalm describes the extended conquest of the Promised Land that continued into the period of the judges. Many people testified to God's great acts of deliverance during those years. God's supernatural power was at work indisputably for Israel. God defeated many Canaanite kings, and He gave His people much spoil. Verse 13 may refer to those Israelites who as peaceful doves refused to go into war against the Canaanites but who still enjoyed the spoils God gave the whole nation (cf. Judg. 5:16). In verse 14 the snowing on Mt. Zalmon (Black Mountain) may be a figurative description of God's blessings, or David may have been referring to Jephthah's victory on Mt. Zalmon (Judg. 9:48).

68:15-18 The NIV rendering of verse 15 is preferable: "The mountains of Bashan are majestic mountains, rugged are the mountains of Bashan." As impressive as the mountains of Bashan were, namely Mt. Hermon and its peaked neighbors, the mountain God had chosen for His special habitation was even more grand, namely Mt. Zion. Topographically Mt. Zion is not as impressive but because God chose to dwell among His people there it was most significant. David described God accompanied by His angelic army escorting Israel from Mt. Sinai to Mt. Zion.

The Canaanites believed Baal lived on Mt. Carmel. In describing Yahweh this way David was using imagery common among his pagan ancient Near Eastern neighbors. He did so to portray Yahweh's greatness.

The historical events that most closely correspond to God's figurative ascension up Mt. Zion were David's capture of Jerusalem from the Jebusites (2 Sam. 5:6-8) and his bringing the ark into that city (2 Sam. 6). When David defeated the Jebusites he led a host of them captive and undoubtedly took much spoil from them. The spoil was a kind of gift they gave him. Even the rebellious Jebusites gave gifts to David. Of course God was the real commander in chief who took the mountain for His people, led the captives captive, and received the gifts from them.

The Apostle Paul referred to verse 18 in Ephesians 4:8. However he quoted it very loosely and even changed the receiving of gifts to giving gifts. One explanation for this difference is that Paul may have been following a popular Jewish interpretation of his day, the Targum, that attributed these actions to Moses. According to the Targum, Moses ascended into the firmament, led captivity captive, and gave gifts to the sons of men.¹²⁵ Another explanation is that Paul used this verse as a basis for what he said but went beyond it to make another point he wanted to stress. After all he did not claim to quote this verse. He just cast his own words in the mold of this verse.¹²⁶ Paul used this verse to illustrate Jesus' ascension into the heavenly Mt. Zion after His resurrection. He too ascended on high, led His enemies captive, and received gifts from men. These gifts may be praise or more tangible gifts. They may have already come to Him, or His receiving them may be primarily future. Paul went on to say Jesus also gave gifts to men something God definitely did and David may have done but which this psalm does not say they did. This point was the one Paul stressed in his following explanation, but God and David's giving gifts to men was not important to David when he wrote this psalm.

Constable: Psa 68:18-30

3. The effect of God's scattering His enemies 68:19-31

68:19-23 David moved from a historical review of God's giving Israel victory to confidence that He would continue to do so daily. Any who resist Yahweh can count on His powerful opposition and their own inevitable defeat. Additional references to victories over Og, the king of Bashan, the crossing of the Red Sea, numerous victories in battle, and the slaying of Jezebel (1 Kings 2:38) would have encouraged the Israelites further. The same God who gave them success in the past was ready to do so still.

68:24-27 The Israelites witnessed Yahweh's glorious entrance into His sanctuary on Mt. Zion. David described the scene as what would have accompanied an earthly monarch and may have accompanied his own entrance into Jerusalem. The "fountain of Israel" (v. 26, NASB) pictures the nation of Israel as a fountain of blessing. Benjamin was the smallest tribe in the South but a leader nonetheless. Judah was the largest tribe in the South. Zebulun and Naphtali were northern tribes that David may have chosen because of their prominence in Deborah's song (Judg. 5:18).

68:28-31 David next called on God to manifest His strength afresh. He foresaw that foreign kings would fear Yahweh when they heard about all the powerful victories He had won for His people and when they saw His magnificent temple. This is really what happened during Solomon's reign as attested by the Queen of Sheba's testimony (1 King 10:1-13). The beasts, bulls, and calves to which David referred probably represent foreign rulers. He saw them bringing tribute. This also happened when Solomon reigned. David predicted that the Lord would defuse rebellions and cause potential enemies to make peace with Israel out of respect for her God.

Commentary -- Other

Critics Ask: Psa 68:18

EPHESIANS 4:8 —Does Paul inaccurately quote Psalm 68:18 ?

PROBLEM: Paul quotes Psalm 68:18 saying, “When He ascended on high, He led captivity captive, andgave gifts to men” ( Eph. 4:8 ). Yet the OT Psalm reads, “You have ascended on high, you have led captivity captive; you have received gifts among men.” Is there a discrepancy here between these two texts?

SOLUTION: Some say that Paul did not quote from the Septuagint, but from the Aramaic Targum which is used by orthodox Jews to interpret the text. The Septuagint translates the Hebrew as “You have taken,” while the Targum translates the Hebrew “You have given.”

In any event, the idea given by these two translations of the Hebrew is that God received or took gifts so that they could then be distributed to men. Since both ideas are in the text, both renderings are correct. Thus, Paul says, “He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers” ( Eph. 4:11 ). In other words, Paul quotes this OT passage to show that Christ was victorious over our spiritual enemies, taking from them the spoils of battle and passing on the gifts to believers who in the exercise of these gifts can be victorious over the enemy. Therefore, there are no discrepancies to be found in Paul’s use of this Psalm, since this is precisely what David did when he robbed his enemy of their gifts and gave them to his men.   

Evidence: Psa 68:7

Beloved, we must win souls; we cannot live and see men damned. CHARLES SPURGEON

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 of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

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 letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

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 nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

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 church; Psa 68:19, for his great works.

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 being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

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 devotion, and celebrated with some Psalms, and this among the rest. For the first words are the very same which Moses appointed for such occasions, Num 10:35 , and the following verses pursue the same matter with the first. Thence he falls into a description of some of the excellent properties and glorious works of the God to whom this ark belonged. But because David very well knew that both himself and the ark were types of Christ, and that the church and people of Israel were a type of the catholic church, consisting of Jews and Gentiles, and that the legal administrations and actions were types of those of the gospel, he therefore, by the Spirit of prophecy, looked through and beyond the present actions and types, unto the great mysteries of Christ’ s resurrection and ascension into heaven, and of the special privileges of the Christian church, and of the conversion of the Gentiles unto God, and therefore intermixeth some passages which directly and immediately belong to these things, although the words be so ordered that they carry a manifest allusion to the present actions, and may in some sort be applied to them, though in a more obscure and improper and secondary sense. Nor is it at all strange that in the same Psalm there is such a mixture of things, whereof some belong only to the actions or events of that time, and some only to Christ and the gospel times, if it be considered that the psalmist in himself doth frequently express divers, and those contrary, passions and dispositions, as hope and fear, &c., in the same Psalm, and sometimes in the same verse, and especially that the sacred penmen in the composition of these writings were men wholly inspired, and governed, and moved by the Holy Ghost, 2Pe 1:21 , by whom they were variously transported, as he saw fit, and sometimes carried away to speak of the highest mysteries of the gospel, even such things as they themselves did not fully understand, as appears from 1Pe 1:10,11 .

At the removing of the ark, David exhorteth to praise the Lord, Psa 68:1-5 , for his wonderful power and love in delivering his people out of Egypt, Psa 68:6 ; leading them through the wilderness, Psa 68:7-11 ; subduing their enemies, Psa 68:12 ; and choosing Zion for his habitation, Psa 68:13-18 . He blesseth God for his judgments on the church’ s enemies, Psa 68:19-21 ; for his promises to his people, Psa 68:22-29 ; and for his threats to the cruel, Psa 68:30 . The kingdoms of the earth are called to sing to the Lord, whose power and majesty is heard in the heavens, and whose strength and excellency is over Israel, Psa 68:31-35 .

Let God arise ; oh that God would arise from his seat, and bestir himself and go forth to fight with his enemies! who, if he do so, will easily and suddenly be scattered. Or, God will arise . And so the other verbs following may be rendered, as being of the future tense, shall be scattered , shall flee , &c. Although the futures are frequently render. ed imperatively; and so they are truly rendered Num 10:35 , whence this verse is taken. Hate him . All God’ s enemies are here said to hate God, not directly and formally, for there are few such persons, but because they hate his laws and government, and his people and image, and because they fight against him and his, which is justly taken for an evidence of hatred.

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 written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

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 of God in his church.

(Psa 68:22-28) The victories of Christ.

(Psa 68:29-31) Enlargement of the church.

(Psa 68:32-35) The glory and grace of God.

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 Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

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 things dark and hard to be understood. It does not appear when, or upon what occasion, David penned this psalm; but probably it was when, God having given him rest from all his enemies round about, he brought the ark (which was both the token of God's presence and a type of Christ's mediation) from the house of Obed-edom to the tent he had pitched for it in Zion; for the first words are the prayer which Moses used at the removing of the ark, Num 10:35. From this he is led, by the Spirit of prophecy, to speak glorious things concerning the Messiah, his ascension into heaven, and the setting up of his kingdom in the world. I. He begins with prayer, both against God's enemies (Psa 68:1, Psa 68:2) and for his people (Psa 68:3). II. He proceeds to praise, which takes up the rest of the psalm, calling upon all to praise God (Psa 68:4, Psa 68:26, Psa 68:32) and suggesting many things as matter for praise. 1. The greatness and goodness of God (Psa 68:4-6). 2. The wonderful works God had wrought for his people formerly, bringing them through the wilderness (Psa 68:7, Psa 68:8), settling them in Canaan (Psa 68:9, Psa 68:10), giving them victory over their enemies (Psa 68:11, Psa 68:12), and delivering them out of the hands of their oppressors (Psa 68:13, Psa 68:14). 3. The special presence of God in his church (Psa 68:15-17). 4. The ascension of Christ (Psa 68:18) and the salvation of his people by him (Psa 68:19, Psa 68:20). 5. The victories which Christ would obtain over his enemies, and the favours he would bestow upon his church (Psa 68:21-28). 6. The enlargement of the church by the accession of the Gentiles to it (Psa 68:29-31). And so he concludes the psalm with an awful acknowledgment of the glory and grace of God (Psa 68:32-35). With all these great things we should endeavour to be duly affected in singing this psalm.

To the chief musician. A psalm or song of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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van Rensburg, J. F. J. "History as Poetry: A Study of Psalm 136." OTWSA 29 (1986):80-89.

Walvoord, John F. The Holy Spirit. Findlay, Oh.: Dunham Publishing Co., 1958.

_____. Israel in Prophecy. Grand Rapids: Zondervan Publishing House, 1962.

Weinfeld, Moshe. "The Covenant of Grant in the Old Testament and in the Ancient Near East," Journal of the American Oriental Society 90 (1970):184-203.

White, John. Daring To Draw Near. Downers Grove: Inter-Varsity Press, 1978.

Wood, Leon. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

Yee, Russell. "The Divine Imperative to Sing." Exegesis and Exposition 2:1 (Summer 1987):28-44.

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Copyright 2003 by Thomas L. Constable

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 them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

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 called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

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 children of Israel out of Egypt, and the giving of the law on Mount Sinai; in which it is followed by many of the Jewish interpreters: but Aben Ezra rejects such an interpretation of it, and thinks that David composed it, concerning the war he had with the uncircumcised nations, the Philistines and others, 2Sa 8:1, &c. And so the title of the Syriac version begins,

"a psalm of David, when the kings prepared themselves to fight against him:''

and Kimchi says it was composed on account of Sennacherib's army coming against Jerusalem, in the times of Hezekiah, and so delivered by David, under a spirit of prophecy concerning that affair; though he owns that some of their writers interpret it of the war of Gog and Magog, in the times of the Messiah they yet expect. But they are much nearer the truth, who take it that it was written on occasion of the ark being brought to the city of David; seeing it begins with much the same words that Moses used when the ark set forward in his times, Num 10:35; and the bringing of which was attended with great joy and gladness, 2Sa 6:14; such as the righteous are called upon to express in this psalm, Psa 68:3. And this being a type of Christ, and of his ascending the holy hill of God, may be allowed of; for certain it is that this psalm treats of the coming of Christ, and of blessings by him, and of victory over his enemies; and particularly of his ascension to heaven, as most evidently appears from Eph 4:8; and from prophecies in it, concerning the calling of the Gentiles. Wherefore the latter part of the Syriac inscription of it is very pertinent;

"also a prophecy concerning the dispensation of the Messiah, and concerning the calling of the Gentiles to the faith.''

Jarchi interprets Psa 68:31 of the Messiah.