Text -- Psalms 68:14 (NET)

68:14 When the sovereign judge scatters kings, let it snow on Zalmon!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 68:14

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

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.

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

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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.

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)

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.

Commentary -- Verse Notes / Footnotes

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.

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.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 68:1-35

1 A prayer at the removing of the ark.

4 An exhortation to praise God for his mercies;

7 for his care of the church;

19 for his great works.

MHCC: Psa 68:7-14

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.

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.

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 .")

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 68:6-17

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.

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

Bibliography

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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.