Psalms 68

Ps 68:1-35.

This is a Psalm-song (see on

Ps 30:1,

title), perhaps suggested by David's victories, which secured his

throne and gave rest to the nation. In general terms, the judgment of

God on the wicked, and the equity and goodness of His government to the

pious, are celebrated. The sentiment is illustrated by examples of

God's dealings, cited from the Jewish history and related in highly

poetical terms. Hence the writer intimates an expectation of equal and

even greater triumphs and summons all nations to unite in praises of

the God of Israel. The Psalm is evidently typical of the relation which

God, in the person of His Son, sustains to the Church (compare

Ps 68:18).

1-3. Compare

Nu 10:35;

Ps 1:4; 22:14,

on the figures here used.

before him--as in

Ps 68:2,

from His presence, as dreaded; but in

Ps 68:3,

in His presence, as under His protection

(Ps 61:7).

3. the righteous--all truly pious, whether of Israel or not.

4. extol him . . . heavens--literally, "cast up for Him who rideth

in the deserts," or "wilderness" (compare

Ps 68:7),

alluding to the poetical representation of His leading His people in

the wilderness as a conqueror, before whom a way is to be prepared, or

"cast up" (compare

Isa 40:3; 62:10).

(Ex 15:3;

Isa 12:2)

(Hebrew).

name--or, "perfections"

(Ps 9:10; 20:1),

which--

5, 6. are illustrated by the protection to the helpless, vindication

of the innocent, and punishment of rebels, ascribed to Him.

6. setteth the solitary in families--literally, "settleth the lonely"

(as wanderers) "at home." Though a general truth, there is perhaps

allusion to the wandering and settlement of the Israelites.

rebellious dwell in a dry land--removed from all the comforts of home.

7, 8. (Compare

Ex 19:16-18).

thou wentest--in the pillar of fire.

thou didst march--literally, "in Thy tread," Thy majestic movement.

8. even Sinai itself--literally, "that Sinai," as in

Jud 5:5.

9, 10. a plentiful rain--a rain of gifts, as manna and quails.

10. Thy congregation--literally, "troop," as in

2Sa 23:11, 13

--the military aspect of the people being prominent, according to the

figures of the context.

therein--that is, in the land of promise.

the poor--Thy humble people

(Ps 68:9;

compare

Ps 10:17; 12:5).

11. gave the word--that is, of triumph.

company--or, choir of females, celebrating victory

(Ex 15:20).

12. Kings of armies--that is, with their armies.

she that . . . at home--Mostly women so remained, and the ease of

victory appears in that such, without danger, quietly enjoyed the

spoils.

13. Some translate this, "When ye shall lie between the borders, ye

shall," &c., comparing the peaceful rest in the borders or limits of

the promised land to the proverbial beauty of a gentle dove. Others

understand by the word rendered "pots," the smoked sides of caves, in

which the Israelites took refuge from enemies in the times of the

judges; or, taking the whole figuratively, the rows of stones on which

cooking vessels were hung; and thus that a contrast is drawn between

their former low and afflicted state and their succeeding prosperity.

In either case, a state of quiet and peace is described by a beautiful

figure.

14. Their enemies dispersed, the contrast of their prosperity with

their former distress is represented by that of the snow with the dark

and somber shades of Salmon.

15, 16. Mountains are often symbols of nations

(Ps 46:2; 65:6).

That of Bashan, northeast of Palestine, denotes a heathen nation, which

is described as a "hill of God," or a great hill. Such are represented

as envious of the hill (Zion) on which God resides;

17. and, to the assertion of God's purpose to make it His dwelling,

is added evidence of His protecting care. He is described as in the

midst of His heavenly armies--

thousands of angels--literally, "thousands of repetitions," or,

"thousands of thousands"--that is, of chariots. The word "angels" was

perhaps introduced in our version, from

De 33:2,

and Ga 3:19.

They are, of course, implied as conductors of the chariots.

as . . . Sinai, in the holy place--that is, He has appeared in Zion

as once in Sinai.

18. From the scene of conquest He ascends to His throne, leading--

captivity captive--or, "many captives captive"

(Jud 5:12).

received gifts for men--accepting their homage, even when forced, as

that of rebels.

that the Lord God might dwell--or literally, "to dwell, O Lord God"

(compare

Ps 68:16)

--that is, to make this hill, His people or Church, His dwelling. This

Psalm typifies the conquests of the Church under her divine leader,

Christ. He, indeed, "who was with the Church in the wilderness"

(Ac 7:38)

is the Lord, described in this ideal ascension. Hence Paul

(Eph 4:8)

applies this language to describe His real ascension, when, having

conquered sin, death, and hell, the Lord of glory triumphantly entered

heaven, attended by throngs of adoring angels, to sit on the throne and

wield the scepter of an eternal dominion. The phrase "received gifts

for (or literally, among) men" is by Paul, "gave gifts to

men." Both describe the acts of a conqueror, who receives and

distributes spoils. The Psalmist uses "receiving" as evincing the

success, Paul "gave" as the act, of the conqueror, who, having subdued

his enemies, proceeds to reward his friends. The special application of

the passage by Paul was in proof of Christ's exaltation. What the Old

Testament represents of His descending and ascending corresponds with

His history. He who descended is the same who has ascended. As then

ascension was an element of His triumph, so is it now; and He, who, in

His humiliation, must be recognized as our vicarious sacrifice and the

High Priest of our profession, must also be adored as Head of His

Church and author of all her spiritual benefits.

19-21. God daily and fully supplies us. The issues or escapes from

death are under His control, who is the God that saves us, and destroys

His and our enemies.

21. wound the head--or, "violently destroy"

(Nu 24:8;

Ps 110:6).

goeth on still in . . . trespasses--perseveringly impenitent.

22. Former examples of God's deliverance are generalized: as He has

done, so He will do.

from Bashan--the farthest region; and--

depths of the sea--the severest afflictions. Out of all, God will

bring them. The figures of

Ps 68:23

denote the completeness of the conquest, not implying any savage

cruelty (compare

2Ki 9:36;

Isa 63:1-6;

Jer 15:3).

24-27. The triumphal procession, after the deliverance, is depicted.

They have seen--impersonally, "There have been seen."

the goings of my God--as leading the procession; the ark, the symbol of

His presence, being in front. The various bands of music

(Ps 68:25)

follow, and all who are--

26. from--or literally, "of"

the fountain of Israel--that is, lineal descendants of Jacob, are

invited to unite in the doxology. Then by one of the nearest tribes,

one of the most eminent, and two of the most remote, are represented

the whole nation of Israel, passing forward

(Nu 7:1-89).

28, 29. Thanks for the past, and confident prayer for the future

victories of Zion are mingled in a song of praise.

29. thy temple--literally, "over"

Jerusalem--His palace or residence

(Ps 5:7)

symbolized His protecting presence among His people, and hence is the

object of homage on the part of others.

30. The strongest nations are represented by the strongest beasts

(compare Margin).

31. Princes--or, literally, "fat ones," the most eminent from the

most wealthy, and the most distant nation, represent the universal

subjection.

stretch out her hands--or, "make to run her hands," denoting haste.

32-36. To Him who is presented as riding in triumph through His

ancient heavens and proclaiming His presence--to Him who, in nature,

and still more in the wonders of His spiritual government, out of His

holy place

(Ps 43:3),

is terrible, who rules His Church, and, by His Church, rules the world

in righteousness--let all nations and kingdoms give honor and power and

dominion evermore.