Bibelkommentare

This psalm purports to be a psalm of David. It is dedicated to "the chief Musician." See the notes at the Introduction to Psalm 4:1-8. There is no reason to doubt the correctness of the title, as there is nothing in the psalm which conflicts with the supposition that David was the author, and as it accords so much, in its scope and language, with his undoubted compositions. On the phrase in the title "A Psalm or Song," see the notes at the title to Psalm 65:1-13.

It is not certainly known on what occasion the song was composed. It is evidently, like the eighteenth psalm, a triumphal song designed to celebrate victories which had been achieved; but whether composed to celebrate some particular victory, or in view of all that had been done in subduing the enemies of the people of God, it is impossible now to determine. Prof. Alexander supposes that it was in reference to the victory recorded in 2 Samuel 12:26-31, the last important victory of David's reign. Venema supposes that it was composed on the occasion of removing the ark to Mount Zion, to the place which David had prepared for it. This also is the opinion of Rosenmuller. DeWette inclines to the opinion that it was written in view of the victory over the Ammonites and others, as recorded in 2 Samuel 8-12. There are some things, however, in regard to the time and occasion on which the psalm was composed, which can be determined from the psalm itself.

(1) it is clear that it was not composed before the time of David, because before his time Jerusalem or Zion was not the seat of the royal authority, nor the place of divine worship, which it is evidently supposed to be in the psalm, Psalm 68:29.

(2) it was composed when the Hebrew nation was one, or before the separation of the ten tribes and the formation of the kingdom of Israel under Jeroboam, for Benjamin, Judah, Zebulon and Naphtall are especially mentioned as taking part in the solemnities referred to in the psalm, Psalm 68:27.

(3) it was consequently before the Babylonian captivity.

(4) it was composed on some occasion of bringing up the ark, and putting it in the place which had been prepared for it, Psalm 68:16, Psalm 68:24-25. These verses can be best explained on the supposition that the psalm was written on that occasion. Indeed they cannot well be explained on any other supposition.

(5) it was in view of past triumphs; of victories secured in former times; of what God had then done for his people, and especially of what he had done when the ark of the covenant had been placed at the head of the armies of Israel, Psalm 68:14. Compare Psalm 68:7-8, Psalm 68:12, Psalm 68:17-18.

(6) it was in anticipation of future triumphs - the triumphs of the true religion; under the feeling and belief that Jerusalem would be the center from which wholesome influences would go out over the world; and that through the influences which would go out from Jerusalem the world would be subdued to God, Psalm 68:20-23; 29-31. Compare Isaiah 2:3.

The psalm was composed, therefore, I apprehend, when the ark was brought up from the house of Obed-edom, and placed in the city of David, in the tent or tabernacle which he had erected for it there: 2 Samuel 6:12; 1 Chronicles 15. It is not improbable that other psalms, also, were composed for this occasion, as it was one of great solemnity.

The contents of the psalm accord entirely with this supposition. They are as follows:

I. A prayer that God would arise and scatter all his enemies, Psalm 68:1-2.

II. A call on the people to praise God, with reference to his greatness, and to his paternal character, Psalm 68:3-6.

III. A reference to what he had done in former times for his people in conducting them from bondage to the promised land, Psalm 68:7-14.

IV. A particular reference to the ark, Psalm 68:15-18. After it had been lying neglected, God had gone forth with it, and Zion had become distinguished above the hills; the chariots of God had been poured forth; victory had attended its movements; and God had gone up leading captivity captive.

V. The anticipation of future triumphs - the confident expectation of future interposition - as derived from the history of the past, Psalm 68:19-23.

VI. A description of the procession on the removing of the ark, Psalm 68:24-27.

VII. The anticipation of future triumphs expressed in another form, not that of subjugation by mere power, but of a voluntary submission of kings and nations to God, Psalm 68:28-31. Kings would come with presents Psalm 68:29; nations - Egypt and Ethiopia - would stretch out their hands to God, Psalm 68:31.

VIII. A call on all the nations, in view of these things, to ascribe praise to God, Psalm 68:32-35.

Let God arise - See the notes at Psalm 3:7. There is an obvious reterence here to the words used by Moses on the removal of the ark in Numbers 10:35. The same language was also employed by Solomon when the ark was removed to the temple, and deposited in the most holy place 2 Chronicles 6:41 :" Now therefore arise, O Lord God, into thy resting place, thou, and the ark of thy strength." It would seem probable, therefore, that this psalm was composed on some such occasion.

Let his enemies be scattered - So in Numbers 10:35 : "Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee." The ark was the symbol of the divine presence, and the idea is, that whereever that was, the enemies of God would be subdued, or that it was only by the power of Him who was supposed to reside there that his enemies could be overcome.

Let them also that hate him flee before him - Almost the exact language used by Moses in Numbers 10:35. It is possible that this may have been used on some occasion when the Hebrews were going out to war; but the more probable supposition is that it is general language designed to illustrate the power of God, or to state that his rising up, at any time, would be followed by the discomfiture of his enemies. The placing of the ark where it was designed to remain permanently would be a proper occasion for suggesting this general truth, that all the enemies of God must be scattered when he rose up in his majesty and power.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Psalm 68:5.Leave thy fatherless children, I will preserve them alive;

And let thy widows trust in me.

God setteth the solitary in families - Margin, as in Hebrew, in a house. The word rendered solitary means properly one alone, as an only child; Genesis 22:2, Genesis 22:12, Genesis 22:16; and then it means alone, solitary, wretched, forsaken. See the notes at Psalm 22:20. The word rendered "families" would be more literally and better translated as in the margin, houses. The idea then is, not that he constitutes families of those who were solitary and alone, but that to those who are alone in the world - who seem to have no friends - who are destitute, wretched, forsaken, he gives comfortable dwellings. Thus the idea is carried out which is expressed in the previous verse. God is the friend of the orphan and the widow; and, in like manner, he is the friend of the cast out - the wandering - the homeless; - he provides for them a home. The meaning is, that he is benevolent and kind, and that they who have no other friend may find a friend in God. At the same time it is true, however, that the family organization is to be traced to God. It is his original appointment; and all that there is in the family that contributes to the happiness of mankind - all that there is of comfort in the world that depends on the family organization - is to be traced to the goodness of God. Nothing more clearly marks the benignity and the wisdom of God than the arrangement by which people, instead of being solitary wanderers on the face of the earth, with nothing to bind them in sympathy, in love, and in interest to each other, are grouped together in families.

He bringeth out those which are bound with chains - He releases the prisoners. That is, He delivers those who are unjustly confined in prison, and held in bondage. The principles of his administration are opposed to oppression and wrong, and in favor of the rights of man. The meaning is not that he always does this by his direct power, but that his law, his government, his requirements are all against oppression and wrong, and in favor of liberty. So Psalm 146:7, "The Lord looseth the prisoners." Compare the notes at Isaiah 61:1.

But the rebellious dwell in a dry land - The rebels; all who rebel against him. The word rendered dry land means a dry or arid place; a desert. The idea is, that the condition of the rebellious as contrasted with that of those whom God has under his protection would be as a fertile and well-watered field compared with a desert. For the one class he would provide a comfortable home; the other, the wicked, would be left as if to dwell in deserts and solitudes: In other words, the difference in condition between those who are the objects of his favor, and those who are found in proud rebellion against him, would be as great as that between such as have comfortable abodes in a land producing abundance, and such as are wretched and homeless wanderers in regions of arid sand. While God be-friends the poor and the needy, while he cares for the widow and the orphan, he leaves the rebel to misery and want. The allusion here probably is to his conducting his people through the desert to the land of promise and of plenty; but still the passage contains a general truth in regard to the principles of his administration.

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