聖書注解書

これは最もすぐれた詩篇であるが、多くの場所でその真意を把握するのは容易ではない。というのも、これには、ほかの聖書箇所と同様に、暗く理解し難い事柄があるからである。ダビデがいつ、あるいはいかなる機会にこの詩を書いたかは明らかでない。しかし、おそらく、神が周囲のすべての敵から彼に安息を与えられたのち、彼が（神の臨在のしるしであり、キリストの執り成しの型であった）箱を、オベデ・エドムの家からシオンに彼が張った天幕に運んだときに書かれたものであろう。というのも、最初の言葉はモーセが箱を移すときに用いた祈りだからである（民10:35）。ここから彼は預言の御霊に導かれて、メシア、その天への昇天、およびその御国の世界における確立に関する栄光ある事柄を語る。一、彼は祈りで始める。神の敵に向かって（詩68:1,2）、また御民のために（詩68:3）。二、彼は賛美に進み、それが詩の残りを占める。すべての者に神を賛美するよう呼びかけ（詩68:4,26,32）、賛美の材料として多くの事を提示する。1. 神の偉大さと慈しみ（詩68:4-6）。2. 神がかつて御民のために行われた奇しいみわざ。荒野を通して彼らを導き（詩68:7,8）、カナンに彼らを住まわせ（詩68:9,10）、敵に対する勝利を与え（詩68:11,12）、圧迫者たちの手から彼らを救い出された（詩68:13,14）。3. 神の教会における神の特別な臨在（詩68:15-17）。4. キリストの昇天（詩68:18）と、彼による御民の救い（詩68:19,20）。5. キリストが敵に対して勝ち取られる勝利と、教会に注がれる恵み（詩68:21-28）。6. 異邦人の加わることによる教会の拡大（詩68:29-31）。そして畏れ多い神の栄光と恵みの認識をもって詩を結ぶ（詩68:32-35）。これらすべての大いなる事柄によって、私たちはこの詩を歌うにあたって、深く心を動かされるように努めるべきである。

この詩篇はダビデの詩篇であるとされている。「聖歌隊の指揮者」に献げられている。Psalm 4:1-8 の緒言の注解を参照せよ。表題の正しさを疑う理由は何もない。この詩篇の中には、ダビデが作者であったという想定と矛盾するものは何もなく、その範囲と言語において、彼の確実な作品とこれほどまでに一致しているからである。表題の中の「詩、あるいは歌」という句については、Psalm 65:1-13 の表題の注解を参照せよ。

この歌が作られた機会は確実には知られていない。これは明らかに、第十八篇と同様、成し遂げられた勝利を祝うために意図された勝利の歌である。しかし、ある特定の勝利を祝うために作られたのか、それとも神の民の敵たちを征服することにおいてなされたすべての事柄を念頭に置いて作られたのかを、今確定することは不可能である。アレグザンダー（Alexander）教授は、これが 2 Samuel 12:26-31 に記録された勝利、すなわちダビデの治世の最後の重要な勝利に関係していたと考える。ヴェネマ（Venema）は、これが契約の箱をシオンの山に、ダビデがそのために備えた場所に移す機会に作られたと考える。これまたローゼンミュラー（Rosenmuller）の意見である。デウェッテ（DeWette）は、2 Samuel 8-12 に記録されているアンモン人などに対する勝利を念頭に置いて書かれたという意見に傾いている。しかし、この詩篇が作られた時と機会に関して、この詩篇自体から確定できる事柄がいくつかある。

(1) これがダビデの時代より前に作られたのではないことは明らかである。彼の時代より前には、エルサレムすなわちシオンは王権の座ではなく、神的礼拝の場所でもなかったからであり、この詩篇ではそれらであることが明らかに想定されている（Psalm 68:29）。

(2) これは、ヘブル国民が一つであった時、すなわち十部族の分離とヤロブアムの下でのイスラエル王国の形成よりも前に作られた。というのも、ベニヤミン、ユダ、ゼブルン、ナフタリが、この詩篇で言及されている荘厳な式典に加わる者たちとして特に言及されているからである（Psalm 68:27）。

(3) したがって、これはバビロン捕囚より前である。

(4) これは、契約の箱を運び上げ、そのために備えられた場所に置く、何らかの機会に作られた（Psalm 68:16, Psalm 68:24-25）。これらの節は、この詩篇がその機会に書かれたという想定の下で最もよく説明され得る。実のところ、それらは他のいかなる想定の下でもうまく説明できない。

(5) これは、過去の勝利を、以前の時代に確保された勝利を、神が当時ご自身の民のために行われた事柄を、特に契約の箱がイスラエルの軍勢の先頭に置かれていたときに行われた事柄を念頭に置いていた（Psalm 68:14）。Psalm 68:7-8, Psalm 68:12, Psalm 68:17-18 を比較せよ。

(6) これは将来の勝利を――真の宗教の勝利を――先取りしてのであった。すなわち、エルサレムから健全な影響が世界の上に及んで行く、エルサレムがその中心となるだろうという感情と信仰の下で、また、エルサレムから出て行く影響を通して世界が神に服されるだろうという信仰の下でのである（Psalm 68:20-23; 29-31）。Isaiah 2:3 を比較せよ。

それゆえ私の考えでは、この詩篇は、契約の箱がオベド・エドムの家から運び上げられ、ダビデの町に、彼がそこにそのために建てた天幕あるいは幕屋に置かれた時に作られた（2 Samuel 6:12; 1 Chronicles 15）。他の詩篇たちもまたこの機会のために作られた可能性がなくはない。これは大きな荘厳さを伴う機会の一つであったからである。

この詩篇の内容は、この想定と完全に一致している。それは次のとおりである。

I. 神が立ち上がって、ご自身の敵たちをみな散らしてくださるようにとの祈り（Psalm 68:1-2）。

II. 神の偉大さと、その父なる性格に言及して、民に神を賛美するよう呼びかけること（Psalm 68:3-6）。

III. 神が以前の時代に、ご自身の民を奴隷の家から約束の地へと導かれた際に、彼らのために行われた事柄への言及（Psalm 68:7-14）。

IV. 契約の箱への特別な言及（Psalm 68:15-18）。それがなおざりにされて置かれていた後、神はそれと共に出て行かれ、シオンはもろもろの丘にまさって著名なものとなった。神の戦車は注ぎ出され、勝利はその動きに伴い、神は捕らわれ人をとりことして導き上られた。

V. 過去の歴史から導き出された、将来の勝利の先取り――将来の介入に対する確かな期待（Psalm 68:19-23）。

VI. 契約の箱の移動の際の行列の描写（Psalm 68:24-27）。

VII. もう一つの形で表された、将来の勝利の先取り。すなわち、単なる力による征服の形ではなく、王たちと諸国民の神への自発的な服従の形である（Psalm 68:28-31）。王たちは贈り物を持って来るであろう（Psalm 68:29）。諸国民は――エジプトとエチオピアは――神に手を差し伸べるであろう（Psalm 68:31）。

VIII. これらの事柄を念頭に置いて、すべての国民に神に賛美を帰するよう呼びかけること（Psalm 68:32-35）。

The psalmist calls upon God to arise, bless his people, and scatter his enemies, Psalm 68:1-3; exhorts them to praise him for has greatness, tenderness, compassion, and judgments, Psalm 68:4-6; describes the grandeur of his march when he went forth in the redemption of his people, Psalm 68:7, Psalm 68:8; how he dispensed his blessings, Psalm 68:9, Psalm 68:10; what he will still continue to do in their behalf, Psalm 68:11-13; the ejects produced by the manifestation of God's majesty, Psalm 68:14-18; he is praised for has goodness, Psalm 68:19, Psalm 68:20; for his judgments, Psalm 68:21-23; he tells in what manner the Divine worship was conducted, Psalm 68:24-27; how God is to be honored, Psalm 68:28-31; all are invited to sing his praises, and extol his greatness, Psalm 68:32-35.

In the title of this Psalm there is nothing particular to be remarked. It is probable that this Psalm, or a part of it at least, might have been composed by Moses, to be recited when the Israelites journeyed. See Numbers 10:35; and that David, on the same model, constructed this Psalm. It might have been sung also in the ceremony of transporting the ark from Kirjath-jearim, to Jerusalem; or from the house of Obed-edom to the tabernacle erected at Sion.

I know not how to undertake a comment on this Psalm: it is the most difficult in the whole Psalter; and I cannot help adopting the opinion of Simon De Muis: In hoc Psalmo tot ferme scopuli, tot labyrinthi, quot versus, quot verba. Non immerito crux ingeniorum, et interpretum opprobrium dici potest. "In this Psalm there are as many precipices and labyrinths as there are verses or words. It may not be improperly termed, the torture of critics, and the reproach of commentators." To attempt any thing new on it would be dangerous; and to say what has been so often said would be unsatisfactory. I am truly afraid to fall over one of those precipices, or be endlessly entangled and lost in one of these labyrinths. There are customs here referred to which I do not fully understand; there are words whose meaning I cannot, to my own satisfaction, ascertain; and allusions which are to me inexplicable. Yet of the composition itself I have the highest opinion: it is sublime beyond all comparison; it is constructed with an art truly admirable; it possesses all the dignity of the sacred language; none but David could have composed it; and, at this lapse of time, it would require no small influence of the Spirit that was upon him, to give its true interpretation. I shall subjoin a few notes, chiefly philological; and beg leave to refer the reader to those who have written profusely and laboriously on this sublime Psalm, particularly Venema, Calmet, Dr. Chandler, and the writers in the Critici Sacri.

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, 2 Samuel 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, Numbers 10:35; and the bringing of which was attended with great joy and gladness, 2 Samuel 6:14; such as the righteous are called upon to express in this psalm, Psalm 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 Ephesians 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 Psalm 68:31 of the Messiah.

LXVIII.

“It is no easy task,” writes Hitzig of this psalm, “to become master of this Titan.” The epithet is apt. The psalm is Titanic not only in its unmanageable resistance to all the powers of criticism, but also in its lyric force and grandeur. It scales too, Titan-like, the very divinest heights of song.

In the case where there is still room for so many contradictory theories, it is best to confine an introduction to certainties. Psalms 68 will no doubt remain what it has been called, “the cross of critics, the reproach of interpreters;” but it tells us some facts of its history and character that are beyond question.

1. The mention of the Temple in Psalm 68:29, in a context which does not allow of the interpretation sometimes possible, palace, or heavenly abode, brings down the composition to a period certainly subsequent to Solomon.

2. The poet makes free use of older songs. Indeed M. Renan calls the psalm “an admirable series of lyric fragments” (Langues Sémitiques, p. 123). Most prominent among these references are those to Deborah’s magnificent ode (Judges 5) which is with the writer throughout, inspiring some of his finest thoughts.

3. The ode, while glancing ever and anon back over Israel’s ancient history, is yet loud and clear with the “lyric cry” of the author’s present. See Psalm 68:4-7; Psalm 68:21, (where there is probably a veritable historic portrait), Psalm 68:22, Psa_68:30 seqq.

4. The interest of this present, though we lack the key to its exact condition, centred, as far as the poet was concerned, in the Temple, which is represented as the object of the reverence and regard of foreign powers, who bring gifts to it.

5. Notwithstanding the warlike march of the poem, and the martial ring of its music, it appears from Psalm 68:5; Psalm 68:10; Psalm 68:19-20, not to have been inspired by any immediate battle or victory, but by that general confidence in the protection of God which Israel’s prophets and poets ever drew from the history of the past.

These few features, obvious on the face of the poem, lend probability to the conjecture which sees in this psalm a processional hymn of the second Temple. That Temple needed gifts and offerings from the Persian monarchs, and was rising into completion at a time when Israel could boast of no military greatness, but found its strength only in religion. The poetical form is irregular, varying with the subject and tone.

Title.—See titles, Psalms 4, 66

The theme of this magnificent Psalm is the march of God to victory. It traces the establishment of His kingdom in Israel in the past; it looks forward to the defeat of all opposition in the future, until all the kingdoms of the world own the God of Israel as their Lord and pay Him homage.

Every conceivable occasion and date have been suggested for this Psalm, from the age of Joshua to that of the Maccabees. Those who accept the title, and maintain the Davidic authorship, or at any rate the Davidic date, are by no means agreed as to the particular period of David’s reign to which it should be referred. Some suppose it to have been written for the translation of the ark to Zion (2 Samuel 6): others, for the triumphal procession of thanksgiving for some victory; while others again regard it as celebrating David’s victories in general, with retrospective allusion to the translation of the Ark, and prospective anticipation of the building of the Temple. Others have connected it with the translation of the Ark to Solomon’s Temple. Others find an appropriate occasion for it in the victory of Jehoshaphat and Jehoram over Moab, or in the repulse of the Assyrians in the reign of Hezekiah. Others place it in the closing years of the Babylonian Exile, and others after the Return from Babylon, at a date decidedly later than the time of Nehemiah. Others think that it was written during the wars between Egypt and Syria for the possession of Palestine towards the close of the third century b.c.; and others place it later still, connecting it with the war between Ptolemy Philometor and Alexander Balas, b.c. 146 (1 Maccabees 11).

The obvious inference from this wide variety of opinion is that the data are really insufficient for forming a definite conclusion. It is impossible to speak positively; but the grounds for assigning it to the same period as Isaiah 40-66, i.e. the last decade of the Babylonian exile, seem so far to preponderate, and the circumstances of that time appear so far to give the best background for the explanation of the Psalm as a whole, that this view has been provisionally adopted as the basis of the present commentary. The following are the chief grounds for it.

(1) Language is no doubt a precarious criterion; but there are features in the Psalm which point to a late rather than an early date. Thus e.g. the word for prosperity (Psalm 68:6) is derived from a root found only in late books (Esth. Eccl.), though common in Aramaic: the nearest parallel to the word for parched land (Psalm 68:6) is in Ezekiel; the word for scatter (Psalm 68:30) is not the ordinary Heb. word, but half Aramaic in form.

(2) The literary affinities of the Psalm point decidedly in the same direction. Not only is it dependent on the Blessing of Moses (Deuteronomy 33)[28] and the Song of Deborah (Judges 5)[29], but it contains parallels with Isaiah 40-66 which seem to indicate either that the writer was acquainted with those prophecies, or else that his language had been formed in the same atmosphere of thought and hope. Thus e.g. the summons of Psalm 68:4, “Cast up a highway for him that rideth through the deserts” at once reminds us of Isaiah 40:3, “Make straight in the desert a highway for our God”; and the very same word “cast up a highway” is used in Isaiah 57:14; Isaiah 62:10, and nowhere else in this sense. With Psalm 68:6 compare Isaiah 42:7; Isaiah 49:9; Isaiah 61:1; and with Psalm 68:31 cp. Isaiah 45:14. There are also parallels with the Prayer of Habakkuk[30], but they are not in themselves such as to prove that the Psalmist was indebted to it.

[28] Cp. Psalm 68:17 with Deuteronomy 33:2; Psalm 68:19-20 with Deuteronomy 33:29; Psalm 68:26 with Deuteronomy 33:28; Psalm 68:4; Psalm 68:33-34 with Deuteronomy 33:26-27.

[29] Cp. Psalm 68:4 with Jdg 5:3 : Psalm 68:7-8 with Jdg 5:4-5; Psalm 68:12 with Jdg 5:30; Psalm 68:13 with Jdg 5:16; Psalm 68:18 with Jdg 5:12; Psalm 68:27 with Jdg 5:14; Jdg 5:18.

[30] Cp. Psalm 68:7 with Habakkuk 3:12-13; Psalm 68:10 with Habakkuk 3:14; Psalm 68:21 with Habakkuk 3:13-14.

On the other hand the dependence of the Psalm on Isaiah 24-27 (probably to be dated after the Return from Babylon, perhaps about b.c. 500–480), which is maintained by some commentators, certainly cannot be proved.

(3) Clear and definite historical references are wanting; but many of the allusions can best be explained from the circumstances of the closing years of the Exile.

(1) The opening verses in each of the main divisions of the Psalm (1–3; 19–23) seem to contemplate an approaching manifestation of God’s power on behalf of His people which will bring salvation and joy to them, shame and destruction to their enemies, and appear to point (cp. Psalm 68:5-6; Psalm 68:20) to the present need of such an interposition. The same juxtaposition of Redemption and Judgement is prominent in Isaiah 40-66.

(2) The characteristic attributes of God in Psalm 68:4-6 no doubt include a reference to the Exodus from Egypt and the settlement in Canaan; but the parallels already quoted from Isaiah 40 ff give good ground for thinking that the Exodus from Babylon and the resettlement of Israel in Canaan were also is the Psalmist’s mind.

(3) Psalm 68:7-18 are a historical retrospect; and there is nothing to shew that the poet was contemporary with the point to which he carries it. If he wrote in view of the approaching return of God to His ancient dwelling-place, His original entry into it was a natural point to which to bring down his survey.

(4) It has been maintained that Psalm 68:24-27 are the description of an actual procession which the Psalmist himself has witnessed, and that the mention of Zebulun and Naphtali along with Judah and Benjamin carries the Psalm back to a date before the separation of the kingdoms. But, as will be shewn in the notes, the connexion of thought points rather to an occasion beyond the deliverance spoken of in Psalm 68:19-23 as still future; in other words to an ideal procession which rises before the poet’s imagination as the celebration of the great triumph over Israel’s enemies to which he looks forward; and if this is the case, the mention of Northern as well as Southern tribes as taking part in it can be best explained as the anticipation of the fulfilment of the numerous prophecies which predict the reunion of Israel and Judah.

(5) Psalm 68:29 does not necessarily presuppose the existence of the Temple. It may look forward to its restoration, just as, on the hypothesis of the Davidic date, it must look forward to its erection. The importance of the Temple to the age of the Restoration is a prominent thought in Haggai and Zechariah; and its significance in relation to the nations appears from Isaiah 60, &c.

(6) The reference to Egypt in Psalm 68:30 is too obscure to be made the ground of argument. There probably, as in Psalm 68:31, Egypt is mentioned as the typical enemy of Israel. At any rate it gives no support to the Davidic date. There is no hint that Israel was in any way threatened by Egypt during the reign of David.

It has been argued that the triumphant tone of the Psalm furnishes a conclusive refutation of the hypothesis that it was composed during the Exile. But if the approaching Return was the occasion of some of the grandest prophecies in the O.T., it cannot be impossible that it should also have been the occasion of one of the grandest Psalms in the Psalter. In appearance and to the outward eye the Return from Babylon was a “day of small things”: in reality and to the eye of faith it was one of the most momentous crises in the history of the Chosen People, nay, of the world, comparable only to the Exodus. For if the Exodus from Egypt was the birthday of the nation of Israel, the Exodus from Babylon was the birthday of the Jewish Church. The parallel between the first and the second Exodus is constantly present to the mind of the prophets. This poet-seer looks away from the actual circumstances which surround him to the true meaning and the ultimate issues of that new march of God through the deserts which he is about to witness, and he sees the analogy and the guarantee for it in the past history of the nation. There are parts of Isaiah 40-66 (e.g. ch. 60) which betray no trace of weakness or misgiving. Why may not the age which could produce such a prophecy have produced such a Psalm? At least the occasion was worthy of a Psalm which has been well described as “the most buoyant, the most powerful, the most animated, which is to be found in the Psalter.”

Whatever may have been its origin and date, the grandeur of the Psalm remains the same, and its inspired and inspiring assurance of the certainty of the final triumph of God and the universal recognition of His sovereignty is unaltered. It has always been the favourite Psalm of those who felt (whether rightly or wrongly) that their cause was the cause of God, and that in His strength they were sure to conquer. To the crusaders setting out for the recovery of the Holy Land; to Savonarola and his monks as they marched to the ‘trial of fire’ in the Piazza at Florence; to the Huguenots who called it “the song of battles”; to Cromwell at Dunbar as the sun rose on the mists of the morning and he charged Leslie’s army; it has supplied words for the expression of their heartfelt convictions.

The choice of the Psalm for use in the service of the Synagogue at Pentecost was doubtless determined by the allusion in Psalm 68:7-8[31] to the giving of the Law at Sinai, which is commemorated at that Festival. Its selection as a Proper Psalm for Whitsunday was probably suggested partly by the Jewish usage, partly by St Paul’s application of Psalm 68:18 to the spiritual gifts bestowed by the risen and ascended Christ upon the Church. But the appropriateness does not depend upon a single verse. No Psalm could be fitter for the “birthday of the universal Church” than the Psalm which celebrates the triumphs of God in the history of His people, and looks forward to the extension of His kingdom throughout the world.

[31] The Targum introduces references to the giving of the Law in several other passages: e.g. Psalm 68:11, “The Lord gave the words of the Law to the people”: Psalm 68:15, “Mount Sinai was chosen for the giving of the Law”: Psalm 68:18, see note.

It is most truly a Messianic Psalm; for though it contains no direct prophecy of Christ’s coming, it is full of the thought of the presence and dwelling of God among His people, which is most fully realised in the Incarnation; and it is animated by the consciousness that all God’s mighty works for Israel were but the means to a higher end, the spiritual conquest of the world, and the universal establishment of His kingdom.

The following is an outline of the contents of the Psalm, which consists of a prelude, and two main divisions, which may be subdivided into stanzas of 3, 4, and 5 verses.

i.  The Prelude (Psalm 68:1-6).

1.  God is about to manifest His presence and power to the discomfiture of His foes and the joy of His people (Psalm 68:1-3).

2.  The Psalmist calls upon his countrymen to welcome the advent of their God and prepare the way for it; bidding them remember what He is—the helper of the helpless and oppressed, the liberator of the captive (Psalm 68:4-6).

ii.  A survey of Israel’s history in proof of God’s victorious power and gracious love (Psalm 68:7-18).

1.  The Exodus from Egypt and the Entry into the Promised Land. His majesty was manifested at Sinai, His goodness in the preparation of Canaan to be the home of the long-oppressed Israelites (Psalm 68:7-10).

2.  The conquest. He gave them victory over the mighty kings of Canaan (Psalm 68:11-14).

3.  The choice of Zion. He chose Zion for His earthly abode, and returned to heaven as a triumphant conqueror, having received the submission and homage of men (Psalm 68:15-18).

iii.  From the past the Psalmist turns to the present and the future (Psalm 68:19-35).

1.  God is an ever-present Saviour of His people: He will take vengeance on their enemies (Psalm 68:19-23).

2.  Once more the victory of God will be celebrated by a reunited Israel (Psalm 68:24-27).

3.  The Psalmist prays that God will display His power and subdue all opposition, and sees the nations hastening to pay Him homage (Psalm 68:28-31).

4.  All nations are summoned to join in the praise of Israel’s God, and the Psalm closes with their confession of His gracious sovereignty (Psalm 68:32-35).

Ps 68:1-35.

これは詩・歌である（参照せよ、

Ps 30:1

銘句）。おそらくダビデの勝利によって示唆された。それは彼の王座を確保し、国に安息を与えた。一般的な言葉で、悪者に対する神の裁きと、敬虔な者に対する神の統治の公正と善良さが祝われる。その感情は、ユダヤ人の歴史から引用された神の取り扱いの例によって例証され、非常に詩的な言葉で述べられる。ゆえに著者は同等でさらにより大いなる勝利の期待を示唆し、すべての国民にイスラエルの神への賛美に加わるよう呼びかける。本篇は明らかに、神がご自身の御子の人格において教会に維持する関係の type である（比較せよ、

Ps 68:18)。

1-3. 比較せよ、

Nu 10:35; Ps 1:4; 22:14、

ここで用いられた比喩について。

その前で―

Ps 68:2

の如く、その臨在から、恐るべきものとして。しかし

Ps 68:3

では、その臨在の中に、その守りの下に

(Ps 61:7)。

神を立ち上がらせよ――Psalm 3:7 の注解を参照せよ。ここには、Numbers 10:35 にある、箱舟を運び去る際にモーセが用いた言葉への明白な言及がある。同じ言葉は、箱舟が神殿に移され、最も聖なる所に安置されたときに、ソロモンによっても用いられた（2 Chronicles 6:41）。「それゆえ、主なる神よ、今や立ち上がって、あなたの安息所に入ってください。あなたと、あなたの力の箱舟と共に」。それゆえ、この詩篇がそのようなある機会に作られた可能性が高いように思われる。

神の敵を散らされよ――Numbers 10:35 でも同様である。「主よ、立ち上がってください。あなたの敵が散らされ、あなたを憎む者たちがあなたの面前から逃げ去りますように」。箱舟は神的臨在の象徴であり、その考えは、それがどこにあろうとも、神の敵は服させられるであろうということ、あるいは、そこに住まわれると考えられた方の力によってのみ、神の敵は打ち勝たれ得るということである。

主を憎む者たちも主の面前から逃げ去りますように――Numbers 10:35 でモーセが用いた言葉とほぼ正確に同じである。これが、ヘブル人が戦争に出て行った何らかの機会に用いられた可能性もあるが、よりありそうな想定は、それが神の力を解き明かすこと、あるいは、神が立ち上がられることは、いかなる時にも神の敵の敗北に続くであろうことを述べることを意図した、一般的な言葉であるということである。箱舟が、恒久的にとどまるように定められた場所に安置されることは、神がご自身の威厳と力のうちに立ち上がられるとき、神の敵はみな散らされなければならないというこの全般的な真理を示唆するのに適切な機会となったであろう。