Psalm 68
Read the "Song of Deborah" (Judg. 5) as preparation for studying this psalm, and compare the parallels: Ps. 68:4/Judg. 5:3, 7–8/4–5, 12/30, 13/16, 18/12, and 27/14, 18. The emphasis is on God's mighty acts on behalf of Israel resulting in His decision to dwell on Mount Zion. Several names of God are used, including Elohim (twenty-three times), Jehovah, Jah (short for Jehovah, as in hallelujah, Elijah, etc.), Adonai (six times), and Shaddai. The psalm is messianic; Paul quotes verse 18 in Ephesians 4:8 and applies it to the ascension of Christ. The use of "temple" in verse 29 doesn't prohibit Davidic authorship since the word hekal was applied to the tabernacle as well (1 Sam. 1:9; 3:3; and see Ps. 5:7; 41:4; 18:6; 27:4; 65:4). The psalm is a jubilant hymn of praise to Jehovah in which the nation of Israel gives four expressions of triumph through their God.
The Nations Praise the Lord (vv. 3–5) These three verses form the heart of the psalm and focus on the Gentile nations worshipping and praising the God of Israel. Today, the nations have conspired to dethrone the Lord, and they want nothing of "his ways" (2:1–3), but the day will come when all the nations will come to the mountain of the Lord and worship the God of Jacob (Isa. 2:1–5). The New International Version translates these verses as a prayer, "May the peoples praise you…." When will this occur? When Jesus Christ establishes His kingdom, judges the peoples with justice, and guides ("shepherds," Mic. 5:2; Matt. 2:6) the nations in the ways of the Lord. The prayer in these verses is the Old Testament equivalent of "thy kingdom come" in the Lord's Prayer (Matt. 6:9–13). Because there is no king in Israel today, the nations of the world are doing as they please (Judg. 17:6; 18:11; 19:1; 21:25), but that will all change
Our God Is Coming to Us (vv. 1–6) Verse 1 is a quotation from Numbers 10:33–35, Israel's "marching cry" whenever they set out on their journeys. The quotation is fitting because the psalm pictures the Lord "on the march" on behalf of His people. He fights their battles, leads them into the land of their inheritance, and takes up residence in the sanctu-
Psalm 68—69
Kings 2:11; 6:17; Dan. 7:10; Matt. 26:53). To "ascend on high" means to win the victory and return in triumph (47:1–6). Some think this refers to a time when the ark was "in the field" with the army and then brought back to the sanctuary on Zion (2 Sam. 11:11; 12:26–31). Paul quoted verse 18 in Ephesians 4:8 when referring to the ascension of Christ (see also Acts 2:30–36; Col. 2:15). A king ascending the throne both receives and gives gifts, and even those who reject him will honor him outwardly.
ary on Mount Zion. The enemies of Israel are blown away like smoke (37:20) and melted like wax (97:5), while the righteous (Israel) rejoice at God's works and sing His praises. The phrase "extol him that rideth upon the heavens" or "upon the clouds" (v. 4 niv) should probably read "cast up a highway for him who rides through the deserts" (AB). It's the picture of an Eastern monarch and his entourage approaching a town, and the citizens clearing away the obstacles on the road (Isa. 40:3; 57:14; 62:10; Matt. 3:1–3). The coming of the King encourages the helpless people, especially the orphans and widows, the lonely, and those imprisoned unjustly (vv. 5–6; see Deut. 10:18–19; 27:17–19; Luke 4:16–19). But the rebels had better be careful! They might be cast out of the Promised Land that flows with milk and honey!
Our God Is Dwelling with Us (vv. 19–27) David saw the Lord's presence on Zion as a blessing first of all to those who were burdened and in danger. Jehovah our King bears our burdens and defeats our enemies. Certainly David saw the Lord win great victories for Israel so that the borders of the kingdom were greatly enlarged. "Hairy crowns" (v. 21) signifies the virile enemy warriors who trusted in their youth and strength. The enemy may flee, but the Lord will chase them down and bring them back from the tops of the mountains and the depths of the sea, from the east (Bashan) and the west (the sea). (See Amos 9:1–3.) The picture in verse 23 isn't a pretty one, but "dogs licking blood" was a common phrase for the most complete kind of judgment and humiliation (58:10; 1 Kings 21:17–24; 2 Kings 9:30–37). The King now receives the homage of His people who gladly say, "my God, my King." (vv. 24–27). Both men and women, laypeople and priests, join in praising the Lord. Zion was situated at the border of Judah and Benjamin; David came from Judah and King Saul from Benjamin. As the youngest of the sons of Jacob, and perhaps as the tribe of Israel's first king, Benjamin leads the procession along with the leaders of Judah (representing the southern tribes) and the leaders of Zebulun and Naphtali (the northern tribes). Israel is a united people, praising the Lord. "Fountain of Israel" (v. 26) refers to the Lord (NASB, and see 36:9) or the patriarchs, especially Jacob (AB).
Our God Is Marching Before Us (vv. 7–18) David reviewed the triumphant march of Israel, beginning with their exodus from Egypt and the journey to Sinai (vv. 7–8; and see Ex. 12—19, especially 19:9, 16). The rain can be taken literally, but it might also refer to the manna that came down six days a week (Ps. 78:24, 27; Ex. 16:4; Deut. 11:10–12). Then Israel entered the land and conquered it (vv. 9–14) because the Lord spoke the Word of victory (v. 11; see 33:11). He had promised Israel they would take the land, and they did (Ex. 23:20–33; Deut. 11:22–32). As at the exodus (Ex. 15:20–21), it was the women who sang the praises of the Lord. (See also v. 25; Judg. 5; 1 Sam. 18:6–7.) Students have long been puzzled by verses 13–14 and don't always agree on either their translations or their interpretations. There appears to be a reference to the "Song of Deborah" in Judges 5:15–18, where she shamed Reuben for staying home and not fighting the enemy, but praised Benjamin, Zebulun, and Naphtali for joining in the battle. These three tribes are commended in 68:27, but we don't know of any tribes that failed to participate in the conquering of Canaan. The New Living Translation interprets verses 12–14, "Enemy kings and their armies flee, while the women of Israel divide the plunder. Though they lived among the sheepfolds, now they are covered with silver and gold, as a dove is covered by its wings. The Almighty scattered the enemy kings like a blowing snowstorm on Mount Zalmon." Israel is compared to a turtledove in 74:19.
Our God Receives Universal Tribute (vv. 28–35) This closing section has prophetic overtones as it describes the Gentile nations submitting to Jehovah, the God of Israel, and bringing Him their worship (Isa. 2:1–4; Rev. 21:24). Until the Lord reigns in Jerusalem, there can be no peace on earth (Isa. 9:6–7; 11:1–9). God will defeat Israel's old enemy Egypt, along with her allies (see Ezek. 29), and they will send envoys to Jerusalem with tribute. The Gentile nations will join Israel in singing praises to the Lord and extolling His majesty and power. Perhaps the sanctuary of verse 35 is the one described in Ezekiel 40—48. It certainly is awesome!
But God conquered Canaan, not only to give His people a home but also to secure a "home" for Himself. He chose Mount Zion, though it was much smaller and less imposing than Mount Hermon, which is over nine thousand feet high, perhaps the highest mountain in Palestine. David pictured the other mountains showing jealousy because they weren't selected. God made a temporary visit to His people when He came down on Mount Sinai (Ex. 23:16), but Zion was to be His permanent dwelling place (132:13–14; 1 Kings 8:12–13). The "chariots of God" make up His heavenly army, for He is the Lord of Hosts (46:7, 11; 2