Psalms 68
A plain-spoken deep dive on the whole chapter. Read the chapter →
Commentaries
Excerpts gathered from published commentaries to ground the reading.
This is a Psalm-song (see on Psa 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 Psa 68:18). (Psa. 68:1-35) Compare Num 10:35; Psa 1:4; Psa 22:14, on the figures here used. before him--as in Psa 68:2, from His presence, as dreaded; but in Psa 68:3, in His presence, as under His protection (Psa 61:7).
Open source ↗Let God arise,.... Which, as Kimchi observes, is either by way of prayer, or by way of prophecy; and in either way the sense is the same: for, if it is considered as a prayer, it is a prayer of faith that so it would be; or, if as a prophecy, it is certain that so it should be. And this is to be understood of the same divine Person, whose chariots the angels are; who is said to be the "Adonai", or "Lord" in the midst of them; and of whom it is prophesied that he should ascend to heaven, Psa 68:17; even the Messiah, who is God over all. And this "arising", attributed to him, may be interpreted either of his incarnation, his exhibition and manifestation in the flesh; which is sometimes called in Scripture a raising of him up, as in Act 3:26; or of his resurrection from the dead, as it is interpreted by many of the ancients; which, as it was a certain thing, and previous to his ascension hereafter spoken of, so it was a proof of his deity; for though it was only the man that rose, who died and was buried, yet as in union with the divine Person of the Son of God, and who rose by virtue of that union; and thereby he was declared to be the Son of God with power. Or else rather this is to be understood of his arising and exerting his power as a man of war, as a mighty and victorious hero, on the behalf of his people, and against his enemies; as he did when he arose and met Satan, the prince of the world, and engaged with all the powers of darkness; see Psa 45:3; and this sense is confirmed by what follows: let his enemies be scattered; let them also that hate him flee before him: the sense of these two clauses is the same; his enemies, and those that hate him, are the same persons; and to be scattered and flee express the same things; for enemies, being discomfited, flee and s…
Open source ↗The Psalm begins with the expression of a wish that the victory of God over all His foes and the triumphant exultation of the righteous were near at hand. Ewald and Hitzig take יקום אלהים hypothetically: If God arise, He enemies will be scattered. This rendering is possible in itself so far as the syntax is concerned, but here everything conspires against it; for the futures in Psa 68:2-4 form an unbroken chain; then a glance at the course of the Psalm from Psa 68:20 onwards shows that the circumstances of Israel, under which the poet writes, urged forth the wish: let God arise and humble His foes; and finally the primary passage, Num 10:35, makes it clear that the futures are the language of prayer transformed into the form of the wish. In Psa 68:3 the wish is addressed directly to God Himself, and therefore becomes petition. הנדּן is inflected (as vice versג ירדף, Psa 7:6, from ירדּף) from הנּדף (like הנּתן, Jer 32:4); it is a violation of all rule in favour of the conformity of sound (cf. הקצות for הקצות, Lev 14:43, and supra on Psa 51:6) with תּנדּף, the object of which is easily supplied (dispellas, sc. hostes tuos), and is purposely omitted in order to direct attention more stedfastly to the omnipotence which to every creature is so irresistible. Like smoke, wax (דּונג, root דג, τηκ, Sanscrit tak, to shoot past, to run, Zend taḱ, whence vitaḱina, dissolving, Neo-Persic gudâchten; causative: to cause to run in different directions = to melt or smelt) is an emblem of human feebleness. As Bakiuds observes, Si creatura creaturam non fert, quomodo creatura creatoris indignantis faciem ferre possit? The wish expressed in Psa 68:4 forms the obverse of the preceding. The expressions for joy are heaped up in order to describe the transcendency of the joy that will follo…
Open source ↗In these verses, I. David prays that God would appear in his glory, 1. For the confusion of his enemies (Psa 68:1, Psa 68:2): "Let God arise, as a judge to pass sentence upon them, as a general to take the field and do execution upon them; and let them be scattered, and flee before him, as unable to keep their ground, much less to make head against him. Let God arise, as the sun when he goes forth in his strength; and the children of darkness shall be scattered, as the shadows of the evening flee before the rising sun. Let them be driven away as smoke by the wind, which ascends as if it would eclipse the sun, but is presently dispelled, and there appears to remainder of it. Let them melt as wax before the fire, which is quickly dissolved." Thus does David comment upon Moses's prayer, and not only repeat it with application to himself and his own times, but enlarge upon it, to direct us how to make use of scripture-prayers. Nay, it looks further, to the Redeemer's victory over the enemies of this kingdom, for he was the angel of the covenant, that guided Israel through the wilderness. Note, (1.) There are, and have been, and ever will be, such as are enemies to God and hate him, that join in with the old serpent against the kingdom of God among men and against the seed of the woman. (2.) They are the wicked, and none but the wicked, that are enemies to God, the children of the wicked one. (3.) Though we are to pray for our enemies as such, yet we are to pray against God's enemies as such, against their enmity to him and all their attempts upon his kingdom. (4.) If God but arise, all his impenitent and implacable enemies, that will not repent to give him glory, will certainly and speedily be scattered, and driven away, and made to perish at his presence; for none ever har…
Open source ↗Ps 68 This prayer for God’s victorious rule traces God’s march from Sinai to Zion (68:7, 16-18, 24). He rescued the nation of Israel from Egypt, guided it through the wilderness, brought it into the Promised Land, and established his kingdom. He is a caring and victorious God, whose nature is unchanging. Therefore, the godly hope and rejoice in the prospect of God’s universal dominion. 68:1-3 These verses form a prayer for God to rise up and scatter his enemies, as he did when Israel entered the Promised Land (cp. Num 10:35-36; Josh 6–12).
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
נָצַח (nâtsach, H5329) — properly, to glitter from afar, i.e. to be eminent (as a superintendent, especially of… מִזְמוֹר (mizmôwr, H4210) — properly, instrumental music; by implication, a poem set to notes שִׁיר (shîyr, H7892) — a song; abstractly, singing דָּוִד (Dâvid, H1732) — David, the youngest son of Jesse אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… קוּם (qûwm, H6965) — to rise (in various applications, literal, figurative, intensive and causative) אֹיֵב (ʼôyêb, H341) — hating; an adversary פּוּץ (pûwts, H6327) — to dash in pieces, literally or figuratively (especially to disperse) שָׂנֵא (sânêʼ, H8130) — to hate (personally) נוּס (nûwç, H5127) — to flit, i.e. vanish away (subside, escape; causatively, chase, impel, deliver) פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and…
Open source ↗עָשָׁן (ʻâshân, H6227) — smoke, literally or figuratively (vapor, dust, anger) נָדַף (nâdaph, H5086) — to shove asunder, i.e. disperse דּוֹנַג (dôwnag, H1749) — wax; מָסַס (mâçaç, H4549) — to liquefy; figuratively, to waste (with disease), to faint (with fatigue, fear or grief) פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… אֵשׁ (ʼêsh, H784) — fire (literally or figuratively) רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person אָבַד (ʼâbad, H6) — properly, to wander away, i.e. lose oneself; by implication to perish (causative, destroy) אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with…
Open source ↗צַדִּיק (tsaddîyq, H6662) — just שָׂמַח (sâmach, H8055) — probably to brighten up, i.e. (figuratively) be (causatively, make) blithe or gleesome עָלַץ (ʻâlats, H5970) — to jump for joy, i.e. exult פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… שִׂמְחָה (simchâh, H8057) — blithesomeness or glee, (religious or festival) שׂוּשׂ (sûws, H7797) — to be bright, i.e. cheerful
Open source ↗שִׁיר (shîyr, H7891) — to sing אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… זָמַר (zâmar, H2167) — play upon it; to make music, accompanied by the voice; hence to celebrate in song and… שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,… סָלַל (çâlal, H5549) — to mound up (especially a turnpike); figurative, to exalt; reflexively, to oppose (as by… רָכַב (râkab, H7392) — to ride (on an animal or in a vehicle); causatively, to place upon (for riding or… עֲרָבָה (ʻărâbâh, H6160) — a desert; especially (with the article prefix) the (generally) sterile valley of the… יָהּ (Yâhh, H3050) — Jah, the sacred name עָלַז (ʻâlaz, H5937) — to jump for joy, i.e. exult פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and…
Open source ↗אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application יָתוֹם (yâthôwm, H3490) — a bereaved person דַּיָּן (dayân, H1781) — a judge or advocate אַלְמָנָה (ʼalmânâh, H490) — a widow; also a desolate place אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… קֹדֶשׁ (qôdesh, H6944) — a sacred place or thing; rarely abstract, sanctity מָעוֹן (mâʻôwn, H4583) — an abode, of God (the Tabernacle or the Temple), men (their home) or animals (their…
Open source ↗אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… יָחִיד (yâchîyd, H3173) — properly, united, i.e. sole; by implication, beloved; also lonely; (feminine) the life… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and… אָסִיר (ʼâçîyr, H615) — bound, i.e. a captive כּוֹשָׁרָה (kôwshârâh, H3574) — prosperity; in plural freedom סָרַר (çârar, H5637) — to turn away, i.e. (morally) be refractory שָׁכַן (shâkan, H7931) — to reside or permanently stay (literally or figuratively) צְחִיחָה (tsᵉchîychâh, H6707) — a parched region, i.e. the desert
Open source ↗אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and… פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… צָעַד (tsâʻad, H6805) — to pace, i.e. step regularly; (upward) to mount; (along) to march; (down and causatively)… יְשִׁימוֹן (yᵉshîymôwn, H3452) — a desolation סֶלָה (çelâh, H5542) — suspension (of music), i.e. pause
Open source ↗אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) רָעַשׁ (râʻash, H7493) — to undulate (as the earth, the sky, etc.; also a field of grain), particularly through… שָׁמַיִם (shâmayim, H8064) — the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds… נָטַף (nâṭaph, H5197) — to ooze, i.e. distil gradually; by implication, to fall in drops; figuratively, to speak… פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… סִינַי (Çîynay, H5514) — Sinai, mountain of Arabia זֶה (zeh, H2088) — the masculine demonstrative pronoun, this or that יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity
Open source ↗אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… נוּף (nûwph, H5130) — to quiver (i.e. vibrate up and down, or rock to and fro); used in a great variety of… נְדָבָה (nᵉdâbâh, H5071) — properly (abstractly) spontaneity, or (adjectively) spontaneous; also (concretely) a… גֶּשֶׁם (geshem, H1653) — a shower כּוּן (kûwn, H3559) — properly, to be erect (i.e. stand perpendicular); hence (causatively) to set up, in a… נַחֲלָה (nachălâh, H5159) — properly, something inherited, i.e. (abstractly) occupancy, or (concretely) an heirloom;… לָאָה (lâʼâh, H3811) — to tire; (figuratively) to be (or make) disgusted
Open source ↗חַי (chay, H2416) — alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially… יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… כּוּן (kûwn, H3559) — properly, to be erect (i.e. stand perpendicular); hence (causatively) to set up, in a… טוֹב (ṭôwb, H2896) — good (as an adjective) in the widest sense; used likewise as a noun, both in the… עָנִי (ʻânîy, H6041) — depressed, in mind or circumstances
Open source ↗אֲדֹנָי (ʼĂdônây, H136) — the Lord (used as a proper name of God only) נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) אֹמֶר (ʼômer, H562) — {something said} רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) צָבָא (tsâbâʼ, H6635) — a mass of persons (or figuratively, things), especially reg. organized forwar (an army);… בָּשַׂר (bâsar, H1319) — properly, to be fresh, i.e. full (rosy, (figuratively) cheerful); to announce (glad news)
Open source ↗מֶלֶךְ (melek, H4428) — a king צָבָא (tsâbâʼ, H6635) — a mass of persons (or figuratively, things), especially reg. organized forwar (an army);… נָדַד (nâdad, H5074) — properly, to wave to and fro (rarely to flap up and down); figuratively, to rove, flee,… נָוֶה (nâveh, H5116) — (adjectively) at home; hence (by implication of satisfaction) lovely; also (noun) a home,… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) חָלַק (châlaq, H2505) — to be smooth (figuratively); by implication (as smooth stones were used for lots) to… שָׁלָל (shâlâl, H7998) — booty
Open source ↗שָׁכַב (shâkab, H7901) — to lie down (for rest, sexual connection, decease or any other purpose) שָׁפָת (shâphâth, H8240) — a (double) stall (for cattle); also a (two-pronged) hook (for flaying animals on) כָּנָף (kânâph, H3671) — an edge or extremity; specifically (of a bird or army) a wing, (of a garment or… יוֹנָה (yôwnâh, H3123) — a dove (apparently from the warmth of their mating) חָפָה (châphâh, H2645) — to cover; by implication, to veil, to encase, protect כֶּסֶף (keçeph, H3701) — silver (from its pale color); by implication, money אֶבְרָה (ʼebrâh, H84) — {a pinion} יְרַקְרַק (yᵉraqraq, H3422) — yellowishness חֲרוּץ (chărûwts, H2742) — properly, incised or (active) incisive; hence (as noun masculine or feminine) a trench…
Open source ↗שַׁדַּי (Shadday, H7706) — the Almighty פָּרַשׂ (pâras, H6566) — to break apart, disperse, etc. מֶלֶךְ (melek, H4428) — a king שָׁלַג (shâlag, H7949) — to be snow-white (with the linen clothing of the slain) צַלְמוֹן (Tsalmôwn, H6756) — Tsalmon, the name of a place in Palestine and of an Israelite
Open source ↗Cross-references
Other passages the community most often connects to this one. Tap to read.
Whenever the ark set out, Moses would say, “Rise up, O LORD! May Your enemies be scattered; may those who hate You flee before You.”
Rise up; be our help! Redeem us on account of Your loving devotion.
You crushed Rahab like a carcass; You scattered Your enemies with Your mighty arm.
The peoples flee the thunder of Your voice; the nations scatter when You rise.
Do not kill them, or my people will forget. Scatter them by Your power, and bring them down, O Lord, our shield.
When the Almighty scattered the kings in the land, it was like the snow falling on Zalmon.
Your hand will apprehend all Your enemies; Your right hand will seize those who hate You.
But those who hate Him He repays to their faces with destruction; He will not hesitate to repay to his face the one who hates Him.
Now therefore, arise, O LORD God, and enter Your resting place, You and the ark of Your might. May Your priests, O LORD God, be clothed with salvation, and may Your godly ones rejoice in goodness.
Rebuke the beast in the reeds, the herd of bulls among the calves of the nations, until it submits, bringing bars of silver. Scatter the nations who delight in war.