Seventh-day Adventist Bible CommentaryPsalms 68

Let God arise. See on Ps. 3:7. Ps. 68 opens with a series of statements similar to the expressions of the formula used “when the ark set forward” in the wilderness (Num. 10:35). Solomon used similar phraseology when the ark was deposited in the Temple (2 Chron. 6:41).

As smoke. The figures in this verse express the utter weakness of the enemies before God’s power (see Ps. 37:20; 97:5; Hosea 13:3; Micah 1:4). The last part of v. 2 and the first part of v. 3 show a degree of similarity to the last verse of Deborah’s song (see Judges 5:31).

Be glad. The call to rejoice is emphasized by threefold repetition. Verse 3 closes the introduction to this joyous song of victory.

Extol. From the Heb. salal, which has the basic meaning, “to lift up,” “to exalt.” That rideth upon the heavens. The Heb. rokeb ba‘araboth has presented many difficulties of interpretation. The KJV translation “heavens” for ‘araboth is remarkable inasmuch as in every other instance ‘arabah apparently means “desert.” However, in Ugaritic, where ‘arabah is spelled with a p instead of a b, the word means “clouds.” The Ugaritic vowelless term rkb ‘rpt, “rider of the clouds,” is a frequently occurring epithet of Baal. Thus by their rendering “heavens,” the translators of the KJV came remarkably close to what is now believed to be a true definition of the term. Jah. Heb. Yah, a short form for Yahweh (see Ex. 6:3; Vol. I, pp. 171–173; see on Ex. 15:2). This is the only occurrence of the English short form “Jah” in the KJV.

A father. God reveals His character to men by His deeds of beneficence. The more intimately men associate with Him, the more keenly they become aware of His gracious care for His children. Christ “pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life” (DA 23). The phrase “a father of orphans and judge of widows” appears twice in Ugaritic texts describing an ancient righteous king.

God setteth the solitary. The picture may be that of a poor bachelor who has no money to pay for a bride (cf. Jacob; Gen. 29:18) and so could not marry. God cares for him and helps him to found a family. The figure finds a parallel in Ugaritic, where the statement appears, “the house of the unmarried is closed.” Chains. Heb. kosharoth, a word occurring only here in the OT. The KJV translation “chains” is questionable. Recent commentators suggest the meaning “happiness,” or “prosperity.” In Ugaritic the word means “female singers,” so that the phrase may be translated, “leads out prisoners under [the accompaniment of] singers.”

When thou wentest forth. This verse introduces the glorious theme of the psalm. Here begins a galaxy of allusions to the triumphal march of Israel through the wilderness to Canaan, God ever leading the way. The historic retrospect extends through v. 18. Selah. See p. 629.

Dropped. Usually taken from the Heb. nataph, “to drop,” “to drip.” However, it is probably derived from ṭapap, “to toss,” Arabic ṭaffa, “to flap the wings,” and Aramaic ṭpṭp, “to flicker.” In this way a perfect parallel to the first line is obtained. “The earth shook, the heavens tossed.”

Even Sinai. Although God’s presence was continually manifested during the long wilderness journey, His glorious majesty was especially shown at Sinai (see Ex. 19:16– 18; PP 339, 340). The Heb. zeh Sinay, usually rendered “this Sinai,” has been recognized by H. Grimme as an old title of Jehovah, and can be translated “the One of Sinai.”

A plentiful rain. Perhaps an allusion to the manna, which God is said to have “rained down” (Ps. 78:24).

Congregation. Heb. chayyah, “flock.” God is Israel’s tender Shepherd (see on Ps. 23:1). Poor. Descriptive of God’s flock during the time they wandered in the desert, wholly dependent on God.

Gave the word. Verses 11–14 allude to the conquest of Canaan. Those that published. Heb. mebaśśeroth, “announcers,” from the verb baśar, “to announce.” The form is feminine plural, and hence refers to women announcers. In the setting of the psalm the mebaśśeroth were probably groups or companies of women singers such as celebrated great events, for example, the return of victorious armies (see 1 Sam. 18:6, 7, see on Ex. 15:20, 21).

Kings. Canaanitish kings (see Joshua 24:11–13). Did flee apace. Or, “they flee, they flee!” a forceful, intensive repetition. When confronted by the might of Israel’s God, earthly kings quickly scatter.

Lien among the pots. This difficult passage has been made clear by Ugaritic (see p. 618). The Heb. shephattayim, translated “pots” in the KJV and “sheepfolds” in the RSV, actually means hearthstones. Ancient homes contained two hearthstones, as do also the homes of many nomad Arabs today. Furthermore, the passage should be translated as a question and connected with the previous verse, “Will ye remain seated by the hearthstones?” The query puts to shame those who, in times of a national emergency, stay at home when great issues are at stake. Covered with silver. A beautiful image, suggesting the play of sunlight upon the plumage of a dove in flight. Several words and phrases used here find close parallels in Ugaritic. However, the purpose of the picture of this flying dove in the context of this psalm is obscure.

Scattered kings. Evidently a reference to the discomfiture of the kings of Canaan when Joshua invaded the land (Joshua 10:10, 11). Snow in Salmon. God scattered kings as the snow disappears from Mt. Zalmon. A Mt. Zalmon, a hill near Shechem, is mentioned in Judges 9:48. This hill almost never has snow, being only about 3,000 ft. high. More likely the “Salmon” here is Jebel Haurƒn, east of the Sea of Galilee, the Asalmanos of Ptolemy. Its peaks of 6,000 ft. are snow covered nearly every winter.

Hill of God. Heb. har–’Elohim, literally, “mountain of God,” idiomatically, “mighty mountain” (see RSV). Hill of Bashan. Bashan was a high plateau region east of the Sea of Chinnereth (see Palestine during the Period of the Judges).

Why leap ye? Rather, “Why look you with envy?” (RSV). The lofty ranges are described as being envious of the hills of Jerusalem. God honored Zion by choosing to place His Temple there (see Ps. 132:13–16).

Twenty thousand. This expression may also be rendered “myriads.” The thought is that the angels form a numberless host. Angels. Heb. shin’an, here conjecturally rendered “angels.” Most commentators consider shin’an to be derived from the root shanah, “to repeat,” and thus to mean “repetitions.” The word appears in Ugaritic as tnn, “warrior,” and should probably be so translated here. The reference would then be to the warriors of God, the angelic host, as in the KJV. As in Sinai. God Himself, attended by the heavenly hosts, carrying with Him all the majesty and glory that were displayed at Sinai, is now established in Mt. Zion. What a glorious conclusion to the historic retrospect!

Thou hast ascended. The psalmist employs the figure of a conquering monarch returning victoriously, with a multitude of captives, to describe the heavenly King going up to Jerusalem. There may be here a special reference to the bringing up of the ark (2 Sam. 6:17). Paul picks up the figure of the psalmist and applies it to the ascension of Christ (Eph. 4:8). Gifts for men. Rather, “gifts among men.” Receiving on God’s part implies giving; He gives in order to receive. “Through the beloved Son, the Father’s life flows out to all; through the Son it returns, in praise and joyous service, a tide of love, to the great Source of all” (DA 21). Lord God. Heb. Yah ’Elohim (see on v. 4). The description of the triumphal procession is here interrupted with an ascription of praise, and the description is not resumed till v. 24.

Loadeth us. The Hebrew verb suggests “carrying like a shepherd,” or “bearing a burden” (see Zech. 12:3). Selah. See p. 629.

Issues. Literally, “outgoings,” or “escapes.” The word for “salvation” is literally, “salvations,” emphasizing the multitude of specific instances of salvation, rather than the mere abstract idea.

Hairy scalp. The top of the head, a vital part of the body. Death is the inevitable penalty for sin that is willfully indulged in.

I will bring again. God will find the wicked wherever they may try to hide, and will punish them (see Amos 9:1–3). Note that the words “my people” are supplied. The reference is evidently not to God’s people but to the sinners mentioned in v. 21. Bashan. See on v. 15.

Dipped in the blood. A figure describing the destruction of the foes (see on Ps. 58:10). Dogs. See on 1 Kings 21:23.

They have seen. The picture of the triumphal march is resumed.

Timbrels. Possibly a type of drum (see p. 30).

Bless ye God. This verse is probably the song sung by the women mentioned in v. 25.

27. Little. Heb. ṣa‘ir, meaning also “young,” or “low.” The adjective refers to the ruler of Benjamin, probably Saul. The passage should be rendered, “There is Benjamin, the least rules them.” Benjamin. Four tribes are mentioned in this verse. Mt. Zion was on the border between Benjamin and Judah. Zebulun and Naphtali may have been used to represent the tribes at the extreme distance from Mt. Zion (see Palestine during the Period of the Judges; cf. Judges 5:18). Their council. Heb. rigmah. The word is obscure. Commentators explain it to mean “crowd of people,” “cry,” or “noise of weapons.”

Commanded thy strength. The psalmist appears to entreat God to make full display of His power, and even to make that display still more impressive in the contingencies ahead.

Thy temple. Heb. hekal (see on Ps. 65:4).

Rebuke. See Ps. 9:5. Company of spearmen. Rather “wild beast of the reeds,” perhaps used symbolically of Egypt, a leading world power at that time.

Princes. Heb. chashemannim, a loan word from the Egyptian ḥsmn, meaning “natron,” “copper,” or “bronze.” Natron was a famous article of export from Egypt and copper was imported to the Nile country. It is possible that natron, a detergent commonly used in place of soap in ancient times when soap was still unknown, is here designated. Egypt; Ethiopia. These countries are named as examples of powerful and wealthy nations that will finally seek after God. On the application of this verse to “the beneficent designs of Jehovah for the salvation of the heathen” see PK 370, 371.

Sing unto God. The psalm closes with an invitation to all nations to praise the Supreme God who has so gloriously manifested His power and goodness in leading Israel on its triumphal march from Egypt to Mt. Zion. When Christ ascended to His Father, the angels received Him into the heavenly courts singing in triumph the words of vs. 32–34 (see AA 32, 33). Compare also the similar use made of Ps. 24:7–10. See comment there. Selah. See p. 629.

The heavens of heavens. See on v. 4; Deut. 10:14; see also Deut. 33:26. Voice. See on Ps. 29:3.

In the clouds. God’s majesty and power are especially shown in the dramatic phenomena of the heavens: thunder, lightning, storm.

Thy holy places. From His dwelling place God performs mighty acts which inspire awe, and sometimes fear, in the hearts of all men. Strength. God’s strength is given to His people (see Ps. 29:11; Isa. 40:29). What a blessed thought: to His own children God imparts His strength and thus makes them equal to every situation that may arise (see Matt. 28:18–20). Power. Literally, “powers.” On the force of the plural see on v. 20. Blessed be God. The contemplation of God’s character as depicted in this poem elicits this tribute of praise from the heart of every grateful child of God (see Ps. 66:20).