June 7, 2016

Tom Lowe

 

PSALM 68

 

 

Title: Marching to Zion

(To the chief musician, upon Shoshannim, a Psalm or Song)

 

Theme: A song of praise to the ascended God who brings salvation to all nations.

 

 

Psalm 68 (KJV)

1 Let God arise, let his enemies be scattered: let them also that hate him flee before him.

As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.

But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.

Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name Jah, and rejoice before him.

A father of the fatherless, and a judge of the widows, is God in his holy habitation.

God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land.

O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:

The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel.

Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary.

10 Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor.

11 The Lord gave the word: great was the company of those that published it.

12 Kings of armies did flee apace: and she that tarried at home divided the spoil.

13 Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.

14 When the Almighty scattered kings in it, it was white as snow in Salmon.

15 The hill of God is as the hill of Bashan; an high hill as the hill of Bashan.

16 Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the Lord will dwell in it for ever.

17 The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.

18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them.

19 Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.

20 He that is our God is the God of salvation; and unto God the Lord belong the issues from death.

21 But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.

22 The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:

23 That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.

24 They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary.

25 The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels.

26 Bless ye God in the congregations, even the Lord, from the fountain of Israel.

27 There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali.

28 Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.

29 Because of thy temple at Jerusalem shall kings bring presents unto thee.

30 Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war.

31 Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.

32 Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah:

33 To him that rideth upon the heavens of heavens, which were of old; lo, he doth send out his voice, and that a mighty voice.

34 Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.

35 O God, thou art terrible out of thy holy places: the God of Israel is he that giveth strength and power unto his people. Blessed be God.

 

Introduction

Read of the “Song of Deborah” (Judges 5) as preparation for studying this psalm, and compare the parallels: Psalm 68:4/Judges 5:3, 7-8/4-5, 12/30, 13/16, 18/12, and 27/14, 18.  Paul quotes verse 18 in Ephesians 4:8 and applies it to the ascension of Christ.

 

This is one of the most magnificent songs of triumph in the Old Testament.  Its dramatic commentary upon a memorable event, its wide perspective of thought and speech, its spirit of invincible faith in God, and its presentation of the historic past and the envisioned future, combine to make it an outstanding portion of the Psalter.

 

There are several things we can say about Psalm 68 by way of introduction.  This is the forth of a quartet of psalms which celebrate the millennial reign of Christ.  It pulls out all the stops, and its notes boom in a tremendous orchestration of history and prophecy.  It has been called “one of the masterpieces of the world’s lyrics” and “the grandest and most elaborate of dedication odes.” It was probably written when the Ark was brought up in triumph by the united people (v. 27) from the house of Obed-edom to the newly-acquired Mount Zion (II Samuel 6).  It is evidently a processional hymn, to be sung by multitudes of white-robed priests and Levites.  To the Jewish mind, the ark rightly represented the presence of God; when the ark moved, God moved.

 

Author.  We are not told who wrote this psalm.  Some think it was written when the ark was taken to Zion in the days of David; others link it with Solomon’s Temple and with the transfer of the ark from its temporary dwelling on Mount Zion to its more permanent home on Mount Moriah.  Some suggest that the psalm belongs to the same period as others in this quartet—to the days when Hezekiah saw the Assyrian hosts overthrown.  Another theory alleges that it was written toward the end of the Babylonian exile in anticipation of the reparation to Palestine of an elect remnant.  In that case, perhaps Daniel wrote it.  He certainly had the breadth of vision to pen a beacon of praise like this.

 

As with all the other anonymous psalms, we are left with God as the Author.  He wrote it!  Here we have the Lord marching to Zion!  Its stanzas swing down the ages from Egypt to Canaan, from Moses to the millennium.  The footnote ascribes it to “the chief Musician and notes that it is “upon Shoshannim” (lilies)—a poetic name for spring, suggesting the psalm was written for the festival of Passover.

 

Subject: One thing is certain.  It looks forward to that coming universal springtime when Jesus will come and bring with Him the richest and most enduring blessings of God for this weary world.  It was almost certainly written to celebrate the transference of the ark of the Lord from the house of Obed-edom to the new Tabernacle which David had prepared for it on Mount Zion (2 Samuel 6:2-18) or, possibly, to celebrate an annual memorial of this great procession wherein Yahweh’s Kingship would be vividly portrayed and praised.

 

structure: the psalm divides into two parts.

  1. Israel's brilliant past (68:1-18)
  2. Israel's blessed prospects (68:19-35)

The psalmist sees the millennial reign of Christ on this planet as the logical outcome of Israel’s national history.  The promises of God make the outcome certain.  The past and the present are but milestones along the way.  God's election of Israel in the past guarantees the elevation of Israel in the future.  The church age is supplementary and digressive and not envisioned by Old Testament writers.  Everything about this psalm suggests that it is a very old song—language, structure, point of reference, and the state of its text.

 

Commentary

1 Let God arise, let his enemies be scattered: let them also that hate him flee before him.

As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.

But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.

Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name Jah, and rejoice before him.

A father of the fatherless, and a judge of the widows, is God in his holy habitation.

God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land.

 

The psalmist begins by confirming that God is Israel’s Sovereign Helper (vs. 1-6).  Israel's past is brilliant in spite of all her national faults and failings.  It is brilliant because, even in her worst apostasies, God used the nation as an object lesson for the other nations of the earth.  Her adversities as well as her advancements have been overruled by God, to this end.

 

The psalmist points out in verses 1-3 that while those who love God are joyful as He rises to lead them; those who do not love God have no hope.  No one can interfere with the progress of God.  His opponents are blown away like a puff of smoke and melt like wax near a flame.  The joy of God’s people is for good reason because God responds to their needs and hurts.  He is Father and defender, provider of fellowship for the lonely and the source of song among prisoners (v. 6).

 

“Let God arise!” (v. 1). This is a quotation from the cry used in the Wilderness (Numbers 10:35)—Israel’s marching cry—when, each morning, the Ark was carried forward one day’s journey in the presence of the warrior Lord of hosts.  Did they have to wake Him up? No, for He “never slumbers nor sleeps.” The first verse gives us a clue that the movements of the ark are the main subject; these are almost the same words which Moses used when the ark first started off from Sinai (Numbers 10:35). The psalmist declares that God rises up, and when He does things happen. 

 

The psalmist says all God’s enemies “hate him”; not directly and formally, for there are few who have such courage and are at the same time so foolish, but because they hate His laws and government, and His people and image, and because they fight against Him and His, which is definitely evidence of hatred.

 

Without God Israel’s history is meaningless; but once He is put into the story everything becomes clear.  The psalmist celebrates God's might (vs. 1-3). We note the request: “Let God arise, let His enemies be scattered" (v. 1).  We note the result: "As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God" (v. 2).  We note the response: "But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice" (v. 3).

 

God's might may well inspire God's ancient people to sing.  The psalmist has no doubts about it!  Nor should we when weighed down with the difficulties that come our way.  Let us keep God's might in mind.

 

Then the psalmist celebrates God's majesty: "Extol Him that rideth upon the heavens, by his name JAH, and rejoice before Him" (v. 4).  The name “JAH” is familiar to us from the expression hallelujah—Praise ye the Lord! “JAH” is the ancient short form of the name Yahweh; it is Jehovah becoming all that His people need. [Yahweh is the personal name of the true God, and Jehovah is quite simply another form of Yahweh.] "THE LORD [JAH] is my strength . . .  And He is become my salvation," sang Miriam (Exodus 15:2), using this name for Jehovah.  Although it is not noticeable in the English version, seven names of God are woven into the texture of this Psalm: Elohim (v. 1), Yah (v. 4), Jehovah (v. 10), El Shaddai (v. 14), Yah Elohim (v. 18), Adonai (v.  19) and, Jehovah Adonai (v.  20).

 

Then the psalmist celebrates God's mercy (vs. 5-6).  His mercy is extended to those longing for fathers: “A father of the fatherless, and a judge (protector) of the widows is God” (v. 5).  Special protection was given in Bible times to persons who would otherwise be defenseless.  In verse 5, He is said to be “in His holy habitation”; either in his tabernacle on earth, or in heaven.  Though he dwells there, yet the eyes of his fatherly providence and care run to and fro to help His people when they are distressed—He is not withdrawn from His creation.  “Judge of” means “Defender and vindicator of the rights of” (Luke 18:1-7).  In fact, He is the God of the masses of the poor of this world.  We remember the famous quotation: “God must love the poor very much because He has made so many of them.” His mercy is extended to those longing for families: "God setteth the solitary in families"(v. 6a).  His mercy is extended to those longing for freedom: “He bringeth out those which are bound with chains" (v. 6b).

 

God takes a special interest in the unfortunate, the downtrodden, those over whom the world rides roughshod.  We should consider them and help them too.  The word translated "solitary" (v. 6) literally means "the only ones" or "the darlings." The “only ones" are not those who are alone, but those who in a special sense are His beloved ones, especially dear to His heart. Verse 6 says, “The rebellious dwell in a dry land.” This is a warning for those who rebel against God—they will find themselves in a sun-scorched land, where they are deprived of all true comfort, and plagued with many calamities.

 

Then the psalmist celebrates God’s morality: If the writer of this psalm lived in Babylon near the end of the exile, these words would have an equally forceful meaning.  For only a very small percentage of the exiled Jews accepted repatriation to the Promised Land.  The majority were too comfortable in Babylon by then.  Perhaps the psalmist was warning them that they were choosing a dry and inhospitable place instead of the land where God had put His Name, a land watered by His special favor and grace.  There is always the danger of God's people settling for something less than His best.

 

 

O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:

The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel.

Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary.

10 Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor.

 

Two things distinguish Israel’s history from that of all other nations.

  1. There is the divine presence: "Thou wentest forth before Thy people . . .  the earth shook" (vs.7-8).  Between those two statements, the psalmist used one of his selahs.  The thunderstorm and earthquake announced God’s presence (v. 8) at Sinai. Picture the scene: Israel marching out of Egypt and God, wrapped in the Shekinah cloud, marching on ahead of them!  Where in all of history has this world ever seen the like?
  2. There was the divine providence: "Thou, O God, didst send a plentiful rain" (vs. 9-10).  Something the psalmist says was both apparent to the people (v. 9) and appreciated by the people (v. 10).  For some it might have been the first time they had seen rain, or one of the rare occasions, for there was no rain in Egypt.  The wilderness of Sinai, too, was a land weary with drought.  The Promised Land must have looked like paradise to the Hebrews when at last it burst in all its beauty on their gaze.

 

It was always God's intention to bless His people Israel with such tokens of His blessed presence and His boundless providence. “God . . . sent a plentiful rain,” may refer to the abundant gifts of every kind bestowed on the people. The righteous, however, can be in a wasteland and still experience God’s provision through pouring rain and abundant showers (vs. 7-9).  God sustains His covenant people.  The rain can be taken literally, but it might also refer to the manna that came down six days a week (Psalm 78:24, Exodus 16:4). The mention of the “shaking earth” and “Sinai” in verse 8 would have reminded the psalmist’s listeners of their people’s journey through the wilderness.  “Confirm thine inheritance” is in reference to the Promised Land (vs.  9-10).

 

“Your inheritance” (v. 9) means either “Israel” or “the land of Canaan.”

 

“Thy congregation” (v. 10) means “thy people Israel.”

 

 

11 The Lord gave the word: great was the company of those that published it.

12 Kings of armies did flee apace: and she that tarried at home divided the spoil.

13 Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.

14 When the Almighty scattered kings in it, it was white as snow in Salmon.

 

With a few graphic strokes, the psalmist recalls the victories by which the Promised Land was won—the conquest of the land was the final phase of Israel’s journey.  Canaan was inhabited by various nations and their Kings, but they all fled before Israel. Within this passage there are four things said about Israel’s victories during their long journey.

 

We have victory announced: “The Lord gave the word: great was the company of those that published it" (v. 11).  Or, as the revised version puts it: “The Lord gave the word: the women that publish the tidings are a great host." God's Word is decisive in a war.  He is absolutely sovereign, so He only has to speak the word and the battle is won.  Thus when we see the Lord returning at the end of the age to subdue His foes, “out of His mouth goeth a sharp sword, that with it He should smite the nations" (Revelation 19:15).  That sharp sword is "the sword of the Spirit, the Word of God." The Word going forth from God, will be picked up by rejoicing womenfolk in a coming day, just as it was in olden times, and will be returned to Him in songs of praise.

 

We have victory appropriated: “Kings of armies did flee apace (quickly): and she that tarried at home divided the spoil” (v. 12).  Alien Kings fled in terror from many a battlefield.  The victorious Hebrews, flushed with victories handed them by God would go through the abandoned tents of the enemy collecting the spoil.  The women at home would do their own quiet job of dividing up the booty brought back by the triumphant troops as God would do it, that is, evenly and impartially (67:4).  After that, it is the task of God’s huge army of female evangelists to gossip the good news (this is the same word as “evangel”) amongst the folk at home, or at work with the sheep—that “Kings of armies did flee apace.” “Kings of armies" here refers to the kings of Canaan and other nations which came forth against the Israelites, accompanied with great and numerous armies.

 

All of which, of course, carries spiritual lessons for us. It is God’s Word that gives the victory!  Ours is but to divide the spoil when the defeated foe flees from before that almighty Word.

 

We have victory acclaimed: “Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold” (v. 13).  “The pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold” (v. 13).  “The pots” are possibly the brick kilns of Egypt.  However, “Lien among the pots” has been variously translated, “Lie among the sheepfolds,” or “Camp among the sheepfolds.” In contrast with the disgrace and indignity of their former slavery, the people of God are now sheltered by the wings of a dove.  The dove symbolizes the Holy Spirit.  This is no ordinary dove, but a dove whose wings are covered with silver and gold.  In scripture, silver speaks of redemption and the gold may suggest divine glory as seen in the renewal of all nature.  (Some understand the silver and gold to refer to the spoils of the victors.)  The verse looks far ahead to the glories of the coming golden age when both redemption and royalty in a renewed earth will be Israel’s portion.  What a change after being so long abandoned in the brick kilns of earth.

 

We have victory acknowledge: “When the Almighty scattered kings in it, it was white as snow in Salmon” (v. 14).  “Salmon” (dark, shady) was a wooded hill near Shechem from which Abimelech, the last judge, fetched wood in order to burn the tower of Shechem (Judges 9:48).  Possibly “Salmon” is mentioned here because of its more or less central situation in the Promised Land.  The psalmist saw the mountain symbolizing a great victory over the foe.  He saw the enemy driven before the wind like snowflakes.

 

It was Israel’s heritage to know victory over her foes by the Word of the Lord.  This is our spiritual heritage, too.  Israel’s victories were of an earthly, temporal nature; ours are heavenly and eternal.  These verses doubtless depict the overthrow of the Antichrist’s armies and the triumph of Israel over all her Gentile foes at return of Christ.

 

 

15 The hill of God is as the hill of Bashan; an high hill as the hill of Bashan.

16 Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the Lord will dwell in it for ever.

 

In verses 15-18 the psalmist envisions the high and holy hills of Canaan—the mountains of Bashan [Probably what we know today as the Golan heights.] in the north and the mountains of Jerusalem in the south.  For the next few verses these vantage points of the land fill his vision.

 

“The hill of God is as the hill of Bashan; an high hill as the hill of Bashan.” The high-peaked mountain to which the psalmist refers is probably Hermon, on the northern boundary of Bashan (a kingdom east of the Jordon), the grandest of all the mountains of Palestine.  It has three summits of nearly equal height and towers high above all that’s around it.  Its prominence marks it as worthy to be “the hill of God.” It was to this mountain that Jesus came at the high point of His sojourn on earth to be transfigured before His disciples.  Peter thought God should settle down on the mountain forever.

 

But God’s name was not to be associated with Bashan: “Why leap ye, ye high hills?  This is the hill which God desireth to dwell in; yea, the Lord will dwell in it forever.” The psalmist pictures the mountains leaping up and down with envy at the little, insignificant hill (mount Zion) God chose to be his dwelling place!  God did not choose any of the higher peaks of Palestine, nor did He plant His Temple atop Mount Everest. He chose a much humbler hill.  He who once had pitched His tent with Israel on the desert sands was content to build His Temple on Mount Mariah. The thing that made Mount Zion so significant was not its height; it was simply that God chose it.  The very accessibility of the site speaks volumes.  For our God is willing to be approached, so long as the demands of His nature are met.  Note: without warning, the poet ceases to speak about God, and turns to speak to Him—Why leap ye . . .” he says.

 

 

17 The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.

18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them.

 

What will the psalmist see as he gazes out from atopGod'sholy mountain?  He sees the Conqueror:the chariots of God are 20,000, even thousands of angels;—the hosts of God cannot be numbered—but today it has the Lord among them, as in Sinai, in the holy place” (v. 17).  He sees the Lord marching directly from Sinai to the sanctuary with complete disregard for all the limitations of space and time; he is accompanied by myriads of angel chariots that surround Him.  Ignored are all the changes caused by Israels wilderness wanderings; ignored too is the time lapse between Moses and Solomon.  The poet sees a straight line from the exodus to Gods entrance into the holy place of the temple with all hindrances swept aside.

 

He sees the Conqueror!  The Canaanites never had a chance.  Nothing could hinder God from fulfilling his ultimate purpose of being enthroned in the sanctuary, right here on planet Earth.  The passage of time, the opposition of men, the failures of His own people—none of these things can prevent God from being God and doing what He wants to do.  The poet draws a line from Sinai to the sanctuary just to demonstrate for us that God's goals are always achieved.  It will be the same in a coming day at the sitting up of the millennial kingdom on earth.

 

Then the psalmist sees the captives: "Thou hast ascended on high, Thou hast led captivity captive: Thou hast received gifts for men" (v. 18).  Note that when Paul quotes the clause “Thou hast received gifts for men” in Ephesians 4:8, he changes one word; “received” becomes “gave”—“Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.”  He led captivity captive; that is, He led His captives in triumph, as great conquerors used to do, making a show of them (Colossians 2:15).  He led those captives who had led us captive, and who, if he had not intervened, would have held us captive forever.  He led captivity itself captive, having broken the power of sin and Satan.  As he was the death of death, so he was the captivity of captivity—“I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes. (Hosea 13:14).  To “ascend on high” means to win the victory and return in triumph (Psalm 47:1-6).

 

The passage has been invested with a higher and holier significance in the New Testament.  Paul sees the victorious Christ making a beeline for the sanctuary in Heaven, having devastated His foes.  He leads captivity captive (Ephesians 4:8).  At His ascension, the Lord took up with Him the souls of all the believing dead of past ages from the paradise section of Hades.  They are now "with Christ" and they are with Him "on high." He had saved them on credit up to that time, but our Lord paid the redemptive price for them when He died on the cross.  He took them (the spirits of just man made perfect) into the presence of God.  Secondly, he gave gifts to men on earth so that today he carries on His work through those to whom He has given those gifts.  Every person who is in the body of Christ has a gift—not all have the same gift, of course.  As you can see, this is a marvelous verse. 

 

Then, having received from His Father the gifts required for the establishment of the Church, the ascended Lord gave those gifts to men.  The apostles and the prophets were Christ’s gift to establish His Church.  Evangelists, pastors, and teachers are Christ’s gift to perpetuate His Church.

 

“The rebellious also," adds the psalmist.  This climaxes everything!  It is "sovereign grace o’er sin abounding," grace seeking the rebels who nailed Christ to the tree, finding a place for them in the family of God, and bestowing upon them the gifts and benefits of His grace.

 

 

19 Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.

20 He that is our God is the God of salvation; and unto God the Lord belong the issues from death.

 

The psalmist turns now to the exile, not just the Babylonian exile, but that longer and more dreadful exile of Israel among the nations after the rejection of Christ.

 

He sees the Hebrew people in their worldwide dispersion enjoying happiness in spite of heaviness: “Blessed be the Lord [again the word is JAH], who daily loadeth us with benefits, even THE GOD of our salvation. Selah." The American Revised Version reads: "Blessed be the Lord who daily beareth our burden." Apart from that the Jewish people would long since have capitulated and gone under.  The long burden of exile, at times an intolerable burden, has been relieved for them by God over and over again.  Repeatedly the Jews have risen from the ashes of tribulation to attain new heights of influence and power among the nations of earth. The expression “daily loadeth us” is also translated “daily bears us up” or “day by day He carries us.”

 

There is also hope in spite of horror: “He that is our God is the God of salvation; and unto God the Lord belong the issues of death" (v. 20).  The word "salvation” is in the plural.  Salvations!  God has saved the Jewish people over and over again down the long ages of their dispersal.  The word suggests many mighty and manifold deliverances.  And those salvations are not over yet, for the Jews still must face the great tribulation, the worst tribulation of all.  Then all the various salvations of God will come to a resounding climax and the Jewish people will experience salvation all along the line—from their fears, from their foes, from their follies. The issues of “life” and “death” are in the hand of God.  God mysteriously brings those who are dead both physically and spiritually to life.

 

There is a terrible fate awaiting the enemies of the Lord, such as those who persist in their trespasses.

 

 

21 But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.

22 The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:

23 That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.

 

The focus is now clearly on end-time events, on the closing days of the great tribulation, and on the Battle of Armageddon.  The psalmist sees the nation released: “But God shall wound the head of His enemies, and the hairy scalp of such an one as goeth on still in his trespasses" (v.  21). The word “trespass" here means “to sin through error or ignorance." The worldwide persecution of the Jew in the last days will be incited by the beast, who will spur on the ignorant nations.  The ignorance, however, will become blameworthy ignorance in light of the many signs and warnings to be given by God during the tribulation era.  At last God will step in to smite the people with a deadly and decisive wound; He will “wound the head of his enemies.”  Here the enemies of God are those who have grown old in their guilty ways.  They have had a whole lifetime to repent, but have consistently refused to do so.  There are of course many old scoundrels to be found.  Not all old men are nice and saintly.

 

The odd term “hairy scalp” is an allusion to the custom of soldiers—the virile enemy warriors who trusted in their youth and strength—of letting their hair grow until the successful conclusion of the war, when it was shaved off upon their return home.  “From Bashan . . .  from the depths of the sea” may mean “from the heights to the depths.” The sea is a well-known Bible symbol for the Gentile nations.  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”).

 

The psalmist sees the nation regathered: “The Lord said, I will bring again from Bashan, I will again bring them from the depths of the sea,” as He did Israel when He brought them out of the slavery of Egypt into the ease and liberty of the wilderness; and “I will again bring them from Bashan,” as he did Israel when he brought them from their wants and wanderings in the wilderness into the fullness and settlement of the land of Canaan; for the land of “Bashan” was on the other side of the Jordon River: where they had wars with Sihon and Og, before their removal into Canaan.The Lord said, “I will bring My people again from the depths of the sea,” because he didn’t want His people to forget that 40 years prior to the nation entering the promised land he had delivered them from the Egyptians at the Red Sea, and from the Red Sea itself, through which I brought them with honor and safety, when it overwhelmed their enemies.

 

The psalmist sees the nation revenged:"That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same" (v. 23).  Just as it was at the Red Sea and at Bashan before, so will it be again. Your enemies shall be slain in such great numbers, that you may walk in their blood, and the dogs lick it up in the field. For the Jews no imagery could better describe vengeance.  There is no greater indignity than to lie unburied on the battlefield and to have scavenger dogs gnaw ones carcass.  Dogs licked the blood of Ahab.

 

So the psalmist sees Israel preserved among the nations to the very end.  No nation that has persecuted the Jew has ever gone unpunished.

 

 

24 They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary.

25 The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels.

26 Bless ye God in the congregations, even the Lord, from the fountain of Israel.

27 There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali.

 

These verses describe a solemn procession of thanksgiving making its way to the temple.  The rejoicing here is not over some recent victory in the psalmist’s own day, nor at the Red Sea, but the future rejoicing of Israel at the end of the great tribulation.

 

What the psalmist means by the term “thy goings” is either, (1) how You marched before them through the Red Sea and the wilderness, even until You brought them into the Promised Land, and afterward, as the occasion demanded, how You subdued their enemies before them; or (2) the procession of the ark to Zion (situated at the border of Judea and Benjamin), a very solemn event described in the following verses.

 

The psalmist describes a holy event: "They have seen Thy goings, O God; my King, in the sanctuary" (v. 24). We are not told who "they" are who witnessed all this.  It is deliberately left indefinite. The word embraces all those who will be spectators of the Lord's triumphant return as King.  The title "King" shows that the Lord has again placed Himself at the head of the nation of Israel.  “Where is He that is born King of the Jews?" The wise men asked.  "This is Jesus of Nazareth, the King of the Jews," was the world's ultimate answer as they hung Him on the tree.  Then He will be King indeed—King of kings and Lord of lords.

 

“The fountain of Israel” (v. 26) includes all the descendents of Jacob. Compare Deuteronomy 33:28: So Israel dwelt in safety, the fountain of Jacob alone, in a land of grain and wine; yea, his heavens drop down dew.”

 

The psalmist describes a happy event.  There is present in this solemn pomp of carrying the ark to Zion, under the leadership of David their king, “little Benjamin.”The procession was possibly led by “Benjamin” because it was the tribe of Israel’s first king.That tribe is called little, partly because it was the youngest tribe, and descended from Jacobs youngest son Benjamin, but principally because, under the judges, their numbers were diminished, and almost extinguished, (Judges 20:21). With Benjamin is their ruler, the princes of Judah and their council, the princes of Zebulon, and the princes of Naphtali" (v.27).  All the tribes of Israel are there, but only Four tribes are named; two in the south, two in the north.  They stand for the whole nation.  Israel will be regathered and will be known tribally again.  Its representative tribal heads will lead the Jews in this great procession to the sanctuary.

 

“Benjamin with their ruler” seems to refer to the fact that the first king (Saul), who began the royal victories over Israel’s enemies (see 1 Samuel 11:11; 14:20-23), came from the tribe of Benjamin.

 

 

28 Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.

29 Because of thy temple at Jerusalem shall kings bring presents unto thee.

 

At His return, the Lord is going to put an end to the incessant strife which has marked this planet since Cain murdered Abel at the very gate of Eden.  The psalmist gives two reasons why war will end.

  1. Worship Will Be Absolute (vs. 28-29)
  2. Warfare Will Be Abolished (vs. 30-31)

 

There can be no true brotherhood of man apart from a true Fatherhood of God so the true temple will be recognized: "Thy God hath commanded strength; strengthen, O God, that which Thou hast wrought for us because of thy temple at Jerusalem" (v. 28).  What God has wrought he will strengthen; where he has given true grace he will give more grace. There will be no more false religions on earth to lead men astray.  The nations will come up year by year to Jerusalem to worship the true and living God at the temple.  It will be one of the factors of universal peace during the millennium.

 

God will bring the tribes together and the nation will be united: “Thy strength”; all that strength and power which You have put forth in fighting with Your enemies, and which is now greatly increased by the re-collection and union of all the tribes under one head, which is the work of God Himself, without whom all the differences and animosities which had for many years been a point of contention among them could never have been calmed down and quieted.  Seeing therefore all our strength is in You and from You alone, we pray unto Thee for the continuance and increase of our strength, and that you would proceed to finish that good work which You have begun among us by preserving, and confirming, and perpetuating this blessed union, and by giving us a more full and universal deliverance from our enemies.

 

Then, too, the due tribute will be rendered: “Because of Thy temple at Jerusalem shall Kings bring presents unto Thee" (v. 29).  The nations will not only come to worship; they will come to render national homage to Christ as King.  He will reign as priest in the temple and as King on His throne.  The offering of tribute will be a simple acknowledgment by all the vassal nations of earth that Jesus is indeed the King of king’s

 

 

30 Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war.

31 Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.

 

The psalmist sees God conquering the nations: "Rebuke the company of spearmen, the multitude of the bulls . . .  till everyone submit himself with pieces of silver: scatter Thou the people that delight in war" (v.  30). The psalmist calls for God to “rebuke,” that is, really humble and chastise those that will not bring presents to Him as the Kings did (v. 29), until they see the error of their ways and submit themselves to Him. The Revised Version renders the phrase "the company of spearmen" as "the wild beast of the reeds," that is, the hippopotamus (also crocodiles and bulls, represent the enemies of the righteous.), a symbol for Egypt, and representing heathen nations. “The bulls, with the calves of the people," symbolize heathen kings and their subjects.  Taken together, the two speak of Gentile world power being hostile to Israel.  The Lord will put an end to all that.  He will “scatter the people that delight in war,” make an utter end of war, and reign as Prince of Peace.

 

This passage as a whole is a cry to God to show His strength over (a) the wild beasts, that is, the heathen nations, with special mention of Egypt, as well as (b) the bull worshippers (Baal was conceived in the form of a bull, as the symbol of sexual prowess, among the neighboring Canaanites); (c) also over those pagan armies that destroy their neighbors merely in order to get booty; and (d) all other warmongers.  Rather, he asks God (e) to have the great nations bring their offerings peacefully and willingly.

 

But there's more to it than God conquering the nations.  The psalmist sees God converting the nations: "Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God" (v. 31).  Egypt was Israel’s neighbor and Ethiopia a remote and distinct nation known only by reputation.  In the last days, Egypt and Ethiopia will be in the ranks of the most persistent and hostile of Israel’s foes.  Ethiopia will openly ally herself with Russia in the last days as a determined foe of Israel.  Though he mentions only two nations as the ancient and great enemies of God, and His people, and as a very wicked, and idolatrous, and incorrigible sort of men (Jeremiah 13:23); but by them he takes into account all other nations and people of like character.

 

At the return of Christ, an end will be made to all that.  Egypt and Ethiopia will hasten to submit to Christ and in sovereign grace the Lord will forgive and cleanse.  “Princes shall come out of Egypt” as ambassadors to seek God’s favor and submit to Him; and they shall be accepted, for the Lord of hosts shall thereupon bless them, saying, “Blessed be Egypt my people” (Isaiah 19:25).

 

 

32 Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah:

33 To him that rideth upon the heavens of heavens, which were of old; lo, he doth send out his voice, and that a mighty voice.

34 Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.

35 O God, thou art terrible out of thy holy places: the God of Israel is he that giveth strength and power unto his people. Blessed be God.

 

His vision soars higher and higher.  The psalmist tells us that hymns will be sung by all: “Sing unto God, ye kingdoms of the earth; O sing praise unto the Lord; Selah” (v. 32).  What a choir that will be!  Singers will come from all over the globe; there will be Americans there, keyed into a new note of joy.  They will come from South America, the island nations, Canada, Mexico, Germany, England, China, Japan—any place you can think of. The whole world will resound with hymns.

 

He tells us that Heaven will be seen by all (vs. 33-34): "To him that rideth upon the heavens of heavens, which were of old; lo, he doth send out his voice, and that a mighty voice.” Because of his awful and terrible majesty: “He sends out His voice, and that a mighty voice.” This may refer either generally to the thunder, which is called the voice of the Lord and is said to be powerful and full of majesty (Psalm 29:3-4), or in particular to that thunder which God spoke to Israel at Mount Sinai. The expression “of old” means “from the very beginning of the world.”

 

“Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.”Because of His mighty power, “Ascribe ye strength unto God;” acknowledge Him to be a God of such irresistible power that it is pure foolishness to contend with Him and out-and-out wisdom to submit to Him; acknowledge that He has power sufficient both to protect his faithful servants and to destroy his stubborn adversaries; and give him the glory for all the instances of his omnipotence.  The Lord will show Himself as Ruler of heaven and earth, and the “kingdoms of the earth” will sing unto God who “rideth upon the heavens of heavens,” or the highest heavens. Until the Lord reins in Jerusalem, there can be no peace on earth (Isaiah 9:6-7; 11:1-9).

 

Finally, the psalmist tells us that holiness will be sensed by all: "O God, Thou art terrible out of thy holy places: the GOD of Israel is He that giveth strength unto His people.  Blessed be God" (v. 35).  Israel still had powerful enemies, so the psalmist asks God to continue to provide strength for the nation.  Israel’s enemies would be scattered and humbled (vs. 28-31). As God displays His sovereignty, the appropriate response of all nations—not just Israel—should be submission and praise (vs.  31-35). The “holy places” in the rebuilt temple on earth will keep before earth’s people a sense of God's holiness.  The true sanctuary in Heaven, into which Jesus has ascended and of which the earthly temples of the Jews were but pictures, will also be a constant reminder to men that God is great and terrible.  “Blessed be God”: “Send that to the chief Musician,” says the psalmist.  “Here is a psalm upon [1]Shoshannim.  It is all about a new springtime!”

 

 

 


[1]Shoshannim (Hebrew for 'lilies') is mentioned in Psalm 45, Psalm 69 and in the note under the title of Psalm 68. It’s meaning in these Psalms in uncertain. Some believe it to be a kind of lily-shaped straight trumpet, a six-stringed instrument, a word commencing a song or the melody to which these psalms were to be sung