Tehillim 68

1 8 (For the one directing. Of Dovid. Mizmor. Shir.) Let Elohim arise, let His oyevim be scattered; let them also that hate Him flee before Him.
23 (3) As ashan (smoke) is blown away, so drive them away; as wax melteth before the eish, so let the resha’im perish at the presence of Elohim.
34 (4) But let the tzaddikim have simchah; let them rejoice before Elohim; and, let them rejoice with simchah.
45 (5) Sing unto Elohim, sing praises to Shmo; extol Him that rideth on the clouds by Shmo Hashem, and rejoice before Him.
56 (6) Avi yetomim (father of orphans), and a dayan (judge) of almanot (widows), is Elohim in His Ma’on Kodesh.
67 (7) Elohim setteth the yechidim (alone ones) in a family; He bringeth out those which are asirim (prisoners, those bound with chains); but the sorerim (rebels) dwell in a dry land.
78 (8) O Elohim, when Thou wentest forth before Thy people, when Thou didst march through the wilderness; Selah;
89 (9) Eretz shook, Shomayim also poured rain at the presence of Elohim; even Sinai itself was moved at the presence of Elohim, Elohei Yisroel.
101 (11) Thy congregation hath dwelt therein; Thou, O Elohim, hast prepared of Thy bounty for the oni.
111 (12) Adonoi gave the word; rav (great) was the tzava (company, army) of the mevaserot (heralds, those that published it, the lady evangelists).
121 (13) Melachim of tzeva’ot (armies) shall flee, they flee; and she that tarried at home shall divide the plunder.
131 (14) Though ye have lain among the cooking pots, yet shall ye be as the wings of a yonah covered with kesef, and her feathers with glistening gold.
141 (15) When Shaddai scattered melachim therein, it was white as snow in Tzalmon.
151 (16) The Har Elohim is the Har Bashan; a mountain of peaks is the Har Bashan.
161 (17) Why gaze ye in envy, ye many-peaked harim? This is the har which Elohim hath chosen to dwell in; indeed, Hashem will dwell in it lanetzach (forever).
171 (18) The merkavot of Elohim are myriads, a thousand thousands; Adonoi is among them, as in Sinai, in kodesh (holiness).
181 (19) Thou hast ascended on marom (high), Thou hast led captivity captive; Thou hast received mattanot among adam; yes, even from the sorerim (the rebellious) also, that Hashem Elohim might dwell [there].
192 (20) Baruch Adonoi, Who yom yom bears us up, even HaEl Yeshuateinu (the G-d of our salvation). Selah.
202 (21) Our G-d is a G-d who saves; and from Hashem Adonoi come escapes from mavet (death).
212 (22) But Elohim shall shatter the rosh of His oyevim, and the hairy kodkod (crown of the head, scalp) of such a one as continueth on in his trespasses.
222 (23) Adonoi said, I will bring back from Bashan, I will bring back from the depths of the sea;
232 (24) That thy regel may be bathed in dahm, that the leshon of thy klavim (dogs) may partake of the oyevim.
242 (25) They have seen Thy processions, O Elohim; even the goings of my G-d, my Melech, in the Kodesh.
252 (26) The sharim (singers) went before, the nogenim (players on instruments) followed after; among them were the alamot (young unmarried virgins) playing timbrels.
262 (27) Barchu Elohim in the congregations, even Hashem, out of the Makor Yisroel (Fountain of Israel).
272 (28) There is Binyamin, the youngest at the head; the sarim (princes) of Yehudah and the throng of them, the sarim (princes) of Zevulun, and the sarim (princes) of Naphtali.
282 (29) Eloheicha hath commanded thy oz; strengthen, O Elohim, that which Thou hast wrought for us.
293 (30) Because of Thy Heikhal at Yerushalayim shall melachim bring offerings unto Thee.
303 (31) Rebuke the company of spearmen, the adat (herd) of bulls, with the agalim (calves) of the nations, till every one prostrate himself with ingots of kesef; He scatters the people that delight in wars.
313 (32) Magnates shall come out of Mitzrayim; Ethiopia shall soon stretch out her hands unto Elohim.
323 (33) Sing unto Elohim, ye mamlechot of ha’aretz; O sing praises unto Adonoi. Selah.
333 (34) To Him that rideth upon the skies of Shomayim of old; lo, He doth send out His voice, and that a kol oz (mighty voice).
343 (35) Ascribe ye oz (power) unto Elohim; His majesty is over Yisroel, and His oz is in the skies.
353 (36) O Elohim, Thou art norah (awesome, terrible) out of Thy Mikdashim; the El (G-d) of Yisroel is He that giveth oz and strength unto His people. Baruch Elohim.
910 (10) Thou, O Elohim, didst send a plentiful geshem (rain), whereby Thou didst restore Thine nachalah, when it was parched.

Tehillim 68 Commentary

Chapter 68

A prayer-- The greatness and goodness of God. (1-6) The wonderful works God wrought for his people. (7-14) The presence of God in his church. (15-21) The victories of Christ. (22-28) Enlargement of the church. (29-31) The glory and grace of God. (32-35)

Verses 1-6 None ever hardened his heart against God, and prospered. God is the joy of his people, then let them rejoice when they come before him. He who derives his being from none, but gives being to all, is engaged by promise and covenant to bless his people. He is to be praised as a God of mercy and tender compassion. He ever careth for the afflicted and oppressed: repenting sinners, who are helpless and exposed more than any fatherless children, are admitted into his family, and share all their blessings.

Verses 7-14 Fresh mercies should put us in mind of former mercies. If God bring his people into a wilderness, he will be sure to go before them in it, and to bring them out of it. He provided for them, both in the wilderness and in Canaan. The daily manna seems here meant. And it looks to the spiritual provision for God's Israel. The Spirit of grace and the gospel of grace are the plentiful rain, with which God confirms his inheritance, and from which their fruit is found. Christ shall come as showers that water the earth. The account of Israel's victories is to be applied to the victories over death and hell, by the exalted Redeemer, for those that are his. Israel in Egypt among the kilns appeared wretched, but possessed of Canaan, during the reigns of David and Solomon, appeared glorious. Thus the slaves of Satan, when converted to Christ, when justified and sanctified by him, look honourable. When they reach heaven, all remains of their sinful state disappear, they shall be as the wings of the dove, covered with silver, and her feathers as gold. Full salvation will render those white as snow, who were vile and loathsome through the guilt and defilement of sin.

Verses 15-21 The ascension of Christ must here be meant, and thereto it is applied, ( Ephesians 4:8 ) . He received as the purchase of his death, the gifts needful for the conversion of sinners, and the salvation of believers. These he continually bestows, even on rebellious men, that the Lord God might dwell among them, as their Friend and Father. He gave gifts to men. Having received power to give eternal life, the Lord Jesus bestows it on as many as were given him, ( John 17:2 ) . Christ came to a rebellious world, not to condemn it, but that through him it might be saved. The glory of Zion's King is, that he is a Saviour and Benefactor to all his willing people, and a consuming fire to all that persist in rebellion against him. So many, so weighty are the gifts of God's bounty, that he may be truly said to load us with them. He will not put us off with present things for a portion, but will be the God of our salvation. The Lord Jesus has authority and power to rescue his people from the dominion of death, by taking away the sting of it from them when they die, and giving them complete victory over it when they rise again. The crown of the head, the chief pride and glory of the enemy, shall be smitten; Christ shall crush the head of the serpent.

Verses 22-28 The victories with which God blessed David over the enemies of Israel, are types of Christ's victory, for himself and for all believers. Those who take him for theirs, may see him acting as their God, as their King, for their good, and in answer to their prayers; especially in and by his word and ordinances. The kingdom of the Messiah shall be submitted to by all the rulers and learned in the world. The people seem to address the king, ver. Verse 28 . But the words are applicable to the Redeemer, to his church, and every true believer. We pray, that thou, O God the Son, wilt complete thine undertaking for us, by finishing thy good work in us.

Verses 29-31 A powerful invitation is given to those that are without, to join the church. Some shall submit from fear; overcome by their consciences, and the checks of Providence, they are brought to make peace with the church. Others will submit ( psalms 68:29-31 ) service of God, and in the gospel of Christ which went forth from Jerusalem, which is enough to invite sinners out of all nations.

Verses 32-35 God is to be admired and adored with reverence and godly fear, by all that attend in his holy places. The God of Israel gives strength and power unto his people. Through Christ strengthening us we can do all things, not otherwise; therefore he must have the glory of all we do, with our humble thanks for enabling us to do it, and for accepting the work of his hands in us.

Chapter Summary

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.

Tehillim 68 Commentaries

The Orthodox Jewish Bible fourth edition, OJB. Copyright 2002,2003,2008,2010, 2011 by Artists for Israel International. All rights reserved.