Psalms 68:17-27

17 The chariots of God are tens of thousands and thousands of thousands. The Lord is among them, from Sinai, into the sanctuary.

18 You have ascended on high. You have led away captives. You have received gifts among men, Yes, among the rebellious also, that the LORD God might dwell there.

19 Blessed be the Lord, who daily bears our burdens, Even the God who is our salvation. Selah.

20 God is to us a God of deliverance. To the LORD, the Lord, belongs escape from death.

21 But God will strike through the head of his enemies, The hairy scalp of such a one as still continues in his guiltiness.

22 The Lord said, "I will bring you again from Bashan, I will bring you again from the depths of the sea;

23 That you may crush them, dipping your foot in blood, That the tongues of your dogs may have their portion from your enemies."

24 They have seen your goings, God, Even the goings of my God, my King, into the sanctuary.

25 The singers went before, the minstrels followed after, In the midst of the ladies playing with timbrels,

26 "Bless God in the congregations, Even the Lord in the assembly of Yisra'el!"

27 There is little Binyamin, their ruler, The princes of Yehudah, their council, The princes of Zevulun, and the princes of Naftali.

Psalms 68:17-27 Meaning and Commentary

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.