Psa 59:1

SUPERSCRIPTION: “OF DAVID. A MIKTAM. WHEN SAUL HAD SENT MEN TO WATCH DAVID’S HOUSE IN ORDER TO KILL HIM”. “Michtam” sig “to cut, engrave (Jer 2:22), or write (Exo 17:14)”, and hence to remember. The 6 “michtam” psalms are thus “memorial” psalms, of a very personal nature, having the hope of resurrection as a common theme (Psa 16:10,11; 56:13; 57:3; 58:10,11; 59:16; 60:5,12).

“When Saul sent men to David’s house” (1Sa 19:8-24). David escaped through the warning of his wife Michal, who was also Saul’s daughter. Michal let David down through a window, so that he escaped, and put an image and a goat’s hair bolster in the bed, where she said that David lay sick. This was the beginning act in David’s long wanderings to elude Saul.

Perhaps vv 5-17 were an addition supplied in the time of Hezekiah.

(NT) The outline of the type traceable in 1Sa 19: As Saul and his men represent the Lord’s enemies, so Jonathan fills the role of the believers who strengthened the Beloved with their loyalty. Corresponding to Michal and her work in saving David, there are (perhaps) the angels. As she contrived a rough outline of a man asleep in bed, so there were burial clothes in the tomb after the Lord’s resurrection (Joh 20:6-8)! Remarkably, for “image” (1Sa 19:13) the LXX has “kenotaphia” (like our word “cenotaph”), empty tombs! Those lying in wait, yet achieving nothing, are like the guard at the tomb of Jesus (Mat 27:65,66), in a futile endeavor to prevent the resurrection (Mat 28:4). As David fled to the sanctuary of the Lord, so Jesus ascended to heaven. One day, as Saul came to the divine presence and became a changed man (1Sa 19:23,24), so also there will yet come a remarkable conversion of Israel, so that all the world marvels: “Saul also among the prophets!”

Or is the proper antitype Saul/Paul, the Benjamite nemesis of the early church miraculously converted to apostle of Christ?

DELIVER: “Set me on high” (AV mg), poss ref to Christ’s ascension.

PROTECT: Heb “sagab”, reltd to “misgab” (“fortress” or “defence”) in vv 9,16,17. God was David’s only true defense; by ct, his own home was a “death-trap”, as he himself realized (1Sa 19:12).

Psa 59:3

THEY LIE IN WAIT FOR ME: (NT) Repeated plots against the life of Jesus.

FOR NO OFFENSE OR SIN OF MINE: “Without my fault” (v 4) is further repetition. In other crises David could not say this (eg Psa 6, 39, 41, etc); but in this situation he was without fault. As Jonathan asked Saul, “Why will you sin against innocent blood, to slay David without a cause?” (1Sa 19:5; cp 1Sa 18:14; 24:11; 26:18).

(NT) The Lord’s utter sinlessness (Joh 8:46; 1Pe 2:21,22).

Psa 59:4

ARISE TO HELP ME: (NT) Heb “to meet me”: “And there [in Gethsemane] appeared an angel unto him from heaven, strengthening him” (Luk 22:43).

Psa 59:5

ALL THE NATIONS: (NT) “All the Gentiles”: Pilate, the Roman centurions, Herod (the “pseudo-Jew”!), and cast-off Israel, rejecter of God’s special covenant.

See Lesson, Selah.

Psa 59:6

If this section (or a part of it) belongs to David too, then this may suggest a watch at night on David’s house, and later a loud and frantic search of the whole city. The (Gentile?) messengers sent to arrest David (1Sa 19:11) reminded him (when he heard of it later? or when he watched them from a hiding place?) of a howling pack of disgruntled (v 15) mad dogs.

Re Hezekiah: “Dogs” is a very suitable description for the Gentile army. “And go round the city” could describe a siege!

Psa 59:7

SEE WHAT THEY SPEW FROM THEIR MOUTHS: The verb sig “to gush out” (sw “poureth out”: Pro 15:2,28) — ie as a fountain (cp idea, Jam 3:11). With v 6, it suggests rabid dogs! The whole is a contemptuous description of the Assyrian propaganda: Isa 36; 37. As AV, “mouth”, singular, is correct — Rabshakeh was the sole spokesman.

(NT) The crude and cruel Caiaphas (Joh 11:49-51).

SWORDS: Psa 55:21; 57:4; 64:3-5; 109:2,3; Pro 12:18.

(NT) Luk 20:14,15.

WHO CAN HEAR US?: The adversary is essentially an “atheist”, called to give account to nobody (so he thinks): cp Psa 10:4,11,13; 53:4; 64:5; 73:11; 94:7. This was Rabshakeh’s main theme: ‘As a help, Yahweh is useless.’

Psa 59:8

ALL THOSE NATIONS: The Assyrian army was not just Assyrian but a very “mixed bag”, including many Arab armies (Isa 21:13-17; 29:7; 30:28; Mic 4:1; Psa 47:3; 79:6; 118:10; 137:7; Amo 1:11; Oba 1:10,13).

Psa 59:9

“My strength (LXX, RV), I will wait upon thee.” Hezekiah’s dependence upon God: Isa 37:1,14-20, etc.

FORTRESS: “Misgab” (sw vv 16,17) means a fortress (RSV), like Jerusalem.

Psa 59:10

GO BEFORE: “Be my champion!” (NEB).

Psa 59:11

“Slay them not, lest my people forget” (AV) could be read as a question: Wilt thou not destroy them? And God did (Isa 37:36)! But instead of remembering such a signal deliverance, Israel did forget — in the very next reign. V 13a is no contradiction, for it really means: ‘Have done with them, get rid of them.’

Alternatively, “Swift, sudden destruction might be quickly forgotten. The psalmist wants God’s judgment to be prolonged so that it might be a continual reminder of divine justice” (NETn).

MAKE THEM WANDER ABOUT: (NT) “And they… shall be led away captive into all nations” (Luk 21:24; cp Lev 26:33; Deu 4:27; 28:64; 30:3,4; Jer 16:13). Cp the wanderings of Cain, because of his sin in slaying his innocent brother (Gen 4:12-16).

Psa 59:12

All this fits the verbal onslaught of Rabshakeh.

Psa 59:13

See Lesson, Selah.

Psa 59:14

See v 6n.

AT EVENING: (NT) The repetition of v 6 suggests the two nights Jesus was in the tomb.

Psa 59:15

Assyrian soldiers scouring the countryside for provisions.

WANDER: As did Cain, driven out from the presence of God (Gen 4:16).

Psa 59:16

I WILL SING OF YOUR STRENGTH, IN THE MORNING: (NT) The Lord’s hymn of praise on the morning of his resurrection (Psa 31:5b; also cp Psa 30:5). And no doubt angels joined in, as at his birth. As the darkness of night belongs to the ungodly (Joh 1:5; 8:12; 12:35; 13:30; Col 1:13; Eph 4:18; 1Jo 1:6; etc), so the light of morning belongs to the godly (1Th 5:4,5; Psa 90:14; 143:8; 2Sa 23:4; Joh 12:36; Eph 5:8; 1Jo 1:7; etc).

Psa 59:17

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC. TO THE TUNE OF ‘THE LILY OF THE COVENANT'”: “Shushan-eduth” (AV). Shushan (Lily) links with Passover (see Psa 44, 68; JWT, Titles 30-48). Also, the lily was an oft-mentioned Temple motif (1Ki 7:22, 26; 2Ch 4:5; it is referred to many times in the Song of Songs, along with other temple symbolism: Song 2:1,2,16; 4:5; 5:13; 6:2,3; 7:2). This might in the context of this Psa suggest Hezekiah’s fervent prayers to the God enthroned there, for deliverance from Sennacherib’s host.

The Companion Bible suggests, without much evidence, that Shushan-eduth (the “Passover of Testimony”) was “the Little Passover”, which was permitted a month later than normal for the benefit of those unclean, or those on a journey at the proper date (Num 9:6-11). This concession had been invoked, somewhat inaccurately, for the keeping of Hezekiah’s great Passover (2Ch 30:15). It would be necessary also on the later occasion when, in answer to Hezekiah’s pleas, the Assyrian army was decimated outside Jerusalem. Siege conditions and also the defilement of many through contact with the dead (when the camp was plundered and then cleaned up) would require such a “Little Passover” (see Isa 31:5 — cp “passing over” there with Exo 12:13,23,27; Isa 30:29; 26:20,21).

Psa 60:1

SUPERSCRIPTION: “A MIKTAM OF DAVID. FOR TEACHING. WHEN HE FOUGHT ARAM NAHARAIM AND ARAM ZOBAH, AND WHEN JOAB RETURNED AND STRUCK DOWN TWELVE THOUSAND EDOMITES IN THE VALLEY OF SALT”. “Miktam” sig “to cut, engrave (Jer 2:22), or write (Exo 17:14)”, and hence to remember. The 6 “miktam” psalms are thus “memorial” psalms, of a very personal nature, having the hope of resurrection as a common theme (Psa 16:10,11; 56:13; 57:3; 58:10,11; 59:16; 60:5,12).

CONTEXT: 2Sa 8: When David was seen to be firmly established as king over the twelve tribes, all the surrounding Gentile nations took fright, and as one man they determined to crush him before the combined resources of twelve united tribes made him invincible. The first trials of strength (vv 1,2) came from the west and the east — from Philistia and Moab. The Philistines esp had reason to panic at the prospect of David reigning securely in Jerusalem. The campaign against Moab (v 2) was only a preliminary trial of strength.

V 3 is ambiguous: “David smote also Hadadezer, the son of Rehob, king of Zobah, as he (?) went to recover his (?) border at the river Euphrates.” Was it Hadadezer or David who went to recover his own border at Euphrates? At first look it would seem to be the former. But perhaps instead it was David, who had ambitions to reign over the full territory promised to Abraham (Gen 15:18). If so, “recover” would seem to be the wrong word, since David’s territory had never extended anywhere nearly as far as the Euphrates River. But by the change of one letter v 3 could read “establish” instead of “recover”. And so David fought well against “Aram-zobah” (a small independent kingdom in the general locality of Damascus: 1Sa 14:47; 2Sa 8:3) and “Aram-naharaim” (Syria of the “two rivers” — ie Abana and Pharpar, or Euphrates and Tigris) (2Sa 8:3-6; Psa 60, title).

But while David was rounding off this highly successful campaign a long way from home in the north, he was shocked to learn that Judah, left almost defenseless in his rear, had been invaded by the Ammonites, the Moabites again, and the Edomites. (V 13 should certainly read “the Edomites in the valley of salt” — cp LXX and RSV — the difference between “Aram” (Syria) and “Edom” in Heb is only a tittle, and textual confusion between the two is quite common. “The valley of salt” was at the south end of the Dead Sea.) David’s acute despair (Psa 60:1-3) suggests how severe the inroads of these southern invaders were; and the mention of Shechem in v 6 shows that not only were the eastern tribes in peril but that now their threat was felt west of Jordan as well as in the extreme south, from Edom.

The “stab-in-the-back” tactics from Edom readily explains the strong resentment which the psalm expresses. This antagonism is demonstrated in the unusual savagery of the campaign. God had promised David another great victory over the invading forces (Psa 60:6-12), and thus it came to pass (2Sa 8:13,14). The figures of 12,000 casualties (psalm title) and 18,000 casualties (2Sa 8:13) could probably be reconciled easily enough, if only more detail were known about the three-pronged assault led by David (2Sa 8:12,13), Abishai (1Ch 18:12), and Joab (1Ki 11:15,16; Psa 60 title). The heavy slaughter may poss reflect esp the brutality of the character of Joab, who “cut off every male in Edom” (1Ki 11:16)!

Psa 60:2

An actual earthquake? Or a “political” one?

Psa 60:4

A BANNER: In such a tight situation David (well-instructed in Samuel’s school of the sons of the prophets) recalls the desperate threat of the Amalekites against Israel in the wilderness. The upraised hands of Moses the prophet, sustained by the “priest” (Aaron) and “king” (Hur, of Judah), turned the tide of battle (Exo 17:11-15).

(NT) “Nes”, an ensign or standard, as in Isa 11:10,12 — where the “root of Jesse” shall stand for an ensign (nes) of the people. This is mindful of Exo 17, when Israel was attacked at Rephidim by the powerful Amalekites. To celebrate the great victory which God gave them then, Moses built an altar and called it Jehovah-nissi — “the Lord our banner”. So Psa 60 portrays the complete victory of Christ over all the forces of evil in the world, social and religious and political — a victory made poss by the sacrifice of the One Perfect Man, who was “lifted up” (as an ensign or standard!) on a cross (Num 21:8,9; Joh 3:14; 12:32). (Cp Psa 20:5n, where the ideas are similar but a different Heb word for “banner” — “dahgal” — is used.)

TO BE UNFURLED AGAINST THE BOW: The Heb “qoshet” is an unusual one; in fact, it is unique to this passage. A similar word (qosht) is translated “certainty” in Pro 22:20,21, and another related word (qeshot) as “truth” in Dan 2:47; 4:37. Some texts, however, read “qesheth” here, a Heb word which is translated “bow” in many other passages (thus RV mg, RSV, and LXX; Moffatt has “archers”). Or… “That it may be displayed because of the truth” (AV). That is, because of God’s Messianic promise to David, in 2Sa 7. This is the frequent meaning.

SELAH: “Rock”, another name (2Ki 14:7) for Petra (Gr “Rock”), which is prob referred to as “the strong city” in Psa 60:9. See Lesson, Selah.

Psa 60:5

HELP US WITH YOUR RIGHT HAND: The ensuing vv suggest that, as in 1Sa 23:9 and 30:7, David appealed to God by means of Urim and Thummim for reassurance and guidance. He is referring to the right hand of the high priest, receiving and dispensing the affirmative “answer” from God. The root hand of the Lord stretched out on behalf of His people is the great instrument of deliverance and victory: Psa 20:6; 21:8; 44:3; 48:10; Exo 15:6.

RIGHT HAND: Strength (Exo 15:6; Psa 20:6; 63:8; 118:15,16); righteousness (Psa 48:10); authority (Isa 62:8); honor (Gen 48:13-18; 1Ki 2:19); salvation (Psa 17:7; 60:5); and fellowship (Psa 16:11).

Psa 60:6

Vv 6-8: A sequence of Yes or No answers: ‘Shall I attack the enemy in Shechem?’ ‘Shall I then deliver Succoth?’ ‘Shall I go against Gilead?’ ‘Manasseh?’ ‘Ephraim?’, etc. Thus the entire campaign, a complicated three-pronged affair, was mapped out for him: Shechem lay to the west of the Jordan (1Ki 12:25); the valley of Succoth (Gen 33:17) and Gilead to the east of the Jordan. Manasseh was on both sides of the river. Ephraim was west of Jordan to the north, and Judah of course was west of Jordan in the south.

The scope of these geographical locations gives some idea of the extent of David’s military undertakings. “Had not God promised that ‘five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight’ (Lev 26:8)? Had not God promised Abraham: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates’ (Gen 15:8)? Had not God promised that all David’s enemies would be cut off (2Sa 7:9)? Whilst these promises will have their complete fulfillment in the work of David’s greater Son at his 2nd advent, the first kingdom of God had [also] to be established securely” (Geoff Tucker). In this connection, see also Psa 89:35.

SHECHEM… SUCCOTH: Echoes Gen 33:17,18, when Jacob returned to his inheritance. Shechem was also the place where Abraham received the promise: “Unto thy seed will I give this land” (Gen 12:6,7).

Psa 60:7

EPHRAIM… JUDAH: An allusion to the ancient Messianic rivalry between the two most powerful tribes (WBS 74-77). But here they gladly cooperate under David’s inspiring leadership. (“Ephraim” is sometimes used comprehensively, to describe the ten tribes under its headship: 2Ch 25:6,7.)

EPHRAIM IS MY HELMET: “Ephraim also is the strength of mine head” (AV) might be read in the sense of “my leader, or commander” — thus corresponding with the next phrase (see below). It was upon his grandson Ephraim’s head that Jacob laid his hand to pronounce a special blessing (Gen 48:14).

JUDAH MY SCEPTER: “Judah is my lawgiver” (AV). Lit, “my scepter” (RSV) or even “king” (LXX).

(NT) The promise of Gen 49:10, to be fulfilled by “the Lion of the tribe of Judah” (Rev 5:5).

Psa 60:8

MOAB IS MY WASHBASIN: A designed ct with the occasion when Moab was the source of Israel’s defilement, through the immoral enticements of its women (Num 25:1)? Or, more generally, a sign of contempt: a mere basin to hold the dirty water when the warriors’ feet had been washed after victory (cp Psa 58:10). It was the servant’s duty to wash the master’s feet (cp 2Ki 3:11). Moab — always remarkable for its arrogance (Isa 16:6) — is to become the most menial of Israel’s slaves!

OVER EDOM I TOSS MY SANDAL: A play on words: in Heb “hadom” (cp Edom) means footstool. Poss the practice implies taking possession of a piece of land (cp Rth 4:7,8; Deu 25:6-10), or even “treading down” (as Psa 60:12). In any case, this means slavery for both Moab and Edom (2Sa 8:2,14; ct Oba 1:3). “The shoe is considered unclean. In Palestine there is always a threshold called the mastaby, where the people of the house and all guests remove their shoes and enter barefooted. Shoes are never worn in well-to-do homes, and are never spoken of with respect, but in terms of very great disrespect. The shoe was always associated with everything that was low, filthy, and contemptible” (Str Scr 67,68). This will explain Exo 3:5; Jos 5:15; and Amo 2:6; 8:6.

PHILISTIA: See Lesson, Philistia in prophecy.

OVER PHILISTIA I SHOUT IN TRIUMPH: “Philistia, triumph thou because of me” (AV). Psa 108:9 has “Over Philistia will I triumph” (cp RSV), which is obviously more correct (note that Psa 60:5-12 = Psa 108:6-13). So v 8 here is surely a clear case of textual corruption.

Psa 60:9

WHO WILL BRING ME TO THE FORTIFIED CITY?: Petra, Edom’s rock-hewn city: “The city was carved out of red rock, and could only be approached by a very narrow path about 1 1/2 miles long. On each side were steep cliffs rising almost perpendicularly, making it almost impregnable” (Tucker).

Psa 60:10

Quoted in Psa 44:9, a Hezekiah psalm, when there was a comparable crisis of hopelessness. Does this v imply that David’s army were initially repulsed in attempting to avenge their earlier losses (vv 1-3) against Edom — perhaps because David did not first consult the Lord?

Psa 60:12

WITH GOD WE WILL GAIN THE VICTORY: The assurance of God’s deliverance, given through Urim and Thummim. (But the “we” recognizes that David and his followers had a job to do also!) There is also a ref to Num 24:18 and its prophecy about Edom. Clearly David did know his Bible!

HE WILL TRAMPLE DOWN OUR ENEMIES: Alluded to in Isa 63:3, another “Edom” prophecy. First fulfilled by David, of course, in 2Sa 8:13,14; secondly in Hezekiah’s punitive raid on Edom after the Assyrian debacle; and lastly it will be fulfilled again when Christ comes to save Israel from their vindictive Arab enemies.

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC. WITH STRINGED INSTRUMENTS”: “Neginoth” (Psa 3, 5, 53, 54, 60 — “Neginah”, singular, Psa 66, 75; Hab 3:19; Isa 38:20). “Neginoth” sig “to strike”, as upon a musical instrument, or in affliction. Trials of affliction are for the development of godly character; so we should sing in the Philippian jail.

Psa 61:1

SUPERSCRIPTION: “OF DAVID”. David is already king (v 6), rejoicing that God has sheltered him (vv 3,4), and prolonged his life (v 6) during a time of grave danger. Most prob ref to David finding refuge at Mahanaim during Absalom’s rebellion.

Psa 61:2

FROM THE ENDS OF THE EARTH I CALL TO YOU: “Earth” = eretz, or Land. David was now a long way from Jerusalem — perhaps at Mahanaim in Gilead, on the other side of the Jordan (2Sa 17:27). Even though inhabited by Israelites, such lands were not considered altogether part of the land of promise (Num 32:29-33). Consider believers in God away from home: Abraham, Jacob, Joseph, Jeremiah, Ezekiel, Daniel, Naaman’s wife’s maid, Paul a prisoner in Rome, John an exile in Patmos.

AS MY HEART GROWS FAINT: There are signs that David’s morale was near to collapse. And so he esp needed such exhortation as: “Men ought always to pray, and not to faint” (Luk 18:1).

THE ROCK: “Tsur” (cp Psa 62:2,6,7) in the temple area, one of the symbols of God’s presence among His people. “Is there a God (Eloah) beside me? yea, there is no God (tsur = Rock: AV mg); I know not any” (Isa 44:8). So also Isaiah calls God “the Rock (tsur) of Ages” (Isa 26:4, mg) — or the eternal Rock.

THE ROCK THAT IS HIGHER THAN I: Cp Psa 59:1. RV mg has “too high for me” — suggesting a God whose thoughts and ways are infinitely beyond those of man (Isa 55:8,9), although that fact should not excuse man from seeking them!

(NT) The Son was always “subject to the Father” (1Co 15:28); the Son himself needed salvation (Heb 2:14; 5:7-9; etc). In seeking the salvation and will of his Father, Jesus truly built his “house” of faith upon the “Rock” (Mat 7:24-27). And so, in overcoming, he ultimately became “the Rock” himself (1Co 10:4) — “a man [who] shall be as an hiding place from the wind, and a covert from the tempest… as the shadow of a great rock in a weary land” (Isa 32:2).

Psa 61:3

YOU HAVE BEEN MY REFUGE: A shelter provided through the loyalty of Barzillai.

A STRONG TOWER: Uzziah built towers in the desert because “he had much cattle” (2Ch 26:10; cp 2Ch 27:4), and it was necessary for his shepherds to have places of safety and outlook from time to time, from which to resist the inevitable marauders. Watchtowers were also built in vineyards for similar purposes (Mat 21:33). Fig, the name of Yahweh is a “strong tower” for the righteous (Pro 18:10).

THE FOE: Of course, his own son Absalom.

Psa 61:4

TO DWELL IN YOUR TENT: Appropriate to David’s reign. The temple was not yet built.

AND TAKE REFUGE IN THE SHELTER OF YOUR WINGS: The wings of the cherubim of glory in the sanctuary. The “secret place” of Psa 27:5, and the “shadow of thy wings” (Psa 57:1n).

SELAH: This Psa has several refs to the sanctuary and its rock and its service: vv 2,4,7,8. See Lesson, Selah.

Psa 61:5

MY VOWS: (NT) What did Christ vow? “Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God” (Heb 10:7-9). This involved Christ’s witnessing to the praises of his God in the midst of the “great congregation” (Psa 22:25; 65:1; 116:14; Heb 2:12).

YOU HAVE GIVEN ME THE HERITAGE: (NT) He is the heir of the promises (cp Psa 16:5; 37:11,29).

Psa 61:6

INCREASE THE DAYS OF THE KING’S LIFE: The first of 4 phrases emphasizing how David was saved from his serious illness (Psa 41) and from the threat of destruction by the rebels. All this is of course in ct to God’s treatment of David’s predecessor Saul.

(NT) Christ’s resurrection and eternal life (cp Psa 21:4).

HIS YEARS FOR MANY GENERATIONS: Allusion to the great promise in 2Sa 7. So also “mercy and truth” (v 7; Mic 7:20).

(NT) Cp the Messianic prophecies of Psa 22:30,31 and Isa 53:10, for quite similar language. Also see Psa 72:15-17; 89:29-37.

Psa 61:7

MAY HE BE ENTHRONED IN GOD’S PRESENCE FOREVER: (NT) As a priest as well as a king: “after the power of an endless life” (Heb 7:16). Also, of course, see 2Sa 7:16 again.

Psa 61:8

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC. FOR JEDUTHUN”:

1. Asaph, Heman, and Jeduthun were the three who organized the temple choirs and orchestras: 1Ch 16:5,41,42.
2. These three were from each of the sections of the tribe of Levi: ie Gershom, Kohath, and Merari. Jeduthun led the third section: 1Ch 26:10-12.
3. His name means “Praising (ie ‘Judah’) Ethan”, ie “Ethan the man of praise”: 1Ch 15:17; 25:1,3; Psa 89, title. Prob Jeduthun and Ethan were the same man (1Ch 16:41; cp 1Ch 6:44 with 1Ch 25:1-3).
4. Jeduthun was responsible for Psa 38, 61, 76, 89. Hence he was called the King’s Seer (2Ch 35:15; 1Ki 4:31).
5. Since he was the father of Obed-edom (1Ch 16:38), did he advise about the bringing of the ark to Zion, after the initial bungling?

Psa 62:1

SUPERSCRIPTION: “A PSALM OF DAVID”. Absalom’s rebellion — David’s flight from Jerusalem. Companion psalm to Psa 61. Note also the strong resemblances to Psa 28.

MY SOUL FINDS REST IN GOD ALONE: David’s response to the cursing of Shimei: 2Sa 16:11; see also Psa 123:2.

(NT) Esp true of Jesus in his trial, when he did not answer the charges being brought against him (Mat 27:12,14). Here is the explanation of those silences before his adversaries: he was praying (cp Psa 37:7)! V 2 now applies very readily: “He is my fortress; I will never be shaken” (cp Psa 37:24).

Psa 62:3

“How long will ye imagine mischief?” (AV): The plots of the rebels.

A MAN: That is, one man, David. Note the emphasis in 2Sa 17:1-3, where the rebels are totally consumed with eliminating the one man David — an amazing tribute to the power of David’s personality. (Yet notice David’s estimation of himself, at an earlier time: there is no pride in this man: he is a “dead dog”, a “flea”, and a “partridge”: 1Sa 24:14; 26:20!)

WOULD ALL OF YOU THROW HIM DOWN?: Would David say this to include Absalom? This phrase is there by inspiration surely.

THIS TOTTERING FENCE: This is precisely how they saw (wanted to see?) David. Ct the “rock” of vv 2,6,7. (NT)

Apt figures for the fate of Jerusalem and its people: see Isa 30:13, and the whole section; cp Job 24:16; Mat 6:19; 24:43.

Psa 62:4

THEY FULLY INTEND TO TOPPLE HIM: “They consult” (AV). Absalom’s council of war: 2Sa 17:14; sw 2Sa 15:14 (“bring evil”).

(NT) See Mat 26:3-5; also see vv 59,60.

FROM HIS LOFTY PLACE: “Eminence” (RSV), ie the kingship.

THEY TAKE DELIGHT IN LIES: “Delight” = Heb “ratzah”: a word often used for an acceptable sacrifice! Character assassination was a part of the campaign: ct v 9.

WITH THEIR MOUTHS THEY BLESS, BUT IN THEIR HEARTS THEY CURSE: Overt blessings, and covert curses. This must have gone on for a long time before the rebels came out into the open (cp Psa 5:6,9; 41:6).

SELAH: And hence the allusions in this Psa to God the “Rock”. See Lesson, Selah.

Psa 62:5

FIND REST, O MY SOUL, IN GOD ALONE: “If you have a problem, take it honestly to God: that is, honestly seek His guidance, and honestly desire to follow it. Let us not go to God seeking favors, or exception to His holy laws, or confirmation of preconceived answers. Go to God to give, not to get. He has already given us far more than we deserve. Recognize that, and go to Him intensely desiring to make tiny and token repayment in love for His infinite goodness and blessing. Give Him freely everything you have. It is nothing, at its very best (and let us ever realize that) — but He, as a father with a child, accepts it gratefully in understanding love. But be very sure it is everything. Once you have solemnly committed yourself to Him, be sure you hold nothing back. ‘God hath no pleasure in fools.’ Remember Ananias and Sapphira” (GVG).

Psa 62:7

MY SALVATION AND MY HONOR DEPEND ON GOD: “Keep your mind on God: on God Himself as a person — not just on what He has done, or what He has made, or what He has said — except as these things direct your mind to Him Himself. It is so easy to ‘do God’s work’ all day, study God’s Word all day — and never really think about or make personal contact with God Himself. Build your whole conscious life on God as the closest, most real person of your acquaintance. Keep this personal aspect very prominent in all your thinking. It must become your greatest motive power, your greatest strength, your greatest comfort and joy. It is all you need. It is everything you need. Other crutches and supports are graciously given us because we do not have the spiritual comprehension and maturity to fully utilize this supreme, all-sufficient one. But the less we rely on anything or anyone secondary, the better. Appreciate all other helps and comforts and companionships. Be thankful for them. Draw fully on them as they are given. But never build on them — only on God, Who can never change, never fail” (GVG).

MY REFUGE: Why did David flee to Mahanaim, and not to one of the official cities of refuge? Was this because, technically, he had not slain anyone? Or was it because he knew himself to be already forgiven (2Sa 12:13)?

Psa 62:8

TRUST IN HIM AT ALL TIMES, O PEOPLE: Particular ref to those who still stayed loyal to David. The word comes 3 times in 2Sa 17:2,3. Note also: “a refuge for us”.

POUR OUT YOUR HEARTS TO HIM: Like the blood of the Passover lamb was poured out at the base of the altar (Psa 22:14; 42:4; cp Lam 2:11,12). Ct this openness before God with the secret scheming of v 4.

See Lesson, Selah.

Psa 62:9

LOWBORN MEN ARE BUT A BREATH: “Vanity” (AV) (Hebrew “hebel”: nothingness, a wind, a “breath”: RV mg) is the key word in Ecclesiastes: “Vanity of vanities… all in vanity!” The life of a man is like a breath of air, just as insubstantial; breathe it out on a cool morning, and watch it disappear! So is man! Literally, here, “men of Adam are Abel”! Contrast a “breath” with THE “rock” (vv 2,6,7).

“Lowborn men (adam) … highborn men (ish).” This latter phrase comes in Psa 4:2, another “Absalom” psalm. Also, see Psa 49:2.

IF WEIGHED ON A BALANCE, THEY ARE NOTHING: “In the balances they will go up” (RV). Men of low degree are nothing, but men of high degree are a “delusion” — because they are less than nothing! They are not only “weighed in the balances, and found wanting” (Dan 5:27), but when put in the “scales”, with nothing on the other side, they still go up! It is true, an ambitious man wants to “go up” in the world; but hardly in this way!

“Man’s worthlessness, taken by himself, is so marked as to defy the force of gravity. Compared with things of substance he is so unsubstantial as to be almost anti-substantial… We need something like this to make us aware of what insuperable obstacles lie in the way of success if we battle alone” (ADN). Similar estimates of the worth of natural man are to be found in Psa 39:5,6; 49:20; 103:15,16; Isa 40:6-8, 15,17; 41:24; 1Pe 1:24,25.

Psa 62:10

EXTORTION… STOLEN GOODS: The inevitable accompaniment of rebellion — a breakdown of law and order.

THOUGH YOUR RICHES INCREASE: If riches increase, through the expropriation of property of those still supporting David (note the relevance of Pro 1:10-14), set not your heart upon them; ie do not let this loss worry you unduly.

Psa 62:11

ONE THING GOD HAS SPOKEN, TWO THINGS HAVE I HEARD: The extraordinary emphasis (cp Job 33:14; 40:5) here suggests the words to some divine pronouncement, when David was in danger of losing his kingdom: (a) 2Sa 8; Psa 2:4-7; Psa 60, notes, or (b) His present experience — through Zadok the seer — perhaps by Urim and Thummim: 2Sa 15:27. (NT) Prob the Father spoke thus to His Son many times, but on two occasions He spoke to him esp for the benefit of others: Mat 17:5; Joh 12:28.

YOU, O GOD, ARE STRONG: “Power belongs to God” (AV). “For with God all things are poss” (Mar 10:27) — this in the context of rich men’s inability to save themselves! “There is no power but of God” (Rom 13:1). He is in control of human affairs. But it calls for real faith to believe this. No wonder so many fall back on the easier, but erroneous (because misinterpreted) philosophy of “Time and chance”. (NT) Read vv 9-12a with ref to Barnabas, poss the “rich young ruler” (Mat 19:16-22; Mar 10:17-22; Luk 18:18-23). Born of high degree, he yet made himself of low degree, and learned not to set his heart on his riches. God spoke to him once (through Jesus), and twice (Act 4), and the Holy Spirit (Act 11:24) taught him that power and also mercy belong to God.

Psa 62:12

YOU, O LORD, ARE LOVING: Here David climbs higher than “fortress” or “refuge” or even “rock”; instead, he depends on God’s forgiveness of his sins and on the great promise of 2Sa 7: “the sure mercies of David”.

SURELY YOU WILL REWARD EACH PERSON ACCORDING TO WHAT HE HAS DONE: God does not operate on this principle towards men of faith like David; if He did, then all men would perish utterly! But towards faithless sinners like the rebels, yes, He does! Kay sums up this verse: God is “invincible Power to meet the stubborn, or inexhaustible Grace to meet the penitent.” Cp Pro 24:12; Jer 17:10; Mat 16:27; Rom 2:6; 1Co 3:8; 2Ti 4:14; Rev 2:23; 20:12,13; 22:12.

Psa 63:1

SUPERSCRIPTION: “A PSALM OF DAVID. WHEN HE WAS IN THE DESERT OF JUDAH.” Saul’s unremitting pursuit of David (1Sa 22:5; 23:14-16,19-26) or else David’s flight from Jerusalem and Absalom’s rebellion. Various details (eg, “king” in v 11) make the latter identification more prob.

(NT) Close // between the rebellion against David and the rejection of Jesus by his nation and esp by its rulers (WGos 730-732).

EARNESTLY I SEEK YOU: “Early will I seek thee” (AV): The habit of rising early in the morning is practically universal in Palestine (Psa 57:8; Gen 19:2; 21:14; 28:18; Exo 34:4; Job 1:5; Pro 1:28; etc). God is to be sought early in the morning; otherwise he is sought in vain: as the manna, unless collected at early dawn, dissolves.

IN A DRY AND WEARY LAND WHERE THERE IS NO WATER: Cp Psa 42:1,2; 84:2; 143:6. These words are to be given full value, both lit and spir (2Sa 16:2,14; 17:29). But banishment from friends and comforts does not banish one from God. In fact, it may bring God closer: “Blessed are they who hunger and thirst after righteousness; for they shall be filled” (Mat 5:6).

(NT) Cp the Lord’s “I thirst” (Joh 19:28; Psa 22:15; 69:21; Isa 53:2 — a root out of a “dry ground”). The scene of the Lord’s crucifixion outside Jerusalem // the desolation of David’s wilderness. The familiar hymn notwithstanding, the dry, hot and dusty Golgotha was anything but “a green hill” far away!

Psa 63:2

David’s longing to be back in Jerusalem. He had sent back the ark of the covenant: 2Sa 15:25-29 (ct v 17: “far off”).

IN THE SANCTUARY: (NT) (1) Jesus called before the Sanhedrin in solemn assembly? Or (2) the “sanctuary” of his own body (Joh 2:19)? Or (3) consider this and similar passages (Psa 27:4; 48:1-3,12,13; 84:1-4; 122:1-4,6,7) as the poss words and thoughts of the 12-year-old Jesus, making prob his first “official” visit to the Temple in Jerusalem (Luk 2:39-52).

YOUR POWER AND YOUR GLORY: Allusion to the ark of the covenant: Psa 73:24; 78:61; 1Sa 4:21; 1Ch 16:11. Note the phrasing in Psa 62:11,12: God speaking from the place of “power”! This phrase suggests the young man Isaiah seeing the power and glory of God in the Temple (Isa 6:1-8).

Psa 63:3

YOUR LOVE IS BETTER THAN LIFE: This word (chesed: “lovingkindness” in AV) often ref to God’s Covenants of Promise: here, to the great promise of 2Sa 7, which was better than this life because it involved a promise to David of everlasting life in the kingdom of his Eternal Son (2Sa 7:16: “before thee”). But how was this promise to be fulfilled when a rebellious son reigned in Jerusalem?

Psa 63:4

I WILL PRAISE YOU AS LONG AS I LIVE: Impl man’s mortality and the silence of death (Psa 6:5; 104:33; 146:2).

I WILL LIFT UP MY HANDS: Paul likewise exhorted men (brethren) to “lift up holy hands” in prayer (1Ti 2:8). “Holy hands” = “clean hands” in Psa 24:4; Jam 4:8. And Jeremiah adds, “Let us lift up our hearts with our hands” (Lam 3:41). Cp Psa 28:2; 134:2; 141:2; 1Ki 8:54; Joh 17:1.

(NT) The pierced hands of Christ on the cross.

Psa 63:5

MY SOUL WILL BE SATISFIED AS WITH THE RICHEST OF FOODS: “As with marrow and fatness” (AV). Ref peace-offerings (Lev 3:9,10). David’s confidence that all would yet work out right. Meanwhile there was the lavish help of faithful Barzillai (2Sa 17:27-29; Psa 23:5). God is able to provide a spiritual “banquet” even in a dry and desolate land (v 1 here).

(NT) Even when on the cross Jesus knew that one day he would be King of the Jews, and preside at a glorious banquet for his beloved (Isa 25:6-9). But also how many times during his ministry was Joh 4:32 (cp also vv 13,14 there) realized: his “meat and drink” being to do the will of his Father?

Psa 63:6

ON MY BED I REMEMBER YOU: An uncomfortable bed, too, in the course of this hasty flight. (The word in this case is plural — lit, “beds” — because at this time David scarcely spent two nights in the same place!)

I THINK OF YOU THROUGH THE WATCHES OF THE NIGHT: The marvelous sight of the night sky, with the slow inexorable progress of the stars, would emphasize the slow but sure purposes of God. The word for “meditate” implies talk, either in prayer, or in the comfort of conversation with those on guard during the night watches. Guards would be necessary because of the risk of prompt pursuit, as Ahithophel had advocated (2Sa 17:1-3).

(NT) Was there any counterpart to this in the experience of Jesus? Luk 9:58?

THE WATCHES OF THE NIGHT: The Hebrews divided the night into three “watches”: generally speaking, the first, or beginning, watch (Lam 2:19) was from sunset to approx 10 pm; the second, or middle, watch (Jdg 7:19) from 10 pm to 2 am; and the third, or morning, watch (Exo 14:24; 1Sa 11:11) from 2 am to sunrise. See also Psa 119:148. (The later, Roman, method consisted of four watches: Mat 14:25; 24:43; Mar 6:48; 13:35; Luk 12:38.)

Psa 63:7

THE SHADOW OF YOUR WINGS: Another allusion to the ark and the cherubim of glory: 2Sa 15:25. Psa 17:8; 36:7; 57:1; 61:4; 91:1. Cp also Deu 32:10,11; Rth 2:12; and Mat 23:37.

(NT) He was strengthened and encouraged by a Passover angel (Luk 22:43).

Psa 63:8

MY SOUL CLINGS TO YOU: While his enemy would follow hard after him (v 9a). “Clings” is sw “cleaves” in Gen 2:24; Deu 10:20; Rth 1:14.

YOUR RIGHT HAND UPHOLDS ME: While the hostile right hand would wield a sword against him (v 10).

(NT) Peter’s experience, as he attempted to “follow” Jesus by walking to him on the water: as he was sinking “Jesus stretched forth his hand, and caught him” (Mat 14:31). The very same phrase (“his right hand doth embrace me”) is used by the Bride in the Song 2:6; 8:3 to describe her Beloved. At first sight, there might seem to be little of common ground in these two allusions; yet both describe the tender loving care that Christ shows toward those who have entered into the bonds of covenant with him.

RIGHT HAND: Strength (Exo 15:6; Psa 20:6; 63:8; 118:15,16); righteousness (Psa 48:10); authority (Isa 62:8); honor (Gen 48:13-18; 1Ki 2:19); salvation (Psa 17:7; 60:5); and fellowship (Psa 16:11).

Psa 63:9

Re David’s experiences: 2Sa 16:11; 17:1-3; cp Psa 55:15; Num 16:31-34.

“Souls” die, are destroyed, and are consigned to the grave: Jos 10:28,30,32,35,37,39; Jdg 16:16; Job 7:15; 33:18; Psa 16:10; 33:19; 35:17; 49:15; 78:50; 89:48; Eze 18:4,27; etc.

Psa 63:10

THEY WILL BE GIVEN OVER TO THE SWORD: “They shall fall by the sword” (AV) is, lit (see AV mg), “they shall run out like water” — ie their life-blood will gush out from their sword wounds. Cp 2Sa 14:14.

FOOD FOR JACKALS: “A portion for foxes” (AV), or “jackals” (RSV) — tearing and ravaging the corpses on the battlefield. “These sinister, guilty, woe-begone brutes, when pressed with hunger, gather in gangs among the graves, and yell in rage, and fight like fiends over their midnight orgies; but on the battlefield is their great carnival. Oh! let me never even dream that any one dear to me has fallen by the sword, and lies there to be torn, and gnawed at, and dragged about by these hideous howlers” (LB 94).

(NT) “A portion for jackals”: Lit true in AD 70 (cp Lam 5:18).

Psa 63:11

“Every one that sweareth by him” (the king?) (AV). If so, this is exemplified by the faithful Ittai in 2Sa 15:21.

THE MOUTHS OF LIARS: The mouth of them that speak lies (ie against David) shall be stopped. Ref Absalom and Shimei (2Sa 15:3; 16:7,8). The stopping of the mouths of liars, as a pattern of the time of the end, when only truth may be spoken, is picked up by Paul in Rom 3:19; Tit 1:10,11.

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC.”

Psa 64:1

SUPERSCRIPTION: “A PSALM OF DAVID”.

Historical context: Absalom’s rebellion.

HEAR ME, O GOD: Cp Psa 55:1,2: another “Absalom” psalm.

COMPLAINT: “Sichah”, a rather uncommon word (sw Psa 55:17; Job 15:4).

PROTECT MY LIFE FROM THE THREAT OF THE ENEMY: Not “from the enemy”, but from the paralyzing fear or “dread” provoked by the situation of that enemy’s hostility: ie Ahithophel’s words — “I will come upon him while he is weary… and will make him afraid” (2Sa 17:2).

Psa 64:2

HIDE ME FROM THE CONSPIRACY OF THE WICKED: That is, from their covert plotting, followed by their open rebellion (2Sa 15:1-12; 17:1-14).

(NT) The insurrection against the King of the Jews: Luk 19:14,27. This is the sw as the “tumultuous assembly” described in Psa 2:1 (AV mg.).

CROWN OF EVILDOERS: “The workers of iniquity” (AV): so described also in another “Absalom” Psa (Psa 6:8). They are “those who make sin their labour, their daily employment” (Clarke).

Psa 64:3

The campaign of slander against the king (2Sa 15:1-6; 16:5-13). Cp similar figures of speech in Psa 55:21; 57:4; 59:7.

THEY SHARPEN THEIR TONGUES: (NT) A vivid figure for diligent unremitting plotting and preparation: Joh 11:50.

Psa 64:4

SHOOT: Cp Psa 10:8,9. Here the Heb is ‘yarach’, which also means ‘to teach a lesson’. JT has an interesting section on this juxtaposition of ideas, in Eur 2:128-131 — as does WRev 75.

WITHOUT FEAR: They showed no fear of David because of his dire sickness. Neither did they show any fear of God.

Psa 64:5

WHO WILL SEE THEM?: (NT) Although “men of God”, the adversaries of the Lord Jesus were essentially godless. The profession of religion — even the unabashed and insistent profession of religion — is no guarantee of godliness, or even of honesty and integrity.

Psa 64:6

“They search out iniquities” (AV). That is, the iniquities of David, so as to blacken his character. And there were iniquities to make capital of! “Both the inward (thought) of everyone (of them) and the heart, is deep” (AV). Notice the italics in this v in KJV. The depths of wickedness in the human heart — particularly one like Absalom’s, so festering with malignity — are unfathomable. In the words of Jeremiah: “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jer 17:9). Also see Isa 29:15.

(NT) Against Christ his enemies sent forth spies, “waiting to catch him in something he might say” (Luk 11:54; cp Luk 20:20). But even so they could not convict him of even one sin (Joh 8:46)! And still they exerted every ounce of diligence they possessed to pin guilt upon one they knew to be innocent: see Mat 26:59,60.

Psa 64:7

GOD WILL SHOOT THEM WITH ARROWS: God’s unseen angel-marksman intervening on David’s side, bringing divine retribution in kind (ct vv 3,4) to his enemies. Here is described the fate of Absalom (2Sa 18:9-15). “The godly man will always have at least one friend to avenge the wrongs done him” (Caryl).

(NT) “Joseph, a type of Christ, has been ‘shot at’ by the archers who hated him; but his own bow, held by hands ‘made strong by the hands of the Mighty One of Jacob’, has prevailed (Gen 49:22-24). Jesus Christ, the man whom Yahweh ‘made strong for Himself’, was as a ‘polished arrow’ in Yahweh’s quiver, and he has destroyed the enemy (Isa 49:1,2)” (Wilson).

Psa 64:8

HE WILL TURN THEIR OWN TONGUES AGAINST THEM: (NT) They had made their tongues so “sharp” (v 3) that they cut their own throats! “His blood be upon us and upon our children” (Mat 27:25) were words which, had they believed in Jesus, would have operated with all the blessing of a Passover lamb, delivering them from the wrath to come. But instead, they acted as a terrible curse!

“All that see them shall flee away” (AV). The sudden collapse of support for the revolution: 2Sa 18:8,17 (cp Num 16:24). Another poss meaning (there being two nearly identical Heb verbs) is “shall shake their heads” (NIV), ie, in derision at their failure (Jer 48:27) or in shocked concern (Jer 31:18; Job 16:4). Leupold has: “All that saw them shuddered.”

Psa 64:9

The outcome of this revolution and its failure will be beneficial; it will do all the nation good. “When thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isa 26:9).

(NT) “All mankind” has special ref to Gentiles becoming aware of God’s judgments upon Israel, and learning lessons therefrom. What may appear to be mere human contrivance is seen, with the eye of faith, to be God at work (Act 2:23,24) — “He hath done this” (Psa 22:31).

Psa 64:10

The prayer of v 1 is now answered. “The righteous” is singular (David); “all the upright” is plural (his loyal supporters).

(NT) The “righteous” (singular) is Christ; and “all the upright” (plur) are those who trust in him.

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC.”

Psa 65:1

SUPERSCRIPTION: “A PSALM OF DAVID. A SONG”. A Psa for the Day of Atonement: cp Psa 67, 85, 103. See Psa 133n for suggestions that — immed after David became king over all the twelve tribes — there was the appointment of a new High Priest, the celebration of a Day of Atonement, and the inauguration of a Year of Jubilee. These three ideas dominate Psa 65. God promised special blessings for the Year of Jubilee which began on the Day of Atonement (Lev 25:9): “And I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years” (Lev. 25:21). Remarkably, the same combination of phenomena belong also to the year of the destruction of Sennacherib’s army in Hezekiah’s reign. Then, also, it may be inferred that there was a new High Priest (Isa 22:2), a special Day of Atonement (Isa 58), and a Year of Jubilee (2Ki 19:29; Isa 37:30; Isa 35).

Thus the pattern repeats itself of a Davidic Psa seemingly being adopted into Hezekiah’s framing of the Psalter, because of the remarkable suitability of its details to the circumstances of that good king’s reign. It may be, as in a few other psalms, that the problematic section (vv 5b-8) was actually added in Hezekiah’s time.

In the Davidic psalm the section of vv 5b-8 seems to be out of tune with all the rest. But not so when read as a Hezekiah psalm. The wreck of the Assyrian attack on Jerusalem was by a devastating manifestation of divine power almost unique in human experience (Isa 29:6; 30:27-33; 31:8,9; 59:16-20; 64:1,2; 66:15,16). The allusive details in the Psa harmonize with this.

PRAISE AWAITS YOU, O GOD: Here implies waiting in silence (cp Psa 62:1; Rev 8:1, in a strong Day of Atonement context; Hab 2:20; Zec 2:13). It is a picture of the multitude of worshippers praying in silence in the sanctuary while the High Priest presents their special offering within the sanctuary — hushed in the awed expectation of the coming revelation of God.

(NT) See Heb 9:24-28.

ZION: Misspelled in AV: “Sion”, derived from Vulgate and LXX.

TO YOU OUR VOWS WILL BE FULFILLED: David’s vow to give the Ark a worthy home in Jerusalem (Psa 132:1-5).

“The signs of the times tell us that we are rapidly nearing the time of the dead when God shall give reward to His servants and prophets: when all who fear His name, small and great, shall awake together to the joyful celebration of His praise, and the execution of His judgment upon the nations.

“A little more waiting for God; a little more patience; a little more endurance of evil and continuance in well doing; and the hour will arrive. The moment will be here when we shall suddenly be confronted by the great fact that the Lord is in the earth. Great will be the joy of the saints at the announcement, though they mingle trembling with their fear” (SC).

Psa 65:2

TO YOU ALL MEN WILL COME: Esp true of one of the great Feasts of the Lord.

(NT) The time when the Father’s house will truly become “a house of prayer for all nations” (Isa 56:7).

Psa 65:3

The entire Day of Atonement has this as its theme.

WHEN WE WERE OVERWHELMED BY SINS: Lit, as AV mg, “Words of iniquity prevail against me” — in two different senses: (a) the reviling by his enemies (Mat 27:39-43), and (b) his numbering with the transgressors (Isa 53:6,12; Mar 15:28) under the curse of the Law (Gal 3:13; Deu 21:23).

YOU FORGAVE OUR TRANSGRESSIONS: “Thou shalt purge them away” (AV). Here “purge” is kaphar, “cover” — from whence Yom Kippur; it is also sw as “make atonement” (as NIV mg), which appears 16 times in the Heb of Lev 16. Cp Isa 53:4-6,8,11.

Psa 65:4

“The man whom thou choosest” (AV) is, of course, the High Priest. The rest of the verse is esp suitable to the Day of Atonement.

TO LIVE IN YOUR COURTS: Psa 15:1; 23:6; 24:3; 27:4; 84:4.

COURTS: Heb “chatser”. From root sig “to wall around”, esp applied to the open space within the outer fence of the Tabernacle (Exo 27:9), or to the different courts of the Temple (1Ki 6:36; 7:12).

Psa 65:5

YOU ANSWER US WITH AWESOME DEEDS OF RIGHTEOUSNESS: The dominant words here seem incompatible with each other. But on the Day of Atonement they were just right, for it was a day when sin was covered and righteousness imputed; and this was signified by the terrible shining forth of the Shekinah Glory (Psa 80:1).

(NT) Overpowering manifestations of divine might at the 2nd Coming. Even Act 2:1-4 was awe-inspiring, and that was just the most meager foretaste (Heb 6:4,5) of the powers of the age to come.

THE HOPE OF ALL THE ENDS OF THE EARTH: “Eretz” = Land. As in v 2, all the nation gathered before God. From north to south the ravaged Land of Israel sighed with relief that, suddenly, the irresistible enemy had been swept away. Lit, all the limits of the Land, and the sea of far distances… Is this a hint of Tyrian sailors being impressed, or even overpowered, by the storm of God’s wrath? Cp Psa 48:7, another picture of the same titanic crisis.

Psa 65:6

Mt Zion mocked the military might and intentions of these all-victorious Assyrians. Jerusalem was girded for defense by twelve legions of Passover angels (Isa 31:5; 26:20,21; 37:36).

WHO FORMED THE MOUNTAINS BY YOUR POWER: (NT) Another open demonstration, as in David’s and Hezekiah’s time, of the divine permanence of Zion — the “mountain” of the Lord’s house being established in the tops of the mountains (Isa 2:2-4).

Psa 65:7

WHO STILLED THE ROARING OF THE SEAS, THE ROARING OF THEIR WAVES: V 5 requires a lit reading of these phrases (see note there), but then “the tumult of the people(s)” requires a figurative ref also, as in several other places (ie Psa 89:9; 93:3,4; cp Isa. 57:20; Luk 21:25). The Assyrians had doubled their invading force with considerable contingents from other nations (see refs, Psa 47:3). But this word is that which is hundreds of times applied to the twelve tribes. So, poss: ‘the tumult created in Israel’s Land’ is the meaning.

(NT) Christ’s stilling of the storm (Mar 4:37-41), the saving of the demoniac Legion (Mar 5:1-16), and the fear imparted to Gentiles round about (Mar 5:17). “He who could quieten the uproar of one man’s tortured mind can quell the turbulence of peoples; and the linking together of these two miracles reflects the power of God described in this passage” (SMk). Furthermore, all of this is a kind of acted parable of the startling events at our Lord’s coming. Then follows… (vv 9-13) a delightful symbolic picture of the blessings of Christ’s kingdom, the true and perfect and final “Jubilee”. See JT on the salvation symbolism of the water cycle (Eur 1:139-145).

See Lesson, Leviathan (the “Creation” myth).

Psa 65:8

“They also that dwell in the uttermost parts are afraid” (AV). This was one of the results of the mighty angelic stroke against Sennacherib (2Ch 32:23).

“Thou makest the outgoings of the morning and (ellipsis: add ‘the incoming of the….’) evening to rejoice” (AV). The ct with v 8a makes it difficult to apply to neighbors east and west (Moab, Edom, Philistia). So prob ref to the awesome destruction of Isa 37:36 and the surge of relief and gladness in God’s salvation, which was felt across the breadth of the Land, “from the rising of the sun unto the going down thereof” (ie Psa 50:1; 113:3)?

Psa 65:9

Vv 9,10: The early rains come soon after the Day of Atonement, which itself is preceded by Rosh Hashanah, the New Year, hence… “Thou crownest the year” (v 11), in that the “head”, or the “beginning”, of the year sees fruitful showers from God.

Vv 9-13: “The climax of this psalm, a stanza as fresh and irrepressible as the fertility it describes, puts every harvest hymn to shame as plodding and contrived. Here we almost feel the splash of the showers, and sense the springing growth around us” (Kidner).

THE STREAMS OF GOD ARE FILLED WITH WATER: Perhaps Kidron, which then, but not now, rushed boisterously down the valley after the rains (cp Psa 46:4n; Rev 22:1). Or may it be the rain which, because it descends from heaven, is called “the river of God”? (Ct, very significantly, Deu 11:10-12: Palestine, unlike Egypt, was a land God cared for, because it received its moisture from heaven and not from any river!) The rabbis taught that “God hath four keys which He never entrusts to any angel, and chief of these is the key of the rain.” Cp Job 26:8; 28:26; 38:28.

Psa 65:10

YOU SOFTEN IT WITH SHOWERS: “Palestine’s summer sun bakes the ground hard so that no oriental plow can break it until the autumn rains” (LGS).

SHOWERS: Heb “rebibim”, lit “myriads” — of rain drops.

Psa 65:11

YOU CROWN THE YEAR WITH YOUR BOUNTY: “Crown” = “atar”, to encircle, and thus to complete a circuit. The greatest blessing of all being the Day of Atonement itself and God’s open sign of sins forgiven.

“Thy paths drop fatness” (AV): The word for “paths” is lit “the tracks of thy chariot” (RSV) — God rides upon the chariot of His clouds (Psa 18:10,11; 68:4; 104:3), a richly-laden wagon which drops the “fatness” of His rains as He passes! See Isa 55:10-13; Psa 72:6; 2Sa 23:4.

Psa 65:13

“Are clothed… are covered” (AV) = “Clothe themselves… deck themselves” (RSV). This, along with v 12b, is the language of animation, as though all creation sings praise to the Almighty. (Isaiah is filled with this sort of imagery: Isa 35:1,2; 44:23; 49:14; 55:12.) Even Solomon in all his splendor was not arrayed like the frailest and lowliest lily of the field, turned out in its best divine attire to worship God (Mat 6:28-30).

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC.”

Psa 66:1

SUPERSCRIPTION: “A SONG. A PSALM”. Cp Psa 67; 68. All 3 psalms are connected with feasts of Yahweh. In LXX, the title is: “A Song of Resurrection”, and the psalm has portions very appropriate to the “resurrection” of Hezekiah’s nation from the horrible Assyrian invasion (vv 1-12), and to the “resurrection” of the king himself from his mortal sickness (vv 13-20). The first portion has a subsection alluding to Israel’s “resurrection” out of Egypt (vv 3-6) as well.

“It is called the Psalm of Resurrection (LXX), to commemorate the gathering of the nation from the darkness of Egypt, and elevation of the people called to become Yahweh’s Son delivered from Egypt. The Psalm represents the spirit of joy because of Yahweh’s work of salvation” (GEM).

V 1: The fantastic destruction of Sennacherib’s army at Jerusalem meant the smashing of the legend of Assyrian invincibility. Not only little Judah but also other nations, trampled by these imperial bullies, took heart. And they recognized the mighty power that had done this; hence their bringing of gifts to Hezekiah at Jerusalem (2Ch 32:23). Hence also the emphasis on “all the earth” (v 4) and “the nations” (v 7). Psa 100:1 repeats this verse, but uses the Covenant Name of God (Yahweh) because that is the psalm of thanksgiving for God’s covenant people.

Psa 66:2

This is what Israel did at their first Passover (Exo 15; cp v 6 here).

Psa 66:3

AWESOME: Sw Psa 65:5. The massive destruction of Isa 37:36.

YOUR ENEMIES CRINGE BEFORE YOU: The kings of Nineveh never went to such lengths, but the neighboring peoples who had become allies of Assyrian certainly found it a wise policy to honor Hezekiah’s God, even if it was only, as the mg puts it, to “yield feigned obedience” (or to “come cringing”: Roth; cp RSV), being compelled by sheer force of circumstances. (The same expression occurs in Psa 18:44; 81:15; Deu 33:29. The same attitude was to be found in the Pharaoh of the Exodus: Exo 15:8-15,25,29.)

(NT) A feigning or lying spirit of “worship” will still exist during the Kingdom Age: cp Zec 14:16-9 and Rev 20:7,8.

Psa 66:4

See Lesson, Selah.

Psa 66:5

COME AND SEE: (NT) Words used by Jesus to the two disciples of John the Baptism (Joh 1:39), and by Philip to Nathanael (v 46). God’s marvels must be seen, and seeing them is the first step toward believing in their Almighty Author.

Psa 66:6

THEY PASSED THROUGH THE WATERS ON FOOT: The crossing of the Jordan River (Jos 4:23): Nachar = “river” in RSV (sw 74:15).

LET US REJOICE IN HIM: Same idiom as Hos 12:4. Such “theophanies” as Exo 15 and Isa 37:36 belong to all generations of God’s people (they are “for ever”: v 7). For those who will embrace them in faith, such stories from the history of Israel are a preview of their personal deliverance.

Psa 66:7

HIS EYES WATCH THE NATIONS: Evidently the Assyrian army invading Judah included also support from Media, Elam, Edom, Moab, Philistia, Arabia, and Tyre (notes and refs, Psa 47:3; 65:7).

LET NOT THE REBELLIOUS RISE UP AGAINST HIM: An allusion to such as Rabshakeh, who was prob a renegade Jew? Note that: (a) he was fluent in Hebrew; (b) he knew about Hezekiah’s religious reforms (2Ki 18:22), although he distorted the facts for his own purpose; (c) he knew of the prophecy of an Assyrian invasion of Israel (v 25; Isa 10:5-7); and (d) his speech in 2Ki 18 is filled with other Biblical allusions.

See Lesson, Selah.

Psa 66:9

HE HAS PRESERVED OUR LIVES: A double ref to (a) Hezekiah saved from his incurable sickness (note the first person singular pronouns in vv 13-20); and (b) the nation saved from Sennacherib’s savage military campaign.

AND KEPT OUR FEET FROM SLIPPING: Note the emphasis on the feet of the saved nation in Exo 14:13,29; Jos 4:9,10; cp v 6 here. In general, see Psa 15:5; 16:8; 46:5.

Psa 66:10

“Tested” and “refined”, in the siege of Jerusalem, as also in earlier generations: Exo 20:20; Psa 81:7; Deu 8:2,16. In general, see Psa 12:6; 17:3; Mal 3:2,3; 1Pe 1:6,7; 4:12; Job 23:10; Isa 48:10; Lam 4:2.

Psa 66:11

PRISON: “Net” in AV. The Heb word is quite different from the common word, as seen in such vv as Psa 57:6; 140:5. This is “metsudah”, which denotes “fortress” or “stronghold” (Psa 18:2n), poss here in the sense of a place of restriction or confinement.

Psa 66:12

YOU LET MEN RIDE OVER OUR HEADS: The very picture of Assyrian chariots presented by their own artists, literally crushing their enemies under their wheels (cp Isa 51:23). And here men is “enoshim”, weak mortal men, as the Assyrians were demonstrated to be.

WE WENT THROUGH FIRE AND WATER: “Fire” = the pillar of fire in the wilderness, or the “burning bush” (Exo 3:2) — typ Israel’s experience of trials. “Water” = the Red Sea and the Jordan River (v 6), a national “baptism” (1Co 10:1,2). The language is repeated in Isa 43:2, in a Hezekiah/Sennacherib context.

TO A PLACE OF ABUNDANCE: Or, poss, to freedom. Here the AV suggests the prosperity of Canaan, in Moses’ time, and the plunder of the Assyrians, in Hezekiah’s. The alternative (“freedom”) pictures the release of bondage from Egypt, or from the straitness of the siege of Jerusalem.

Psa 66:13

I WILL COME TO YOUR TEMPLE: Hezekiah after his miraculous healing (Isa 37:1; 38:22).

WITH BURNT OFFERINGS: This and v 15 = Hezekiah (2Ch 29:20-24). Lit, “in burnt offerings” — Hezekiah sees himself typified or represented in the actual offerings.

AND FULFILL MY VOWS: Not mentioned in the history, but very clearly in Psa 116:14 (another Hezekiah psalm).

(NT) Should this v and its context (vv 13-20) be considered in connection with Mar 1:44 and its context (vv 35-45) — about the healing of the leper?

Psa 66:14

WHEN I WAS IN TROUBLE: Ref both to his sickness and to the Assyrian threat. These happened together (Isa 38:5,6 — some other portions of the Bible text dealing with the chronology of this period are confusing, and need to be approached with care).

Psa 66:15

RAMS… GOATS: Nazarite vow (v 13; Num 6:14) and the Day of Atonement, alluded to in Isa 58; 59.

See Lesson, Selah.

Psa 66:16

COME AND LISTEN: Cp v 5: “Come and see.” It was characteristic of Hezekiah to lead his people in worship (2Ch 29; 30).

(NT) The words of Jesus to the cured demoniac (Mar 5:19; Psa 116:12-14), and the words of the Samaritan woman to her friends (Joh 4:29).

WHAT HE HAS DONE FOR ME: This praise of God was promised in Isa 38:20. The meaning is, of course: “He has saved my life” (v 9; Psa 16:10).

Psa 66:17

Here are cause and ultimate result. Note Isa 38:2,3.

Psa 66:18

Isa 39:2 is the only example of iniquity pertaining to Hezekiah. V 19 (RV mg) and Jer 26:18,19 chime in with the outcome of this disreputable Babylonian alliance. Hezekiah repented of his weakness, and the divine judgment was forestalled for 100 years. Hence the word “mercy” (or forgiveness) in v 20.

(NT) Consider the parallel teaching of Mat 5:23,24; 6:12; Mar 11:25; Luk 11:4; Jam 4:3; and Psa 26:6.

Psa 66:20

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC. WITH STRINGED INSTRUMENTS”: “Neginoth” (Psa 3, 5, 53, 54, 60 — “Neginah”, singular, Psa 66, 75; Hab 3:19; Isa 38:20). “Neginoth” sig “to strike”, as upon a musical instrument, or in affliction. Trials of affliction are for the development of godly character; so we should sing in the Philippian jail.

Psa 67:1

SUPERSCRIPTION: “A PSALM. A SONG.” God’s destruction of Sennacherib’s army ensured an unexpected period of peace for Israel, and also a respite from Assyrian invasions for the nations they had oppressed. This divine deliverance was followed by the astonishing fruitfulness of a Year of Jubilee (2Ki 19:29) and, in glad relief, a surge of Gentile enthusiasm for the worship of Yahweh (2Ch 32:23). Isaiah refs to this in Isa 60:3,4 and elsewhere. This psalm is practically a commentary, in its far-reaching perspective, upon the Abrahamic promises, in that it expresses poetically God’s blessing of all nations through Abraham and his “seed” (Gen 12:1-3; 13:14-17; 22:18; etc). And so the whole “creation” (ie the New Creation esp) trembles in anticipation, and stretches forward as though to grasp the blessings of the age to come (Rom 8:18-24).

MAY GOD BE GRACIOUS TO US AND BLESS US: Psa 29:11. This echoes the High Priest blessing in Num 6:24-27, but with the significant difference that the Covenant Name (Yahweh/Jehovah) is replaced by Elohim. This is fitting to the divine might of the God of Israel being acknowledged by all Gentile, or non-covenanted, nations. This v also invites attention to Heb 9:28 — Christ, the heavenly High Priest, coming forth from the Holy of Holies (cp Psa 65:1).

AND BLESS US: Vv 1,6,7. Cp the three blessings of Num 6:23-27.

AND MAKE HIS FACE SHINE UPON US: Cp Psa 4:6; 31:16; 80:3,7,19. More exactly, “make the light of his face (abide) with us” (WK). Thus this calls to mind Joh 1:14 and Rev. 21:3. The ref to “face” suggests, in Messianic fulfillment, 2Co 4:6. In Psalms, always ref God’s presence in ark/tabernacle/temple: see VL, Psalms, God’s face.

See Lesson, Selah.

Psa 67:2

THAT YOUR WAYS MAY BE KNOWN ON EARTH: Here, and until v 6, the pronouns change to second person. God’s way is strongly emphasized in Acts (Act 8:31,36,39; 9:2; 18:25,26; 19:9,23; 22:4) as the gospel in action, bringing Israel and Gentiles to God through Christ. Also consider Gen 3:24 (the way to the tree of life); Gen 6:12 (God’s way); and Joh 14:6 — where “the way, the truth, and the life” should be read “the true way to (the tree of) life”!

YOUR SALVATION: “Thy saving health” (AV) is, simply, the Heb “yeshua”, which means salvation. (In archaic English, “health” had a much wider range of meanings, and was used by King James’ translators as the equivalent of “deliverance”. Notice how “yeshua” is translated by “health” in Psa 42:11; 43:5.) “Yeshua” is almost the name of Jesus. It also occurs in Psa 68:20; 69:29; 70:4.

YOUR SALVATION AMONG ALL NATIONS: This is clearly referred to by Paul in Act 28:28 (“God’s salvation has been sent to the Gentiles”) and also (less obviously) in Tit 2:11 (“the grace of God that brings salvation has appeared to all men”).

Psa 67:3

Vv 3,5 are identical.

MAY THE PEOPLES PRAISE YOU: The LXX has the same word as appears in Phi 2:11.

ALL THE PEOPLES: Both “peoples” are plural (“amim”). But the second word is not merely repetitive; with the addition of “all”, it is expansive: ‘First one people, and then all peoples!’ It is the word very commonly used for the tribes of Israel. After the destruction of the Assyrians, Hezekiah’s reformation must have come to a great climax: first, the people of Judah rejoiced and praised God. Then the multitudinous captives, from all the twelve tribes of Israel, returning from captivity, joined in their rejoicing and praise. The word for “all” is unusual and is characteristic of Isaiah — poss he wrote this psalm himself. (But of course the real intent of these words is as a prophecy of Messiah’s kingdom — when first one people and then all peoples, worldwide, will worship the Lord. Cpd with this, the initial ref is relatively trivial!)

Psa 67:4

FOR YOU RULE… AND GUIDE: The words imply both the strength and the tenderness of Christ’s rule. Such passages as Exo 34:6,7; Isa 11:1-9; 42:1-4 anticipate this dual nature of his kingdom.

GUIDE: Sw “lead” (mg): cp Psa 23:3; 78:72.

See Lesson, Selah.

Psa 67:6

The Heb and the RV: “The earth hath yielded.” Apart from the tense, this is an exact quotation from Lev 26:4: the blessing which God promised to His people when they were loyal to Him. This is a brief echo of the lovely “harvest” passage in Psa 65:9-13; the Edenic curse (Gen 3:17-19) has been rescinded, and the Land of Israel has been returned to its former fruitfulness (Num 13:23).

Psa 67:7

GOD WILL BLESS US: Thus rounding off the Psa precisely as the High Priest blessing is concluded: “And I will bless them” (Num 6:27c).

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC.”

Psa 68:1

SUPERSCRIPTION: “OF DAVID. A PSALM. A SONG”. The early part of the psalm (vv 1-18?), a sustained reminiscence of Israel’s wilderness journey; poss in part a psalm of Moses, surviving from those early days. The concluding vv (vv 26-35) seem to ref Hezekiah: and, less certainly, so also do vv 20-23 (cp the concluding vv of Psa 69). Yet vv 24,25 are most appropriate to the occasion of David’s bringing of the ark to Zion (Psa 24; 30; 2Sa 6; 1Ch 15). Prob David saw his bringing of the Ark to Zion as the culminating processional of the long pilgrimage of the Ark, the token of God’s presence in Israel, all the way from Sinai to Jerusalem. The protracted journey is at last concluded — or, more precisely, will be concluded with the fulfillment of this typical history when the Glory of the Lord in Christ re-enters the Holy City (Eze 43:2,3; Zec 14:4; Act 1:10,11).

MESSIANIC: Allusions, in the early part of the psalm, to Israel in the wilderness have often been read as foreshadowing a “march of the saints” from Sinai into the Holy Land. This is a mistake. To be faithful to the prototype, that march in the LD would have to begin in Egypt. The New Israel belongs to Jerusalem. It is natural Israel that has its beginnings in Egypt and Sinai: cp the allegory in Gal 4:22-31. However, several LD passages speak of a renewed bondage for Jews in Egypt (Isa 19:18-20; 11:11-16; Deu 28:68; Joe 3:19). Nevertheless, there is also much of value here with ref to the New Israel in their present life, as a wilderness journey to a Land of Promise. This is a very familiar idea, frequently used in the NT (eg Rev 7:9-17; 1Co 10:1-11). And Paul’s exposition of v 18 in Eph 4:8-10 is along these lines.

V 1: Quoting Num 10:35, which was “when the ark set forward” in the wilderness, moving on from one encampment to the next.

MAY GOD ARISE: (NT) “Arise” has to do with resurrection; sw “cumi” in “Talitha cumi” (Mar 5:41). “Destroy (unloose, take down) this tabernacle, and in three days (cp Num 10:33,34!) I will raise it up” (Joh 2:19).

Psa 68:2

BEFORE THE FIRE: Prob the idea is “before the fire of God”, suggesting the pillar of cloud and fire in the wilderness.

Psa 68:4

EXTOL HIM WHO RIDES ON THE CLOUDS: Allusion to Exo 24:10. But a much better reading is: ‘in the deserts’ (RSV mg, NIV mg: the Heb is “arabah”; cp Eur 2:550). The word “arabah” is translated “desert” 9 times, “plain” 42 times, and “wilderness” 5 times. Nowhere else is it translated “heavens”. The KJV translators may have been influenced (or confused!) by v 33, where a completely different word (shamayim) is rightly rendered “heavens”.

EXTOL HIM: May be “cast up a highway”… for Him (RSV mg) — cp Isa 40:3,4; 49:11; 57:14: 62:10.

HIS NAME IS THE LORD: JAH (or YAH) is the shortened form of the Covenant Name. Its first occurrence is Exo 15:2.

Psa 68:5

Vv 5,6: Vivid memories of Egyptian oppression, and Egyptian deliverance.

FATHERLESS… WIDOWS: (NT) See Joh 14:18, where “comfortless” is lit “orphans”. Also cp with the parable of the importunate widow (Luk 18:3,7,8,15,16). See also Jam 1:26,27.

Psa 68:6

GOD SETS THE LONELY IN FAMILIES: Lit, “in a house (Heb beth)”. There are no lonely ones in this well-knit community of family groups encamped beneath the standards of the houses of their fathers. (NT) Heb “beth” = house. In general, those who have left families for the Truth’s sake will receive “an hundredfold” even now, and greater things yet in the age to come (Mar 10:29,30). More specifically, Christ is the “solitary” one — Heb yachid, which describes an only child! Translated “darling” in Psa 22:20; 35:17, and used of Isaac (typ Christ) in Gen 22:2,12,16. So Christ, the only-begotten Son (Psa 2:7) — who dies childless (Isa 53:8) — would yet live to “see his seed” (Isa 53:10; Psa 22:30): a spiritual family or house (Heb beth) of believers (Heb 3:6; 1Pe 2:5; Eph 2:19).

HE LEADS FORTH THE PRISONERS WITH SINGING: (NT) Ref resurrection, ie Isa 49:9; Zec 9:11,12?

BUT THE REBELLIOUS LIVE IN A SUN-SCORCHED LAND: The unworthy generation of Israelites which perished in the wilderness.

(NT) Heb 3:16 is a clear allusion to this: “Who were they who heard and rebelled? (sw LXX ‘rebellious’): Were they not all those Moses led out of Egypt?” And the LXX for this v (“dwell in tombs”) — though not the Heb text — is echoed in Mar 5:3: Legion dwelling in the tombs. This demoniac is a remarkable figure of “provocative”/ “rebellious” Israel in LD: miraculously healed, “clothed”, and — its mind renewed — brought into fellowship with Christ.

Psa 68:7

A clear picture of the Ark of God leading the Israelite march through the desert (Exo 13:21).

See Lesson, Selah.

Psa 68:8

The outstanding theophany: Exo 19:18. In general, earthquakes accompany awesome manifestations of God: Eze 38:20; Zec 14:4; Joe 3:16; Amo 9:1,5; Jer 4:24; Psa 77:18; 114:7; Isa 2:10-22; Rev 6:12; 11:19; 16:18.

(NT) A clear implication that the Law was to be superseded. Also, note that the march of Israel required that they leave Sinai, which typ the Law. In a different figure, Isa 51:6 has the same idea — as does Heb 8:13.

Psa 68:9

ABUNDANT SHOWERS: May mean manna from heaven (one of the “gifts for men” of v 18). Or it may mean simply a lit refreshing downpour (cp Jdg 5:4: “The heavens also dropped” of v 8 may be “poured down rain” — as RSV mg).

Psa 68:10

Should be: “Thy living ones (the Cherubim of the Ark) have dwelt in it” (ie among the people of Israel, God’s inheritance: v 9).

FROM YOUR BOUNTY, O GOD, YOU PROVIDED FOR THE POOR: “All God’s gifts are prepared gifts laid up in store for wants foreseen. He anticipates our needs; and out of the fulness which He has treasured up in Christ Jesus, He provides of His goodness for the poor. You may trust Him for all the necessities that can occur, for He has infallibly foreknown every one of them. He can say of us in all conditions, ‘I knew that thou wouldst be this and that.’ A man goes a journey across the desert, and when he has made a day’s advance, and pitched his tent, he discovers that he wants many comforts and necessaries which he has not brought in his baggage. ‘Ah!’ says he, ‘I did not foresee this: if I had this journey to go again, I should bring these things with me, so necessary to my comfort.’ But God has marked with prescient eye all the requirements of His poor wandering children, and when those needs occur, supplies are ready. It is goodness which He has prepared for the poor in heart, goodness and goodness only. ‘My grace is sufficient for thee.’ [2Co 12:9] ‘As thy days, so shall thy strength be’ [Deu 33:25]” (CHS).

Psa 68:11

Vv 11-18: A poetic description of the early victories in the wilderness.

THE LORD ANNOUNCED THE WORD: As in other instances of directing the Israelites in battle (Num 31:1,2; Jos 10:8).

GREAT WAS THE COMPANY OF THOSE WHO PROCLAIMED IT: The one word equivalent to “those that proclaimed it” is feminine: it describes the women who celebrate the victory, as in Exo 15:20,21; 1Sa 18:6; Jdg 4.

Psa 68:13

AMONG THE CAMPFIRES: Or “the pots” (AV). The RV has: “among the sheepfolds”. JT: “prostrate among the cattle pens” (Eur 1:180). Prob // to the sarcastic ref to the inept Reuben in Jdg 5:16, who would not or could not come forward to help his brethren in their sore trial. Reuben had been faithful in the early fight for the Land (Jos 22:1-6); they then had much silver and gold (Jos 22:7,8). But, in later days, apparently corrupted by prosperity, this tribe did not help.

V 13 is a real problem passage (note all the italics in the AV!). Various guesses have been made: (a) Israel enjoying plunder and prosperity. (b) The enemy in flight. (c) A manifestation of the Shekinah Glory. (d) Trophies seized from the enemy. (e) Women displaying their finery.

But whichever it is (and the first seems most likely, because of the prob // to Jdg 5:16), why should the figure of silver and gold be used? Suggestion: The phrase about lying among the sheepfolds recalls the desire of the tribes of Reuben and Gad to settle with their flocks and herds east of Jordan. This was granted — provided they first played their part in the campaign to conquer Canaan. That achieved, they were free to make their way in peace (with the wings of a dove?) back to Trans-Jordan. And they went loaded with a handsome share of the plunder of the campaign — hence the silver and gold.

THE WINGS OF MY DOVE ARE SHEATHED WITH SILVER, ITS FEATHERS WITH SHINING GOLD: “A bird found in Damascus, whose feathers, all except the wings, are literally as yellow as gold; they are very small, and kept in cages. I have often had them in my house, but their note was so very sad that I could not endure it” (LB 271). Or: “The rock dove because the metallic luster on its neck would gleam like gold in sunshine, and the soft grayish-white feathers beneath the wings as he would see the bird above him in flight would appear silver-like” (Stratton-Porter).

Psa 68:14

THE ALMIGHTY: El Shaddai (as in Psa 91:1) — a divine title which, in its context, often suggests fruitfulness and prosperity (Gen 17:1; 28:3,4; 35:11-13; 43:14; 48:3,4; 49:25; Num 24:4,7; Rth 1:20,21). Used extensively in Job, where the idea of the wrath and judgment of the Lord is prominent — and in such fashion it is used here (cp also Isa 13:6; Joe 1:15). The derivation of Shaddai has been disputed: (1) a word meaning “to be powerful”; (2) the word for “breasts” — implying of course fertility; or (3) a verb meaning “to destroy”. All these have some Biblical basis.

SNOW: Snow water (which sym God’s righteousness and mercy and blessings) “crystallized”, so as to be seen and admired!

ZALMON: Salmon — poss Zalmonah (Num 33:41)? — could have been the site of a great battle fought against the Arabs of that territory. The “snow” may suggest the whiteness of stripped carcasses, or bleached bones, or even perhaps the white robes of the fallen Bedouin soldiers. The slaughter of these kings and chieftains was so great that the appearance of the battlefield, strewn with their dead bodies, was like a snow-covered landscape.

Psa 68:15

‘The mountain of Bashan (ie Hermon) is a great mountain, a mountain of summits is the mount of Bashan.’ Bashan, a territory east of Jordan, generally appears in Scripture as indicative of that which is mighty and rich, and which exalts itself against the things of God (Isa 2:11-14; Eze 27:3-7; 39:18; Mic 7:14; Nah 1:4; Zec 11:2; Amo 4:1).

“With this boldly formed mass of rock so gloomily majestic, giving the impression of antiquity and invincibility, when compared with the ranges on the other side of unstable porous limestone and softer formations, more particularly with Zion, it [ie the black volcanic mass of Bashan] is an emblem of the world and its powers standing over against the people of God as a threatening and seemingly invincible colossus” (KD).

Psa 68:16

Nevertheless, in God’s eyes the mighty peaks of Hermon or Bashan cannot begin to cp with “the mountain which God hath desired to dwell in” (AV). The Almighty declares His intention to dwell in Zion for ever. This selection of Zion was evidently intimated to David at the time of the great promise of 2Sa 7 (see also Psa 132:11-14). It is rather surprising that the history does not include this detail, but abundant other refs and allusions (both before and after David’s time) to Zion support this premise.

WHY GAZE IN ENVY?: “Leap” (AV) is wrong; should be: “Why look ye askance — why do ye envy (RSV) — Oh ye high mountains?” A poetic way of expressing the fears of the surrounding nations when Israel came into the Land and, much more, when David became king in Jerusalem (2Sa 8). God has often chosen “little things” (David himself, for example: 1Sa 16:11; 18:18) to confound the mighty (1Co 1:28)!

WHERE THE LORD HIMSELF WILL DWELL FOREVER: Therefore this part of the psalm cannot poss apply (as has been attempted) to Sinai (cp “Jerusalem” in v 29; “Salem” in Psa 76:2,4). Note the marked ct in Heb 12:18-29 between Sinai and Zion.

Psa 68:17

Lit: “The chariot of God is… thousands of angels”, with ref to the Cherubim Chariot of the Lord in Eze 1; Zec 6; 2Ki 6:17; etc. But why “twenty” thousands? The word “ribbothayim” may be rendered “twice ten thousand” (RSV). Since “ten thousand” is often used to sym a large undefined number (Psa 3:6n; 1Co 4:15; 14:19; 1Sa 29:5), then “twice” such a number is undoubtedly intended to convey a number of almost unimaginable magnitude.

Again, like the RSV: The Lord came FROM Sinai INTO the holy place (ie Jerusalem). This is a description of happenings in Zion, not (as some mistakenly suppose) in Sinai!

(NT) The cherubim-chariot of the Lord, who comes with a multitude of angels: Mat 16:27; 24:30,31; 25:31; Mar 8:38; 1Th 4:16; 2Th 1:9,10.

Judgment at Sinai?: The context is altogether concerning Zion! It was most likely written to memorialize David’s bringing of the ark to Zion at last. This was the culmination of an important phase in the Divine purpose which began with Israel’s deliverance from Egypt, proceeded to the giving of the Law at Sinai, and languished for several generations while the ark rested uneasily at a number of temporary locations. Now it was at last coming to its foreordained dwelling place. With this background we now consider vv 15-17: The “hill of God” is Zion (v 15), “the hill which God desires to dwell in… for ever” (v 16). These three vv contain two comparisons: (a) Zion is now (in David’s eye, and — prophetically — in the kingdom age) like the hills of Bashan (v 15), meaning majestic and towering and invincible. This is another way of saying that, when God dwells in Zion and His king (David or Christ) reigns there, Zion will be “lifted up”, first to rival and then to surpass the “mountains” (ie kingdoms) of the Gentiles (Isa 2:2; Psa 48:2). (b) Secondly, God is among the angels and the chariots (cherubim) there in Zion, like he was previously in Sinai (v 17). Zion is now (David’s day, and again of course with prophetic implications) like Sinai was — the scene of God’s glorious fiery manifestation. With this understanding, v 17 may now be read, with no real modification: “Yahweh is among them (the cherubim and angels), as (He had been) in Sinai, (but now) in the holy place [mount Zion!].” That this is the proper reading is borne out by such vv as v 24 (where “sanctuary” would be Zion) and v 29 (temple at Jerusalem), and — for that matter — the whole of the psalm. So, if Psa 68:17 proves anything in the matter of the location of the judgment seat, it proves that Zion and not Sinai will be the site! (Further, see Lesson, Judgment seat at Jerusalem.)

Psa 68:18

This v looks back to an important development in Israel’s experience in the wilderness: Moses led captivity captive, ie, the captives of Egypt were now become God’s captives, on whom He “inflicts” His gifts instead of hard bondage. The same idiom occurs (according to AG) in Deut 21:10-13 (“has taken them captive” = “has led captivity captive”) — where the women captives of vanquished people are delivered into a much more pleasant “captivity”!

YOU RECEIVED GIFTS FROM MEN: The gifts of Holy Spirit wisdom which were distributed to Moses’ seventy helpers: Num 11:24,25 — where “the Lord came down” in the person of the Angel of the Covenant (Exo 23:20-25). “Coming down” is a well-recognized Bible idiom for a theophany (Gen 11:5; 18:21; Exo 3:7,8; 19:11,18,20; 34:5; Psa 19:8; Isa 64:1), and “you ascended on high” indicates the end of the theophany.

GIFTS FROM MEN: The gifts for men, both received and given (Heb “laqach” is ambiguous) may also ref to the Levites — a gift from God to Israel, and a gift to God from Israel (Num 17:6; 8:9-10; cp 3:5-10).

EVEN FROM THE REBELLIOUS: Also prob alludes to the unconventional Eldad and Medad, who did not join the others before the sanctuary, but stayed in the midst of the common people, and prophesied there. On this, Moses’ level-headed comment was: “I wish that all the Lord’s people were prophets” (Num 11:29). David doubtless saw the aptness of all this to the occasion when, having brought the Ark to Zion, he was able to organize a full service of praise to God through the “prophesying” of Asaph, Heman, Jeduthun, and the rest (1Ch 25). Hence the insertion of this v at this point.

THAT YOU, O LORD GOD, MIGHT DWELL THERE: “Dwell” = Heb “shaken”, from whence is derived the “Shekinah” Glory.

(NT) Jesus, who ascended on high after his resurrection, will in due time receive gifts for men (lit, ‘for the man’: ie the one perfect man, his ecclesia: Eph 4:13); and then he will come in blessing to lead his captivity captive (ie save his Israel for a more benign form of bondage), that the Lord God (in the person of His Son) might dwell among them. But, as Paul pointedly argues, the ascension implies that first there be a “descent” into the lower parts — ie, the depths of the earth, or the grave. The first triumph must be preceded by a sharing and fellowship with human weakness — leading, inevitably, to his death.

Psa 68:19

Vv 19,20: The blessings of Christ’s kingdom — esp the last phrase: The “issues (escape, or goings forth: sw vv 6,7) from death” (v 20) ref, of course, to the resurrection to everlasting life!

V 19: (NT) God as the bearer of His people (Isa 46:1-4; 63:9). Specifically, Christ as the burden-bearer of our “sins” (Isa 53:4-6, 8,10-12; 1Pe 2:22-25; Mat 8:17).

See Lesson, Selah.

Psa 68:20

ESCAPE FROM DEATH: The “exodus”, or departure, from Egypt, the Land of Death (see Psa 49, eg)!

Psa 68:21

THE HAIRY CROWNS: Identification of the individual referred to is decidedly difficult, and depends a good deal on the dating of this half of the psalm. Is this a Nazarite not truly devoted? The following have been suggested: a. Korah: Num 16:1. b. Uzzah: 2Sa 6:6,7. c. Absalom: 2Sa 14:15,16; 15:7,8; 18:9. d. Rabshakeh, a renegade Jew: Psa 66:7, notes.

(NT) Here is the other side of the coin: judgment for those who have persisted in willful trespass, and hard discipline for those who (as in Psa 2) are unwilling to accept divine authority. See also v 23. Wounding the head (Heb rosh) of his enemies is, obviously, the fulfillment of Gen 3:15 (see also Num 24:17, RSV; 1Sa 17). The hairy scalp recalls the heathen practice of leaving the locks unshorn as a vow: soldiers would not cut their hair until they returned victorious from battle.

Psa 68:22

Ref to the time of David is difficult. But bringing up out of the sea easily recalls the times of Moses and Joshua (Psa 66:6; Isa 63:11 — cp Heb 13:20). And in Hezekiah’s day there was a massive captivity who were almost immed returned to their homeland: Isa 27:13; 35:8,10. Isa 11:11,12,16 had a fulfillment at that time.

(NT) This foreshadows a re-occupying of the Land by Israel, as in Joshua’s day (cp Mic 7:15, RV; Eze 20:33-44), when the authority of Jesus/Joshua is asserted.

Psa 68:23

THAT YOU MAY PLUNGE YOUR FEET IN THE BLOOD OF YOUR FOES: Another allusion in Isa 63 — vv 3,4. Similar graphic figures for exercising dominion in Psa 58:10; 110:5; Isa 63:3,4; Rev 19:13.

WHILE THE TONGUES OF YOUR DOGS HAVE THEIR SHARE: Dog = keleb; cp the military exploits of the Gentile “dog” Caleb himself (Jos 14:6-15). Also, this phrase suggests the fate of Ahab and Jezebel (1Ki 21:19; 22:38; 2Ki 9:26). Consider Eur 3:22, on the fate of the Apocalyptic “Jezebel”.

Psa 68:24

Vv 24,25: David’s bringing the Ark in procession to Zion. Yet something appropriate to these words must have happened also in Hezekiah’s reformation after the cleansing of the temple.

(NT) It was several hundred years after Joshua that David eventually brought the Ark of God in triumph to the mountain He had chosen (v 16). Fulfillment under Jesus will hardly take so long!

Psa 68:25

THE MAIDENS PLAYING TAMBOURINES: Celebrating a triumph over the enemy (eg Exo 15:20,21; 1Sa 18:6).

MAIDENS: The “damsels” (almah) are the “virgins” esp dedicated to the service of the Lord in the tabernacle: cp Jephthah’s daughter in Jdg 11:37; Hannah in Luk 2:36; the spiritual “virgins” in Rev 14:4. Note also Exo 38:8; 1Sa 2:22; Lam 1:4.

Psa 68:26

IN THE ASSEMBLY OF ISRAEL: The NIV assumes an emendation here. But the KJV’s “from the fountain of Israel” is poss an allusion to the life-saving water brought into Jerusalem via Hezekiah’s conduit (cp Psa 46:4n).

Psa 68:27

In this impressive processional v, why the mention of these four tribes specifically, and omission of all the rest?

LITTLE… BENJAMIN… JUDAH: The boundary between these two tribes went right through the middle of Jerusalem (Jos 15:8,63; Deu 33:12).

LITTLE BENJAMIN: (NT) Is this Paul (Phil 3:5)? His name means “the little one”. “Benjamin, the least of them (1Co 15:9!) in the lead” (RSV).

ZEBULUN… NAPHTALI: Prominent in the response to Hezekiah’s appeal to keep Passover at Jerusalem. (This is the primary ref of Isa 9:1.)

(NT) Most of the apostles came from Galilee (Isa 9:1; Mat 4:15,16).

Psa 68:28

“Thy God hath commanded” His angels (v 17; Psa 133:3n; Lev 25:21).

SHOW US YOUR STRENGTH, O GOD, AS YOU HAVE DONE BEFORE: The periods of both David (2Sa 8) and Hezekiah (2Ch 32) were times of exceptional divine deliverances for Israel.

Psa 68:29

Vv 29-32: (NT) In the Kingdom, the great ingathering of the Gentiles: cp Psa 72:10; 45:12; Isa 60:6,7; 45:14. The Temple, and the King, established at Jerusalem: Isa 2:2-4; 24:23; 56:7; Joe 3:17; Zec 8:3; 14:16. The initial fulfillment of “Ethiopia shall… stretch out her hands unto God” is, of course, Act 8:26-39, and what — we may assume — was the immediate and thorough preaching to his countrymen once the eunuch reached home!

BECAUSE OF YOUR TEMPLE AT JERUSALEM: Phrases like this seem to be esp appropriate to Hezekiah’s day: 2Ch 32:23. And so also v 30.

KINGS WILL BRING YOU GIFTS: An indirect way of saying “pay tribute” (1Ki 4:21; 2Ki 17:4; Psa 72:10; etc).

Psa 68:30

THE BEAST AMONG THE REEDS: That is, the crocodile of Egypt (the land of reeds: Isa 19:6; 36:6), and the bull of Assyrian temple reliefs. Both such “wild beasts” were (and would be) rebuked by the Lord!

THE CALVES OF THE NATIONS: With hardly an exception this common word “am” ref to the tribes of Israel. So the calves are Jeroboam’s false “cherubim” which he introduced to wean the people away from loyalty to the temple at Jerusalem (1Ki 12:26-33; 2Ch 13:8).

HUMBLED, MAY IT BRING BARS OF SILVER: These are the tokens of a people who acknowledge themselves to be redeemed by God and glad to be numbered in His family (Exo 30:12,13).

Psa 68:31

ENVOYS WILL COME FROM EGYPT; CUSH…: This did not happen in the time of Moses or of David. But in Hezekiah’s days, yes! (2Ch 32:23; Isa 18:7; 19:23-25; 11:16; Psa 87:4 — a Hezekiah psalm).

The stretching out of hands unto God implies prayer: Psa 28:2; 44:20; 88:9; 134:2; 141:2; 143:6; 1Ki 8:22.

Psa 68:32

See Lesson, Selah.

Psa 68:33

The great theophany at Sinai. Hence a “mighty voice”: Exo 24:10; 19:19; see also Psa 29:1,3; 77:18.

Psa 68:34

MAJESTY: “Excellency” (AV). “Gaavah” sig “rising” or “lightning”. The LXX word (megaloprepous) appears in the NT only in 2Pe 1:17 — describing the brightness of the Transfiguration.

Psa 68:35

YOU ARE AWESOME, O GOD, IN YOUR SANCTUARY: This (“holy places” in AV) is an intensive plural ref to the very presence of God, in the one supreme holy place.

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC. TO THE TUNE OF ‘LILIES’ “: “Shoshannim” (AV) means Lilies, and has been traditionally associated in Israel with the Passover (see Psa 44). Certainly the psalm begins with allusions to the first Passover deliverance. But the Hezekiah deliverance from Assyrian invasion also took place at Passover (Psa 44n). It is, furthermore, entirely poss that the 2nd Coming of the Lord will also occur at Passover. So there is no lack of relevance of this significant subtitle.