August 6, 2024
The Daily Reality of God's Salvation
Psalm 68
Brandon Pokley
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 68:19
Blessed be the Lord,
who daily bears us up;
God is our salvation. Selah
Psalm 68
God Shall Scatter His Enemies
To the choirmaster. A Psalm of David. A Song.
1
God shall arise, his enemies shall be scattered;
and those who hate him shall flee before him!
2
As smoke is driven away, so you shall drive them away;
as wax melts before fire,
so the wicked shall perish before God!
3
But the righteous shall be glad;
they shall exult before God;
they shall be jubilant with joy!
4
Sing to God, sing praises to his name;
lift up a song to him who rides through the deserts;
his name is the LORD;
exult before him!
5
Father of the fatherless and protector of widows
is God in his holy habitation.
6
God settles the solitary in a home;
he leads out the prisoners to prosperity,
but the rebellious dwell in a parched land.
7
O God, when you went out before your people,
when you marched through the wilderness, Selah
8
the earth quaked, the heavens poured down rain,
before God, the One of Sinai,
before God,
1
68:8
Or before God, even Sinai before God
the God of Israel.
9
Rain in abundance, O God, you shed abroad;
you restored your inheritance as it languished;
10
your flock
2
68:10
Or your congregation
found a dwelling in it;
in your goodness, O God, you provided for the needy.
11
The Lord gives the word;
the women who announce the news are a great host:
12
“The kings of the armies—they flee, they flee!”
The women at home divide the spoil—
13
though you men lie among the sheepfolds—
the wings of a dove covered with silver,
its pinions with shimmering gold.
14
When the Almighty scatters kings there,
let snow fall on Zalmon.
15
O mountain of God, mountain of Bashan;
O many-peaked
3
68:15
Or hunch-backed; also verse 16
mountain, mountain of Bashan!
16
Why do you look with hatred, O many-peaked mountain,
at the mount that God desired for his abode,
yes, where the LORD will dwell forever?
17
The chariots of God are twice ten thousand,
thousands upon thousands;
the Lord is among them; Sinai is now in the sanctuary.
18
You ascended on high,
leading a host of captives in your train
and receiving gifts among men,
even among the rebellious, that the LORD God may dwell there.
19
Blessed be the Lord,
who daily bears us up;
God is our salvation. Selah
20
Our God is a God of salvation,
and to God, the Lord, belong deliverances from death.
21
But God will strike the heads of his enemies,
the hairy crown of him who walks in his guilty ways.
22
The Lord said,
“I will bring them back from Bashan,
I will bring them back from the depths of the sea,
23
that you may strike your feet in their blood,
that the tongues of your dogs may have their portion from the foe.”
24
Your procession is
4
68:24
Or has been
seen, O God,
the procession of my God, my King, into the sanctuary—
25
the singers in front, the musicians last,
between them virgins playing tambourines:
26
“Bless God in the great congregation,
the LORD, O you
5
68:26
The Hebrew for you is plural here
who are of Israel's fountain!”
27
There is Benjamin, the least of them, in the lead,
the princes of Judah in their throng,
the princes of Zebulun, the princes of Naphtali.
28
Summon your power, O God,
6
68:28
By revocalization (compare Septuagint); Hebrew Your God has summoned your power
the power, O God, by which you have worked for us.
29
Because of your temple at Jerusalem
kings shall bear gifts to you.
30
Rebuke the beasts that dwell among the reeds,
the herd of bulls with the calves of the peoples.
Trample underfoot those who lust after tribute;
scatter the peoples who delight in war.
7
68:30
The meaning of the Hebrew verse is uncertain
31
Nobles shall come from Egypt;
Cush shall hasten to stretch out her hands to God.
32
O kingdoms of the earth, sing to God;
sing praises to the Lord, Selah
33
to him who rides in the heavens, the ancient heavens;
behold, he sends out his voice, his mighty voice.
34
Ascribe power to God,
whose majesty is over Israel,
and whose power is in the skies.
35
Awesome is God from his
8
68:35
Septuagint; Hebrew your
sanctuary;
the God of Israel—he is the one who gives power and strength to his people.
Blessed be God!
Footnotes
[1] 68:8 Or before God, even Sinai before God[2] 68:10 Or your congregation
[3] 68:15 Or hunch-backed; also verse 16
[4] 68:24 Or has been
[5] 68:26 The Hebrew for you is plural here
[6] 68:28 By revocalization (compare Septuagint); Hebrew Your God has summoned your power
[7] 68:30 The meaning of the Hebrew verse is uncertain
[8] 68:35 Septuagint; Hebrew your
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Ancient worship leaders
Ancient worship leaders. Psalm 68:24–27 mentions singers and musicians leading worship. Other passages, such as 1 Chron. 15:16–22, give details about some of the musical instruments that were used in Israelite worship.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 68:1–3 Verse 1 adapts the words of Num. 10:35, related to moving the ark in the wilderness. From the psalm’s perspective, the ark was headed to its destination on Zion. This brings the happy promise that the wicked (those who reject God’s covenant) shall perish before God. The righteous (those who embrace the covenant) shall be glad, because God is carrying out his purpose of reversing the effects of sin in the world.
Ps. 68:4–6 The faithful are to sing to God because he has shown himself kind, especially to helpless people (fatherless; widows, see 146:9; Deut. 10:18; solitary; prisoners).
Ps. 68:7–10 These verses recall the way God led his people through the wilderness, from Sinai to his inheritance (Canaan, now the land of Israel). There God’s flock (his people) found a dwelling.
Ps. 68:11–14 This section describes what happens when the Almighty scatters Gentile kings on behalf of his people. The Lord brought great victories even when Israelites who were able would not fight (v. 13, some men would even lie among the sheepfolds instead of endure the hardships of battle; see Judg. 5:16). The wings of a dove covered with silver, its pinions with shimmering gold describes enjoying wealth and beauty under God’s care.
Ps. 68:15–18 The ark’s destination is the “sanctuary” on Mount Zion, the mountain of God.
Ps. 68:18 Receiving gifts among men describes the conqueror taking valuables from the defeated.
Ps. 68:19–23 The salvation here involves military victories (strike the heads; strike your feet in their blood).
Fact: Ancient worship leaders
Ancient worship leaders. Psalm 68:24–27 mentions singers and musicians leading worship. Other passages, such as 1 Chron. 15:16–22, give details about some of the musical instruments that were used in Israelite worship.
Ps. 68:24–27 These verses describe a procession of Israelites, which consists of singers, followed by virgins playing tambourines, with the musicians last. They enter into the sanctuary in a worship setting. The tribes of Benjamin, Judah, Zebulun, and Naphtali probably represent the whole of Israel.
Ps. 68:28–31 The defeat of the Gentile enemies (here described as fierce wild animals) is a good thing. Their greedy and bloody intentions (v. 30) are stopped. As a result of their defeat, they and others will come to worship the true God (vv. 29, 31). kings shall bear gifts to you. These are Gentile kings. God’s presence in his temple at Jerusalem will draw Gentiles to the light (see 1 Kings 8:41–43; Isa. 2:1–5). See notes on Ps. 67:4–5; Isa. 2:1–5.
Psalm Ps. 68. This is a celebration of God’s continued care and protection. It remembers how God led his people through the wilderness into their inheritance. The celebration does not stop with Israel, however. It recognizes that defeating Gentile kingdoms “who delight in war” is an opportunity for Gentiles to come to worship the true God.
Ps. 68:32–35 All the Gentile kingdoms of the earth are urged to sing to God.
S3:153 Psalm 68
Listen NowDive Deeper | Psalm 68
As a "man after God's own heart," David was well known for his propensity to praise God and ascribe credit, power, and victory to Him. In today's passage, David praises God for who He is, what He has done, and what He will do. In doing so, David draws several contrasts that help us better understand who God is, who we are, and our daily need for Him. I will focus on three here.
First, David compares life apart from God and life with God. Psalm 68:1-2 describe the enemies of God, and verse three expounds on how the righteous experience gladness and joy. As someone whose nature is to resist intimacy with God by fleeing from Him and doing things my own way, I need the daily reminder that only in Him will I find life and joy (see Psalm 16:11).
Second, we see God as one who uses His power to relieve those who are distressed (Psalm 68:5, 6, 10). God's compassionate nature is altogether different than mine, as I'm often surprised and grieved by my apathy toward the sufferings of others and hyperfocus on myself.
Lastly, David highlights God's provision and victory. This is in contrast to our constant and eternal need for help. "Blessed be the Lord, who daily bears us up; God is our salvation." (Psalm 68:19) Apart from Jesus, we all are the enemies David identified in verse 1 (see Romans 5:10). As an imperfect man and king, David understood that salvation was the work and power of God alone (Psalm 68:28); today, we have a fuller understanding that the righteousness of God is available through Jesus (Romans 3:22). Further, the key verse of this psalm carries the implication that we have a need for daily dependence on God as we experience the challenges of life and the spiritual attacks we encounter.
May we, like David, experience joy and gratitude toward God for providing all we need and continually praise Him through our daily dependence.
This month's memory verse
Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go.”
– Joshua 1:9
Discussion Questions
1. We all have areas in our lives where we are more inclined to run from God. What is one for you? Whom can you reach out to for prayer in this area (James 5:16)?
2. God cares about and invites us to bring our burdens to Him (Matthew 11:28-30). How can you come to God and allow Him to care for you? Are you willing to take the steps He directs you to take to find healing (see 2 Kings 5:1-14)?
3. How would you describe what daily dependence on God looks like in your life? What are some ways you can move further away from independence and toward dependence on Him?
4. What tools has God given us to navigate the spiritual battles we experience in this life? What Scripture informs your answer?
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